Until fairly late in the twentieth century, narratives of the development of sixteenth- through eighteenth-century Reformed Protestant thought were almost entirely the domain of theologians with vested dogmatic interests in the stories that they told. Recent decades have witnessed the reclamation of the study of post-Reformation Reformed theology by scholars with, if not solely historical interests, at least greater historical sensitivities. This volume aims to synthesise recent scholarship on Reformed orthodoxy, offering a broad account not of that phenomenon's success or failure as measured by modern theological standards, but of its historical context, its relationship to preceding and contemporary intellectual currents, its geographic scope, and its salient features. The volume consists of three parts, titled in turn ‘Relations’, ‘Places’ and ‘Topics’. In the first, a short and informative historical sketch of research trends is followed by chapters which examine Reformed orthodoxy in relation to patristic tradition and early modern philosophy. J. Mark Beach's treatment of Reformed orthodoxy in relation to the Church is more a consideration of the practical orientation of Calvinist theology during this period, as evidenced especially by the extensive use of catechisms to distil doctrine to the laity. The second part of the book offers surveys of Reformed orthodoxy in those places where it primarily flourished, namely, the Netherlands, Germany, Switzerland, France, Britain, East-Central Europe and New England. These chapters highlight the main academic centres of Reformed orthodoxy, name particular personalities or theological controversies which dominated these areas, and/or identify peculiar theological emphases which emerged in the same. Graeme Murdock's chapter on Hungary and Transylvania in this section is especially noteworthy, the participation and contribution of these areas in and to the phenomenon of post-Reformation Reformed orthodoxy being often overlooked. The final section comprises chapters on discrete theological topics, including Scripture, God, the Holy Spirit, the divine covenants, predestination and civil authority/law. The editor and authors were naturally selective in their choice of themes to consider in this section, since Reformed theologians discussed and debated, among themselves and with those outside their own confessional boundaries, a rather broad array of theological subjects during the period in question. Overall this book delivers on its promise to bring readers up to speed on the ‘latest research on the history and theology of Reformed orthodoxy’ (p. 1). The contributors are knowledgeable and the level of scholarship is generally high, though a handful of chapters, it must be said, do leave something to be desired in terms of grammar, style and presentation. The editor, interestingly, refers to this book as a ‘midterm Companion’, frankly admitting that the work of reappraising Reformed orthodoxy is ongoing and ‘much needs to be done before a more definite overview of Reformed Orthodoxy can be given’ (p. 1). The current volume, he notes, might best serve to point towards ‘what a next Companion – ten to fifteen years from now – should look like’ (p. 1). Interested persons will no doubt find this present Companion useful, but given its hefty price tag, some might be tempted to wait for the more definitive treatment of Reformed orthodoxy that we should apparently anticipate in a decade or so.