If you were investigating intelligent design—the latest manifestation of antievolutionism—and you were unwise enough to regard the pronouncements of its leaders as reliable, what would you conclude? That intelligent design is, in the words of its main scientific proponent, “one of the greatest achievements in the history of science. The discovery rivals those of Newton and Einstein, Lavoisier and Schrodinger, Pasteur and Darwin” (Behe 1996, pp. 232–233). That intelligent design is not a form of creationism, since, in the words of its main theoretical architect, “Intelligent design as a scientific theory is distinct from a theological doctrine of creation.... [It] starts with the data of nature and from there argues to an intelligent cause responsible for the specified complexity in nature” (Dembski 1999, p. 248). And that intelligent design is uniquely appropriate for the promotion of the Christian gospel, for, in the words of its main public exponent, “The Intelligent Design movement starts with the recognition that ‘In the beginning was the Word,’ and ‘In the beginning God created.’ Establishing that point isn’t enough, but it is absolutely essential to the rest of the gospel message” (Johnson 2000, p. 5). Weaving all three threads of the intelligent design message within the same fabric was always awkward, and the proponents of intelligent design were unsurprisingly selective in tailoring the message to different audiences—here telling a reporter that intelligent design was a purely scientific endeavor, there telling a fundamentalist church audience that intelligent design was the key to reclaiming the culture for Christ. But over the course of 40 days in a federal courtroom in Harrisburg, Pennsylvania, the tangled web unraveled. The case, of course, was Kitzmiller v. Dover (400 F. Supp. 2d 707 [M.D. Pa. 2005]), in which the constitutionality of teaching intelligent design in the public schools was successfully challenged. At the trial, with the aid of a stellar team of expert witnesses aiding the plaintiffs, intelligent design was revealed to be riddled with scientific error and entangled, historically and conceptually, with creationism. The unpretentious piety of two of these expert witnesses—biologist Kenneth R. Miller and theologian John F. Haught—was, though irrelevant to the legal argument, a reminder of the absurdity of the intelligent design movement’s claim to represent the only satisfactory attitude for a Christian to adopt toward evolution. The Kitzmiller case was by no means the end of the intelligent design movement, still less of the antievolution movement that it aspires to pilot. Increasingly, the energies of creationists are likely to be devoted to promoting the fallback strategy of attacking evolution without mentioning any creationist alternative. To its creationist supporters, such a strategy offers the promise of accomplishing the goal of encouraging students to acquire or retain a belief in creationism while not running afoul of the Establishment Clause (Scott and Branch 2003). Still, Kitzmiller is clearly a landmark in the contentious history of teaching evolution in the United States, and as such it provides a convenient occasion to review the recent spate of books—from 2005 to the first quarter of 2007—that variously seek to examine the course of the trial, to explain the history of creationism, to expose its scientific failure, to explore the theological alternatives to creationism,