Recently, Sita Steckel has argued for the revalourisation of the concept of ‘religious controversy’ and has called attention to the interdisciplinary debates that this notion generates. Among the most outstanding of such controversies, she highlights those that revolve around the complex Judeo-Christian relations in the Euro-Mediterranean area; she suggests that the current fragmentation in the field of religious studies should come to an end, as the only way to advance the research on intra-religious and inter-religious controversies. This work, edited by Mercedes García-Arenal and Gerard Wiegers, does exactly that. The editors have coordinated an outstanding group of scholars from different but converging disciplines, such as philology, literature, Arabism, art history and the history of religions. Each of their contributions reveals their authors’ extensive knowledge of the late Middle Ages and the early modern period. Their sense of purpose is unmistakable, following Novikoff's proposal for framing religious dispute within a broad cultural context, and of asking new questions from the perspective of ‘polemical encounters’. The work's goal is to prove that, for the three monotheistic religions professed in the Iberian Peninsula, the Mediterranean and Atlantic Europe (both in their disputes with one another and within their own bosom), the other community, the one that practised a different religion, was fundamentally wrong. For this reason, one should reaffirm one's faith and exclude the others from the possibility of salvation. The authors amply demonstrate that these matters went beyond the strict boundaries of theology, spilling out into other areas of social life and making sense of Ryan Szpiech's notion of ‘polemical communities’. The polemicists – whether intra- or inter-religion – tried to raise barriers between the groups to which they belonged and the group which they considered to be deviant or discordant. The book is divided into three sections and thirteen chapters. The first section focuses on the Hispanic kingdoms in the Middle Ages and, more specifically, the viability of coexistence of the three religions, the expectations generated by the ‘dream of conversion’, and radical transformations in the management of religious minorities. The second section deals with some of the polemicists and the ‘visual policies’ that made ‘forced conversions’ possible on the basis of the religious uniformity imposed by the rulers. Finally, the third section analyses points of contact and boundaries among different religions. These liminal spaces facilitated contact and exchange, but also resistance and rejection. In conclusion, this is an interesting book that presents a broad perspective on religious diversity while analysing the processes triggered by religious controversy. Ultimately, the editors ask themselves whether it is possible to argue that the absence of sharp religious categories in Iberia can be explained, in part, by the extensive number of polemical works published there.