Bowman Jr., Robert M. and J. Ed Komoszewski. The Incarnate Christ and His Critics: A Biblical Defense. Grand Rapids, Mich.: Kregel Academic, 2024. 853 pp. Hb. $57.99 Link to Kregel Academic Bowman and Komoszewski have previously collaborated on Putting Jesus in His Place (Kregel, 2007). That volume was substantial, yet it is less than half the size of The Incarnate Christ and his Critics. The reason for this expanded book on traditional Christology is a rapid decline in the belief that Jesus is God in both America and the U.K. In their introduction, Bowman and Komoszewski point to Ligonier Ministries surveys as evidence that evangelicals do not understand what the Bible claims about Jesus. For example, while large majorities would affirm the idea of the Trinity, a surprisingly high number would also agree Jesus is the first and greatest of God’s creations. They use the acronym HANDS as an outline for Christology: Jesus receives honors that are due God; he shares attributes of God; he shares the names of God; he does the deeds that only God does; he is on the seat of God’s eternal throne. Bowman and Komoszewski argue that Jesus claimed these things, and the early church recognized them in their worship of Jesus as God. This stands in contrast to the common academic claim that the historical Jesus never claimed to be God. A significant difference between this and the earlier volume is that Bowman and Komoszewski answer objections to the divinity of Jesus from seven theological schools of thought. This book is, therefore, a significant contribution to apologetics as much as to systematic theology. In the first introductory chapter, Bowman and Komoszewski List and define the seven critics with which they interact in this book: mysticism, Muslims, progressive Christianity, Unitarians, Jehovah’s Witnesses, Mormons, and one Pentecostal. The second introduction chapter describes the traditional Christology they defend the book. Although many people think “Jesus is God” is a simple enough definition of what the Bible teaches, this is not enough since Mormons and Jehovah’s Witnesses would agree. A more precise definition is “the unique, eternal son, guide in nature and status, humbled himself to become a man, Jesus Christ, in order to die on the cross to rise from the dead for the redemption of human beings” (63). The second introductory chapter defines how Bowman and Komoszewski understand the deity of Christ. They describe this as “traditional Christianity” (63), “biblical monotheism” (67), and “historic Christian faith” (77). Someone defending a traditional doctrine of Christ cannot say “Jesus is God” since Mormons and Jehovah’s Witnesses would both agree with this. Therefore, Bowman and Komoszewski define what they mean by deity, divine, and God. God is the only proper object of worship, uncreated and eternal, revealed as Yahweh to Israel, the creator who rules over all things. They use these five points as they develop their acronym HANDS. As for