Kathleen Deagan’s edited volume Catholicism and Native Americans in Early North America: Parish, Church, and Mission consists of scholarly but broadly accessible essays that examine the role of the Catholic Church in colonial Florida. Drawing from archaeology, history, linguistics, and theology, the book takes inspiration from late historian Michael Gannon, who promoted interdisciplinary collaboration and scholarship. Through primary research, the authors revisit familiar themes, accompanied by new insights into Catholic practices that shaped colonial histories, making valuable contributions to scholarship on Spanish colonialism in the Americas.

The book, divided into three parts, pays particular attention to the Franciscans, their interactions with Native peoples, and the effects of Catholic doctrine on colonial life, both urban and rural. Beginning with St. Augustine, the capital city of Spanish La Florida, the first portion of the book explores life and death in this early settlement through historical and archaeological lenses. Susan Parker deftly illustrates the long reach of the Catholic Church into the lives of St. Augustine’s citizens and the role it played in recording the histories of its parishioners. In examining mortuary patterns, Deagan reviews the archaeological study of colonial burial practices, underscoring the importance of archaeological data for understanding Catholic death rituals in colonial settings, and reflecting on archaeology’s contribution to documenting traditional Native burial practices.

The second part of the book focuses on the context and perspective of Franciscan missionary strategies and theological practices. Particularly informative is David Hurst Thomas’s discussion of the “theo-vision” that allowed the Franciscans to succeed where the Jesuits had failed. In highlighting the flexibility of the Franciscan plan, the book emphasizes Spain’s unique approach to its American colonies that helped to facilitate the survival of Native social systems and communities. Building on this theme, George A. Broadwell and Timothy I. Johnson demonstrate the importance of literacy to the evangelization process. Through an examination of Franciscan writings, Timucuan literature, and Native linguistic styles, the authors show the broad applications of literacy that underpinned missionization strategies. Furthermore, they make the case for Indigenous literacy and authorship, and they acknowledge the impact of Indigenous agency in the creation of colonial texts.

In the final chapters of the book, the frontier mission experience is explored. Specifically, mission efforts among the Mocama of coastal Florida and Georgia, the Western Timucua of north-central Florida, and the Apalachees of northwest Florida are considered. Keith Ashley draws on historical and archaeological evidence to tell the story of the Mocama, bringing attention to Franciscan conversion strategies shaped by Native interactions alongside the impact of European contact on Mocama identity and traditional lifeways. Gifford Waters likewise examines the archaeology of the Western Timucua to highlight the persistence of Native American culture and strategies of resistance. In reviewing the archaeology of Spanish Missions in north-central Florida, Waters demonstrates the efficacy of archaeological data in explaining the impact of sustained interactions between the Western Timucua and the Spanish. Importantly, this chapter cites the value of archaeological inquiries that can address topics beyond the reach of traditional historical approaches.

Rochelle Marrinan’s chapter focuses on the Apalachees and the missions in northwest Florida, and her discussion of the challenges archaeologists face when engaging in Florida mission archaeology is particularly instructive. A review of archaeological investigations at three separate Apalachee missions highlights these challenges and illustrates the insights such studies provide for understanding missionary efforts. In the final chapter, historian Juan Antonio Crespo-Francés discusses the impact of Catholic teachings and policies on colonial La Florida. With specific attention paid to the writings of the Spanish explorer Pedro Menéndez de Aviles, Crespo-Francés contextualizes the colonial experience and addresses the motivations of its colonizers. Significantly, the author’s discussion of the Black Legend reminds us how attempts to tarnish Spanish activities in the Americas obscure the rich and complex history of places such as La Florida.

A primary strength of this edited volume is the diversity of topics and perspectives covered. The result is a book that appeals to a wide audience, including scholars interested in La Florida as well as researchers studying Spanish colonialism elsewhere in the Americas. Likewise, the attention paid to Catholic doctrine and its influence on Native Americans and Spanish colonists is noteworthy, given that such topics have arguably lacked proper consideration. Thoughtful discussions surrounding the role of the church in the lives of Spanish colonists and Indigenous peoples of La Florida provide a point of departure for examining similar themes elsewhere. New insights explored in this book and the emphasis on Catholicism help to fill a critical gap in the existing literature. This is particularly true for archaeological studies that often lack such in-depth discussions of the impact of Catholic principles. In sum, Catholicism and Native Americans in Early North America offers essential perspectives and enriches scholarship on Spanish colonial history in the Americas, making it a valuable contribution and a welcome addition to the library of any archaeologist or historian with interests in the field.