Doig notes in the Preface that he is undertaking the "daunting task" of synthesizing a "vast amount of fascinating material." Unfortunately, he seems to have been overwhelmed. The title of the book clearly states what it sets to be about, and the fact that there are only 196 pages of text should clue one in to the fact that the proposed subject has not come close to receiving a thorough treatment. The discussion of 3rd and 4th century church buildings and literature is sparse enough; by the time one gets to the Gothic period at the end of the book, he or she is presented with a discussion of only four churches (and their liturgical practices), three of them English. The discussion at this point is rather meticulously historical, when one wishes that Doig had instead given us some broad outline of what was going on in the entire rest of the world. Indeed the lack of a large scope is systematic; after the first five centuries or so, the focus of this book quite rapidly narrows down to Northern Europe, and eventually England itself. Such parochialism lends to an unsatisfying finish. Everywhere the contrast between detail and omission is surprising. For example, we learn the extraneous detail that Hervé was Treasurer of Saint-Martin between 1003-1014, and yet we hear nothing about liturgy or architecture in Russia.
Two other flaws condemn this book to relative mediocrity. First, Doig's title claims to synthesize liturgy and architecture, but these topics are not at all independent of theology and politics. Of course, Doig does take account of the theological and political developments, but not always very deeply. Arianism, for example, is decreed (with little explanation) to have barely affected architectural development. Likewise, little time is spent explaining the proposed influence of the Syriac church Qal'at Si'man on architecture in Gaul and the political and theological implications of such a connection. In contrast to these examples, some effort is spent explicating the development of the theology underpinning of the feast of Corpus Christi. Likewise, the personages of Constantine and Charlemagne receive extensive treatment. All in all, Doig seems only comfortable discussing most direct links of theology and politics with liturgy and architecture--and this gives a sense of liturgy and architecture as rather more disconnected than they really are.
Lastly, this book is maddeningly under illustrated, and those illustrations that are included are often of marginal quality. This might be a production issue; the book itself is printed on nice enough paper but little effort seems to have been spent on layout or design. Indeed, it seems that the page proofs were spit right out of Microsoft Word.
I have perhaps fallen into the trap of being too critical. The book is not bad; it is a highly readable, often quite compelling, analysis of the connection between liturgy and architecture for the first fourteen centuries or so of Christendom. Moreover, Doig synthesizes a great deal of more focused scholarly inquiry on the subject, which is certainly to be appreciated by the non-specialist. This is an informative book; its topography is just too uneven. Reading it is like hiking a mountain trail, always hoping for a sweeping vista around the next bend, but never seeing more than the trees and rocks close at hand.