By Jennifer S. Butler
Faith has endured to affect foreign matters within the glossy period. whereas Islam has been below the microscope lately, Christianity has additionally been influential in ways in which usually fly This ebook is a gripping expos? of the facility of the Christian correct worldwide—and particularly their effect in the United countries. A former NGO consultant on the United international locations, Jennifer S. Butler offers the 1st insider's account of the innovations and effectiveness of Christian correct lobbying campaigns in the United countries. Drawing on own interviews with Christian correct leaders, she analyzes the effect they've got already had—and what the longer term might hold.Butler unearths how state-of-the-art strongest Christian correct organisations are construction interfaith coalitions. on the United countries, teams like specialise in the relatives and anxious ladies for the USA are operating with Catholic, Mormon, and Muslim allies to develop a conservative social coverage schedule. the U.S. has lately joined that alliance. President George W. Bush has given them an important voice in shaping U.S. positions on matters together with women's rights, reproductive future health, human cloning, kid's rights, and AIDS.In brief, the Christian correct is globalizing—a phenomenon that delivers to problem revolutionary social coverage on a global scale—as good as rework the Christian correct itself.
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Extra resources for Born Again: The Christian Right Globalized
At the beginning of the twenty-first century, the number of Christian NGOs with a conservative view of the world is growing rapidly as the size and influence of more progressive-minded Christian NGOs, including the World Council of Churches, the World YMCA and YWCA, diminishes. This often-overlooked trend will have a major impact on global civil society just as its influence is heightened. , that activism has evolved as part of a growing trend to be more active on international concerns among conservative religious NGOs.
68 Subscribing to over-zealous interpretations of the separation of church and state, many progressives sought to ban all religious expression from public life. This alienated many Americans, who were willing to tolerate such expressions as prayer at football games. It also deprived the Democratic Party of a rich resource of ideas and inspiration. Liberal mainline leaders themselves came to accept the values underlying secularization theory. While explaining why Presbyterians showed little interest in church growth, a colleague once told me that he had been taught in seminary that religion had lost its onceprominent role in society and that church membership and clergy status would continue to decline.
Ministers lost faith in the social and religious value of their calling and went into teaching and other professions. Young people went to college, found themselves attracted to Eastern and alternative religions, and never found conventional Christianity relevant again. Absorbed by the social issues of the late 1960s – poverty, civil rights, and Vietnam – mainline churches generally quit starting new churches. The crisis of mainline self-confidence continues to the present with devasting results and a growing legacy of missed opportunities.