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William A Mirola, Redeeming Time: Protestantism and Chicago’s Eight Hour Movement, 1866-1912

religion for a militant atheism which could be seen as a form of religion itself. Overall, the decision to leave Islam can encapsulated in the observation that ‘‘you can leave [Islam], but that never leaves you’’ (94f). This observation is made despite the desire on the part of many apostates to set aside their identity as such and instead to be identified with other qualities that lie beyond their religious rejection (94f). Beyond the many reasons Cottee outlines for leaving Islam and the ensuing problems that result from apostasy, it might be wise to further explore the ways in which some apostates, in the wake of experiences of intolerance, themselves become intolerant of religion. Cottee fails to fully account for the tensions between particular experiences of ex-Muslims and the critiques of Islam as they are leveled by former—and perhaps disgruntled—members of the religion. Taken as a whole, Simon Cottee’s The Apostates is a judicious book which promises to be essential for scholars of religion interested in both apostasy in a general context and a study that illuminates its multiple dimensions.