The aim of this wide-reaching study is to make Richard Hooker again accessible to theological students, clergy and theologians, and move him out of the confines of the specialists into which he has recently fallen. This is something of a bold enterprise, given how divided those specialists currently are about what Hooker was up to. Miller packs plenty of scholarship, both new and old, into the book while avoiding getting bogged down in academic disputes. This does inevitably mean that while the overall interpretation is well argued and thought out, he has to take sides on some of the most technical and controverted areas without much explanation, or stay somewhat on the surface. A dominant narrative in the text is Peter Lake's view of Hooker as at the fountainhead of the origins of Anglicanism, recasting Elizabethan conformist thought into an innovative theological synthesis which subsequently became Anglicanism. Miller combines this with a good deal of late nineteenth- and early twentieth-century scholarship, but rightly recognises the Reformed bases of significant aspects of Hooker's theology in a way ignored by many such earlier studies. This is definitely not a book, however, for those expecting to see Hooker placed among the ranks of the Magisterial Reformed theologians – though it is doubtful whether this will seriously reduce its readership. The seventeen chapters build up a comprehensive picture of Hooker as a theologian, both in his Elizabethan context and in the wider history of Christianity. I would have liked a little less on Aquinas and Augustine and rather more on sixteenth-century theological influences, particularly among Reformed theologians, but then this would be to dive into disputed waters. The use of the term ‘conformist’ for contemporary defenders of the establishment status quo, such as Archbishop Whitgift, does not at all license Miller's use of the term ‘non-conformist’ to describe Hooker's self-proclaimed opponents, which carries with it all the connotations of the very different situation post-1662. ‘Puritans’, and on occasion ‘Presbyterians’, remain the best terms. But this should not detract from Miller's very real achievement in this volume. He has rightly detected a gap in the market; not only among clergy and theologians, but I suspect among historians as well. There have been numerous specialised studies in recent years, as well as collected essays and a 650-page companion, but little for the reader who wants a concise, holistic but scholarly overview of Hooker's thought and significance. This book is now the best advanced introduction to the subject.