After a spate of powerful studies which have explored anti-Catholicism in the period between the Glorious Revolution and the mid-eighteenth century, this important book breaks new ground by examining the political fortunes, cultural framework and ideological worldview of English Catholics whose fortunes were dramatically changed after 1688. Glickman's extensive researches in English and European archives, and in the relevant printed material, present us with a nuanced and evocative picture of the English Catholic community. He is acutely sensitive to the tensions and internal arguments within that community, some of whom lived in exile in Europe, and some who remained in England, some of whom were recent convert zealots, and some who belonged to an older, and perhaps more politically subtle, Catholic tradition, all of which suggests that there was more than the one English Catholic community of the book's title. Above all, Glickman brilliantly portrays the culture of those English Catholics who wanted to remain both English and Catholic, often eschewing, with some heartache and soul-searching, the demands of militant Counter-Reformation European Catholicism on the one hand and single-minded Jacobitism on the other, and who carved out a distinctively English Catholic voice, which was often in practice loyal to the post-1688 regimes. In this, Glickman is particularly interesting on the moves from within the Catholic community to frame loyalist oaths to the post-Revolution governments, and the reasons for their failures. He also shows that the distinctions between the competing Catholic trajectories were seldom clear-cut, and could change over time depending on political circumstance. Furthermore Glickman draws out the divisions within European Catholicism, which made some Catholic powers want to give support to the post-1688 regimes in the face of the growing political sway of Louis xiv, and which caused added tensions within English Catholicism. He is especially strong on the theological orientation and pedigree of those English Catholics who resisted the demands of the papacy by drawing on the Gallican tradition, and who also came to be suspected of Jansenism. Nourishing this community were the émigré colleges which helped to provide the intellectual arsenal and theological defence of the English Catholic position and Glickman depicts an intriguing picture of Catholic inner piety. In sum, Glickman is able to argue convincingly that the gentry and clergy that he studies represented, at least in part, a Catholic Enlightenment, linked to ideals of religious toleration and political moderation. This well-written and sympathetic study offers a brilliant insight into an often forgotten Catholic world, and in so doing make a vital contribution to late seventeenth- and early eighteenth-century English history.