The 1960s were a time of explosive religious change. In the Christian churches it was a time of innovation, from the 'new theology' and 'new morality' of Bishop Robinson to the evangelicalism of the Charismatic Movement, and of charismatic leaders, such as Pope John XXIII and Martin Luther King. But it was also a time of rapid social and cultural change when Christianity faced challenges from Eastern religions, from Marxism and feminism, and above all from new 'affluent' lifestyles. Hugh McLeod tells in detail, using oral history, how these movements and conflicts were experienced in England, but because the Sixties were an international phenomenon he also looks at other countries, especially the USA and France. McLeod explains what happened to religion in the 1960s, why it happened, and how the events of that decade shaped the rest of the 20th century.
The 1960s were a time of explosive change and innovation in the Christian churches, as well as of charismatic leaders like Pope John XXIII and Martin Luther King. Using oral history, Hugh McLeod explains what happened to religion in the 1960s, why it happened, and how the events of that decade shaped the rest of the 20th century.
Since the mid-1960s, new religious movements—some exotic, some homegrown—have burgeoned all over the United States. A sense of self-awareness and spiritual sensitivity have found expression in the lives of large numbers of people, especially among youth. Why would this happen? What do these movements teach, and what effect do they have on the future? How does religious consciousness relate to other manifestations of social change, such as communal living, group therapy, and radical politics? Beginning in 1971, an extensive research project was undertaken by a team of sociologists, historians, and theologians seeking answers to these questions. Through a combination of interviews and participant observations, they studied new religious and quasi-religious groups in the San Francisco Bay Area, a spawning ground for upwards of one hundred such movements. The New Religious Consciousness opens with reports on three Eastern-based movements: the Healthy, Happy, Holy Organization, Hare Krishna, and Divine Light (more popularly known by the name of its leader, Maharaj Ji). Three quasi-religious movements are then considered: the New Left, the Human Potential Movement (Esalen, EST, Scientology, etc.), and Synanon. Next, three movements having their roots in Western religious traditions are examined: the Christian World Liberation Front (an offshoot of the Jesus Movement), Catholic Charismatic Renewal, and the Church of Satan (whose members believe in witchcraft). Succeeding chapters are devoted to estimating the impact of these movements on established religions and the population at large and to the history of earlier periods of religious ferment in the United States. The book concludes with provocative essays by the editors in which they present separate and differing analyses of the sources, nature, and meaning of the new religious consciousness. A variety of perspectives are represented here: phenomenological, theological, experiential, sociological, and social psychological. The result is a book rich in insight about the nature of new religions. Taken together with a companion volume, Robert Wuthnow's The Consciousness Reformation, also published by University of California Press, The New Religious Consciousness provides the first comprehensive study of American countercultural belief systems. With contributions by: Randall H. Alfred Robert N. Bellah Charles Y. Glock Barbara Hargrove Donald Heinz Gregory Johnson Ralph Lane, Jr. Jeanne Messer Richard Ofshe Thomas Piazza Linda K. Pritchard Donald Stone Alan Tobey James Wolfe Robert Wuthnow This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1976.
The story of how Brazilian Catholics and Protestants confronted one of the greatest shocks to the Latin American religious system in its 500-year history This innovative study explores the transition in Brazil from a hegemonically Catholic society to a religiously pluralistic society. With sensitivity, Erika Helgen shows that the rise of religious pluralism was fraught with conflict and violence, as Catholic bishops, priests, and friars organized intense campaigns against Protestantism. These episodes of religious violence were not isolated outbursts of reactionary rage, but rather formed part of a longer process through which religious groups articulated their vision for Brazil’s national future.
In the aftermath of World War II, the United States stood at a precipice. The forces of modernity unleashed by the war had led to astonishing advances in daily life, but technology and mass culture also threatened to erode the country's traditional moral character. As award-winning historian George M. Marsden explains in The Twilight of the American Enlightenment, postwar Americans looked to the country's secular, liberal elites for guidance in this precarious time, but these intellectuals proved unable to articulate a coherent common cause by which America could chart its course. Their failure lost them the faith of their constituents, paving the way for a Christian revival that offered America a firm new moral vision -- one rooted in the Protestant values of the founders. A groundbreaking reappraisal of the country's spiritual reawakening, The Twilight of the American Enlightenment shows how America found new purpose at the dawn of the Cold War.
In the 1960s, a number of Catholic women religious in the United States abandoned traditional apostolic works to experiment with new and often unprecedented forms of service among non-Catholics. Amy Koehlinger explores the phenomenon of the "new nun" through close examination of one of its most visible forms--the experience of white sisters working in African-American communities. In a complex network of programs and activities Koehlinger describes as the "racial apostolate," sisters taught at African-American colleges in the South, held racial sensitivity sessions in integrating neighborhoods, and created programs for children of color in public housing projects. Engaging with issues of race and justice allowed the sisters to see themselves, their vocation, and the Church in dramatically different terms. In this book, Koehlinger captures the confusion and frustration, as well as the exuberance and delight, they experienced in their new Christian mission. Their increasing autonomy and frequent critiques of institutional misogyny shaped reforms within their institute and sharpened a post-Vatican II crisis of authority. From the Selma march to Chicago's Cabrini Green housing project, Amy Koehlinger illuminates the transformative nature of the nexus of race, religion, and gender in American society.
At a time when Canadians were arguing about the merits of a new flag, the birth-control pill, and the growing hippie counterculture, the leaders of Canada's largest Protestant church were occupied with turning much of English-Canadian religious culture on its head. In After Evangelicalism, Kevin Flatt reveals how the United Church of Canada abruptly reinvented its public image by cutting the remaining ties to its evangelical past. Flatt argues that although United Church leaders had already abandoned evangelical beliefs three decades earlier, it was only in the 1960s that rapid cultural shifts prompted the sudden dismantling of the church's evangelical programs and identity. Delving deep into the United Church's archives, Flatt uncovers behind-the-scenes developments that led to revolutionary and controversial changes in the church's evangelistic campaigns, educational programs, moral stances, and theological image. Not only did these changes evict evangelicalism from the United Church, but they helped trigger the denomination's ongoing numerical decline and decisively changed Canada's religious landscape. Challenging readers to see the Canadian religious crisis of the 1960s as involving more than just Quebec's Quiet Revolution, After Evangelicalism unveils the transformation of one of Canada's most prominent social institutions.
When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools--from education to propaganda to terror—to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society. A Sacred Space Is Never Empty presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. Drawing on a wealth of archival material and in-depth interviews with those who were on the front lines of Communist ideological campaigns, Victoria Smolkin argues that to understand the Soviet experiment, we must make sense of Soviet atheism. Smolkin shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the "sacred spaces" of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev—in a stunning and unexpected reversal—abandoned atheism and reintroduced religion into Soviet public life. A Sacred Space Is Never Empty explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics.
Traces the decline of Christianity in America since the 1950s, posing controversial arguments about the role of heresy in the nation's downfall while calling for a revival of traditional Christian practices.
This 1997 study explores one of the most dramatic current interactions between religion and politics: the development of progressive Catholicism in Latin America. In particular, it examines economic, social and religious obstacles to progressive theology in Brazil. This 'popular' church built a utopian vision of social emancipation, drawing on Catholic social thought, humanistic Marxism and existentialism. It was a major democratizing force as Brazil emerged from dictatorship in the late 1970s. In the 1980s, however, the popular appeal of progressive Catholicism came under threat. Focusing on a Catholic community near Rio de Janeiro, Manuel A. Vásquez's incisive study shows how economic and political changes have affected religious practices, and argues that the plight of progressive Catholicism in Brazil forms part of a wider crisis of modernity and of humanist discourses.
