Just like the scholarship of John Patrick Donnelly, to whom this Festschrift is presented, the essays contained in From Rome to Zurich cover the spectrum of early modern Reformation-era thought. The book opens with three ‘Reminiscences’: A. Lynn Martin looks back at his correspondence with Donnelly during their doctoral studies under Robert Kingdon at the University of Wisconsin; Joseph C. McLelland's posthumously-published chapter is a testimony to Donnelly, his co-general editor of the Peter Martyr Library series; and Michael W. Maher sj contributes a bibliography of Donnelly's published work. It is from this last entry that the volume's essays take their cue, with the first trio explicitly focussing on early modern Catholicism. Thomas M. McCoog sj provides a diverting chapter on the Jesuit William Good's mission to Ireland in the 1560s, drawing out the religious uncertainty of the first decade of Elizabeth's reign, when those of a more conservative religious disposition sought a response to official policy. Robert E. Scully sj discusses three biographies of Thomas More, each shaped for specific contexts. An interesting addition to recent work on martyrologies, Scully's presentation of More as an uncomplicated, unifying symbol for England's Catholics is contentious in the light of Michael Questier's work on the subject. The ‘Catholic’ essays are completed by Gary W. Jenkins's contribution on the English Catholic polemicist Thomas Stapleton's attacks on Calvin; though it would have been interesting to see how these views connect with Bill Sheils's research on Stapleton. In the next essay, Maryanne Cline Horowitz examines early modern religious use of imagination, pitting Ignatius of Loyola and the sensory approach outlined in his Spiritual Exercises against those warier of the superstition and self-delusion such personal imagination could produce. In a detailed piece of theological investigation, Richard A. Muller supports Donnelly's argument for the significance of Thomist theology and philosophy in the major works of Reformed thinkers. Muller shows them appropriating and modifying Thomism for use in a Reformed context. In a clear, patiently-explicated essay, Eric M. Parker explores how the former Dominican, Martin Bucer, was influenced by Thomas Aquinas's use of the writings of the Church Father Dionysius. Eschewing the antipathy of Luther and Calvin towards the source, Bucer, according to Parker, used Dionysius’ works both as polemic against Catholics and to shape Protestant devotion. Touching on modern religious matters, Jason Zuidema finds little evidence of early reformers leaving a way open for the type of consecrated life espoused by the ‘new monasticism’ movement within Protestantism. Next, Torrance Kirby builds on Donnelly's work to show Peter Martyr as an early architect of Protestant scholasticism, before Emidio Campi closes the volume by arguing for the influence of Peter Martyr upon the Heidelberg Catechism. As the breadth of these contributions makes clear, the content of this volume is disparate, reflecting the reseach output of Donnelly himself, thus fully recognising his scholarly achievements.