Rosa Bruno-Jofré's study of the Sisters of Our Lady of Missions is a welcome – if uneven – addition to the literature on female religious communities in Canada. The pivot around which she shapes her narrative is the familiar process by which the community sought to rediscover the charism of its founder, Euphrasie Barbier, in the light of the injunctions of Perfectae caritatis (1965) to adapt and renew the religious life. Beginning with the nineteenth-century French context in which Barbier was formed, Bruno-Jofré successively addresses the Canadian province's educational apostolate in English-speaking Canada during the first half of the twentieth century, the process of ressourcement as it applied to the Sisters of Our Lady of the Missions in the aftermath of Vatican II and its mission to Peru from 1968 to 1986. To this, she appends a lengthy appendix (at fifty-seven pages constituting almost one-fifth of the entire book) containing a transcription of a conversation between the seven former provincial superiors of the Canadian province who served between 1968 and 2010. The strongest contribution of this study is its analysis of Vatican II-era renewal, particularly the dynamics of change in transnational religious orders, where Canadian sisters (like their American counterparts) considered themselves to be in the vanguard of the drive to make the religious life more relevant to the present day. Her contextualisation of the Peruvian mission is equally illuminating and provides a valuable Canadian analogue to the accounts of North American Catholic missions to Central and South America in this period. It is disappointing, therefore, that her descriptions of Catholic sister-teachers on the Canadian prairies, while offering some useful insights, tend to be more in the nature of conventional institutional history, predicated on an assumption of the inevitable submission of female religious to the patriarchal authority of bishops and male clergy, though she also documents instances that suggest a greater degree of agency on the part of the community (p. 101). While sources are often limited for frontier societies, the same cannot be said for the recent past and it is Bruno-Jofré's discussion of the Sisters of Our Lady of Missions since 1980 – most notably their new emphasis on eco-spirituality and feminist thea/o/*logy – that many readers may consider a less than satisfactory coda to the attention she devotes to the 1970s. Describing the community as moving from an ecclesiocentric to a reignocentric (directed by the needs of the congregation) approach, she documents an increasing focus on reconciliation and inclusivity, a rejection of patriarchy and a new holistic cosmology. At the same time, however, the Canadian province has wrestled with the reality of an aging sisterhood in which new vocations are rare, developed a woman-centred model of scriptural exegesis, promoted healing workshops and wellness centres, and – perhaps most importantly – undergone an experience of ‘reverse mission’ derived from encounters with sisters from the Global South who share the charism of Euphrasie Barbier. Attention to such aspects – attested to in the book's appendix – would have done much to strengthen Bruno-Jofré's conclusions.