The histories of the Scottish and English Reformations tend to be written about in isolation from each other. However, as this excellent book shows, historians of each Reformation can gain a new understanding of events if they look north or south of the Tweed. Crossing the usual historiographical divide, Clare Kellar has produced a stimulating study that emphasizes how interlinked these two apparently distinct Reformations really were. She also demonstrates how religious concerns were bound up with concerns of dynastic and national security, especially with English fears about its vulnerable northern frontier. Availing herself of a “British history” approach, she shows how events in Scotland and England (and Wales and Ireland) need to take into account developments in the rest of the Atlantic archipelago in order to be fully understood.

The book is organized chronologically, tracing events from the final English break with Rome in 1534 to the return of Mary Queen of Scots to her realm in 1561. As Kellar points out, “the midyears of the century demonstrated that the English and Scottish reformations involved … gradual and long-term changes, with a redefinition of religious stances, both internally and in relations to one another” (4) This approach works well, taking readers in a logical manner through the rapidly changing confessional stances of the century. The book does, however, assume that its readers have a basic knowledge of the main events in each country for this period; possibly a time line could have been included for those more familiar with the history of one country than the other.

One striking aspect that emerges is the extent of interaction between reformers in each country with those in the other. The role played by Scottish Protestant reformers patronized by Thomas Cromwell in the English reformation is emphasized, as is the role of English reformers, both Catholic and Protestant, in strengthening reforms in the Scottish Catholic church and later the Protestant church. The author also points out unexpected similarities in the reforming programs of the Protestant Thomas Cranmer in England the Catholic John Hamilton in Scotland. At the same time, she demonstrates the importance to both Scottish and English monarchs of the issue of religious fugitives finding shelter in the other country, for example, as a factor in the outbreak of war between England and Scotland in the 1540s.

Some of Kellar's conclusions are certain to stimulate debate. For example, James V, it is argued, was more genuinely concerned with the strength of Catholicism in Scotland than is often assumed. While acknowledging that James took full advantage of his position to gain concessions from the papacy, Kellar stresses his absolute resistance to any overtures of religious reform from England. His support for reforms in the Scottish church was to guard against the influence of English heresies. Another topic subjected to a revisionist approach is the English Marian church, which is depicted as more moderate and conciliatory than older histories have suggested.

Building on recent work, Kellar points out the “British” perspective of political figures such as Cromwell, making interesting comparisons to the later policies of William Cecil. One of the themes explored throughout the book is attitudes toward the possibility of Anglo-Scottish union, either dynastic or more far-reaching. The author examines both English and Scottish perceptions and demonstrates the diversity of opinion in both countries. The complexity of the issue is demonstrated by the fact that ironically it was often when both countries shared a religious allegiance that they were politically most at odds. However, she argues that one result of the events of these years was that the possibility of union became more palatable to both sides, especially the Scots.

The European context of the religious changes in Scotland and England is stressed throughout the book, through examinations of such topics as the influence of humanist thought, changing European political alliances and their effect on the position of Scotland as a threat to England, and so on. The discussion of the Marian exiles is very interesting—Kellar points out the relative strength of Scots among the exiles, especially in Geneva, who have usually been characterized both by contemporaries and modern historians as English. She argues that the presence of the Scots led to the development of “British” calls for Reformation in the late 1550s, of a stress on the common Protestant destiny of the two countries. However, as she points out, political factors also caused divisions between those espousing such ideals.

The book's main concern is to study changes in religious policy and how this interacted with political developments. Kellar only briefly discusses the controversial question of popular support for religious reform, although there are some intriguing references—for example, Henry VIII's apparent sensitivity about popular criticisms of his religious reforms in Scotland and its influence on Scottish legislation suppressing ballads and other popular literature in 1539. But such a topic would need an entire book to explore in depth—Kellar's present work has made a major contribution to the field of Reformation studies by illustrating the new insights to be gained from taking an Anglo-Scottish perspective.