D. gives considerable attention to what he contends is a misperception, namely, that contemporary liberal theology is caught in a "double bind" between, on the one hand, the secular world, especially the academy, that regards even the most intelligent and academically austere liberal theology as inherently tied to discredited foundational beliefs and methodologies, and, on the other hand, the churches that charge these same theologians with unbelief, as witnessed by Peter Berger's lament that liberals have turned theology "into a recipe for self-liquidation of the Christian community . . . without having the least attraction to those who have been so secularized" (517). In my view, however, judgments concerning the positive influence of current liberal theology, in contrast to, for example, the American public's interest in what some biblical scUolars, ethicists, and historians say about Christian origins and current moral issues, require closer examination.