LAUSR

ated unity amongst authorities (217). It is difficult to measure a popular mission’s lasting impact on an individual—‘to prevent men and women from sinning again was a difficult task’ (231)—but the author convincingly shows that they left a significant imprint on the development of early modern Catholicism in the Hispanic world. The fifth chapter takes a deep dive into the sermons composed and delivered by friars. They predictably condemn fornication, gambling, and blasphemy, but they also impose limits on public leisure (music, dancing and theater), reform female dress, and reinforce particular societal divisions. To sin no more is a remarkable contribution, one that scholars of religion, Franciscan historians, and readers of the global early modern will find extremely useful. My only complaint is that few artworks are illustrated, and some (five Jesuit prints) seem oddly out of place. There is a vast corpus of surviving paintings, sculptures, and engravings that speak to propaganda fide’s transatlantic identity, devotional preferences, and missionary goals. The apostolic friars became the new Jesuits in more ways than one.