Based on eighteen surveys exploring the beliefs, attitudes, and behaviour of over 100,000 Canadians, Kurt Bowen assesses the state of Christians and their churches in Canada at the close of the twentieth century.

In 1850, Samuel Nelles, a well-educated Methodist minister, was selected to resuscitate the debt-ridden and declining Victoria University. As principal, and later as president and chancellor, he fought against shortsighted government educational policies while making the school into one of the premier universities in Canada. A true academic, Nelles believed in the importance of testing assumed laws, dogmas, and creeds. However his pursuit of intellectual inquiry was always guided by a rational faith in God, as well as the expectation of the future greatness and goodness of humanity. Faithful...

The Catholic Origins of Quebec's Quiet Revolution challenges a version of history central to modern Quebec's understanding of itself: that the Quiet Revolution began in the 1960s as a secular vision of state and society which rapidly displaced an obsolete, clericalized Catholicism. Michael Gauvreau argues that organizations such as Catholic youth movements played a central role in formulating the Personalist Catholic ideology that underlay the Quiet Revolution and that ordinary Quebecers experienced the Quiet Revolution primarily through a series of transformations in the expression of their...

In 1967, Canadians cheered and ate cake on Parliament Hill, spent millions on outlandish modern buildings, and flocked to the World Expo in Montreal. In his groundbreaking book, Gary Miedema uses Canada's centennial celebrations to illustrate how religion informed nation-building and national identity during the 1960s. Breaking away from the traditional analysis of church policy, sermons, and clerical scholarship,

In the first study of Episcopal reforming activity in France during the period 1190-1789, Michael Hayden and Malcolm Greenshields uncover a wealth of new information on the origins of the Catholic Reformation.

From the 1880s to the outset of World War I, the best-known American evangelists held hundreds of revival meetings in cities across Canada. Over a million and a half Canadians gathered in churches, roller rinks, halls, theatres, factories, and even saloons to hear the likes of D.L Moody, Sam Jones, Sam Small, Reuben Torrey, and J.Wilbur Chapman preach a particular brand of American revivalism. While at first these meetings were as successful in Canada as they were in the US, by the second decade of the twentieth century the support of Canadian Protestant leaders for revivalism had diminished....

In the early 1920s, English-Canadians were captivated by the urban campaigns of faith healing evangelists. Crowds squeezed into local arenas to witness the afflicted, "slain in the spirit," casting away braces and crutches. Professional faith healers, although denounced by critics as promoting mass hypnotism, gained notoriety and followers in their call for people to choose "the Lord for the Body." In his innovative work, James Opp explores the cultural practice of Protestant faith healing in Canada from its Victorian roots as an informal network of women sharing testimonies to its...

In the early 1920s, English-Canadians were captivated by the urban campaigns of faith healing evangelists. Crowds squeezed into local arenas to witness the afflicted, "slain in the spirit," casting away braces and crutches. Professional faith healers, although denounced by critics as promoting mass hypnotism, gained notoriety and followers in their call for people to choose "the Lord for the Body." In his innovative work, James Opp explores the cultural practice of Protestant faith healing in Canada from its Victorian roots as an informal network of women sharing testimonies to its...

In an important feminist study, Rosa Bruno-Jofre offers a sensitive and nuanced picture of how a women's organization, the Missionary Oblate Sisters, a bilingual teaching congregation in Manitoba, dealt with both the larger patriarchal structures and the differing views, traditions, and attitudes of Sisters from disparate French Canadian communities in Manitoba, Quebec, Saskatchewan, Ontario, and the United States.

In an important feminist study, Rosa Bruno-Jofre offers a sensitive and nuanced picture of how a women's organization, the Missionary Oblate Sisters, a bilingual teaching congregation in Manitoba, dealt with both the larger patriarchal structures and the differing views, traditions, and attitudes of Sisters from disparate French Canadian communities in Manitoba, Quebec, Saskatchewan, Ontario, and the United States.