This volume comprises a collection of essays stemming from a conference on ‘Early Enlightenment Conversations on Religion and the State’ held at the University of Utrecht in 2015. Its editors argue that the assembled essays offer suggestions for a new, more interdisciplinary religious history of the age of Enlightenment. Older interpretations of the Enlightenment as signalling the rise of a ‘modern paganism’ that secularised European culture have long been debunked, and instead religion and Enlightenment can be seen as engaged in a complicated and multidimensional conversation with each other. The volume focuses on developments in the Dutch Republic at the turn of the eighteenth century, a society unique for its tolerance both of a wide variety of confessions and of radical philosophical ideas. Its expansive and inclusive ‘discussion culture’ among a highly literate and urbanised population made the Republic one of the most intellectually lively corners of early modern Europe. The twelve essays in the volume are divided into two parts: the first deals with broader trends and themes in the intellectual and religious history of the period, and the second offers cases of individual thinkers. Part i includes essays on subjects ranging from philology to historiography to colonial expansion, while part ii considers such cultural luminaries as Romeyn de Hooghe, Marcus Boxhorn, Pierre Bayle and Wilhelmus à Brakel. What the essays suggest overall is that the Enlightenment brought about not so much secularisation as a softening of the confessional divisions that characterised much of post-Reformation European society. Enlightenment religious thinkers imagined a smoothing down of the rough edges of sectarianism in favour of an acceptance of a plurality of religions, a religious sensibility that was ‘reasonable’ and ‘polite’. The essays point to new understandings among Dutch Enlightenment thinkers not so much of doctrine or practice but rather of how religion was articulated and experienced. Philosophers increasingly contextualised religion, seeing all religions as historically contingent and thus effectively dismissing the notion of orthodoxy in favour of pluralism. The essays also argue that religious ideas were mediated in new ways, becoming the subject of vernacular discourse in learned publications and lay societies devoted to intellectual discourse – in effect theology was becoming more laicised. Finally, the collection reveals that as European geographic horizons were broadening with colonial enterprises in the Americas, Asia and Africa, the spatial horizons of Protestant thinkers expanded concomitantly into worlds and societies where Christianity had little purchase or history. All of these trends, the editors conclude, helped contribute to a new kind of Protestantism in the Enlightenment, where Protestant believers of all kinds were redefining how their beliefs could coexist in a time and place of growing possibility and knowledge. These essays will be valuable reading for scholars interested in the continuing evolution of the various Protestant Christianities in the post-Reformation era.