Download Millennial Dreams and Apocalyptic Nightmares: The Cold War by Angela M. Lahr PDF

By Angela M. Lahr

The spiritual correct got here to prominence within the early Eighties, however it was once born in the course of the early chilly struggle. Evangelical leaders like Billy Graham, pushed by means of a fierce competition to communism, led evangelicals out of the political desert they'd inhabited because the Scopes trial and right into a even more lively engagement with the real problems with the day. How did the conservative evangelical tradition stream into the political mainstream? Angela Lahr seeks to respond to this significant query. She exhibits how evangelicals, who had felt marginalized via American tradition, drew upon their eschatological trust within the moment Coming of Christ and a next excellent millennium to discover universal reason with extra mainstream americans who additionally feared a a 'soon-coming end,' albeit from nuclear war.

In the early postwar weather of nuclear worry and anticommunism, the apocalyptic eschatology of premillennial dispensationalism embraced by way of many evangelicals meshed rather well with the "secular apocalyptic" temper of a society both fearful of the Bomb and of communism. She argues that the advance of the bomb, the production of the nation of Israel, and the Cuban Missile main issue mixed with evangelical end-times theology to form conservative evangelical political id and to persuade secular perspectives. Millennial ideals prompted evangelical interpretation of those occasions, time and again energized evangelical efforts, and helped evangelicals view themselves and be considered by means of others as a necessary and bonafide phase of yank tradition, even if it raised its voice in sharp feedback of elements of that tradition. Conservative Protestants have been capable of make the most of this example to carve out a brand new house for his or her tradition in the nationwide area. The better legitimacy that evangelicals received within the early chilly conflict supplied the root of a power-base within the nationwide political tradition that the spiritual correct could draw on within the past due seventies and early eighties. the end result, she demonstrates, was once the alliance of spiritual and political conservatives that holds strength this present day.

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Though conservative Christians may have been considered a ‘‘lunatic fringe’’ by some liberals, this depiction powerfully distorts the way that evangelicals were able to go from an inwardly directed community to an outward-looking population that began to wield tremendous, if subtle, influence on the rest of the country. Simultaneously, a technological breakthrough, the atomic bomb, inserted new components into the scientific-religious relationship. As a weapon that fit snugly into the premillennialist time frame, the atomic bomb provided yet another means for conservative evangelicals to become more involved in the discourse over national political culture.

And the border of two worlds. . It will depend on our faith in God as to where the world goes. . All that we know today will someday come to an end. . The gospel message is good news to a doomed generation. . ’’52 One’s salvation depended on God. But this passage also suggests that human agency is not completely absent. Personal faith in God brought salvation. ’’ In the dichotomized atmosphere of the Cold War, Christian faith not only saved your soul, it also saved the world. From an eschatological point of view, the end of the world was assured, but Christians could utilize their faith to demonstrate God’s actions within history as well.

Children with fifteen cents and a Kix cereal box top could send in for an ‘‘Atomic ‘Bomb’ Ring’’ in 1946. A 1945 Slim Gaillard Quartet song, ‘‘Atomic Cocktail,’’ described a ‘‘drink that you don’t pour. Now when you take one sip you won’t need anymore. ’’ Literature took up the theme of nuclear devastation in Neil Shute’s On the Beach (1957) and Harvey Wheeler’s Fail-Safe (1962). These authors did what one of the main characters in Shute’s novel could not: ‘‘I suppose I haven’t got any imagination.

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