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By Axel R. Schäfer

Within the overdue Nineteen Seventies, the recent Christian correct emerged as a powerful political strength, boldly saying itself as a unified circulate representing the perspectives of a “moral majority.” yet that circulation didn't spring absolutely shaped from its predecessors. American Evangelicals and the Sixties refutes the thesis that evangelical politics have been a in simple terms inflammatory backlash opposed to the cultural and political upheaval of the decade.

Bringing jointly clean study and cutting edge interpretations, this booklet demonstrates that evangelicals really participated in broader American advancements in the course of “the lengthy 1960s,” that the evangelical constituency was once extra assorted than frequently famous, and that the inspiration 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 pursuits, public coverage tasks, and cultural modifications of the Sixties proved major in its Seventies political ascendance. Twelve essays that diversity thematically from the oil to felony ministry and from American counterculture to the second one Vatican Council depict glossy evangelicalism either as a spiritual stream with its personal inner dynamics and as one totally built-in into common American background.

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Roosevelt’s New Deal, Harry ­Truman’s Fair Deal, and Lyn­don ­Johnson’s Great So­ci­ety and War on Pov­erty. To be sure, con­sid­er­able ev­i­dence sup­ports such a link. Po­lit­i­cized ev­an­gel­i­cal­ism was, and re­mains, real and pow­er­ful. ­Falwell’s Moral Ma­jor­ity, ­founded in con­sul­ta­tion with Re­pub­li­can party op­er­a­ tives, mo­bi­lized ev­an­gel­i­cals po­lit­i­cally by stress­ing “pro-life, ­pro-family, ­pro-moral, and ­pro-American” ­themes they found par­tic­u­larly res­o­nant.

Frances Schaef­fer, How Shall We Then Live? The Rise and De­cline of West­ern ­Thought and Cul­ture (Old Tap­pen, NJ: Flem­ing H. Rev­ell, 1976); Wal­ter H. Capps, The New Re­li­gious Right: Piety, Pa­tri­ot­ism, and Pol­i­tics (Co­lum­bia: Uni­ver­sity of South Car­o­lina Press, 1990) dis­cusses ­Schaeffer’s in­flu­ence in chap. 3, 58–88. , God’s Em­pire: ­William Bell Riley and Mid­west­ern Fun­da­men­tal­ism (Mad­i­son: Uni­ver­sity of Wis­con­sin Press, 1990); Ran­dall J. Ste­vens, The Fire ­Spreads: Ho­li­ness and Pen­te­cos­tal­ism in the ­American South (Cam­bridge, MA: Har­vard Uni­ver­sity Press, 2008); Paul S.

29 Rick ­Warren’s Sad­dle­back ­Church of An­a­heim, Cal­i­for­nia, with ­twenty thou­sand mem­bers, its ­mall-like cam­pus sprawl­ing over 120 acres, led the way in adopt­ing ­Drucker’s or­gan­iza­tional strat­e­gies. 30 In short, to under­stand con­tem­po­rary ev­an­gel­i­cal­ism, one must look not only at be­liefs and vot­ing pat­terns but at the so­cial func­tion of ac­tual ­churches, ­whether small fel­low­ships or meg­a­churches, with their in­tri­cate webs of inter­est ­groups that offer per­sonal ties and emo­tional sup­port.

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