The forty-first volume of de Bèze’s correspondence continues the legacy of critical scholarly excellence that commenced decades ago. Librarie Droz, in collaboration with the Société du Musée Historique de la Réformation, routinely produces what is arguably the gold standard for critical editions of the period. This latest volume is no exception to their exemplary output: it is one of their finest productions to date. Moreover, the historical context of the year covered, and the high profile of the correspondents included, make this a particularly valuable addition to the series.

The most noteworthy correspondent in the volume is Henri IV, king of Navarre from 1572 to 1610 and king of France from 1589 to 1610. The political and personal relationship between de Bèze and the monarch is fascinating. Even after Henri’s conversion to Roman Catholicism, close associates assured de Bèze that the king remained favorably disposed toward him. Thus, if one strings together the letter to the king, correspondence with Henri IV’s close advisor Philippe Duplessis-Mornay (1549–1623), and cordial letters between de Bèze and the Calvinist princess Catherine de Bourbon (1559–1604)—who married the Roman Catholic Henri of Lorraine (1563–1624) in order to preserve political stability—one is able to observe the complexities of religious and political alliances at play during 1600. Indeed, throughout the course of this year, there was significant political uncertainty in Geneva and France, despite de Bèze’s frequent references to divine Providence and confident prayer in his correspondence. The reader encounters several letters in which de Bèze seeks to encourage his Huguenot allies to persevere and maintain their confession during this period between the tenuous peace afforded by the Edict of Nantes (1598) and the conclusion of the Franco-Savoyard War, which ended in 1601.

Particularly interesting was a conference held at the royal palace at Fontainebleau, in which Davy du Perron (who was born into a Huguenot family, but converted to Roman Catholicism) debated Huguenot Philippe Duplessis-Mornay (the leading intellectual of French Calvinism and former advisor to the king). The disputation turned out badly for Mornay, who was perhaps hasty in entering the fray. During the conference, he became terribly ill and left town without official permission. Mornay felt betrayed that his former friend, the king, used this opportunity to demonstrate his allegiance to Roman Catholicism, and also as an opportunity to sever his connection with Mornay. In the aftermath, de Bèze wrote to console Mornay and his wife Charlotte Arbaleste.

To Georges Mogins, de Bèze explained that Mornay was not properly prepared for the nature of the debate, which turned out to be less about important doctrinal issues and more about the manner in which Mornay cited and applied biblical and patristic sources. For de Bèze, the real problem with the conference of Fontainebleau was that the two parties did not share a commitment to the primary authority of scripture and that, after the Council of Trent, it was no longer possible to have a fair and balanced hearing. Ultimately, God’s Providence would prevail, he insisted, despite this unfortunate debate, which really was nothing but a “ruse of Satan, who disguises himself as an Angel of light” (75). Nevertheless, de Bèze suggests that it would be prudent to discuss the wisdom of future participation in public debates at a meeting of a national synod.

This volume includes a helpful historical introduction, as well as a section with brief biographies of important correspondents, including theologians Amandus Polanus von Polansdorf (1561–1610), Johann Wilhalm Stucki (1542–1607), and Johann Jakob Grynaeus (1540–1617). Correspondence with several politically and theologically engaged women turn up in the volume. In addition to Catherine de Bourbon and Arbaleste, it includes exchanges with Marie de Luré, dame de la Noue, a noteworthy supporter of the Reformed faith in Paris.

Particularly welcome are inclusions of poems and funerary inscriptions composed by de Bèze. In this work, the veteran Reformer served his movement once more, by eulogizing those allies who had labored for the evangelical cause during the century that had just come to a close. As with previous volumes, the editors include helpful French summaries and introductions for each individual letter. The footnotes and ancillary material included in this volume are extensive, but never excessive. They are as helpful in clarifying political nuances as they are in rightly illuminating complex theological disagreements. The editors ignored no relevant biographical information, and track down biblical allusions that even a close reader might not have noticed. The execution of this edition is impeccable, and the topics involved will be useful for researchers in both political and ecclesiastical history.