At 846 pages, Mark Noll's history of what he labels America's Protestant Bible civilization certainly has the feel of encyclopedic comprehensiveness. That this hefty volume is but the second portion of Noll's larger history of the Bible in America only adds to the sense of grand summation: the synoptic account of how the scriptures have shaped the nation—its public life, moral order, political divisions, and otherworldly hopes. It is a story filled not only with Protestant successes—the massive publishing program of the American Bible Society or the scriptural suffusion of popular hymnody and everyday devotion—but also with Protestant failures, most obviously in the way nothing-but-the-Bible moral reasoning compounded the abiding divisions over slavery. Indeed, at the end of the day, Noll presents this as a story of loss more than triumph: the decline and fragmentation of a Protestant Bible civilization that had been built amid all the contingencies of a new republic. That narrative arc carries an obvious element of regret that could certainly feed a white evangelical nostalgia for a Christian America, but that is clearly not Noll's intent. Especially on matters of slavery and race, his account is one far more of reproof than reclamation.

John McGreevy has written a book of such breadth and erudition as to daunt a would-be reviewer. How to evaluate so formidable an achievement? One could, of course, devote one's allotted paragraphs exclusively to praise, all of which would be merited. (McGreevy's engaging prose would come in for prominent mention.) But what then of the critical eye that every reviewer hopes to train on even the most accomplished work of scholarship? McGreevy himself suggests a way out: “Specialists will regret what is missing,” he notes in the book's introduction, “and rightly so.” Given the remarkable range of subjects the book actually covers, however, quibbling over its inevitable omissions seems neither charitable nor fruitful. Best, perhaps, to “think out loud” about the impact of McGreevy's global perspective on my own assumptions as a historian of American Catholicism. Needless to say, his is a book from which I learned a great deal.

My thanks to the reviewers for their insightful comments and to the editors of Church History, most especially Jon Butler, for shepherding the reviews. Having once served as a Church History editor, I appreciate his labors even more.

For most of the years I was working on the book that has been so graciously but also insightfully critiqued by these four interlocutors, my working title was Bible Nation: From Tom Paine and Francis Asbury to Francis Grimké and Woodrow Wilson. My plot, as I conceived it, ran from Paine, who inadvertently precipitated an all-but unanimous defense of the Scriptures from a wide swath of otherwise contentious Protestants, and Asbury, who did so much to promote “the Bible alone” in the population at large, to Wilson, who championed the Bible in almost exclusively civil religious terms, and Grimké, who—though a Presbyterian—sustained the earlier African American alteration of apolitical Methodist piety to include what Dennis Dickerson has aptly called “an egalitarian/evangelical thrust.”