In his latest liturgical study George Guiver treats us to what are a series of reflections on different aspects of the history of liturgical development in the light of pressing contemporary pastoral issues on the nature of worship. For those that like a narrative account the selection of visions seems slightly erratic, and although the prose is extremely readable, the connections between some sections are not always crystal clear. The thrust of Guiver's study is to illustrate that worship always changes and is changing, particularly as it is in constant dialogue with the surrounding cultural milieux. Thus we are taken through a series of visions from New Testament worship to the classical period, with particular pit stops in Frankish medievalism, Enlightenment Catholicism in France and Germany, and the 1833 revivals in English Anglicanism and German Catholicism. It is not absolutely clear why so little of the Christian East finds a place in the study, and why Protestant examples are absent from the Enlightenment chapter, and the Mercersburg Movement and Church Service Society find no place alongside the Tractarians and Gueranger. There is a hint of the same nostalgia found in Robert Webber's Ancient-Future Worship, namely that there was something special about the classical period of the first five centuries and worship in the basilica, and the same accusation made by Dix and Klauser that the medieval developments somehow took a wrong turn. In other words, some visions are better than others. This is slightly unfortunate, since elsewhere Guiver acknowledges the imagination and variety of the medieval period. The reference to ‘individualism’ being the Achilles heel of Protestantism seems to overlook John Bossy's admission that actually the Tridentine reforms have the same individualism, suggesting that it had more to do with early modern European culture than a particular denominational theology. Yet even if one can question some of Guiver's chosen visions, the gems and important questions cannot be overlooked. He reminds his readers that ecclesiology is not separate from how the Christians worship and how they arrange their spaces and ministries. He emphasises the need to engage our whole humanity in worship – bodies as well as souls, mouths and ears. He reminds us that constraint is important, and that includes the constraint of tradition. And ultimately, says Guiver, worship is not what we do for God, but God's activity in us. This book is ideal for parish groups as well as for students of liturgy and liturgical theology.