Thomas Kidd is a prolific historian of religion in colonial America who is also something of a player in the religious politics of today's America. In the former role, he has written books on George Whitefield, the Great Awakening, Benjamin Franklin, Patrick Henry and the American Revolution. In the latter, he advises Republican presidential hopefuls, blogs at The Gospel Coalition, and tweets @ThomasSKidd. He is a professor at Baylor University, a Baptist, an Evangelical NeverTrumper. The present short volume combines his two roles, serving as both an historical overview of Evangelicalism in America and a lament for the Babylonian captivity of his Church. The book is better on the earlier history of the tradition than it is on the present situation. Kidd provides a beautifully succinct account of how American Evangelicalism emerged from European pietism, how its approach to Christianity became the religious mainstream in the nineteenth century, and how its appeal reached across ethnic and racial as well as gender lines. For this reviewer's money, there is no better definition of Evangelical religiosity than Kidd's hypostasis of personal conversion, an infallible Bible and God's discernible presence. While Kidd believes that Evangelicalism made a bad mistake in tying its identity to the biblical account of creation in the 1920s, the crisis in the book's subtitle is about the politicising of what Kidd makes sure to emphasise is the Evangelicalism of white people. Its emblem is the number 81, the percentage of white Evangelicals who voted for Donald Trump in 2016; and since his election that support has shown little sign of flagging. While acknowledging that Trump delivered on the (white) Evangelical policy agenda, Kidd is nevertheless appalled that his co-religionists should provide overwhelming support for a politician of such low moral character, ugly conduct in office and administrative incompetence. That this is the consequence of white Evangelicals’ being in thrall to the Republican Party is clear, but here Kidd is too willing to accept the recent historiographical tendency to trace the thraldom back before the rise of religious right in the late 1970s. In fact, while some prior leaders pledged allegiance to the GOP, white Evangelicals were far from a solid Republican voting bloc until the present century. Kidd would have done better to spend less time on familiar tales of Evangelical politics and more on the influence on Evangelicalism of the rise of the megachurch and the erasure of liturgical and theological boundaries between Evangelicals and Pentecostals, both of which have helped make Evangelicalism the normative form of Protestant Christianity in our time. Wrapping up, Kidd writes at the top of page 154, ‘The crisis of evangelicalism has resulted from the widespread perception that the movement is primarily about obtaining power within the Republican Party.’ The problem is that this perception has more than a dollop of truth to it. The next paragraph begins, ‘White evangelicals’ uncritical fealty to the GOP is real, and that fealty has done so much damage to the movement that it is uncertain whether the term evangelical can be rescued from its political and racial connotations.’ But would Evangelicalism in America smell sweeter if called by any other name?