The death of Justin Champion in 2020, aged 60, was a great loss to seventeenth- and eighteenth-century scholarship. His was a career marked by notable scholarly output from 1992 (and helpfully listed in the appendix to this volume) as well as the supervision of doctoral students and impressive broadcasts that eschewed the attention-seeking of some contemporaries. As Alex Barber writes in the introduction to this collection, “our social and intellectual worlds are diminished by his absence.” The contributors to this volume are friends, distinguished colleagues, and former students and they have produced a volume of which Justin would have been deeply appreciative. Alex Barber rightly argues that Justin’s work demonstrated how enmeshed seventeenth century politics and religion were. In the local and national sphere, politics was so divisive and violent because each faction saw itself as giving effect to what God sought. Paradoxically, even freethinkers contributed to this context so that a secular account of the period – against which Champion kicked – cannot be sustained. Barber’s opening essay places Champion’s work in the wider historiography of the period and shows how, in many ways, his work shaped the ways in which scholars now view the period. Essays by David Womersley, Katherine East, John Marshall, Rob Iliffe, Michael Hunter, William Bulman, and Robert Ingram are distinguished contributions to the debates on religion and politics in the period. In a short review, it is difficult to do other than agree with Champion that this was a period in which there was a “crisis of Christianity,” although it was a crisis that was resolved in large measure in the eighteenth century. The themes of Church and State, radicalism and moderation, and the nature of religious ideas are at the core of this volume. The essays by Rachel Hammersley, Gaby Mahlberg, Mark Goldie, and Delphine Doucet are among those that can be called contributions to the history of ideas and which Champion would have enjoyed. William Bulman’s essay explores the nature of the ‘unenlightened’ aspects of the later Stuart Church of England and serves as a foil to the incessant drum-beat of enlightenment chatter. Robert Ingram’s superb piece on the 1721 addressing campaign (about which Champion wrote of course) deals with aspects of the religious pacification of early Hanoverian politics. Both Bulman and Ingram revise and reassess Champion’s work in a way he would also have enjoyed. As a collection of essays this is an important contribution to the period and one which pay appropriate tribute to Champion’s interests and humanity.