Mathew Avery Sutton

Specific to the interwar era, what arguments of the LGBT community still hold in the present? What if we took out Armageddon as a tangible factor?

A handful of fundamentalists spoke out against same-sex relationships. Barnhouse [Donald Grey] criticized what he interpreted as the celebration of same-sex relations in popular culture and lamented the rise and spread of "unnatural vice." He interpreted both as signs of the imminence of Armageddon. Journalist and evangelist Dan Gilbert called homosexuality "one of the ugliest blotches upon American civilization" and identified it as "one of the surest signs that the days of Noah are closing in upon us." Fretting that "well-financed and highly-organized cults of homosexuals sponsor all sorts of propaganda to woo and win new addicts to their horrible vice," he called on the public to "stamp out this plague in our midst." Moody professor Wilbur Smith called same-sex relations "another dreadful tendency of our times." It is the curse," he preached, "of all large penal institutions, of all concentration camps, internment areas, and great bodies of soldiers kept within military areas for long periods of time... Our Lord Himself said that Sodomic conditions would again be manifest before the coming of the Son of Man." Some fundamentalists even believed that the Antichrist would be gay, on the basis of Daniel 11:37, "neither shall shall he regard ... the desire of women." Although in the interwar era most fundamentalists did not acknowledge the existence of same-sex relations, the few who did viewed them as a menacing sign that confirmed the imminence of the Armageddon.

American Apocalypse, Mathew A. Sutton, Belknap Press, 2014, pg. 138-9

 

Regarding anti-communism reaching its zenith in the 1950s. What remenants remain to today amongst evangelicals?

Fears of the Soviet Union and anger over Korea inspired evangelicals to enlist in the growing anticommunist movement. The NAE [National Association of Evangelicals] instructed laypeople to watch for signs of subversion, boycott leftist entertainers join anticommunist groups, and vote for conservative candidates. Many evangelicals supported leading anticommunist rabble-rousers such as Australian evangelical Fred C. Schwartz. His wildly popular Christian Anti-Communist Crusade attracted hundreds of thousands of followers who praised its blend of faith and politics. He told all who would listen, "I believe in God and His love, Christ and His redemption, and the great commission to go into all the world and preach the gospel. These two facts have motivated me to do everything within my power to stay the advance of communism." Others still praised the House Un-American Activities Committee and men like Senators Joseph McCarthy and Richard Nixon for their efforts to root out subversives. 'While nobody likes a watchdog," Graham [Billy] acknowledged, "I thank God for men who, in the face of public denouncement and ridicule, go loyally on in their work of exposing the pinks, the lavenders, and the reds who have sought refuge beneath the wings of the American eagle." Like his predecessors, Graham worried as much about subversive within as enemies without, which encouraged evangelicals' besiegement mentality. The faithful hoped that as the United States executed an aggressive, Cold War foreign policy, some of their own would play leading roles. Ockenga [Harold John], called on fellow believers to get involved "in world leadership, Evangelicals" he emphasized "should be thrust into political, diplomatic military posts of responsibility and leadership." For the next few generations, evangelicals would make this call a reality by assuming important posts in Washington and around the globe.

American Apocalypse, Mathew A. Sutton, Belknap Press, 1014, pg. 313-4