Nightmare into Dream

important characters and works, many of whom would be largely unknown to readers outside Wales. Yet this is not a bland, objective treatment, the joy of the book is the occasional sentence where Morgan nails his colours to the mast, e.g., by critiquing mid-century Welsh Nonconformism for its inherent conservatism which led to a failure to ‘develop a rigorous and biblically orthodox social gospel’ that would have given the movement impetus for the future and for its continued flourishing (p. 196). This book will be vital for all who are interested in Wales and its history. However, it is also a model in how to write historical theology as well as an introduction to the key religious thinkers, movements and writings in the Welsh language of the long nineteenth century. In this it is an important contribution to Western historical theology.