Jennifer McNutt has offered a revisionist account of the state of religion in eighteenth-century Geneva, challenging the traditional view that Geneva had declined in its commitment to Calvin and, even more radically, that many pastors had embraced Enlightenment beliefs such as Socinianism. This view, in her perspective, was built on the false praises of several important philosophes – Voltaire claimed that ‘I know of no other city where there are fewer Calvinists than in this city of Calvin’ (p. 153). While McNutt acknowledges that further negative rhetoric came from nineteenth-century Catholics, who had gained a solid place in Geneva after the French invasion, she disregards the testimony of many Genevan pastors who became part of the European Réveil, many of whom had legitimate concerns (for example César Malan, Louis Gaussen, J. H. Merle d'Aubigné). McNutt's thesis is that ‘eighteenth-century Calvinism largely remained a model of Reformed theology despite the incorporation of central Enlightenment characteristics. [That is] religious belief was specifically heralded as embodying reasonable qualities by the Genevan clergy’ (p. 22). And further, ‘this work denies the adoption of Socinian tenets and skeptical attitudes toward biblical miracles or God's intervention in the providential functioning of the world’ (p. 23). In a thorough study of eighteenth-century registers of the Company of Pastors, catechisms and individual sermons, McNutt has characterised religion as a ‘Reasonable Calvinism’, which includes a balance of reason and revelation, a concern for tolerance and morality and a firm adherence to the Early Church reliance on Scripture, Christ's divinity and the Apostles' Creed. However, McNutt does acknowledge that there was change: ‘none would deny that there was an inescapable sense throughout the century that Genevan religion was changing … Undoubtedly, transformation was occurring, but the nature of that change and how it made its mark on the worship life of the city still remains to be determined’ (p. 189). While the Company of Pastors adhered to Scripture and the Apostles' Creed, they ‘allowed for the diversity of opinions over non-essential matters but required that one “defend the fundamentals of Christianity”’ (p.161). Thus, it is still not certain what was Calvin's unique work beyond general principles. While these arguments may not completely revise the traditional opinion about the changes in eighteenth-century religion, one must weigh her evidence and consider the complexity of belief, further translating the language and practice of many pastors living in the age of Enlightenment. No doubt the strength of Calvinism is that it has often found ways to continually articulate a theology for a given context. In this reviewer's opinion, while many in eighteenth-century Geneva may be considered Christian, a reduced number should be considered Reformed Christians. A very helpful feature of this book is the inclusion of appendices of city pastors and ordained professors (1685–1798), as well as Agrégé pastors and ‘renouncing’ ministers (in all, 176 names).