In the introduction to this book the author states that his objective is to answer the question that so many who know little about Scottish history want to ask, namely, why was the Reformation in Scotland so different from that in England and in so many other European countries? The answer, he maintains, lies in its origins, which were determined primarily by its late medieval ecclesiastical and political history. In eight chapters of similar length he expounds thematically what he discovers about these origins.

In the first chapter, ‘A “corrupt” Church?’, Ryrie seeks to discover who was responsible for the collapse of the Church. One answer, set out by many historians, particularly within the Church itself, is summed up in a brief sentence: ‘The Catholic Church brought disaster on itself through its corruption’ (p. 13). Corruption there certainly was, especially within the hierarchy. However, he rightly points out that there were significant indications to the contrary, among them the foundation of the three universities whose primary function was to provide the much-needed educated parish clergy. He also mentions the good spiritual state of the mendicant orders, and, perhaps most surprisingly, he points out that the most earnest converts to Protestantism were won from the heart of the old faith and not its fringes. He expounds this topic in a later chapter, one of the most important in the book, ‘1549–1599: Catholic Reformation’.

The beginnings of the Reformation in Scotland are, of course, to be found in Lutheranism. This is not surprising. Scotland had for centuries maintained close relations both cultural and mercantile with the continent particularly through its east coast ports. Thus Scotland could not be unaffected by what was taking place in Germany. Although the author's account of the early stages is up to a point satisfactory, he gives little attention to the theology that was being introduced most significantly by Patrick Hamilton, Scotland's first Lutheran martyr, and by others such as John Gau and John Johnsone whose works were circulated in English. He rather places emphasis on the contribution of what he describes as the ‘flood of lairds and nobles who embraced the reformist cause and became the driving force behind the Scottish Reformation’ (p. 33). He rightly regards the spreading of explicit Lutheran doctrine as a prominent theme in early Scottish reformism. Then, somewhat questionably, he states that the interest in Luther's doctrine was ‘neither the only nor perhaps the most compelling part of the early reformers message’. That important part centred round having the open Bible. The religious policy of James v, of which he gives a good account, was, however, largely determined by political advantage.

The accession of the infant Mary on the death of James v is seen as ‘one of the proximate causes of the Scottish Reformation’ (p. 54). On the earl of Arran's taking control of the government, a policy of alliance with England resulted in the furthering of the reformist cause. But for Arran his interest was neither whole-hearted nor permanent. As Ryrie rightly observes, he did not ‘invent the Protestant movement in 1543; he used it’ (p. 64). In political policy, of which a detailed and perceptive account is given, he concludes that religion was never more than a minor theme.

The first four chapters make clear the author's underlying approach to his subject. In the second half of the book he takes up the subject of Catholic Reform, discusses the ‘underground’ progress of Protestantism and concludes with an examination of the progress of the Reformed Movement through revolution to rebellion in 1559–60.

At the outset of chapter v he credits Archbishop John Hamilton with initiating a vigorous programme of renewal through a series of provincial councils, regarded as the high point of a reform wider in its ambitions and more consistent in its methods than has usually been recognised. In drawing attention to the Catholic reformers he is in fact making an important contribution, but when he suggests that it might have blocked the advance of heresy he is probably overstating the possibilities. He should in this connection have given more attention to Hamilton's catechism and its European background. He does point out that the Catholic reformers were willing ‘to toy’ with evangelical ideas, but that they did not drift into crypto-Protestantism. Is he justified in seeking to point out that the Catholic reform programme was politically motivated and that its failure was due to a lack of political support? Perhaps he should have taken more account of what was being undertaken by Archbishop von Wied and others on the continent of whom many in Scotland were fully informed. He rightly remarks that it has to be noted that many of its leading figures threw in their lot with the Protestants in 1559–60.

In the concluding chapters, as he travels through well-known country, he expresses a number of uncommon remarks. He states that between 1543 and 1559 there was no rising tide of Protestantism, but that there was among its followers a militant wing. He does not find evidence of a deepening of reformist commitment, but notes that it was becoming theologically more defined and more distinct. Nevertheless the crisis of 1559–60 was not precipitated by a mass movement which Protestant ministers built: ‘It was made possible by Reformist Catholicism and by dynastic politics’ (p. 135). When rebellion came it was led and its outcome was determined not by a majority of waverers who pursued self-interest, but by a tenacious minority who were ruled by their consciences.

Ryrie's distinctive conclusions will give rise to much discussion among many historians in Scotland. And that is all to the good. Many, however, will note that the final chapters have several weaknesses. He does not discuss in any depth the nature or eventual triumph of Protestantism in its Calvinist form. Questions about the constitutionality of the Reformation Parliament are ignored. The Scots Confession of 1560 is not adequately discussed, or listed among the primary sources. The same has to be said of parliament's attitude to the Book of Discipline, which again is not listed.

The entry by a well-known English scholar into sixteenth-century Scottish history is to be welcomed. His bibliographies testify to his zeal in researching both the primary and secondary sources.