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point, she returns to the problem that began the epilogue: male church authorities do not listen and, until women have authority over the clergy and can make decisions “that have weight” (194), substantial change will either be fleeting or glacial. The Laywoman Project is an essential contribution to understanding how religious people navigated changes in postwar America. Its unpacking of Catholic complementarity provides insight into how other Christians perceived gender roles. While the chapter on the magazine Marriage stands out from the other chapters that center on women’s organizations, it provides perhaps the clearest articulation of women struggling with social and religious change. Henold provides insightful interpretations sprinkled with humorous interjections. As historians struggle to understand how change occurs among non-radicalized Americans, The Laywoman Project delivers a perceptive summary of how Catholic women faced changes both in their religion and in their nation.