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'For decades the dominant story of postwar American religious history has been the triumph of evangelical Christians. Beginning in the 1940s, the story goes, a rising tide of evangelicals began asserting their power and identity, ultimately routing their more liberal mainline Protestant counterparts in the pews, on the offering plate and at the ballot box. In "After Cloven Tongues of Fire: Protestant Liberalism in Modern American History," published in April by Princeton University Press, Mr. Hollinger argues that the mainline won a broader cultural victory that historians have underestimated. Liberals, he maintains, may have lost Protestantism, but they won the country, establishing ecumenicalism, cosmopolitanism and tolerance as the dominant American creed. Mr. Hollinger's argument generated much chatter among his colleagues when he first presented it at the 2011 meeting. But his sometimes pugnacious new book, he said, is just a "punctuation mark" on the recent spate of work reconsidering the left-hand side of the American religious spectrum, which includes titles like Matthew S. Hedstrom's "Rise of Liberal Religion: Book Culture and American Spirituality in the 20th Century"; Jill K. Gill's "Embattled Ecumenism: The National Council of Churches, the Vietnam War and the Trials of the Protestant Left"; and David Burns's "Life and Death of the Radical Historical Jesus." The surge of interest in liberal religion, many say, reflects the renewed vitality of religious history more generally, which has spread beyond its traditional redoubts in divinity schools to become one of the most popular specializations among academic historians, according to the American Historical Association.

New Protestant interest in Mary's role in the Christian story

Evangelical protest against not dominating the public square

Easter is the traditional time for Christians to reaffirm their faith. I want to show that we can do this without renouncing reason. ..."Sources of the self" are the sources nurturing the values that define an individual's life. For me, there are two such sources. One is the Enlightenment, where I'm particularly inspired by Voltaire, Hume and the founders of the American republic. The other is the Catholic Church, in which I was baptized..., ...educated for 8 years ... by Ursuline nuns and for 12 more years by Jesuits. For me to deny either of these sources would be to deny something central to my moral being. ...The Catholic philosophical and theological tradition is a fruitful context for pursuing fundamental truth, but only if it is combined with the best available secular thought. ...These three convictions do not include the belief that the specific teachings of the Catholic Church provide the fundamental truths of human life. What I do believe is that these teachings are very helpful for understanding the human condition. Of course, I can already hear the obvious objection: "What you believe isn't Catholicism - it is a diluted concoction that might satisfy ultra-liberal Protestants or Unitarians, but is nothing like the robust tonic of orthodox Catholic doctrine. My answer is that Catholicism too has reconciled itself to the Enlightenment view of religion.

Given time, American Muslims, like all other religious minorities before them, will adjust their legal and theological traditions, if necessary, to accord with American values. America's exceptionalism has always been its ability to transform itself - economically, culturally and religiously. In the 20th century, we thrived by promoting a Judeo-Christian ethic, respecting differences and accentuating commonalities among Jews, Catholics and Protestants. Today, we need an Abrahamic ethic that welcomes Islam into the religious tapestry of American life. Anti-Shariah legislation fosters a hostile environment that will stymie the growth of America's tolerant strand of Islam. The continuation of America's pluralistic religious tradition depends on the ability to distinguish between punishing groups that support terror and blaming terrorist activities on a faith that represents roughly a quarter of the world's population.

Luther's veneration of 'Mother of God'