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By Axel R. Schäfer

Within the overdue Seventies, the hot Christian correct emerged as a powerful political strength, boldly saying itself as a unified move representing the perspectives of a “moral majority.” yet that circulate didn't spring totally shaped from its predecessors. American Evangelicals and the Nineteen 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 learn 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 used to be extra assorted than usually famous, and that the proposal of right-wing evangelical politics as a backlash was once 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 activities, public coverage tasks, and cultural adjustments of the Nineteen Sixties proved major in its Nineteen Seventies political ascendance. Twelve essays that diversity thematically from the oil to legal ministry and from American counterculture to the second one Vatican Council depict smooth evangelicalism either as a spiritual move with its personal inner dynamics and as one totally built-in into common American historical past.

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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.

Edu/­definingevangelicalism/­how-many-evangelicals-are-there? (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.

The ­banker J. P. Mor­gan spoke at his me­mo­rial ser­vice. A life­long po­lit­i­cal con­ser­va­tive, Dodge was a del­e­gate to the 1860 Re­pub­li­can con­ven­tion that nom­i­nated Abra­ham Lin­coln. Boyer / Contemporary Evangelicalism in Perspective E 23 A de­vout Pres­by­ter­ian and city mis­sion­ary in his youth, Dodge sup­ported and ­helped found many moral and re­li­gious or­gan­iza­tions in ad­di­tion to the Ev­an­gel­i­cal Al­li­ance, in­clud­ing Bible and tract so­ci­eties, the Na­tional Tem­per­ ance So­ci­ety, and An­thony ­Comstock’s New York So­ci­ety for the Sup­pres­sion of Vice.

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