W Stanford Reid

MacLeod's in-depth analysis examines how an observant Christian academic, unapologetically Calvinist, openly articulated his faith in a secular environment and helped convince evangelicals to abandon their ghettoizing anti-intellectualism. His discussion of Reid's international networking serves as a reminder of the way in which Canadian evangelicalism was influenced by and in turn influenced the United States, where Reid's influence was appreciable, both as a trustee of Westminster Seminary for thirty-seven years and as editor at large of the nascent "Christianity Today." "W. Stanford Reid" is a poignant, in-depth investigation of the life of a man whose career spanned academia and church.

Knox was both a consummate politician and a formidable intellectual leader. Reid portrays every aspect of Knox's intellectual life, but he places the greatest stress on his intellectual development, which brought him to increasingly radical positions in politics and religion, and made him more and more influential in the European political scene.

Christie and Gauvreau look at the ways in which reformers expanded the churches' popular base through mass revivalism, established social work and sociology in Canadian universities and church colleges, and aggressively sought to take a leadership role in social reform by incorporating independent reform organizations into the church-sponsored Social Service Council of Canada. They also explore the instrumental role of Protestant clergymen in formulating social legislation and transforming the scope and responsibilities of the modern state. The enormous influence of the Protestant churches before World War II can no longer be ignored, nor can the view that the churches were accomplices in their own secularization be justified. A Full-Orbed Christianity calls on historians to rethink the role of Protestantism in Canadian life and to see it not as the garrison of anti-modernity but as the chief harbinger of cultural change before 1940.

Blood Ground traces the transition from religion to race as the basis for policing the boundaries of the "white" community. Elbourne suggests broader shifts in the relationship of missions to colonialism B as the British movement became less internationalist, more respectable, and more emblematic of the British imperial project B and shows that it is symptomatic that many Christian Khoekhoe ultimately rebelled against the colony. Missionaries across the white settler empire brokered bargains B rights in exchange for cultural change, for example B that brought Aboriginal peoples within the aegis of empire but, ultimately, were only partially and ambiguously fulfilled.