Jerry Falwell and "The Simple Faith on Which This Country Was Built"

Author(s):  
Merle D. Strege
Keyword(s):  
2003 ◽  
Vol 2 (1) ◽  
pp. 33-50
Author(s):  
Göran Gunner

Authors from the Christian Right in the USA situate the September 11 attack on New York and Washington within God's intentions to bring America into the divine schedule for the end of the world. This is true of Pat Robertson and Jerry Falwell, and other leading figures in the ‘Christian Coalition’. This article analyses how Christian fundamentalists assess the roles of the USA, the State of Israel, Islam, Iraq, the European Union and Russia within what they perceive to be the divine plan for the future of the world, especially against the background of ‘9/11’. It argues that the ideas of the Christian Right and of President George W. Bush coalesce to a high degree. Whereas before 9/11 many American mega-church preachers had aspirations to direct political life, after the events of that day the President assumes some of the roles of a mega-religious leader.


Author(s):  
Robert Wuthnow

This chapter discusses the emergence of the New Christian Right or simply the Religious Right as a powerful new force in American politics. The rise of the Religious Right has been examined from all angles, and several key factors have been identified. It clearly depended on leadership. The most visible leaders were preacher Jerry Falwell, whose Moral Majority rallies at state capitals had been gaining attention in the late 1970s, and fellow televangelist Pat Robertson, whose popular 700 Club television program included discussions of social and moral topics. Both were canny entrepreneurs who knew how to attract media attention, and there were conservative political operatives eager to enlist their support. There were unifying issues as well, such as opposition to abortion, homosexuality, and promiscuity, and the more general sense that religion was under siege by secularity and humanism. And there were lingering divisions within Protestant denominations and among Catholics over such issues as social activism, the legacies of the civil rights movement and the Vietnam War, communism, gender equality, the ordination of women, and theology.


2020 ◽  
pp. 26-52
Author(s):  
Lauren R. Kerby

This chapter explores how white evangelicals come to imagine themselves as heirs to the American founding fathers, and how they find material evidence to support their claims about the nation’s Christian heritage at key sites in Washington, D.C. It discusses Christian tourists’ experiences at the U.S. Capitol, the National Archives, and the Library of Congress, and the stories they tell about George Washington, Thomas Jefferson, Abraham Lincoln, and other famous white men they depict as proto-evangelical Christians. This chapter also introduces the Christian heritage industry, including early proponents such as Jerry Falwell Sr. and more recent advocates such as David Barton. It argues that white evangelicals employ a nostalgic view of the American past to justify their participation in politics and their efforts to impose their moral code on the nation.


Author(s):  
Susan Friend Harding
Keyword(s):  

2002 ◽  
Vol 63 (1) ◽  
pp. 126
Author(s):  
Jeremy Stolow ◽  
Susan Friend Harding

Author(s):  
Michael Cangemi

During the Cold War’s earliest years, right-wing governments and oligarchic elites in El Salvador, Guatemala, and Nicaragua fostered closer relationships with the Catholic Church. Dictatorial leaders like Guatemala’s Carlos Castillo Armas and dynastic regimes like Nicaragua’s Somoza family regarded the Church as an ally against supposed Marxist influence in the region. Those ties began to fray in the late 1960s, as the Second Vatican Council’s foundational reforms moved Catholicism farther to the political and social left around the globe. This shift was especially prominent in Central America, where Catholics like El Salvador’s Archbishop Óscar Arnulfo Romero and Guatemala’s Father Stanley Rother were among Central America’s most visible critics and reformers as political violence increased across the region during the 1970s. Relatedly, evangelical Protestants, particularly Pentecostal groups based in the United States, flooded Central America throughout that decade. Their staunch anticommunism and established ties to influential policymakers and political lobbyists in the United States, among other factors, gave evangelical Protestants greater influence in US-Central American relations. Their influence was strongest during the early 1980s, when José Efraín Ríos Montt, an ordained Pentecostal minister with Eureka, California’s Verbo Ministries, seized Guatemala’s presidency via a coup in March 1982. Notable US evangelical leaders like Jerry Falwell and Pat Robertson praised Ríos Montt’s regime for its rabid anticommunist ideology, while President Ronald Reagan claimed that the dictator had received a “bum rap” in the global press. Concurrently, some US evangelical missioners and pastors also foregrounded the Sandinista government’s anti-Protestant activities as additional justification for US support for Nicaragua’s Contra forces. Religious actors were also instrumental to Central America’s peace processes after the Cold War, as Catholic and Protestant leaders alike worked closely with regional governments and the United States to end decades of political violence and enact meaningful socioeconomic reforms for the region’s citizens.


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