Scholarly literature on the early years of the Bohemian Reformation, on the so-called forerunners of Hus, on Jan Hus and the Hussite revolution will be enriched by this marvellous book, the work of Olivier Marin. The author, who knows Czech very well, as is rarely the case with foreign scholars, is able to use not only a broad range of Czech scholarly work, but also old Czech written sources, including polemics and homilies. His work with old Czech, Latin and Polish provides a good overview of the sources and enables him to come to certain conclusions. The introduction begins with criticism of the term ‘pre-Hussite’ as insufficiently precise. Questions of method are discussed and, as a means of understanding the changes that took place during this period, Marin highlights the importance of the capital of the Bohemian kingdom, Prague. In the first part of the book the author provides an overview of the principal authors from literary sources of the second half of the fourteenth century and beginning of the fifteenth. In many cases he uses published texts, but many works remain in manuscript in libraries in Prague, the Czech Republic and abroad: he makes use of all of these.

This section of the book, which could be described as a review of the scholarly literature of the period, is enhanced by an extensive list of cited historical, theological, philosophical and canonical works. Given the nature of the work – describing the development of the reform movement – it follows that the accent is placed on the intellectual sources that led to the changing of minds and on the theological and political ideas of the Prague masters and priests. The leading personalities are analysed, first those of the older generation of reforming preachers and scholars, for example Konrad Waldhauser, Milic of Kremshir, Adalbertus Rankonis, Thomas Ŝtítn&ygrave; and Matthias of Janov, and then the later formulators of Hussite doctrine, such as Jan Hus himself, John of Jesenice, Jerome of Prague and John Želivský. There is also invaluable information on connections with the representatives of wider European spiritual currents. Of these, the greatest influence was that of John Wyclif. Growing differences in doctrine and in the juridical foundations of the Church are described. In comparison with what was happening in western Europe and in Polish Cracow, both the connections and the originality of the Prague Reform movement are brought out more clearly than hitherto. Marin has not sought out new sources; rather he has discovered new, hitherto unrecognised connections within those already known and and placed them within the development of moves for reformation. He also focuses on older presuppositions about the spiritual life: he analyses the characteristic features of Prague scholars and preachers and their methods, the historical work of the mendicant orders in Bohemia, the growing tension between representatives of the Church and preachers of reform and the development of a Czech literary language as the vehicle for expressing moves for reformation or as medium for the subsequent practice of daily reception of the eucharist. All his insights enrich our knowledge, reveal new links and illustrate the dynamic development of reforming ideas. Describing the growing criticism of the mendicant orders, Marin examines as yet unresolved questions about the reform movement in connection with the attacks made by some Parisian theologians, and by Richard Fitz-Ralph. Their views were accepted by M. Adalbert Ranconis. Thus Marin begins to open up another aspect of the Bohemian reformation.

Although fully accepting his conclusions, one might ask whether the significance of attacks on the mendicant orders is perhaps overstated. The real divisions of the time were echoed in scholarly reactions in the form of the questions of the Prague masters, of which a thousand survive. Only one of them, Utrum monachis licet mendicando panem manducare, by an unknown author, has the mendicants as its main theme, and it strongly rejects them. It cannot be denied, however, that opposition to the mendicant orders was part of a growing antagonism to monastic life, which culminated, after the revolution, in the destruction of the monasteries.

Marin also pays close attention to polemics on the question of frequent or even daily communion, recommended in theory, and increasingly practised in lay circles. The author outlines the arguments of all main proponents of this doctrine with a fullness and precision not previously achieved, and demonstrates its effect on the reform movement. The author's choice of themes to be dealt with has to be respected but, in this context, the absence of discussion on that most radical step in the reform movement – communion under both kinds – is to be regretted. Only a few cursory notes are made on that subject. Communion under both kinds is the decisive historical event, standing as foundational to the European reformation and – having first made its appearance in 1414 – is a feature of the period covered in Marin's work. Furthermore, communion under both kinds became a symbol of the Hussite movement and was influential in altering the opinions of many. Frequent communion is only a step previous to eucharistic veneration; it prepares the ground for the laity receiving the chalice and for a further radical step – the taking of communion by small children.

Olivier Marin's book enriches our knowledge of the beginnings of Czech reform principally by situating it within the wider context of European spiritual developments and by recognising hitherto little considered connections in the spiritual life of the fourteenth and fifteenth centuries. The author, securely rooted in Czech and foreign literature, has used a wide range of sources. In a more detailed review it would be possible to pay attention to some minor errors, and to suggest wider conclusions. But that in no way subtracts from the great value of this work, which is a very serious contribution to the study of the history of Bohemian reformation.