Attempting to write a detailed account of the history of Catholicism in Britain and Ireland is not without its challenges, the primary one being the time frame of such a work. Is it possible to do Catholicism justice while also making such a piece approachable for readers? This rich collection by Kelly and McCafferty has at last given credit where it is due. This volume is the perfect beginning for scholars examining Catholicism in Britian and Ireland. Its greatest achievement is within the structure of the work. The reader begins their journey in the 1530s when Henry viii decided to break with centuries of tradition, policy and faith which resulted in a century of bloodshed. The final chapter, ending in 1641, serves not as a conclusion, but as a prelude to the following volume which covers 1641 to 1745.

This volume must be credited for its expansion of Irish participation within this period of Reformation, Counter-Reformation and the mixed picture which emerges under Charles i. Though the editors admit that Britain and Ireland could not be given equal attention, this volume paves the way for a renewal of Irish interest. As a reader not familiar with the Irish story this volume was enlightening. It was also pleasant to discover the Welsh and Scottish stories, avenues often forgotten in the scholarship. This volume is also not bound by just a re-examination of the politics and governing bodies which are already established in the historiography. It has made a deliberate choice to include the significance of the soul of Catholicism: worship, material culture, martyrdom and music.

The first two chapters explore the impact of the early Reformation and Counter-Reformation. Marshall's chapter begins the story of the Reformation by examining how both England and Ireland dealt with the revolutionary idea that Rome could not be a guarantee for salvation. The story of the English reaction is well-documented, but Marshall's examination of Irish records shows that the reforms in England could not be implemented fully in Ireland due to the problem of language: the new English Book of Common Prayer could not be understood. Moreover, Marshall explores how the term ‘Roman Catholic’ cannot be used in this period since the term was non-existent: all players believed themselves to be Catholic.

Edwards continues this analysis by examining the reign of Mary. He reminds the reader that Mary was not just a Catholic queen, but a pioneer of English queenship while also presenting herself as a European entity via her moves for international trade and her alliances, primarily with her Habsburg relatives. Edwards removes himself from the traditional narrative that Mary was entrenched in her vision for a Catholic England; her tensions with Reginald Pole are evidence of her pragmatism and her decades of experience in policy and court navigation. Though the infamous burnings are discussed within the chapter, they do not usurp the narrative which allows for a nuanced analysis of the queen to emerge. There is also dignified questioning of the reproductive issues surrounding the queen. Edwards is one of the first to question the idea of a ‘false pregnancy’ which is encouraging. It is a shame the Irish and Welsh narrative does not receive the same amount of interpretation as England in this chapter, but its omission has opened the avenue for future scholarship.

Gibbons in her chapter on Elizabeth does examine the Irish and Welsh policy which is pleasing. Yet the focus of the chapter is on Ireland which though disappointing for Welsh interest does allow for a unique approach concerning the Elizabethan settlement, and the wider Elizabethan policies towards Ireland. Spurlock continues this diversion away from England by focusing on Catholicism in Scotland. This overview is much needed and allows the reader to understand the complexities within Scotland until 1603. Though the Protestant leadership enforced its system with rigour, Spurlock acknowledges that Catholicism did not die out, but was deinstitutionalised after Mary Queen of Scots’s deposition; leading to Catholicism moving to the private sphere of the home.

This volume highlights the many missions within the Isles from the Jesuits to the Franciscans. McCoog's chapter on the Church's positioning as a missionary Church examines the differing views on how best to proceed with Catholicism during the period. As Ó hAnnracháin and McCoog discuss, the Franciscans were central in the Irish community during the early seventeenth century while the Jesuits, despite their good intentions, led to division in England with some urging bishops to removal the Jesuit influence. The role of women is also a key theme within this work. Ȯ hAnnracháin discusses how women were integral to keeping the faith alive during persecution. Women such as Mabel Fitzgerald became figureheads of Catholicism for decades. This idea of community is also explored in Sheils's study on the personal relationships between individuals. His work on neighbourhoods is a much-needed examination which divulges how divided neighbours interacted with each other and how these relationships would interlink with office-holders. This is a theme also discussed by Questier in his examination of recusancy.

The relationship between Catholicism, and material culture is explored by Walsham. How objects were interacted with and used to assist in belief is a much-needed addition to the volume. These objects sustained the faithful who used them as a way to connect not only their faith, but to gain strength from the power such items including rosaries provided. The interaction with these items by Protestants (their destruction) advocates for the power these items held. The most significant piece of material culture would be the bodies of the martyrs, a topic explored by both Walsham and Tait.

A common theme present in each chapter is the influence of European ideas. After the death of Mary, English Catholics had to rely on their European neighbours to educate the next generation. From music to seminary, these connections have been highlighted to present not a uniform approach in the training and sending forth of clergy, but a policy of mixed ideas with varying results.

This volume concludes with Lake and Questier examining what it meant to be anti-papist. The term itself as explained by the authors is complex and the result of decades of ever-evolving ideology. Yet as Catholicism began to be presented as an ‘ungodly’ religion so did the entrenchment against it harden. This was an ideal which will play a larger role in the following volume.

Overall, this volume is a wonderful beginning for the first series to seriously tackle the history of Catholicism for the totality of the British Isles. Its themes will continue to appear throughout the subsequent volumes. Though some of the studies seem to cater for an audience not familiar with the historiography, there is enough material to enrich scholars from all levels of expertise.