By Patrick Allitt
Identifying the key developments and telling moments inside of either significant denominations and different much less formal non secular activities, Allitt asks how those spiritual teams have formed, and been formed through, probably the most very important and divisive political matters and occasions of the final part century, together with the chilly conflict, the Civil Rights move, the Vietnam battle, feminism and the sexual revolution, abortion rights, and the antinuclear and environmentalist movements.
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Additional resources for Religion in America Since 1945
Eisenhower Spirituality Churchgoing among Americans continued to increase in the 1950s amid plentiful signs of everyday religiosity, of which the intellectuals’ version was merely the most articulate. ”15 He read a prayer of his own composition at his inauguration, referred frequently to “the Supreme Being,” and went to church most Sundays. After hearing a Washington preacher, the Reverend George Docherty, advocate the idea in a February 1954 sermon, he endorsed the inclusion of the words “under God” in the pledge of allegiance and later directed that the words “In God We Trust” should be stamped on the currency.
There are many problems with it for which I have no solution. There are many seeming contradictions. There are some areas in it that do not seem to correlate with modern science. ” I was trying to be on the level with God, but something remained unspoken. At last the Holy Spirit freed me to say it. “Father, I am going to accept this as Thy Word—by faith! ”11 He came out of this crisis determined to uphold the full evangelical message and preached in Los Angeles with unprecedented verve. When a group of minor celebrities, including Olympic athlete Louis Zamperini and a popular disc jockey, Stuart Hamblen, converted, the word of Graham’s mission began to spread in the mainstream media, and the crowds at his revival tent swelled accordingly.
He even argued that the United States was the closest approximation in practice to the ideal form of society he had outlined in his book Integral Humanism (1936) twenty years earlier. America certainly had its problems—Maritain mentioned racial segregation and an unhealthy preoccupation with sex—but it also possessed “a certain hidden disposition that is Christian in origin, and appears to me as a kind of humble and remote reminiscence of the Gospel in the inner attitude of the people. ”12 The nation’s first settlers, he added, had migrated to avoid religious persecution, and many later immigrants had fled from “moral persecution, moral distress,” and poverty.