In American Catholic: The Politics of Faith During the Cold War, D.G. Hart explores how post-World War II politically conservative Catholics, “primarily in the world of opinion journalism and magazines, made Americanism safe for the church” and “political conservatism (especially the Republican party) plausible to Roman Catholics” (7). Hart labels these Catholics “neo-Americanists” to distinguish them from those of the nineteenth century (xi). Although Phyllis Schlafly makes a brief appearance and Dorothy Dohen gets a mention, this is a story about men, white men. Their ranks include William F. Buckley, Michael Novak, George Weigel, and Catholic convert Richard John Neuhaus. Hart’s claims are significant, he asserts, because “The presence of Roman Catholicism in American political and intellectual conservatism is a subject often overlooked to many who write about church and state or religion and politics in the United States” (xi). Perhaps Hart is referring to scholars who typically focus on Protestants, such as himself. Diplomatic History readers familiar with Catholics’ anticommunist efforts as highlighted by Seth Jacobs or Kyle Burke will recognize familiar characters in Hart’s account.1 Seth Jacobs, America’s Miracle Man in Vietnam: Ngo Dinh Diem, Religion, Race, and U.S. Intervention in Southeast Asia, 1950–1957 (Durham, NC, 2004); Kyle Burke, Revolutionaries for the Right: Anticommunist Internationalism and Paramilitary Warfare in the Cold War (Chapel Hill, 2018).