By Axel R. Schäfer
Within the overdue Seventies, the hot Christian correct emerged as an impressive political strength, boldly saying itself as a unified circulate representing the perspectives of a 'moral majority' yet that move didn't spring absolutely shaped from its predecessors. American Evangelicals and the Nineteen Sixties refutes the thesis that evangelical politics have been a basically inflammatory backlash opposed to the cultural and political upheaval of the last decade. Bringing jointly clean study and leading edge interpretations, this e-book demonstrates that evangelicals really participated in broader American advancements in the course of 'the lengthy Nineteen Sixties' that the evangelical constituency was once extra various than usually famous, and that the inspiration of right-wing evangelical politics as a backlash used to be a later production serving the pursuits of either Republican-conservative alliances and their critics. Evangelicalism's involvement with-rather than its response against-the major social routine, public coverage projects, and cultural alterations of the Nineteen Sixties proved major in its Seventies political ascendance. Twelve essays that variety thematically from the oil to felony ministry and from American counterculture to the second one Vatican Council depict smooth evangelicalism either as a non secular flow with its personal inner dynamics and as one totally built-in into normal American background.
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Additional info for American Evangelicals and the 1960s (Studies in American Thought and Culture)
For a perceptive interpretive overview, see Christian Smith, American Evangelicalism: Embattled and Thriving (Chicago: University of Chicago Press, 1998). 26. “The Great Jesus Rally in Dallas,” Life, June 30, 1972; Schäfer, Countercultural Conservatives; Ronald M. Enroth, Edward E. , and C. Breckinridge Peters, The Jesus People: Old-Time Religion in the Age of Aquarius (Grand Rapids, MI: Eerdmans, 1972); Robert S. com; Nichols, Jesus Made in America, 122–145; Robert Glenn Howard, Digital Jesus: The Making of a New Christian Fundamentalist Community on the Internet (New York: New York University Press, 2011).
If blanket assumptions about earlier evangelicals’ political and social views prove unreliable, this remains true for the most recent evangelical resurgence, as Axel R. 18 African A merican eva ng eli c als, a sign ifi c ant subg roup, gene ra lly ret ained their 24 E back to the future Democratic loyalties dating to the New Deal. S. 19 Among non-Hispanic white evangelicals, significant numbers have embraced liberal positions on such issues as peace, civil rights, social justice, economic inequity, world hunger, and environmental protection.
R. 24 This selective appropriation continues. Indeed, in many respects post-1960s evangelicalism mirrored the larger culture, adapting themes, technologies, and institutional forms for its own purposes. Instances abound. Pat Robertson’s Christian Broadcasting Network (CBN) adopted contemporary formats, such as Robertson’s flagship “700 Club,” an Oprah-like talk show featuring evangeli cal writers, politicians, and celebrities. . 25 The early 1970s “Jesus Movement” cloned the 1960s counterculture.