Kathleen Marie Blumreich's edition of the Middle English version of Robert of Gretham's mid-thirteenth-century Anglo-Norman Miroir ou Evangiles du Domnées is a welcome contribution to the developing study of the textual formations of late medieval English vernacular religious culture and their often elusive and complex ideological hinterlands and affiliations. The Mirror, a collection of sixty homilies on the Gospels, extant in at least six manuscripts from the later fourteenth and early fifteenth centuries (plus an extract in the Wyclifite compendium on translation, Cambridge University Library MS Ii. vi. 26), offers further evidence of the problematic and conflicted ‘grey area’ (Anne Hudson's phrase) of religio-political debate in late medieval England, with radical Lollardy at one extreme and increasingly authoritarian and prescriptive ‘orthodoxy’ at the other. In the middle lies an indeterminate but capacious zone where precise religious and ideological orientations and positions become difficult to identify. For example, a pusillanimous anti-clericalism (one of the central and defining issues in the Lollard heresy, but of course of venerable pedigree), a fudged notion of the ever-contested boundary between teaching (appropriate for the laity) and preaching (restricted to the clergy), and an uncertain awareness of the resonances and implications of Gospel commentary in the vernacular seem to find expression in this collection. What therefore were the nuances of its reception in late medieval England (whatever the date of the postulated original translation) when all the extant manuscripts were copied? Would the text have appealed to a range of readerships, or would it have appealed more to those with heterodox sympathies? After all, a Lollard compilator thought it appropriate to include the Prologue to the Mirror in a polemical collection in defence of scriptural translation into the vernacular; another compiler (that of the Holkham manuscript) put it alongside the four Gospels with prologues in the earlier Wyclifite version; yet another compiler (that of Cambridge, Magdalene College, MS Pepys 2498) evidently found the collection suited to a heavily biblical and pseudo-biblical compilation, including English versions of the Psalter and the Apocalypse as well as a Gospel harmony. The Mirror is yet another text which complicates our vision of the contours of the religious landscape in England in the decades leading up to and following Archbishop Arundel's Constitutions (1407–9).