This edition of twenty-two sermons and speeches given by the regular priests of the Birgittine mother abbey of Vadstena in Sweden during the fifteenth century to different categories of religious is an important contribution to knowledge of the way these religious responded to the prophetic call of their founder St Birgitta (1303–73). Sixteen of them were given by seven priests – one of whom, Nicolaus Ragvaldi, born c. 1445, in the monastery 1476–1514, gave no less than eleven while two priests laid name to one long inauguration speech at the General Chapter of Gnadenberg (1487). The remaining six are anonymous. The editor has selected seven sermons addressed to the nuns who were the principal members of a Birgittine abbey. That all sermons in this edition are in Latin, with scattered glosses in Swedish (pp. lvii–lviii), means that at least those for the nuns (p. xiii–xvii) must have been performed in Swedish with the Latin text as basis (pp. xvii–xxii). A special case are four sermons ad clerum, two by the later bishop Acho Johannis and two anonymous, showing the strictly enclosed and observant Birgittines' way of addressing secular clergy in need of reform. The presentation of the seven preachers is somewhat insufficient in that the description of their status before entering Vadstena has been distorted – apparently due to a failure to consult the main source, the Diarium Vadstenense (DV). Their title ‘dominus’ in DV confirms that they were all ordained priests when they entered Vadstena (DV 317, 267, 384, 448, 826, 828, title lacking DV 726). Like Magnus Unnonis (DV 448), Gervinus Petri was a canon of Linköping cathedral chapter before entering monastic life (DV 317), and he was also baccalarius in iure, while Magnus, besides his baccalaureus of 1434, was also magister artium when he entered. And is it Iohannes Matthei (p. xlii) or Matthiae (pp. 219, 331)? The varied formulas used by the editor to denote the seven preachers' Birgittine religious status (‘he entered’, ‘was made a brother’, ‘became’ or ‘was made’ or ‘was ordained a priest brother’) all signify the same, namely the liturgical act of the bishop blessing the priests (‘consecration’) when they made their perpetual vows: the Rule prescribed that they should be at least twenty-five years of age and that their theological studies be completed before entering. The speech to the members of the general chapter of 1487 (pp. 219–34) renders valuable insights to the historian about internal tensions between a mother abbey short of jurisdictional rights and the twenty-two or so abbeys in existence at the time. Editorial principles have been strictly adhered to and the critical apparatus (pp. lix–lxii) at four levels, as well as the biblical and authors' indices (pp. 291–328) ensure ready access to the rich contents of this exemplary collection.