The year 2015 is the six-hundredth anniversary of the tragic death at the stake of the Czech reformer Jan Hus. Thomas A. Fudge has marked this momentous sexcentenary with a trilogy of monographs, of which the first, Jan Hus: religious reform and social revolution in Bohemia, appeared in 2010, the second is the subject of this review and the third, The trial of Jan Hus: medieval heresy and criminal procedure, is devoted to the Constance trial. The memory and motivation of Jan Hus combines two topics that may seem incompatible, namely, Hus's own personality, seen mainly through the prism of psychology and ethics, and the memory of the reformer as it survived in Hussitism over the following two and a half centuries, seen through the prism of theology. Fudge managed to persuade this reviewer that these two things belong together. He concludes in chapter ii that Jan Hus thought that he was ‘a messenger of Christ … remaining faithful to truth, … preserving the … integrity of a vibrant movement for reform of the faith and practices of the … church’. In chapter iii he says that ‘a complete study of Hus's ethics has yet to be undertaken’, but is able to see that ‘in the life and thought of Jan Hus, ethics as an expression of the law of God is unavoidably subjective and ultimately a matter of individual judgment and conscience’. The same idea is pursued in chapter iv, devoted to Hus's Books against the priest kitchen master (1414). Fudge admits that this sort of ethics generated ‘religious and social consequences’, such as a ‘backlash against the priests, including the divesting of property and wealth’. A link between the ‘motivation’ and the ‘memory’ is provided in chapter v on Hus's arch-enemy Michael de Causis, whose character is rightly depicted in dark colours, but who in the end is put on a par with Hus when the author states that Michael ‘considered himself every bit as much a defender of God and the true church as did Jan Hus’. Not everybody would agree. The memory of Hus is demonstrated in chapters vi and vii in examples of songs and three reports on Hus's life which resemble hagiography. One must appreciate the author's careful and productive handling of the Czech language. The climax of the work is chapter viii, in which the spirit of Hussite religion is analysed and demonstrated to be different from both that of the late medieval institutional Church (in its ‘refusal to conform to the authority’) and of the Lutheran and Calvinist reformation (in its ‘refusal to abandon the church and establish a shadow institution’). Fudge does not conceal his fondness for Jan Hus and the Hussites. His work, putting aside its novelty for Anglophone readers, is also of interest to Czech medievalists. It does not analyse any sources hitherto unknown. From a positivist point of view, its results are not particularly new. What is new is the author's passionate search for meaning.