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dangerous.” (19) There was no shame in networking for the causes dear to Christ at London clubs, country houses, and dinner parties. As one evangelical unapologetically quipped: “We shall soon have gout numbered among the privileges of the gospel!” (67). Even John Newton, remembered today as the author of “Amazing Grace,” could strike a rather crass note, as if the Almighty himself was a member of a clique of social climbers: “It would be a pretty exploit if the Lord should enable you to catch a Lord Mayor, & a Sheriff or two in the Gospel net” (28–29). Admittedly, countervailing thoughts would sometimes creep in. Reflecting upon the career of chairman of the East India Company and MP Charles Grant, one evangelical dissenter reflected in his journal: “Reputation is a snare . . . to those who are called to follow Him who made Himself of no reputation” (213). Atkins might have spent more time in the conclusion consolidating what he had achieved in the main chapters—explaining to the reader how evangelicalism looks differently after this study, exposing the false impressions given in the older historiography, and so on. Instead, he mainly uses the conclusion to explore the dissolution of the pattern he has shown in the decades that followed his period of study (admittedly also a useful theme and contribution). Converting Britannia is an extremely well-researched book that I hope will serve as a model for future studies on how religious actors in a range of traditions, places, and time periods have networked and organized to deepen their influence in society.