By Axel R. Schäfer
Within the past due Nineteen Seventies, the hot Christian correct emerged as an impressive political strength, boldly saying itself as a unified stream representing the perspectives of a “moral majority.” yet that circulate didn't spring totally shaped from its predecessors. American Evangelicals and the Sixties refutes the thesis that evangelical politics have been a merely inflammatory backlash opposed to the cultural and political upheaval of the 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 1960s,” that the evangelical constituency was once extra varied than frequently famous, and that the concept of right-wing evangelical politics as a backlash used to be a later construction serving the pursuits of either Republican-conservative alliances and their critics. Evangelicalism’s involvement with—rather than its response against—the major social hobbies, public coverage projects, and cultural modifications 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 absolutely built-in into basic American background.
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The popularity of Aimee Semple McPherson’s Angeles Temple in Los Angeles and the spread of Pentecostalism in these years; Billy Sunday’s revivals; the large audiences attracted by Paul Rader’s Chicago-based “National Radio Chapel” in the 1920s; and Charles E. Fuller’s “Old Fashioned Revival Hour” on the Mutual Broadcasting System beginning in 1937 all suggest evangelicalism’s continuing vitality. 10 Boyer / Contemporary Evangelicalism in Perspective E 21 Apart from the flamboyant Sunday and McPherson and the charismatic Graham, evangelicals remained mostly under the cultural radar in these years.
Gallup Poll data). Eskridge is associate director of Wheaton College’s Institute for the Study of American Evangelicals. All the websites cited in this chapter were accessed in June 2011. William Warren Sweet, Methodism in American History (Nashville: Abingdon Press, 1954); Henry P. ” See Hollinger, “After Cloven Tongues of Fire,” 29, fn. 18. 4. Will Herberg, Protestant, Catholic, Jew: An Essay in American Religious Sociology (Garden City, NY: Doubleday, 1955); William H.
In the end, righteousness triumphs over the forces of evil. Is The Stand an artifact of America’s secular mass culture, or an expression of an apocalyptic sensibility rooted in the evangelical religious revival that swept America as the twentieth century ended? Clearly it is both, again underscoring the complex interaction of evangelical religious belief and modern American mass culture. American history is incomprehensible without close attention to evangeli calism.
American Evangelicals and the 1960s by Axel R. Schäfer
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