Podcast appearances and mentions of Daniel K Williams

In this conversation, host Dan Hummel discusses with Daniel K. Williams' book The Politics of the Cross: A Christian Alternative to Partisanship and explores the intersection of history, politics, and religion. He shares his background and interest in history, the misconceptions about Christians and politics, and the historical roots of the Democratic and Republican parties. Williams argues that the Democratic Party has deep roots in secularized liberal Protestantism, with a focus on equality and caring for the marginalized. On the other hand, the Republican Party emerged from Protestant moralism, emphasizing frugality, hard work, and opposition to the sexual revolution. He also discusses how these historical perspectives shape the parties today. In this conversation, Dan Hummel and Daniel Williams discuss the relationship between politics and Christianity, particularly within the context of the United States. They explore the historical influence of Protestant moralism on American politics and the role of evangelicals in the Republican Party. They also examine the impact of the Trump era on evangelical politics, noting both continuities and changes. The conversation delves into the division and polarization within churches over political issues, emphasizing the need for Christians to adopt a cross-centered ethic and approach politics with discernment and charity. The book 'Politics of the Cross' is discussed, with a focus on the chapters addressing abortion, same-sex marriage, race, and economics. The conversation concludes with reflections on the current political landscape and advice for Christians navigating the complexities of voting and engaging in politics.----

Be sure to visit cultureproof.net Wil and Meeke discuss The Atlantic article by Daniel K. Williams.    Please consider supporting the Culture Proof Podcast. We aim to bring engaging content that will challenge and equip Christians to live according to the Straight Edge of Scripture.   Culture Proof Podcast Theme "Believers" courtesy of Path of Revelation

University of West Georgia professor Dr. Daniel K Williams will join us to discuss his recent article  What Really Happens When Americans Stop Going to Church puplished in The Atlantic.

Daniel K. Williams, professor of history at the University of West Georgia, talks about his new book, The Politics of the Cross: A Christian Alternative to Partisanship. (Note: This episode is a rebroadcast. It first aired on March 26, 2021.)

Disciple Up # 289 Where Did American Christmas Traditions Come From? By Louie Marsh 12-21-2022   Older Christmas Episodes You Might Want to Listen to:   34 – What is Christmas All About 87- The non-Pagan Roots of Christmas 88 – Christ IS In X-Mas   https://broward.us/2022/12/14/unitarians-and-episcopalians-created-american-christmas/   Unitarians and Episcopalians Created American Christmas But evangelicals have rightly made it more gospel centered. DANIEL K. WILLIAMS | DECEMBER 14, 2022   Conservative evangelical Christians have sometimes been eager advocates of the modern campaign to “keep Christ in Christmas” and preserve the traditional religious meaning of the holiday.   There's one major problem with this campaign: The original religious message behind the American Christmas was not evangelical at all.   Instead, it was the creation of Unitarians, Episcopalians, and other liberal Protestants who had little interest in several key tenets of the evangelical understanding of the gospel.   Those of us who are evangelical in our faith can still have a merry Christmas. But if we want to do so in a way that foregrounds the gospel, we may have to discover a new approach to the holiday that does more than simply preserve the old.   …As Penne Restad describes in Christmas in America: A History, early 19th-century New England Congregationalist children whose parents ignored Christmas marveled when the Episcopalians in their towns wrapped their church buildings in garlands of greenery and gathered to sing on Christmas morning. Some of them expressed a longing for a little of this Christmas cheer. The yearning became more acute when German Lutheran immigrants brought new Christmas traditions to America—especially the Christmas tree and Santa Claus.   …Evangelicals who believe in the gospel of the Incarnation cannot therefore find much comfort in public campaigns to replace “Happy Holidays” with “Merry Christmas” or set up creches in the town square. What we need is not a return to the 1950s or even the Victorian era but rather a recovery of wonder at the incarnate God coming to earth in the form of a baby in order to save humanity.   Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade.    

In a provocative article for Christianity Today, Daniel K. Williams, a professor of history at the University of West Georgia, charts the decline of the church in the South by focusing on the mass exit of white southern evangelicals. Though hardly representatives of the entire southern church, this group does point to a sea change in the spiritual life of this region. Is this further evidence of the church's waning powers in North America? Is the church dying? We're not convinced. Take a listen and see what you think.

At long last, Matt and Sam dive into the origins of the Christian right—a complicated tale often flattened by contemporary debates. What was the history of Christian anti-abortion activism before Roe, and how soon after the landmark Supreme Court decision did conservative Christians coalesce around the abortion—and other issues—to become the political force we know today? What did it take to get Catholics and evangelicals to join forces, and what were the barriers to them coming together, especially given the history of anti-Catholicism in the United States? And how did all this help reshape the GOP into a vehicle for anti-abortion politics, given that such a scenario was not fated on the eve of Roe? Your hosts take up these questions and more, stopping in the early 1990s—when they'll pick up with the story in the third and final episode in the series.Sources and Citations:Randall Balmer, "The Religious Right and the Abortion Myth," Politico Magazine, May 10, 2022Neil J. Young and Gillian Frank, "What Everyone Gets Wrong about Evangelicals and Abortion," Washington Post, May 16, 2022Neil J. Young, We Gather Together: The Religious Right and the Problem of Interfaith Politics (Oxford University Press, 2015)Kristen Luker, Abortion & the Politics of Motherhood, (University of California Press, 1985)Mary Ziegler, After Roe: The Lost History of the Abortion Debate, (Harvard University Press, 2015)Ilyse Hogue and Ellie Langford, The Lie That Binds (Strong Arm Press, 2020)Rick Perlstein, Reaganland: America's Right Turn 1976-80 (Simon & Schuster, 2020)Daniel K. Williams, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016)Joshua Wilson, The Street Politics of Abortion: Speech, Violence, and America's Culture Wars, (Stanford University Press, 2013)David L. Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (UNC Press, 2005)"Killing Abortionists: A Symposium," First Things, December 1994 

Dr. Willams will join us to discus his article in the week's Atlantic: https://www.theatlantic.com/ideas/archive/2022/05/south-abortion-pro-life-protestants-catholics/629779/

The leak of a draft ruling by the Supreme Court to overturn Roe v Wade has the entire country talking. Phil, Skye, and Kaitlyn discuss the overreactions from both the Left and Right, speculate about what a post-Roe America might look like, examine the complicated history of abortion including why many evangelicals originally supported Roe but then dramatically flipped on the issue, and share their hopes for what comes next. Then, acclaimed historian Mark Noll talks about the 30th anniversary of his influential book, “The Scandal of the Evangelical Mind.” In the early 1990s, Noll celebrated the strength of the evangelical church, but he warned about a dangerous shortage of evangelical scholars. Today, he fears the opposite. While evangelical scholarship has never been stronger, Noll is deeply concerned about an anti-intellectual church taken with conspiracy theories and partisan politics. Patreon Bonus segment: https://www.patreon.com/posts/66264481/ News Segment 0:00 - Intro 2:31 - Supreme Court leak - initial reactions 8:49 - Changing views on abortion within evangelical Christianity 19:29 - Overreactions on both sides 33:48 - Upsides 42:55 - Downsides 47:32 - “The Southernization of the Pro-Life Movement” Resources mentioned: Advisory Opinions podcast - “Making Sense of the Supreme Court Leak” Part 1: https://advisoryopinions.thedispatch.com/p/making-sense-of-the-supreme-court?s=r Part 2: https://advisoryopinions.thedispatch.com/p/making-sense-of-the-supreme-court-8db?s=r “If Roe is Overturned, Where Should the Pro-Life Movement Go Next?” by Tish Harrison Warren - https://www.nytimes.com/2022/05/08/opinion/abortion-roe-dobbs-pro-life.html “Apocalypse Now: How the Left and Right Get Danger Wrong” by Michael Wear - https://www.christianitytoday.com/ct/2022/april-web-only/political-apocalypse-christianity-right-left-evangelicals.html “This Really Is a Different Pro-Life Movement” by Daniel K. Williams - https://www.theatlantic.com/ideas/archive/2022/05/south-abortion-pro-life-protestants-catholics/629779/ Sponsor 57:22 - Faithful Counseling faithfulcounseling.com/holypost Interview with Mark Noll “The Scandal of the Evangelical Mind” - https://www.eerdmans.com/Products/8204/the-scandal-of-the-evangelical-mind.aspx 58:32 - Mark Noll intro 59:33 - Updated version - why now? 1:02:19 - Christian higher education “We the Fallen People” by Robert Tracy McKenzie - https://amzn.to/3M7oHGO 1:08:50 - Fundamentalism and fear 1:15:33 - Evolution and CRT 1:26:08 - Christian curiosity 1:30:19 - Credits The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.

Daniel K. Williams, a professor of history at the University of West Georgia, talks with Word&Way President Brian Kaylor about his new book The Politics of the Cross: A Christian Alternative to Partisanship. He also discusses issues of abortion, marriage, racism, and poverty.  Note: Don't forget to check out our subscriber e-newsletter A Public Witness that helps you make sense of faith, culture, and politics.

Show Notes Early in my research I kept coming across the same name: Daniel K. Williams. As I was using key terms in searches for research, article after article with his name on it popped up. I cited two different articles as well as his book God's Own Party in the research paper element of my thesis. And our conversation was really influential in providing greater detail for some of the bigger ideas and topics I was working on. I interviewed Daniel K. Williams two different times for In His Name in February of 2021. Williams is a professor at West Georgia University and author of lots of books on the Christian Right. There's a lot of name dropping and tangents in this conversation. If you need more context or a guide to get into your own rabbit holes on this subject, be sure to follow along with the Substack. Our theme song is "Apophenia" courtesy of Ross Christopher. If you aren't yet, follow me on Twitter.

Jonathon Van Maren joins the podcast for the second part of a discussion on what is going on with a hostile anti-abortion group called Abolish Human Abortion (AHA). In this episode, Jonathon discusses the history of the pro-life movement and why it needs to be understood, AHA's "Free the States" strategy, and what pro-life organizations and sidewalk counselors should do about them. Related Links: Jonathon Van Maren: How “Abolish Human Abortion” Gets History Wrong - Part 1 Jonathon Van Maren: How “Abolish Human Abortion” Gets History Wrong Again - Part 2 ERI Podcast: "Should Women be Prosecuted if Abortion Becomes Illegal?" "Defenders of the Unborn" by Dr. Daniel K. Williams "Abortion Rites" by Marvin Olasky "Operation Rescue" by Randall Terry "Wrath of Angels: The American Abortion War" by Jim Risen & Judy Thomas Debate: Pro-Life Incrementalism vs Abolitionist Immediatism (Gregg Cunningham vs. T. Russell Hunter) If you want to see Abolish Human Abolition's account of who they are to assess it on its own terms, read "The Five Tenets of Abolitionism" on the AHA webpage Chapters: 00:00 Introduction 04:12 Understanding the history of the pro-life movement 12:50 Why didn't the rescue movement succeed? 19:30 Will simply calling abortion "murder" end it? 20:17 Why the pro-life movement needs to understand it's own history 21:37 Is Jonathon doing the same thing as AHA does by critiquing them? 24:25 Would their "Free the States" strategy work? 28:48 Does AHA support throwing aborting women in jail? 36:28 How AHA's strategy seems defined by being simplistic 41:26 Reacting to Hunter exclaiming how sick he is of abortion 43:02 What should sidewalk counselors do when "abolitionists" are preventing them from saving babies? 54:03 Should pro-life organizations distance themselves from AHA? Jonathon Van Maren is the Communications Director for the Canadian Centre for Bio-Ethical Reform. His writings have been translated into more than six languages, and published in the National Post, National Review, First Things, The European Conservative, The Federalist, The American Conservative, The Stream, the Jewish Independent, the Hamilton Spectator, Reformed Perspective Magazine, among others. His insights have been featured on CTV, Global News, and the CBC, as well as over twenty radio stations. He regularly speaks on a variety of social issues at universities, high schools, churches, and other functions in Canada, the United States, and Europe. Equal Rights Institute Website: https://EqualRightsInstitute.com Equal Rights Institute Blog: https://Blog.EqualRightsInstitute.com Equipped for Life Course: https://EquippedCourse.com Sidewalk Counseling Masterclass: http://SidewalkCounselingMasterclass.com Host: Josh Brahm Guest: Jonathon Van Maren Audio/Video Editor: Chapter One Films & Josh Brahm Publisher: Jen Westmoreland Disclosure: The books above are Amazon affiliate links. This means that, at zero cost to you, ERI will earn an affiliate commission if you click through the links and finalize a purchase.

Daniel K. Williams, professor of history at the University of West Georgia, talks about his new book, The Politics of the Cross: A Christian Alternative to Partisanship.

The year 1976 marked a turning point in American and evangelical history. It was the year of the evangelical, with a born-again Southern Baptist, Jimmy Carter, capturing the Democratic nomination and narrowly defeating the Republican incumbent, Gerald Ford. And it was the end of the New Deal elections, when factions had been divided along class and regional lines. From then until now, American elections would be engulfed in ideological culture war between right and left.Daniel K. Williams is one of the most accomplished historians of the Religious Right and evangelical political engagement. In his new book, The Election of the Evangelical: Jimmy Carter, Gerald Ford, and the Presidential Contest of 1976, published by University of Kansas Press in their American Presidential Elections series, Williams helps us understand how we reached this point of religious and cultural polarization. Carter was the last Democrat to win almost the entire South. And the last candidate who brought together black Christians, white Southern evangelicals, and Northern Catholics and Jews. He preserved this coalition by somehow convincing Southern conservatives he was a pious budget hawk while at the same time signaling to Northern progressives that he would champion the causes of civil rights for minorities and equal rights for women.Williams joins me on Gospelbound to discuss this turning-point election and what we can learn from it about evangelical witness and political engagement.This episode of Gospelbound is sponsored by LifeWay, publisher of The Courage to Stand, by bestselling and award-winning author, Russell Moore. In this book, Moore calls us to a Christ-empowered courage by pointing the way to real freedom from fear—the way of the cross. That way means integrity through brokenness, community through loneliness, power through weakness, and a future through irrelevance. Get your copy of The Courage to Stand wherever books are sold or at russellmoore.com.

Last week, John MacArthur announced that his megachurch would hold in-person, indoor services, despite California’s recent COVID-19 restrictions banning in-person meetings. In a statement explaining the rationale for the church’s actions in the midst of a pandemic, the pastor wrote:  Christ is Lord of all. He is the one true head of the church He is also King of kings—sovereign over every earthly authority. Grace Community Church has always stood immovably on those biblical principles. As His people, we are subject to His will and commands as revealed in Scripture. Therefore we cannot and will not acquiesce to a government-imposed moratorium on our weekly congregational worship or other regular corporate gatherings. Compliance would be disobedience to our Lord’s clear commands. What exactly should Christians make of MacArthur’s decision? One way to evaluate it is understanding whether it constitutes conscientious objection, civil disobedience, or something else, says Daniel K. Williams, professor of history at the University of West Georgia. From a historical perspective, “true civil disobedience, at least in its classic form, has been public. It's been an active protest. It has been accompanied by the willingness to accept the consequences,” said Williams. “And that last part is one that I'm not sure if that's always consistently followed.” Williams joined global media manager Morgan Lee and editorial director Ted Olsen to discuss what separates civil disobedience from merely breaking the law, how evangelicals have changed their mind on the issue in the past 50 years, and the role of empathy in shifting people’s attitudes and beliefs. Take Quick to Listen’s survey! What is Quick to Listen? Read more Rate Quick to Listen on Apple Podcasts Follow the podcast on Twitter Follow our hosts on Twitter: Morgan Lee and Ted Olsen Music by Sweeps Quick to Listen is produced by Morgan Lee and Matt Linder The transcript is edited by Bunmi Ishola This podcast mentions Quick to Listen episodes 219, 216, and 215.

Jonathon Van Maren speaks with Dr. Daniel K. Williams, author of two books published by the Oxford University Press. The first, “God's Own Party: The Making of the Christian Right” and also, “Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade.” This week's episode of The Van Maren Show and the second book are absolutely filled with information that everyone in the pro-life movement needs to know about.There is a broad understanding that the pro-life movement was simply a reactionary movement to Roe v. Wade being legalized in the United States in 1973. In reality, this is not the case. History shows that some of the first pro-life laws were passed in the 1800's in response to the discovery by doctors that life began long before “quickening,” which is when the mother could first feel the baby in the womb. These Protestant doctors stated that these human beings in the womb deserve protection under the law. It's also important to note that it wasn't until much later during the pro-life movement that abortion became associated with the right-wing beliefs.'To receive weekly emails when a new episode is uploaded, click here. See acast.com/privacy for privacy and opt-out information.

Daniel K. Williams | Associate Professor of History | University of West Georgia

Daniel K. Williams | Associate Professor of History | University of West Georgia

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation.

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Host John Fea and producer Drew Dyrli Hermeling dig into the complicated history of the Culture Wars. They are joined by Daniel K. Williams who discusses his latest book, Defenders of the Unborn: the Pro-Life Movement before Roe v. Wade. Learn more about your ad choices. Visit podcastchoices.com/adchoices