LAUSR

attractively produced and illustrated. It is above all well-organized and scholarly. The author’s insistence on conceptual clarity pays dividends, notably her clear distinction between an organization (such as the Catholic Church) and an institution (such as a Marian apparition). Her emphasis on the ways in which a conservative, even reactionary, cult can promote new negotiations of local social relations and religious innovation is convincingly supported. Further work is needed to explain why her results differ so markedly from those of Naumescu, who worked primarily in Ĺ viv just a few years earlier. Finally, while the patterns to which she draws attention clearly differ from older forms of Latinization, a critic might still argue that current developments in Transcarpathia (the recent diffusion of the Neo-Catechumenical Movement) are a reprise on the age-old theme of subjugating eastern models to western ones (now represented as global).