American Evangelicals and the 1960s (Studies in American by Axel R. Schäfer

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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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.

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