The surge of interest in liberal religion, many say, reflects the renewed vitality of religious history more generally, which has spread beyond its traditional redoubts in divinity schools to become one of the most popular specializations among academic historians, according to the American Historical Association. Some scholars say that frustration with the perceived cultural and political dominance of evangelicals in the Bush era gave the subject extra urgency.

For decades the dominant story of postwar American religious history has been the triumph of evangelical Christians. Beginning in the 1940s, the story goes, a rising tide of evangelicals began asserting their power and identity, ultimately routing their more liberal mainline Protestant counterparts in the pews, on the offering plate and at the ballot box.

But now a growing cadre of historians of religion are reconsidering the legacy of those faded establishment Methodists, Presbyterians and Episcopalians, tracing their enduring influence on the movements for human rights and racial justice, the growing “spiritual but not religious” demographic and even the shaded moral realism of Barack Obama — a liberal Protestant par excellence, some of these academics say.

After decades of work bringing evangelicals, Mormons and other long-neglected religious groups into the broader picture, these scholars contend, the historical profession is overdue for a “mainline moment.”

As one commenter put it on the blog Religion in American History, “It’s heartening that dead, white, powerful Protestants are getting another look.”

In the last year, some half-dozen books on the subject have been published; Princeton and Yale have held conferences dedicated to religious liberalism, and the recent annual meetings of the American Historical Association and the American Academy of Religion included panel discussions on the topic.

“We now have quite a lot of good stuff on evangelical Protestantism,” said David A. Hollinger, an intellectual historian at the University of California, Berkeley, who delivered a provocative presidential address to the Organization of American Historians in 2011, defending the legacy of what he called ecumenical Protestantism.

“But we ought to be studying the evangelicals,” Mr. Holligner added, in “relation to the people they hated.”

Hated is certainly the word, and the feeling went both ways. In a 1926 editorial on the Scopes trial, The Christian Century, the de facto house magazine of mainline Protestantism, dismissed fundamentalism as “an event now passed,” a momentary diversion along the march to modern, rational faith.

But by the 1940s evangelicals were mobilizing against the United Nations and other causes endorsed by mainline leaders, many of whom were later denounced as Communists in Christianity Today, the magazine founded in 1956 by the Rev. Billy Graham. The Century shot back, running editorials denouncing Mr. Graham as a Madison Avenue-style huckster leading a “monstrous juggernaut” that threatened to “set back Protestant Christianity a half-century.”

Mr. Graham’s magazine won the immediate battle for readers, surging past The Century in circulation within a year — a sign, Elesha J. Coffman argues in her new book, “The Christian Century and the Rise of the Protestant Mainline,” that The Century’s editors, mostly trained at the same elite institutions, were never as representative of the Protestant majority as they claimed to be.

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