When I decided to review this book, I was looking for something in English to parallel, and perhaps balance, the extensive amount of literature on French Roman Catholic writing on Church’s and clergy’s involvement in social and labour action. At the same time, I was looking for material that could provide potential links between developments in English and French Canada in the area of socially directed action inspired by the Churches, themselves to deal with the impact of industrialization in the workforce and on the community. What I found was a fascinating book which certainly sets the stage to respond to this sort of need, but which, in my opinion, could go much further. At the same time, what is particularly striking is that the reading of this study gives one the impression of embarking on virtually two books in one. At the outset, the author explained as much: My appreciation of these two levels is generally in line with this observation of the author. As I would put it, the first level deals with the subject I expected through the presentation of a series of articles, many of which, but not all, had already appeared elsewhere and were combined here doubtless both to facilitate access and, in addition, to provide some continuity to what is a fascinating story full of implications for the study of English Canada. The second, found in the italicized introduction to each article, takes the form of an explanation of the context and circumstances of the article that follows immediately. Nevertheless, it is also biographical, providing insight into the gradual development of the thought and action of the author himself. For someone interested in examining the subject of the Social Gospel in the English-speaking context, certain of the articles appear to be more central to an understanding of this theme. These include: Chapter 6: “The Background of the Social Gospel in Canada” (p. 82-101); Chapter 7: “The Social Gospel and the Reform Tradition in Canada”, 1890-1928 (p. 102-118); Chapter 11: “The Social Gospel as the Religion of the Agrarian Revolt in Western Canada” (p. 166-178). These chapters situate the movement at various times and give a very good idea of its periodic transformation, as well as its strengths and weaknesses. There are several points at which the author offers explanations about the basic nature of the “Social Gospel”, likely because several of these articles initially appeared separately and needed some explanation to properly situate the reader. The following passages provide a few examples, the first two appearing in the same article: A few pages later, we find: “The social gospel in Canada, like the variants of social Christianity elsewhere, was undoubtedly a response to the challenge of the social and economic conditions precipitated by an emerging industrial / urban order.” (p. 86) In another article, it is argued that: “The social gospel rested on the premise that Christianity was a social religion, concerned, when the misunderstanding of the ages was stripped away, with the quality of human relations on this earth.” (p. 104) It appears, from the author’s writings, that there were various currents, which came together around this concept as it emerged and continued to grow. Some articles appear, for example, to be primarily theological, or socio-economic, or political, but usually finish by integrating the other related themes. At one point, for example, it is explained how social gospel fed into the emergence of the Progressive Party, which emerged during the first part of the inter-war period and virtually eliminated both Liberal and Conservative Parties from the prairie provinces for a time. It goes …