The idea of a unitary and secular Enlightenment is a powerful and pervasive one, both in the popular imagination and in the realm of scholarship. One reason for its persistence is that it underpins a number of cherished myths about the origins of the modern west in which modernisation, progress and secularisation are tightly linked. In recent years, however, historians such as S. J. Barnett, Knud Haakonssen, Ian Hunter, Jonathan Israel, J. G. A. Pocock, John Robertson and Brian Young have become impatient with this ‘1960s Enlightenment’, challenging its unitary nature and, in some cases, its putatively secularist motivations and teleology. David Sorkin's new book is a very welcome addition to this revisionary literature. As its title intimates, it sets out an uncompromising case for a religious Enlightenment. Sorkin's method is to offer a detailed account of key figures – William Warburton, Jacob Vernet, Siegmund Jacob Baumgarten, Moses Mendelssohn, Joseph Valentin Eybel and Andrien Lamourette – and demonstrate their attempts to fashion a reasonable (not rationalistic) religion and workable new models of Church-State relations. Sorkin's scholarship is excellent and his exegesis is refreshingly free from a frequently encountered hermeneutics of suspicion in which professed commitments to revealed truths in the writings of Enlightenment thinkers are read as necessarily disingenuous. His choice of exemplars also serves the thesis well, the individuals in question being sufficiently representative of different religious traditions and nationalities to make a very plausible general case (although one might quibble with the inclusion of Bishop Warburton, who was decidedly idiosyncratic in some of his views). Perhaps Sorkin might have been more adventurous in the revisionary aspect of the project: his thesis is one of religious adjustment to current social and intellectual developments, whereas a case could be made for substantive religious contributions to those developments themselves. As such, Sorkin's account could be read as somewhat supportive of the ‘slippery slope towards deism and unbelief’ thesis that he wishes to resist. That said, this book is immaculately researched, well-written and thought-provoking. It restores religion to a central place in the narrative of western modernity and provides a good foundation for future endeavours of this kind.