Although drawing on a wide range of sources this is ultimately a rather disappointing work. Jordan attempts the admirable task of comparing Protestant militants on both sides of the Atlantic who struggled against the civil rights movements in the United States and in Northern Ireland. Ian Paisley was the most prominent figure in Ulster campaigning against civil rights and Jordan does establish the close contacts that he had in the United States with militant Evangelical Protestants such as Bob Jones, Carl McIntire, Billy James Hargis and others, many of whom had contacts with the Ku Klux Klan. Jordan is convinced that it is best to see Paisleyism as a movement struggling for Protestant civil rights, certainly a novel interpretation. The author's grasp of the details of European and Irish history, and Catholic and Calvinist theology, is at times, distinctly precarious. To give but a few examples at random: he thinks that the Edict of Nantes was a ‘Calvinist legal document’ (p. 9); that the Anglo-Irish Treaty of 1921 has a section seventy-five (p. 14): there were only eighteen, and he is clearly confusing the Treaty with the Government of Ireland Act of 1920; that the Irish Constitution of 1937 ‘contained papal encyclicals’ (p. 26); that the Northern Ireland civil rights movement engaged in ‘guerrilla warfare’ (p. 150); and he wrongly identifies Thomas ‘Tip’ O'Neill as a US Senator. In addition he gives a garbled account of Paisley's protest at the General Assembly of the Church of Scotland in 1969: he thinks that Paisley and 300 supporters actually got into the meeting, which was attended by the queen, not in fact for the first time. She had been at a special General Assembly in 1960 (p. 171). It was not ‘republicans [who] formed the Central Citizens Defense Committee’ (p. 181) in Belfast in 1969, but rather the local Catholic bishop William Philbin. Nor is it true that Gerard Newe, a Catholic, was appointed to the Northern Ireland cabinet in 1971, but rather as a junior minister, nor did that appointment ‘give Nationalists a share in the exercise of power’ (p. 197), for Newe was a Unionist. The work is littered with these sorts of errors. It is not entirely well written and would have benefited from closer and better editing. The bibliography is arranged confusingly. Chapter ii is the most successful section of the book where the author deals with the civil rights movement in the United States. Jordan shows how Evangelicals were obsessively opposed to civil rights for black Americans, and based their opposition on a faulty theology and questionable biblical exegesis. He offers no real comparisons here between American Evangelicals and Paisley. Some insight into Paisley's mentality is given; he and his American counterparts dubbed their opponents within Protestantism as modernists and accused them of abandoning biblical Christianity. Jordan frequently confuses the chronology of events and adds little to what has already been said by scholars and commentators such as Marc Mulholland, Bob Purdie, Clifford Smyth, Ed Moloney and Andy Pollock.