MODERN AGE WINTER 2016 Protestantism) matter and were there costs for veering from institutional disciplines? Or did Whitefield's followers achieve intellectual coherence? Did a theological orthodoxy emerge that determined the boundaries of belonging to the movement? Kidd's volume does not provide sufficient evidence to answer these questions in the affirmative. In fact, the history of evangelicalism after Whitefield's death, the narrative that runs through Finney, Moody, Sunday, and Graham, is hardly one of a firm personal or institutional identity. Instead, evangelicalism has always been a vehicle for discontentment within denominational traditions but has itself never offered an alternative to the coherence of Protestantism's different versions-from Wesleyanism to Lutheranism. Whitefield was emblematic of that discontent for a generation or two of eighteenth-century British Protestants on both sides of the Atlantic. But the very attributes that made him famous-his travels and physical qualities-prevented Whitefield's legacy from reaching much beyond the eighteenth century. Had Kidd wrestled with this tension, his useful biography might have provided genuine insights into the evangelical movement with which he identifies. 122