A quarter century and more has passed since the 1970s made its debut. History, always problematic as an objective undertaking, encourages present-mindedness when proximity to events in question governs our perspectives. This article does not pretend to have avoided this pitfall. Today the animus against government dominates political discourse. “Outsiders” who aspire to office boast of that status; “insiders” obscure theirs. All politicians design to show their commonness, their oneness with the people, the beleaguered people, victims of the socially privileged, of haughty bureaucrats, and the sundry occult forces that sustain their misery. Ours, it has been observed, has become a dominantly “populist” culture, its anti-elitism resounding from local Serb Halls in Milwaukee and elsewhere to the very chambers of the Capitol itself.

Gary Dorrien has presented to all who have an interest in religion, and religious ideas especially, a magnificent piece of scholarship. These three volumes on liberal theology in the United States have value in the massive amount of writings they bring under study and into the mainstream of American intellectual history. To that extent they address a historiographical gap; conservative thinking in the long evangelical tradition down to the contemporary “religious right” has received greater attention. Liberal theology, as Dorrien treats it, interconnects with a wide range of ideas—in philosophy, science, and history most importantly, and other topical maters like feminism and race. This trilogy should attract the attention of intellectual historians not only for its rich content but also for the suggestions it has for this discipline itself; that is, for practicing intellectual history and recognizing some of the contrasting approaches to its subject matter.