Evangelicals and the Continental Divide: The Conservative Protestant Subculture in Canada and the United States

Sociology of Religion, Summer, 2005 by Lanette Ruff

Evangelicals and the Continental Divide: The Conservative Protestant Subculture in Canada and the United States, by SAM REIMER. Montreal: McGill-Queen's University Press, 2003, 232 pp; $65.00 CAD (cloth), $27.95 CAD (paper).

Many people within research communities and the media are intrigued by the comparisons made between aspects of American and Canadian culture. As this book examines the subculture of core evangelicals on both sides of the border, it explores a religious dimension of this comparison and fits within the larger sociological body of literature on contemporary Conservative Protestants. Sam Reimer draws on 118 interviews and 268 surveys with evangelical pastors and core church members in matching white suburban churches. Based on dissertation research, his study focuses on evangelical communities in Minneapolis, MN; Jackson, MS; Winnipeq, MN; and Saint John/Moncton, NB. Selected analysis of data from the 1996 "God and Society in North America" survey provides additional insight into the lives of North American evangelicals.

In addition to the examination of flawed thinking and stereotypical views of the evangelical communities in Canada and the US, Reimer addresses relevant historical and cultural differences, as well as geographic and demographic issues. In this book, he argues that "[e]vangelicals, particularly active evangelicals, in both countries resemble each other far more than they resemble their fellow countrymen" (p. 6). He finds that there are many similarities in the Canadian and American core evangelical communities; such similarities include maintenance of clear boundaries, personal identity and important religious experiences, such as conversion. According to Reimer, core evangelicals share comparable lifestyle expectations, particularly with issues of sexual morality and abortion; they also experience social encapsulation and see themselves as different from other non-evangelicals in society.

Despite the many resemblances, Reimer finds that American core evangelicals have higher levels of religious orthodoxy than their Canadian evangelical counterparts. As well, he argues the political attitudes often vary between the evangelical communities; American core evangelicals are more likely to support political conservatives than are Canadian evangelicals, possibly due in part to the American tendency to hear about political candidates from the pulpit. Reimer finds that Canadian evangelicals are more likely to distance themselves from religious fundamentalists and have higher levels of irenicism. His study reveals that American evangelicals, on the other hand, tend to have higher denominational loyalty. Reimer argues that age and education are important factors in determining variations within the evangelical subculture, despite regional variations amongst the evangelicals.

While Reimer clearly indicates that this is not a random study, he provides insight into evangelical experiences in differing geographic religious settings. This well-written book explores relevant core sociological theories and provides comparisons to other studies, such as Hunter's study of evangelicals. In my opinion, the provision of additional insight into cultural and demographic issues of regions may prove helpful; for example, further discussion of the distinction between Saint John, a predominately Anglophone city, and Moncton, a city with a significant Francophone population, would be of benefit.

I believe that this book will appeal to a wide-ranging audience. While it will certainly be of interest to researchers studying evangelical communities in various regions of the globe, I believe it will also be valuable to those interested in specific examples of subcultural experiences within wider society. As sociological terminology is well defined, this book is accessible to sociology students at all levels. In addition, individuals from within the evangelical communities will likely find Reimer's work to be interesting and insightful.

In conclusion, this book provides a valuable contribution to the study of the evangelical subculture in North America. While not generalizable to the entire population, Reimer provides insight into the lives of evangelicals on both sides of the border. Not only are the similarities and differences presented, this books succeeds in providing historical and cultural frameworks for understanding the nuances and variations within the Conservative Protestant community.

Lanette Ruff

University of New Brunswick