In the approach to the 600th anniversary of the martyrdom of Jan Hus (in 2016), the field of late medieval Bohemia saw the number of studies and monographs in English, Czech, and German on Jan Hus nearly double. Thomas Fudge, along with many scholars of Bohemia, are seizing that momentum by expanding the scope of literature beyond Hus. Since Howard Kaminsky's A History of the Hussite Revolution (University of California Press, 1967), English language monographs concerning late medieval Bohemia and religious reform have struggled to broaden the dialogue beyond the iconic figure of Jan Hus. Fudge's own early 1998 monograph stemming from his dissertation, The Magnificent Ride: The First Reformation in Hussite Bohemia (Ashgate, 1998), is a strong update to Kaminsky but still presents a Hus-centered discussion that Fudge would carry into his next four books (Jan Hus: Religious Reform and Social Revolution [I. B. Tauris, 2010]; The Trial of Jan Hus: Medieval Heresy and Criminal Procedure [Oxford University Press, 2013]; The Memory and Motivations of Jan Hus: Medieval Priest and Martyr [Brepols, 2013]; and Jan Hus between Time and Eternity: Reconsidering a Medieval Heretic [Lexington, 2015]). By shifting his focus to Hus's contemporary, and one who also shared a near identical fate, Fudge offers scholars an alternative lens to view the compelling and influential period that demonstrates its breadth and diversity. In this respect, he is mostly successful, as Jerome's nomadic lifestyle carried Bohemian Reform ideas out of Prague to many of Europe's major universities. Yet, as he strives to make Jerome's legacy and influence stand on its own, Fudge occasionally undermines his own argument and narrative through moments of fragile conjecture and by stretching his sources to the breaking point.

Fudge engages with Jerome by organizing this book both chronologically and thematically. The first chapter examines Jerome's identity as a well-known academic nomad who, unlike the rather sedentary Hus, moved from university to university, often leaving scandal and accusations of heresy in his wake. By the time Jerome unwisely journeyed to the Council of Constance, he had a wide array of formidable enemies from across Christendom. Although Jerome left a light paper trail at these institutions, much of what is documented of these encounters relies on testimony and records compiled at the Council of Constance by Jerome's enemies, often years after the original encounters. These texts are predominately published in Hermann Hardt's seven-volume Magnum oecumenicum constantiense concilium, published between 1699 and 1742. Fudge acknowledges that: “Hardt is often the sole source for details for Jerome's earlier life and activities prior to his appearance before the synod at Constance” (167). Although Hardt is an outstanding source, Fudge's almost ubiquitous use of the text leaves the reader searching for corroboration for what Fudge too often takes at face value. Perhaps the most dubious claim is Jerome's claim to have visited Jerusalem, which Fudge acknowledges as unsubstantiated (26) but earlier treats as fact to broaden Jerome's reach (10). Although Jerome published a number of philosophical tracts, biographical details simply remain frustratingly absent, and Fudge fills in gaps rather liberally.

Chapter 5 steps out of the narrative of Jerome's life to focus thematically on the issue of iconoclasm in the Bohemian context. Fudge broadly addresses attacks on the physical nature of the church by expanding the concept of iconoclasm beyond icons to include the clergy and traditions of the late medieval church. As Fudge rightly points out, iconoclasm was a prominent part of the later Taborite and radical Hussite movement, and he argues that Jerome's reputation as a radical may have influenced these aspects of the movements (147). Fudge's approach in this chapter is almost entirely teleological in presentation, if not in conception. Rather than focusing on sources associated with Jerome, the chapter starts with a 1453 account of Hussite actions against churches and priests from nearly two decades after Jerome's death. He then examines works from Jakoubek of Stříbro, successor to Hus at the Bethlehem Chapel and perhaps the most well-known theologian of the post-Hus radical period of Bohemian Reform. Fudge follows up Jakoubek's rationale for iconoclasm with earlier riots of 1410, of which we have no evidence of Jerome's involvement, but recognizing the tenuous connection Fudge surmises: “Though ultimately unprovable, it is likely that if Jerome was in Prague at the time, he must have been involved” (148). In many ways, this chapter undermines the narrative of Jerome's significance by clearly showing the writing and influence of Jakoubek as more worthy of attention. The chapter tackles an important issue in the later Hussite movement but much of it feels stretched to make it relevant to Jerome.

As one might expect from a historian who has worked with and already published extensively on trials at the Council of Constance, the strength of this book is Fudge's analysis of Jerome's trial. Chapters 6, 7, and 8 engage with a wealth of sources concerning Jerome's activities, his trial, and stunning recantation of his works. What makes Jerome so truly distinct from other reformers is the refusal of the Council to allow his freedom after his recantation and the ranging discussions that led to his recanting the recantation and eventual immolation. Within this context, Fudge critically analyzes the varied accounts of those tumultuous months (245). Fudge provides fascinating glimpses into actions, ideas, and processes of not just Jerome but the impressive array of prosecutors working to end his life.

The appendix of the text includes Fudge's translations of twelve primary sources. Scholars and teachers of late medieval Bohemia have been desperate for good translations of Czech texts to share with our students and colleagues. Texts such as Jerome's 1406 “Shield of Christian Faith” and the 1409 “In Praise of the Liberal Arts” could become standard texts in general medieval surveys. Fudge's own translations are compelling, but he himself explains his translations to be “sum-and-substance paraphrase rather than strict word-for-word translation” (303). Any of us who have worked to translate sources know the challenges, but to feel the need to call out one's own work as “sum and substance” casts serious doubts on either the effort put into the translations or the accuracy for classroom use.

Overall, Jerome of Prague and the Foundations of the Hussite Movement is a solid introduction to one of medieval Bohemia's most compelling figures. Fudge's writing style and source use are entertaining and engaging, but a more cautious approach would have produced a more grounded and critical narrative.