Published works on Evangelicalism in Britain continue to proliferate, resulting in numerous attempts to define (or redefine) the nature of ‘vital Christianity’. This volume, however, is not concerned with Evangelical definition but with Evangelical identity – that is, with ‘evangelicalism in practice, evangelicalism as experienced, evangelicalism as felt and expressed rather than as dissected or distilled’ (p. 6). The picture that emerges is one of rich and unanticipated diversity that illuminates many often obscure points of the Evangelical compass, including geography, nationality, ecclesiastical tradition, social class, race, gender, language and theology, as well as attitudes towards society, culture, politics, pneumatology, ecumenicism, eschatology, the arts, spirituality and worship. Throughout the volume's seventeen essays, Evangelical identity is examined across a wide range of various (and often creative) historical methodologies. Among these, denominational identity features most prominently (especially as located in the Church of England, in Methodism, in the Baptists, and in the Church of Scotland), followed by the examination of geographical (or national) identity. After that the volume takes up the consideration of race and gender – important themes that have often been overlooked in past treatments of Evangelicalism. This omission is surprising given the numerous ways in which ethnic communities and women have helped to shape the movement and influenced its role in British society (and indeed influenced the wider society itself) since the mid-eighteenth century, as revealed in three of the volume's most original and stimulating essays. The following two essays explore the important interaction of Evangelical identity and culture, specifically in new forms of ‘pop’ style music and their close association with contemporary Evangelicalism, and in the emergence of what past generations might dismiss as a rather vulgar form of material culture that has taken hold in a number of Evangelical circles in recent decades. The final essays take up the theme of Evangelical identity and spirituality. Though some might regard the close juxtaposition of the words ‘Evangelical’ and ‘spirituality’ as oxymoronic, in fact Evangelicalism has produced a rich and highly diverse spiritual tradition that has found expression in such areas as preaching, traditional forms of liturgy and sacramental worship, and ecumenicism. This well-written and equally well-organised volume of essays has presented historians, theologians, sociologists and other scholars with a wide-ranging examination of Evangelical identity. It is to be hoped that it will serve to stimulate a number of subsequent investigations into this broad (if not always obvious) array of religious landscapes scattered throughout Britain and further afield.