By Didi Herman
Within the Antigay schedule, Didi Herman probes the values, ideals, and rhetoric of the corporations of the Christian correct. Tracing the emergence in their antigay schedule, Herman explores how and why those teams made antigay task a most sensible precedence, and the way it pertains to their political history."A penetrating research of the Christian Right's antigay time table and of the way that time table is derived from the Christian Right's strange imaginative and prescient of yankee heritage and the Christian faith."—Rev. Peter J. Gomes, Boston booklet Review"Public intellectualism at its most sensible. . . . A accomplished precis of the conservative Protestant worldview."—Michael Joseph Gross, Boston Phoenix Literary Section"Presents massive details now not formerly a part of the nation's political discourse. . . . [Herman] dissects the Christian Right's antigay stance dispassionately giving, because it have been, the satan his due. For someone on both sides of this passionate and critical clash, that's a powerful accomplishment."—Hastings Wyman, Jr., Washington submit e-book international
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Example text
Special thanks to Amy Devine and the Citizen's Project in Colorado Springs for all their help, and to Kathryn Stinson for research assistance. Friends and colleagues have read bits and pieces of this book while it was an ongoing project. Thanks for criticisms and encouragements to Jim Beckford, Larry Cata Backer, Joel Bakan, Paisley Currah, Ruthann Robson, and Kenneth Wald. Special appreciation to Carl Stychin, who resolutely read far more of this than was his duty, and helped, more than a little, to keep me sane while I was writing it.
CT thus seemed an appropriate and at the same time difficult place to begin to look for both the emergence of an antigay politics and, just as important, the wider social critique within which the CR antigay agenda is located. Second, through studying a journal such as CT, given its political/religious orientation and longevity, I hope to uncover an early representation of the homosexual subject in conservative Protestant politics. Somewhat to my surprise, I found that writers in CT were discussing homosexuality in some detail as early as the 1950s, and with great vigor in the 1960s.
28 The words ''conservative" and "orthodox" are sufficient, and accurate, for my purposes. I occasionally use "evangelical" when I refer to a broader movement than the CR. " However, the CR is conservative politically, as well as theologically. Aside from its antigay stance, the CR could be said to espouse a procapitalist, promilitary, antifeminist, and broadly anti- Page 14 welfarist politics. With the exception of chapter 7, where I move away from an exclusive focus on antigay politics, these issues or positions are not the concern of this book.