This volume, the sixth in the new Cambridge History of Christianity series, clearly follows the remit set for the overall series of providing a global and multi-layered survey of Christianity that goes beyond simple narrative history. The reform and schism of the Christian Church in the sixteenth and seventeenth centuries, and the expansion of Christianity into what one scholar here calls ‘this planet's first world religion’ (Simon Ditchfield, p. 224), are the thematic basis for the volume. It comprises thirty essays by an impressive array of international scholars, structured into six sections. Parts i and ii present the basic narrative of reform, including accounts of Luther and Calvin by Thomas Brady and Robert Kingdon, the development of the reform movement in the Holy Roman Empire and the Swiss cantons by Thomas A. Brady and Peter Blickle, and the various strains of radical Reformation by R. Emmet Maclaughlin. Three other articles detail the expansion and settlement of Lutheran and Reformed Christianity, including a broad discussion of the theological and liturgical underpinnings of both movements (Hartmuth Lehmann, Mark Greengrass and Philip Benedict). Part iii, entitled ‘Catholic Renewal’, makes a convincing argument for an inclusive and less reactive view of early modern Catholicism that eschews labels like ‘Counter-Reformation’ and ‘Catholic Reform’. This includes not only a discussion of the dogmatic developments at Trent and their implementation (Robert Bireley sj), but also a lucid and systematic account of the proliferation of male religious orders across Europe (John Patrick Donnelly sj), a discussion of the development of female mysticism and sanctity that highlights the wealth of Italian scholarship on the subject (Gabriella Zarri) and an article on liturgical reform showing the tensions between the establishment of a nominally universal Catholic liturgy after Trent, and the continuance of local religious traditions and observances (Simon Ditchfield). Part iv explores the often complex issues of toleration and persecution. Articles by Nicolette Mout and Olivier Christin show that while attempts at high-level religious toleration by government and doctrinal colloquies were often unsuccessful, there is a growing body of research that demonstrates that communities often had a vested interest in peace, stability and the ‘daily work of living together’ (Christin, p. 320), enabled by devices including demarcation of confessional spaces and bonds of friendship. Ute Lotz-Heumann delivers a useful overview of Church and social discipline, discussing how church discipline worked not only in Reformed territories, but also in Lutheran and Catholic ones. Brad Gregory offers a global perspective on martyrdom that shows the extent of the phenomenon outside Europe – for example 2,100 Catholics executed in Japan between 1614 and 1639 (p. 262) – and puts an interesting spin on the idea that early modern governments did not ‘persecute’ martyrs but acted with full legal authority to ‘prosecute’ them as individuals dangerous to society, in accordance with local confessional leanings. William Monter's article on the various inquisitions in Portugal, Spain and Rome does an excellent job of showing how much we take for granted regarding the arbitrary and bloodthirsty nature of these institutions, while Mikhail V. Dmitriev draws on a wealth of Eastern European scholarship and sources in his discussion of the fluctuating degree of rapprochement between Western Christianity and the Eastern Orthodox Church.

The final two sections of the work most clearly demonstrate the theme of expansion in this period. Part v, ‘Religion, Society, and Culture’, contains succinct accounts of developments in art (Lee Palmer Wendel), ritual and worship (Susan C. Karant-Nunn) and music (Alexander J. Fisher) across all Christian denominations. Articles discussing developments in demonology and witchcraft trials (Wolfgang Behringer) and science (Ann Blair) are quite right to show both the continuation of older medieval models of thought alongside the emergence of legal and empirical reasoning. Luise Schorn-Schütte provides an interesting comparison of Catholic and reformed clergy that suggests that ministerial recruits to both denominations shared more in the way of familial and social background than is generally recognised, and Merry Wiesner-Hanks offers a summary of recent work on women and the response to religious change. The final section, ‘Christianity and other faiths’, shows clearly the globalisation of Christianity in the early modern period, in areas as far apart as the New World (Kenneth Mills) and China (Nicolas Standaert). It also highlights interactions with the other major world faiths including Judaism (Miriam Bodiam), Islam (István G. Tóth) and Hinduism and Buddhism (Ines Gupanov and R. Po-Chia Hsia).

The articles in this volume are of the high standard that one would expect given the expertise of the contributors. Although they are largely summary in nature, one is left with a clear sense of the cutting-edge research underlying this volume that in turn reflects the current vibrancy and depth of Reformation studies. Particularly welcome is the complete absence of a ‘national’ approach to reformed Christianity or a limited focus on Western Europe. Alongside the wealth of insights into global Christianity in part vi, one of the most useful aspects of this volume for scholars is the range of discussion bringing together the latest work on Christianity in Eastern Europe, seen particularly in the articles by Benedict, Dmitriev, Tóth and Christin. Along with an excellent chronology and a very full bibliography for both the volume itself and for each article, this is a succinct history of early modern Christianity and an ideal summary of current research developments for scholars at all levels.