The late Richard Sullivan taught at Michigan State University from 1954 to 1988, and transformed the study of medieval history in North America both by his remarkable articles on Carolingian missionaries, and by his training of graduate students who worked on the early Middle Ages when it was almost entirely overlooked. In 1987 he received a Festschrift, Religion, culture and society in the early Middle Ages, edited by T. F. X. Noble and John Contreni; the volume under review contains eleven articles by younger students and colleagues of Sullivan, including papers given at sessions in his honour at the Medieval Conference at Kalamazoo in 2003. Debra Hedstrom investigates fourth- and fifth-century Coptic sources for the origins and practice of monasticism in Egypt, and links them to the archaeological evidence for monastic settlement in the Nile valley and its expansion in the seventh century. John Contreni's account of the Miracula sancti Germani of Heiric of Auxerre draws attention to the European importance of the cult of Germanus and Heiric's interest in his recent miracles, often performed in very public settings. His work is now complemented by Marie-Laure Gout and Dominique Iogna-Prat, ‘Les Lieux du sacré dans les Miracula sancti Germani d'Heiric d'Auxerre et les Gesta pontificum Autissiodorensium’, Bulletin du Centre d'études médiévales d'Auxerre viii (2004). Steven Stofferhahn tackles the biographies of abbots Adalhard and Wala of Corbie by their successor Paschasius Radbertus in terms of maiestas and exile. He relies on the 1938 study of Paschasius for the dates of these works, and seems not to know of Duemmler's edition of the Epitaphium Arsenii. A fuller treatment of the use of maiestas in Carolingian sources, and of its semantic field, would be helpful. Daniel Callahan examines Ademar of Chabannes's pilgrimage to Jerusalem in 1033 in an article which is perhaps too dependent on references to earlier articles by Callahan, and to his forthcoming monograph The making of a millenial pilgrim'. (DS lat 1664 is how he refers to Berlin, Deutsche Staatsbibliothek, ms Phillipps 1664.) Constance Bouchard attacks notions of Carolingian feudalism and the structure of the Clunaic order, suggesting instead that it was the relationship of Citeaux to other Cistercian houses which offered a model of a ‘pyramidical system of governance’. Amy Livingstone looks at the families of eleventh- and twelfth-century monks in the Chartrain, and attitudes to property and commemoration shared between clerics and lay nobles. Martin Claussen's ‘Practical exegesis: the Acts of the Apostles, Chrodegang's Regula canonicorum and early Carolingian reform’ shows how Chrodegang's Rule used Luke's account of the early Church as a model in his regulation of how canons were to enjoy the usufruct of their property. Michael Frassetti looks at Ademar's attitude to the eucharist, though he does not reveal whether he believes that Ademar had read Paschasius Radbertus, or simply held similar views concerning the real presence. David Blanks turns to the register of Jacques Fournier for evidence of heterodoxy, ‘the impressive variety of misconceptions held by people who clearly enjoyed arguing about religion’, and suggests that the history of the diocese of Pamiers, concerned more with tithes than spiritual reform, helps to explain the lack of ‘right belief and right practice’. The volume closes with a discussion by Edith Dolnikowski of Wyclif's views on divine foreknowledge in three of his Latin Advent sermons, which surprisingly makes no mention of any of Wyclif's other writings, and an account of Richard Sullivan's activity on the Michigan Humanities Council.