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Paris & CT Burn 50 Years After Newsweek’s Born Again Article

Paris & CT Burn 50 Years After Newsweek’s Born Again Article

Last updated on: October 26, 2026 at 2:00 am by Joey Cochran

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Paris & CT Burn 50 Years After Newsweek’s Born Again Article 2026-10-25T16:27:30-04:00 Joey Cochran

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When Jimmy Carter hosted a small gathering of supporters and media at his home to announce his presidential candidacy, one person asked him if he was a born again evangelical. He confirmed that description and elaborated on the significance of what that meant to him. In the wake of Nixon’s Watergate Scandal, the public needed a President like Carter—an unassuming Georgia peanut farmer and moral Christian. Of course, he was more than that. He had served in the Navy as an officer on a nuclear sub and more recently served as Governor of Georgia. However, he differentiated himself from the field of candidates by doubling down on his evangelical spirituality. His evangelical identity became the signal characteristic he wanted potential supporters to remember. The media immediately picked up on this theme in his candidacy, and they scurried to pull together the consequences of that part of his platform.

Fifty years ago on October 25, 1976, Kenneth Woodward published a cover article for Newsweek entitled “Born Again! The Evangelicals.” While the piece helped people understand what it meant for presidential candidate Jimmy Carter to be an evangelical, it did more to publicize this curious American subculture of evangelicals and extend the reach of their influence in the public square. The article contributed to putting these people and their interests into the field of contest for the presidential election.

Woodward noted the peculiar evangelical spirit of the 1976 election cycle. Both presidential candidates, Carter and Ford, had tailored their candidacies around their evangelical connections. Ford’s bid to court evangelicals emphasized his son’s studies at Gordon Conwell Theological Seminary. His hopes to curry their favor were then furthered when he earned a covenanted endorsement from W. A. Criswell, pastor of what many have called the SBC’s flagship church, First Dallas. Woodward pointed out that regardless of which candidate became elected in two weeks, the fact remained that this election cycle brought “national attention on the most significant—and overlooked—religious phenomenon of the ‘70s: the emergence of evangelical Christianity into a position of respect and power.”[1]

Woodward cited survey data from George Gallup’s organization throughout his article to provide figures related to the values and numbers of evangelicals in America. According to Gallup, evangelicals made up a voting bloc of 50 million voters. They were people who believed in a subjective, personal conversion experience, and they looked to the bible as fully inspired and their final authority. While evangelicals long had been considered the silent majority by their spokespersons, Gallup asserted that this election cycle made it apparent that 1976 can be considered “the year of the evangelical.”

Just days before the Newsweek cover article, David Kucharsky’s article, “The Year of the Evangelical ’76” was published in Christianity Today’s landmark twentieth anniversary edition. While covering similar material to Woodward, Kucharsky highlighted the correspondence of the year of the evangelical to America’s bicentennial, pointing out that “the evangelical ethos was never far from the heart of the American experience . . . and the two-hundredth anniversary of the nation has underscored their presence.”[2]

I think we should linger on that for a moment, and consider what does this assertion now mean 50 years later. What was significant of “the year of the evangelical” in relation to the bicentennial and what is significant about our evangelical moment in 2026 and the uncanny tethering of evangelical destiny to the destiny of our nation at 250 years?

Evangelicals and Politics

During Carter’s 1976 candidacy, it would have been natural to expect that he would have augmented his evangelical bona fides with an affiliation to one of the most influential evangelical spokespersons, Billy Graham. However, Graham’s credibility had been sorely tarnished by his close association with the disgraced President Nixon. Nixon had devastated the Graham brand, and Graham needed to rehabilitate his brand image with evangelicals. Rather than wage into the fray of domestic politics, Graham prudently turned his attention to global revival, a tactic that restored people’s confidence in him.

Rising star televangelists like Jerry Falwell and Pat Robertson entered into the spiritual vacuum that Graham’s political retreat left. Carter would reluctantly court these new spokespersons of evangelical values to get the word out that he, too, was one of them. However, for the most part Carter rested on the laurels of his own private spirituality to vindicate his claim to be a righteous presidential candidate.

Much like what had happened with the symbiotic relationships between Graham and Presidents Eisenhower and Johnson, these new evangelical spokespersons would leverage their substantial social and cultural capital with the evangelical voter bloc to enhance their influence in the public square among political hopefuls while also using those networks to enlarge their influence among their evangelical constituencies. In the ensuing decades, everyday evangelicals and evangelical spokespersons experienced enhanced public power and influence in multiple spheres. Their newly accrued power and influence proved two things about evangelicals: their newfound power was intoxicating and it gave the evangelical subculture a sense of hegemonic entitlement. These ascendant evangelicals believed they deserved a central place of power and privilege within the American system.

If I were to get into all the details of how this looked in the 1980s and 90s, I would take away the punch of my forthcoming book, Our God Is an Awesome Brand, and I would also end up with a far too long column. I will exercise editorial liberty by skipping to the near present and asserting that the intoxicating power and privileged entitlement of evangelicals led to Trump and MAGA in 2016. The tethering of evangelicalism to both political power and market-oriented capitalism has led to an irreconcilable tension.

Paris and CT Burn

Fifty years after “the year of the evangelical”, Paris is on fire and so is Christianity Today magazine. Global national populism’s rise against global social democracy has caused a chaotic clash of ideologies in intensely secularized spaces. France first became a secular country by virtue of the French revolution, and it has always prided itself in this quintessential feature of its identity. France is perhaps the single best context and test case for which will win out, social democracy or national populism. As we watch France burn, we should wonder what will emerge from its ashes? Edmund Burke in England pondered such things in the wake of the early birth pains of the French Revolution while Mary Wolstonecraft hurried across the channel to midwife a new french republic.

US’s history is a different version of this story. France’s revolution occurred in the context of enlightened anti-clericalism against Catholicism. Perhaps the failure of the Reformation to influence France inevitably paved the way to the French revolution. Converse to this, the American revolution occurred in the wake of a spiritual awakening in the British colonies, which had reverberated into fresh manifestations of awakening as an immediate precursor to the American revolution. Perhaps the success of Puritanism’s errand into the wilderness inevitably led to the political, commercial, and military superiority of revolutionaries against their imperial head, Britain. The glorious cause of revolution in America birthed a righteous early republic that tethered Christianity with liberal democracy and market-oriented capitalism. This trifecta proved to be a stabilizing force across much of American history, up to the decade prior to its 250th anniversary, when America’s version of national populism, MAGA, came onto the scene and shocked the nation.

The convenient relationship between evangelicals and an establishment liberal democracy, whether the Bush dynasty variety from the right or the Clinton dynasty variety from the left, had now been upset by the zeitgeist of racial capitalism, corporatism, and muscular patriarchy—all signature qualities of national populism. American evangelical meritocracy had now been eclipsed by Christian nationalist plutocracy, and you had to make fast friends with the plutocrats to get your share of the nationalistic benefits. Many evangelicals quickly got in bed with MAGA and have temporarily benefited with that unholy alliance. It will eventuate in them being jettisoned once they’ve outlived their national usefulness, as has been the historic case for every religious group that has hitched its hope of survival with every variety of ascendant totalitarianism.

On the other hand, some evangelical parties stubbornly refused to be party with MAGA power. Christianity Today Magazine (CT) has attempted to be one of those neutral institutions, but it too has become a test ground for what happens when the polarizing ideologies of social democracy and national populism and their spiritual corollaries liberalism and fundamentalism collide and conflict. It seems that evangelicalism itself and its flagship institution are no longer sturdy enough to stand in the gap, as the centrist power, and mediate this conflict. And now while Paris burns, so does CT. Why?

The Birth and Death of CT

When the National Association of Evangelicals (NAE) was born in 1942, Harold Ockenga argued that the third motivation for the existence of the NAE was to develop a strong public relations between conservative Christians and the broader American culture. He argued:

“It is time for us to reach into the rural areas of America with a unified evangelistic program. It is time to have magazines with a 2-million circulation instead of a 40 or 50 thousand, as the largest evangelical publications have today.”[3] A number of periodicals attempted to occupy that space and Our God Is an Awesome Brand gets into that story. However, CT ultimately filled that role in October of 1956. Yes. This month also marks 70 years of CT.

When Carl F. H. Henry, L. Nelson Bell, and Marcellus Kik hatched the notion of creating a nationwide fortnightly to provide nourishing evangelical theology to pastors, they planned to have it located in Washington D. C. for a reason. They were writing to benefit pastors and to benefit our nation. They wanted to benefit both spheres, and they wanted it to be a transatlantic endeavor for their Anglo-British allies as well. To execute this task, it was critical for them to build a national network of noteworthy contributing editors who simultaneously would enhance the evangelical brand and the CT brand.

The quality of each contributing editor was of immense significance to this trio. While it’s a tad bit of an aside, the brief tale of their failure to capture a big fish on the other side of the Atlantic serves to illustrate this point. You have no idea how disappointing it was for Henry that he failed to get C. S. Lewis to sign on as an editorial board member and contributor. Henry and Bell repeatedly commiserated about this loss in their early correspondence. It’s also noteworthy how adamant Lewis was with not wishing to associate himself with Henry’s project. Purportedly, he told a mutual between him and Henry, Goodwin Hudson: “You may as well ask me to dance in a ballet, or to bowl for England.”[4] In Lewis’s letter to Henry dated September 28, 1955, he wished the CT project well but sent his regrets because he did not think he was “at all likely to write more directly theological pieces.”[5] Henry’s disappointment is palpable when he wrote Bell in early November and said: “C. S. Lewis is definitely out” and in late November he lamented, “I wanted C. S. Lewis if we could get him.”[6] His disappointment was likely driven by the missed out symbolic and cultural capital that Lewis’s name would have brought to enhance evangelical brand power and particularly CT’s brand power.

When we turn to one of the first marketing pieces Henry drafted for the enterprise, we see clearly the publicity techniques Henry employed to engineer this project. After explaining the function and place of evangelicalism in the modern landscape, Henry announced the coming of CT, and he described the operation as:

A competent, carefully selected staff of editors is directing the project. A large group of contributing editors and correspondents from all over the world has been secured. CHRISTIANITY TODAY specifically aims to present Christian truth in a clear, scholarly way and to show its power and pertinence for every area of life….An initial circulation of at least 200,000 is assured. By this outreach to Protestant ministers and to intellectually-alert laymen, a vital emphasis on Christian truth may be renewed on many fronts in this critical hour of national and world history.[7]

Henry knew that CT would thrive by attracting well regarded pastors and scholars, who would make up a nationwide network that would enhance and enlarge the audience of the evangelical brand. When its first marketing piece did land in laymen’s mailboxes, the piece’s purpose was to enlist laymen to sponsor the subscriptions of the magazine’s target audience, pastors. The marketing piece recounted that “A group of evangelical laymen and ministers has started a project which should give direction and depth to this revival of religious interest. The project: an evangelical magazine designed for the ministry.” The marketing piece then later assured readers that “the staff salaries and office expenses have been underwritten by generous friends.”[8] Large individual gifts from stakeholders as well as grants from foundations continued to offset the operational budget throughout the magazine’s history.

Seventy years later much has changed. With the advent of digital web presence, the place that CT once filled as a resource to pastors has been replaced with online platforms like Desiring God (DG) and The Gospel Coalition (TGC), whose readership dwarfs CT’s traffic by two to four-fold. As that phenomenon emerged, CT rightly leaned in on its stable of global news reporting, which became its differentiating competitive advantage. It seems that CT has been in turmoil over its identity since the rise of its alternatives, DG and TGC.

While continuing to build a stable of opinion editorials and thought pieces from pastors and influencers, CT has also tried to scale its news reporting globally and expand its multimedia resources, such as its successful podcast from Mike Cosper, The Rise and Fall of Mars Hill. Many financial burdens were absorbed with these various experiments, including its 2025 brand and magazine refresh and its recent CT application.

The eb and flow of the left or right leaning tendency of CT’s DNA has also impacted its readership and polarized it. As it has cycled through reporters, editors, and thought leading columnists—there has been a network effect. All those workers have their networks, and loyal readers see, feel, and hear when their friends have been mistreated by a mismanaged organization which is representative of an evangelical world that according to Beth Barr “wants affirmation of their goodness over truth-telling and historical critique.”

Celebrity also has proven to be a double-headed hydra in evangelical spaces. A personality can both enhance or damage a brand, depending upon its public or private behavior, just as we saw earlier with the Nixon and Graham illustration. Today this process is accelerated and amplified by the power of social capital on social media. Mobs of people can build and tear down the platform and celebrity of a personality or brand overnight, and media is harnessed to accomplish this task. Just as an institution can be built through the cooperative effort of a nationwide network of likeminded workers, an organization can slowly burn to the ground as its network becomes mismanaged, fragments, and revolts against it.

Let’s merely perform an autopsy on news related to CT during the past week. All while Paris burned, CT burned. Recent revelations related to financial trouble and leadership turnover at the flagship evangelical magazine led Ruth Graham to report in the New York Times on the latest series of staff cuts and sources behind the organization’s turmoil. This was followed by a series of Substack pieces from former CT staff. Bonnie Kristian shared why she left CT and provided greater detail concerning the C-suite overreach into the editorial side of the organization, including the recent squabble over the Lucy S. R. Austen piece on Elisabeth Elliot. Daniel Silliman wrote a piece where he processed his feelings regarding the slow death of the organization. Katelyn Beaty built on Graham’s piece by providing some insight on the gender dynamics of the situation and reminding us that news is a mirror. Contributors like Alan Noble talked about the valuable role CT has played for centrist evangelicalism. And it’s most recent executive editor, Marvin Olaskey, announced what was next for him by creating a Substack featuring a dog picture and posting on the next stage of his writing.

These personalities are merely the most recent examples of the scores of disillusioned staff that have walked away or been pushed out of CT since 2016. Since these are all very talented folks, they will land on their feet, but their stories travel with them. Those who pay closer attention to CT’s going ons and have experienced its tendency to marginalize some while amplifying others recognize that CT on fire has been a slow burn from over a decade of mismanagement. It all points to the death throes of evangelicalism, the early signs of which were the rise of MAGA and election of Trump in 2016 and the death of Billy Graham in 2018.

[1] Kenneth Woodward, “Born Again! The Evangelicals” in Newsweek, October 25, 1976, 68.

[2] David Kucharsky, “The Year of the Evangelical ’76,” Christianity Today, October 22, 1976, 13.

[3] Harold J. Ockenga, “The Unvoiced Multitude” in Evangelical Action, 36.

[4] Letter from Henry to Bell, November 1, 1955. Carl Henry Papers. Box 1955, Christianity Today. Folder “1955 – Christianity Today – Correspondence – November.”

[5] Hooper, The Collected Letters of C. S. Lewis, Vol. 3, 707.

[6] Letter from Henry to Bell, November 1, 1955 and November 30, 1955. Carl Henry Papers. Box 1955, Christianity Today. Folder “1955 – Christianity Today – Correspondence – November.”

[7] Draft Statement for Laymen. Carl Henry Papers. Box 1955, Christianity Today. Folder “1955 – Christianity Today – Correspondence – November.”

[8] “A New Evangelical Venture” in Carl Henry Papers. Box 1955, Christianity Today. Folder “1955 – Christianity Today – Origin/CT.”

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