REVIEWS providentialism that has been deeply grounded in its Protestant origins. That Bottum could interpret a perennial Protestant nationalist theme as evidence of the influence of Catholic natural law points to how extensively American Catholics had occupied the space abandoned by the Post-Protestants. Bottum consistently misses how extensively leading conservative American Catho- lics retooled Catholicism to fit the American Protestant narrative. Figures like Michael Novak and George Weigel worked assiduously in those years to persuade fellow Catholics that there was a deep compatibility between Catholicism and the individualistic basis of free-market capitalism, while a plethora of political philosophers, law professors, and historians-ranging from Robert George to Sam Gregg, author of Tea Party Catholics-argued that the American Founding was grounded in anthropological and philosophical principles that were in essence indistinguishable from Catholic social teaching. Two of the greatest achievements arising from the Protestant Reformation-capitalism and political liberalism- were suddenly baptized and advanced as the very basis of "the Catholic moment." And of course, conservative American Catholics were instructed that Catholic "just war" theory permitted enthusiastic support for American militarism, even if that meant breaking with Pope John Paul II and Pope Benedict XVI, who opposed in succession the first and second wars in Iraq. Bottum never once mentions the catastrophic post-9/11 invasion of Iraq as the reason for the eclipse of conservative Catholic influence in American politics or the reason for the rapid ascent of a highly secular and increasingly hostile president and administration. So blinded is he by the idea that George W. Bush was mouthing Catholic natural-law 135