This book is part of the Studies in Evangelical History and Thought series that has made such a great contribution to our understanding of the history of Evangelicalism. The current volume is no exception: Warner's work will be the starting point for anyone wishing to understand English Evangelicalism since the 1960s. Its substantial research, on everything from sales of bible-reading notes to shifts in hymnody, will be a trove for future scholars. Warner combines sociology, theology and history in an attempt to explain the developments and divisions in Evangelicalism during this period. The central argument of the book is that most English evangelicals have become less theologically conservative since 1966. Warner stresses the influence of Clive Calver, Spring Harvest and the Alpha course in this shift towards a more experiential, more entrepreneurial incarnation of Evangelicalism, and his narrative here benefits from his status as a participant in many of the events he is describing. The final picture is, however, highly critical. Calver and others (such as Nicky Gumbel, the leader of Alpha) are criticised for ‘vision inflation’ (for example pp. 65, 86, 137) as they led movements that fizzed for a while but were, on Warner's interpretation, certain to go flat. Secularisation theory is at forefront here, and Warner calls the ambitions of many evangelicals ‘naïve’ (p. 109) and even ‘delusional’ (p. 114). Warner also looks at the conservative side of the spectrum, those who wanted to stay on the old paths. Strangely, his two leading examples are North American (the 1978 International Council on Biblical Inerrancy and the 1999 The Gospel of Jesus Christ: an Evangelical Celebration document). Little or no attention is given to many major figures and movements among more conservative British evangelicals, such as Roy Clements, Dick Lucas, Oak Hill Theological College, the Cornhill Course, Word Alive and the Fellowship of Independent Evangelical Churches. Indeed, there is a big difference between Warner's treatment of the entrepreneurial evangelicals in the first half of the book, where the emphasis is on personalities and particular movements, and his treatment of the conservatives in the second half, which relies too much on detailed and rather dry examination of statements of faith. Careful attention to more conservative luminaries might have tempered Warner's central argument for theological liberalisation. Warner's book does not, therefore, tell the full story and it has been shaped, for good and ill, by Warner's involvement in evangelical circles. None the less it will be indispensable for future scholars of late twentieth-century Evangelicalism looking both for information and for an interpretation with which to engage.