Late eighteenth- and early nineteenth-century evangelicalism, although exciting persistent scholarly interest, has in recent years been subjected to reinvigorated scrutiny. This reflects not only a heightened interest in evangelicalism per se, but a particular concern with its missionary dimensions both within Europe and overseas. It has also been stimulated by broader historiographical trends, notably the revival of biographical studies and the investigation of networks of British influence, not least those operating abroad. Within this context Stewart's work makes a significant contribution to scholarly understanding of the post-Revolutionary revival of evangelical Protestantism in France and Francophone Switzerland. Kenneth Stewart takes as his starting point the notable degree of ‘international Christian solidarity’ and ecumenical awareness analysed by earlier scholars such as R. H. Martin. Central to this outlook, he argues, was an essentially global or pan-evangelicalism. Commencing with an assessment of the contribution of Robert Haldane and other Scottish figures to the continental European dimension of this revivalism, Stewart finds himself addressing four central questions: What did British evangelicals other than Haldane think about Francophone Europe? What was the state of Francophone Protestantism in those decades following the French Revolution when British evangelicals grew so concerned? What religious baggage other than the essentials of the Christian Gospel did British evangelicals take with them to Europe? Did the European evangelicals with whom the British collaborated bring about changes in British evangelical thinking? These issues are considered at length and in intriguing detail through successive phases of the réveil. As a result much light is thrown, for instance, on the evolving Protestant cultures of Geneva and Paris, and on the activities of French, American and German ministers. Stewart's conclusions are modest but interestingly revisionist. Contrary to conventional views, Haldane was far from being a lone or even the dominant influence in shaping the European réveil. His encouragement of individual initiatives, and his parallel desire that the French should have genuine opportunities to develop a tradition of evangelical independency as well as an established national Church, were both a response and a stimulus to European evangelical diversity. Not only were Francophone evangelicals exploiting indigenous missionary openings well before Haldane commenced his mission, but other British evangelicals and their continental counterparts were pursuing the example and dynamics inherent in the work of the Religious Tract Society, the British and Foreign Bible Society, the London Missionary Society and publications such as the Evangelical Magazine. Other networks – Scandinavian (recently written about by Hanna Hodacs), German-speaking (notably in Berlin and Basle) and in the Low Countries (for instance in Zeist and Rotterdam) – remain to be investigated by modern scholars. Stewart has offered an excellent example of ways in which this might be done.