James Kelly (Durham University) and Hannah Thomas (archivist and research fellow at the Bar Convent, York) present us with the fruits of the second biennial conference on early modern British and Irish Catholicism, organised jointly by Durham University and Notre Dame. Thomas's introduction describes the collection as part of ‘an attempt to change perceptions of British and Irish Catholicism as peripheral and isolated, instead demonstrating strong and continuous links between the British Isles and mainland Europe throughout the early modern period’ (p. 5). Such an effort necessitates moving away from a ‘Rome-centric understanding of the historical processes involved’ and transitioning to a ‘truly global’ perspective. A principal means by which early modern English Catholics remained linked to the continent and beyond was through the Jesuits, a Society which was global in its missionary aims and achievements. Culturally, financially and legally marginalised though they were, English Catholics were interconnected with world Catholicism. The fourteen essays in the volume are divided into four sections, each highlighting different facets of the importance of the ‘global Jesuit network’ (p. 13) for English Catholicism. The first part, which considers ‘the English mission’, features two fascinating essays on Edmund Campion (1540–81), one of the most magnetic figures of the Elizabethan era. Gerard Kilroy, making use of recently rediscovered manuscripts from Campion's years in Prague, examines the long legacy of Campion's oratorical skill in both England and on the continent. Clarinda Calma, also making use of recent archival rediscoveries, further illuminates our picture of Campion as a teacher and a preacher. An engaging portrait of the collaborative relationship between Robert Persons (1546–1610) and Phillip ii of Spain (r. 1556–98) is offered by Victor Houliston. The second part of the volume considers the Jesuits and English culture. The theme of cross-pollination between England and the continent is amply demonstrated in the realms of drama (Sonja Fielitz), relics and other forms of commemoration (Janet Graffius) and music (Andrew Cichy). Other forms of English Jesuit influence on the continent are considered in part iii. Ana Sáez Hidalgo analyses a rare collection of English vernacular texts in the El Escorial library. Her essay explores ‘material evidence of the networks of English Jesuits and lay Catholics and their involvement with the book trade and the Inquisition in Spain’ (p. 155). In addition to a detailed analysis and an inventory in an appendix (pp. 176–80), we learn that the peculiar nature of the English Reformation posed puzzling challenges for the Spanish censors, who decided that texts such as Henry viii’s classic attack on Luther should be catalogued as ‘Auctor damnatus, opus permissum’ (p. 159). Thomas M. McCoog sj delivers a study of Wittelsbach and Habsburg patronage of the English mission, rich in archival research. In an essay that will appeal widely to scholars of early modern confessional polemics, Svorad Zavarský introduces us to the Slovakian Jesuit Martinus Szent-Ivany (1633–1705), who was inspired by British and Irish polemical sources, and in turn inspired British Catholics with his own work. Christopher P. Gillett explores the failed attempt by a group of Catholics to negotiate a revised Oath of Allegiance with the English government (1644–50) that was inspired by continental Catholic experiments with probabilism and with at least de facto acceptances of religious pluralism. The fourth and final part of the book features pan-European networks of communications. The editors both contribute rich essays that aid our understanding of the spiritual and daily lives of English women and women religious in England and on the continent. Hannah Thomas considers the role of the Spiritual exercises and other texts in the spiritual lives of women religious and others. James Kelly's essay moves us to the brink of the French Revolution, considering the Jesuit John Thorpe's extensive correspondence with the cloistered English Carmelites at Lierre, which connected these women religious with news of political and religious importance (c. 1769–89). Through a study of Pedro de Ribadeneyra (1526–1611) and his Historia ecclesiastica del scisma del reyno de Inglaterra, Spencer J. Weinreich illuminates how non-English Catholics made sense of the religious upheavals in that country. Through such books, Catholics could reckon with the ‘rapid globalisation’ of their faith in this period, and share in the sorrows and triumphs of their coreligionists in ‘Norfolk, New France, and Nagasaki’ (p. 282). Maurice Whitehead, archivist of the Venerable English College in Rome, adds a fascinating look at how Jesuit leadership at the college shaped the character both of English Catholic education in Rome, and, by extension, Catholicism in England. In addition to this volume's obvious usefulness to scholars of early modern Christianity, English Catholicism and the Society of Jesus, it could also be useful in undergraduate classrooms and to interested non-specialists, especially Sonja Fielitz's chapter on Jesuit drama and the essays on Campion.