When the first Protestant missionaries arrived in China in the early decades of the nineteenth century, they immediately embarked on the production of Chinese Christian texts. Initially they relied on xylography (woodblock printing), following the centuries-old print culture in China. This was, however, a laborious and expensive process. Thus, they strove to overcome the technical challenges of adapting new print technologies, especially mechanical movable-type and lithography, in the production of both religious and secular Chinese-language publications. In their persuasive introduction, the editors point out that the contributions in the volume under review help to ‘unearth the deep connections between the development of print cultures in the modern era and changes in many aspects of religious culture’ (p. 4). Two of the seven chapters deal with the production of Chinese Protestant literature. The first piece focuses on the distribution by the British and Foreign Bible Society of Chinese versions of the Holy Scriptures, paying particular attention to the essential roles of Chinese colporteurs and Bible women in the introduction and dissemination of the Christian message. The stimulating second chapter dealing with Christian print culture in China provides an excellent example of how radical, Evangelical groups – in this case the Seventh-Day Adventists – used the modern print media as an indispensable means of propagating their distinct doctrines (Sabbath-keeping, the Second Coming of Christ, biblical prophesies, as well as health reform) in the increasingly diversified Protestant missionary enterprise around the turn of the twentieth century. The authors conclude with a discussion of how Chinese Adventists continued to print religious material, including prophetic and theological literature, even in the hostile environment of Communist China. The remaining five chapters are devoted to the ways in which modern Chinese religious movements, including Buddhist and Daoist groups, as well as ‘redemptive societies’ (voluntary associations emphasising, among other things, proper moral conduct and engagement in philanthropic activities) shaped the modern Chinese religious print culture. It is noted that the new religious publishing houses and ‘sectarian’ bookshops distributing (illustrated) morality books, baojuan (‘precious scrolls’, i.e. popular religious scriptures) and classical Buddhist liturgical texts were modelled on Christian enterprises in China. Indeed, several independent Chinese entrepreneurs employing new print technologies had been apprenticed in Protestant mission presses. These essays, including the two chapters on Chinese Christianity, focus on a hitherto neglected aspect of modern Chinese print culture, namely its transformative impact on religious thought and practice. Moreover, as these essays show so clearly, religion continues to flourish in China's modernity, various secularisation processes notwithstanding.