This volume, co-ordinated by Beverly Kienzle, provides critical editions, all of the highest quality, of five different works by Hildegard of Bingen: her commentaries on the Rule of Benedict (edited by Hugh Feiss) and on the Athanasian Creed (edited by Christopher Evans), her Symphonia (edited by Barbara Newman), her Ordo virtutum (edited by Peter Dronke) and one much larger composition, her Expositiones evangeliorum (edited by Beverly Kienzle and Carolyn Muessig). It complements an already distinguished series of editions in the Corpus, notably of Scivias (by Adelgundis Führkötter and Angela Carlevaris), the Liber diuinorum operum (by Albert Derolez and Peter Dronke), the Liber uitae meritorum (by Angela Carlevaris) and her letters (by L. Van Acker and Monica Klaes). Scholars have already had access to editions of the Symphonia by Barbara Newman and of the Ordo virtutum by Peter Dronke. It is none the less satisfying to have their authoritative critical editions to hand. The Expositiones evangeliorum, preserved only in the Riesencodex and a fifteenth-century copy made for Trithemius, constitute a much less studied text of Hildegard. Comprising some fifty-eight homilies on passages of the Gospels, they display Hildegard's capacity for a remarkably imaginative reading of Scripture, quite independent of the more conventional academic glosses of her day, provoked by the efforts of Anselm of Laon and his disciples. There is rich scholarship in the critical apparatus to her text, enabling a reader to follow up Hildegard's vast awareness of patristic tradition – a familiarity most likely acquired through passages from the Fathers being recited in the liturgy. Her readings are not what one might expect. Thus in the parable of the talents, she interprets Matthew xx. 13 (‘At ille respondens uni eorum dixit’) as rationality saying to taste, prince of the other senses, ‘Friend, because you taste just what I feel, I shall not do injury to you.’ She uses it to reflect on how rationality can lead the five senses of man to righteousness. These are profoundly psychological readings of the Gospels, well worthy of scrutiny. The Rule of Benedict is similarly a little known work of Hildegard, though a model of originality, in which Hildegard identifies moderation as the key attribution. The critical edition demonstrates that this was a surprisingly well circulated text that demonstrates a good deal of awareness of human psychology, worth comparing to the much stricter Cistercian commentaries on the same rule. The complexity of the critical apparatus reveals that this was no easy edition to produce. The commentary on the Athanasian Creed is similarly little known, but worth reading for its forthright denunciation of masters and doctors of the people, ‘blind and dumb in interior knowledge of letters’. We can only be grateful to Beverly Kienzle and her team for producing an outstanding edition of works of Hildegard that deserve to be more widely known.