The book’s treatment of the early colonial period is quite informative and well supported, emphasizing the “melding [of] theological and Enlightenment concepts” as “Puritan-Calvinist patterns and ideas informed revolutionary and constitutional ideology.” His discussion of the founders’ own religious beliefs starts with the same balance and nuance, arguing that the “portrayal of the founders as religion-despising deists is as inaccurate as the claim that they were all born-again Christians.” He even employs the term I use in The Religious Beliefs of America’s Founders (2012), “theistic rationalism,” and occasionally strengthens the “theism” element by making it the noun rather than the modifier. Green soon abandons any notion, however, that religious influence “melded” with Enlightenment thought or that Christianity “informed” the founders’ views. Suddenly, it’s all rationalism and no theism, with any reference to divine Providence—even in private writings—dismissed as political rhetoric. How does Green know the founders’ motives and intent? Is there a reason to doubt their sincerity? He gives none. Even if we are skeptical of public pronouncements, why wouldn’t private correspondence, diaries, and memoranda reliably convey a person’s beliefs? After warning against simply taking religious statements at face value and against isolating favorable quotes, Green does that very thing in support of his own position.