This is a very welcome collection of essays on Bede's perceptions of the future. We know far more today about Bede than even a generation ago, and it is just this sort of mix of new, multi-authored insights that can take us still further. The nine papers are very varied in approach. Some explore specific topics, such as Kendall's investigation of Bede on the Saracens and Thacker on Bede's approach to heresy. Others focus on texts that are less frequently discussed but are directly relevant to the topic, as most obviously Wallis on Bede's Commentary on Revelation. Others again engage with some of the better-known Bedan texts, particularly the two works on time (essays by Darby, Palmer, Mac Carron), the History of the abbots (primarily Grocock) and the Ecclesiastical history (Hilliard, De Gregorio), exploring Bede's understanding and exposition of various futures. As might be expected, there is close attention to Bede's views on reform and how they may have changed and/or developed between his early works (including the Commentary on Revelation and On times) and the output of his later years, after about 725. There are several different kinds of future at issue. Bede's concern for the continuing unity and health of Wearmouth/Jarrow is central to Grocock's thesis; in his Ecclesiastical history Bede was concerned about the progress of the English as a Christian people, particularly in a Northumbrian context, and Hilliard explores some of these issues; then there is the future of Christianity and the whole matter of the end of time and the Last Judgement, with which Wallis engages. There is, though, less than might have been expected regarding Bede's vision of sanctity post mortem, or heaven and hell. De Gregorio brings together Bede's reformist comments from his late works, so elucidating his thinking in the last few years of his life, but using the Letter to Ecgberht as a key to the Ecclesiastical history does create difficulties. That the immediate audience of the Ecclesiastical history had to digest it without the aid of a letter only written some four years later underlines the fact that these works were aimed at different audiences and addressed different aspects of Bede's concerns: the History was aimed primarily at the king himself (the dedicatee), while the Letter was directed specifically to a bishop and ex-pupil, perhaps even in confidence. The Ecclesiastical history makes very few explicit criticisms of contemporary churchmen; attempts to read into it numerous implicit criticisms based on Bede's later, more discreet work privileges us over its immediate audience and distorts how they could be expected to understand it. The work is well-produced and generally well-edited, with few significant lapses (but beware Benedict's death in 703, p. 69, corrected to 689 on the next page) other than the disconcerting failure to order the secondary bibliography according to date.