Changes

In order for morality to be upheld and for degeneration to be effectively measured, standards must exist as points of moral reference. While legal philosophy may hold that immorality is whatever a moral person considers immoral, these judgments are typically based on or are derived from either transcendent religious sources or established secular ideology. On a corporate scale, all governments and their legal and educational institutions operate out of some basic moral beliefs, making complete separation of State from moral ideology impossible. In America, it was widely held that, in the words of [[Theodore Roosevelt]], "To educate a man in mind and not in morals is to educate a menace to society", with the morality referred to being foundationally that of the Bible.<ref>[http://peacebyjesus.witnesstoday.org/CauseEffect.html Cause and Effect: The Bible, the Educational System, and Its Influence]</ref>   

In order for morality to be upheld and for degeneration to be effectively measured, standards must exist as points of moral reference. While legal philosophy may hold that immorality is whatever a moral person considers immoral, these judgments are typically based on or are derived from either transcendent religious sources or established secular ideology. On a corporate scale, all governments and their legal and educational institutions operate out of some basic moral beliefs, making complete separation of State from moral ideology impossible. In America, it was widely held that, in the words of [[Theodore Roosevelt]], "To educate a man in mind and not in morals is to educate a menace to society", with the morality referred to being foundationally that of the Bible.<ref>[http://peacebyjesus.witnesstoday.org/CauseEffect.html Cause and Effect: The Bible, the Educational System, and Its Influence]</ref>   

In the realm of formal religion, moral codes are passed on via sacred scriptures and [[tradition]]s, which usually transcend time. However, cultural adaptations may be made as needed, while upholding the principal of the original.<ref> An example from Biblical law is the prohibition in [[Leviticus 18]]:21 (cf. 20:5) of child dedication or literal child sacrifice to the [[Canaanite]] god [[Molech]]  While the deity at subject is not an issue today, [[Christians]] may understand this (and like condemnations:  (Eze. 16:20-21; 20:31; Jer. 32:35; 2Ki. 23:10; 16:3; 17:17; 21:6, cf. Psa_106:37-38) as forbidding [[abortion]], and or giving their children over to be raised under false ideologies.</ref> This adaptation is an area of [[theology]].  

In the realm of formal religion, moral codes are passed on via sacred scriptures and [[tradition]]s, which usually transcend time. However, cultural adaptations may be made as needed, while upholding the principal of the original.<ref>An example from Biblical law is the prohibition in [[Leviticus 18]]:21 (cf. 20:5) of child dedication or literal child sacrifice to the [[Canaanite]] god [[Molech]]  While the deity at subject is not an issue today, [[Christians]] may understand this (and like condemnations:  (Eze. 16:20-21; 20:31; Jer. 32:35; 2Ki. 23:10; 16:3; 17:17; 21:6, cf. Psa_106:37-38) as forbidding [[abortion]], and or giving their children over to be raised under false ideologies.</ref> This adaptation is an area of [[theology]].  

According to the [[New Testament]], conscience and creation reveal essential moral truth, with the [[holy Scripture]]s being the more comprehensive revelation, and the objective and immutable authority by which the truthfulness of any light of conscience is determined.<ref>Dr. John Gill (1690-1771), ''Exposition of the Entire Bible'', Romans 2</ref><ref>B. W. Johnson, ''The People's New Testament'' (1891), Romans 2:1-16</ref>   

According to the [[New Testament]], conscience and creation reveal essential moral truth, with the [[holy Scripture]]s being the more comprehensive revelation, and the objective and immutable authority by which the truthfulness of any light of conscience is determined.<ref>Dr. John Gill (1690-1771), ''Exposition of the Entire Bible'', Romans 2</ref><ref>B. W. Johnson, ''The People's New Testament'' (1891), Romans 2:1-16</ref>   

How materialism assesses morality is described by William Provine, a professor from Cornell University,

How materialism assesses morality is described by William Provine, a professor from Cornell University,

{{cquote|Modern science directly implies that the world is organized strictly in accordance with mechanistic principles. There are no purposive principles whatsoever in nature. There are no gods and no designing forces that are rationally detectable... Second, modern science directly implies that there are no inherent moral or ethical laws, no absolute guiding principles for human society. Thirdly, human beings are marvelously complex machines. The individual human becomes an ethical person by means of two primary mechanisms: heredity and environmental influences. That is all there is. Fourth, we must conclude that when we die, we die and that is the end of us. <ref>from Philip Johnson, "Darwin On Trial", p. 126; Illinois: Intervarsity Press, 1993</ref>}}

{{cquote|Modern science directly implies that the world is organized strictly in accordance with mechanistic principles. There are no purposive principles whatsoever in nature. There are no gods and no designing forces that are rationally detectable... Second, modern science directly implies that there are no inherent moral or ethical laws, no absolute guiding principles for human society. Thirdly, human beings are marvelously complex machines. The individual human becomes an ethical person by means of two primary mechanisms: heredity and environmental influences. That is all there is. Fourth, we must conclude that when we die, we die and that is the end of us.<ref>from Philip Johnson, "Darwin On Trial", p. 126; Illinois: Intervarsity Press, 1993</ref>}}

==Causality==

==Causality==

We have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

We have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

It behooves us, then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.<ref>Robert Nicholson Scott, ''The war of the rebellion: a compilation of the official records of the Union...'', p. 106, United States. War Dept (1899) </ref> <ref>Frank Moore, ''The Rebellion record: a diary of American events, with documents, narratives...'',  Vol. 3, p. 490</ref><ref>http://peacebyjesus.witnesstoday.org/ProclamationNationalFastDay.html</ref>,}}

It behooves us, then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.,<ref>Robert Nicholson Scott, ''The war of the rebellion: a compilation of the official records of the Union...'', p. 106, United States. War Dept (1899)</ref><ref>Frank Moore, ''The Rebellion record: a diary of American events, with documents, narratives...'',  Vol. 3, p. 490</ref><ref>http://peacebyjesus.witnesstoday.org/ProclamationNationalFastDay.html</ref>}}

===Secular ideology===

===Secular ideology===

Moral decline begins when transcendent moral values, which have proven to be beneficial over time, are discarded in preference to various ideas which man finds more conducive to achieving ultimately destructive lustful desires.   

Moral decline begins when transcendent moral values, which have proven to be beneficial over time, are discarded in preference to various ideas which man finds more conducive to achieving ultimately destructive lustful desires.   

   

   

While people without religion may sometimes be considered relatively ''good'', and contrasted with ''evil'' people, yet, in contrast to the Bible, [[atheism]] offers no objective transcendent authority which comprehensively defines good and evil, and which is proven to provide beneficial morality. In addition, the moral foundation of atheism is seen by many as having allowed atheists such as [[Mao Zedong]] and [[Pol Pot]] and others to easily justify their atrocities, these being pragmatically ''reasonable'' to them. <ref>[http://peacebyjesus.witnesstoday.org/Atheism1.html ATHEISM VERSUS CHRIST]</ref><ref>http://www.scholarscorner.com/apologia/deathtoll.html</ref>  The corresponding responses from atheists, such as which invoke Hitler as an example of a Christian, and or charge God with immorality (paradoxically, by Biblical standards), is part of a renewed conflict.<ref>http://www.epsociety.org/library/articles.asp?pid=45&mode=detail</ref><ref>http://www.leaderu.com/offices/billcraig/menus/existence.html</ref>

While people without religion may sometimes be considered relatively ''good'', and contrasted with ''evil'' people, yet, in contrast to the Bible, [[atheism]] offers no objective transcendent authority which comprehensively defines good and evil, and which is proven to provide beneficial morality. In addition, the moral foundation of atheism is seen by many as having allowed atheists such as [[Mao Zedong]] and [[Pol Pot]] and others to easily justify their atrocities, these being pragmatically ''reasonable'' to them.<ref>[http://peacebyjesus.witnesstoday.org/Atheism1.html ATHEISM VERSUS CHRIST]</ref><ref>http://www.scholarscorner.com/apologia/deathtoll.html</ref>  The corresponding responses from atheists, such as which invoke Hitler as an example of a Christian, and or charge God with immorality (paradoxically, by Biblical standards), is part of a renewed conflict.<ref>http://www.epsociety.org/library/articles.asp?pid=45&mode=detail</ref><ref>http://www.leaderu.com/offices/billcraig/menus/existence.html</ref>

==Examples of development and decline==  

==Examples of development and decline==

General [[Douglas MacArthur]] once stated,  

General [[Douglas MacArthur]] once stated,  

===China===

===China===

China's long recorded history testifies to both various degrees of moral virtue as well as moral declension and its consequences, and to some degree of reform. Recent evidence indicates moral decline is seen an increasing problem in China today. One influential contemporary moralist comments, "The problem isn’t that people don’t follow moral standards; the problem is that there no longer exist moral standards.”  He attributes the loss of morality to five decades of atrophy under Communist political power, plus two decades of corrosion under the money and wealth brought by the Western market economy. <ref>Jiang Qing, quoted by  Xujun Eberlein in ''China Has A Morality Crisis'', NAM, Commentary, Jan 23, 2008</ref>

China's long recorded history testifies to both various degrees of moral virtue as well as moral declension and its consequences, and to some degree of reform. Recent evidence indicates moral decline is seen an increasing problem in China today. One influential contemporary moralist comments, "The problem isn’t that people don’t follow moral standards; the problem is that there no longer exist moral standards.”  He attributes the loss of morality to five decades of atrophy under Communist political power, plus two decades of corrosion under the money and wealth brought by the Western market economy.<ref>Jiang Qing, quoted by  Xujun Eberlein in ''China Has A Morality Crisis'', NAM, Commentary, Jan 23, 2008</ref>

===Roman Empire===

===Roman Empire===

In addition, approximately half of all American children learned from the ''[[McGuffey Reader]],'' a series of textbooks of which 122 million copies were published (during a time when the population was much less than today, and books were passed on more). The first Reader was published in the 1830's, and was followed by five additional Readers, the last being published in 1885. This was an advanced teaching system for its time, written by William Holmes McGuffey, who later became a Presbyterian minister, and a work which earned him the title, “the Great Schoolmaster of the Nation.” McGuffey believed religion and education were to be interrelated and were essential to a healthy society. McGuffey exalted the Lord Jesus Christ, and used the Bible more than any other source, though the later revised editions (which used McGufey’s name though he neither contributed to them nor approved their revisions) became more pluralistic in their moral instruction. The Readers were filled with stories of strength, character, goodness and truth, working to instill standards of basic Christian-based morality for more than a century.<ref>http://www.mcguffeyreaders.com/history.htm</ref>  

In addition, approximately half of all American children learned from the ''[[McGuffey Reader]],'' a series of textbooks of which 122 million copies were published (during a time when the population was much less than today, and books were passed on more). The first Reader was published in the 1830's, and was followed by five additional Readers, the last being published in 1885. This was an advanced teaching system for its time, written by William Holmes McGuffey, who later became a Presbyterian minister, and a work which earned him the title, “the Great Schoolmaster of the Nation.” McGuffey believed religion and education were to be interrelated and were essential to a healthy society. McGuffey exalted the Lord Jesus Christ, and used the Bible more than any other source, though the later revised editions (which used McGufey’s name though he neither contributed to them nor approved their revisions) became more pluralistic in their moral instruction. The Readers were filled with stories of strength, character, goodness and truth, working to instill standards of basic Christian-based morality for more than a century.<ref>http://www.mcguffeyreaders.com/history.htm</ref>  

McGuffey Readers became the standardized reading text for most schools across the United States, especially throughout the West and South, during the mid to late nineteenth century,<ref>[http://www.gutenberg.org/etext/15577 Henry H. Vail, ''A History of the McGuffey Readers'']</ref> <ref>[http://www.ohiohistorycentral.org/entry.php?rec=1469 McGuffey's Reader]</ref> and were used widely in America until just after World War I. This resulted in the Readers becoming a unifying force in American culture, giving America a common value-laden body of literary reference and allusion,<ref>Cranney, A. Garr, 'Noah Webster and William Holmes McGuffey: The Men and Their Contributions to Reading''</ref> and “a sense of common experience and of common possession”.<ref>Historian Henry Steele Commager</ref>     

McGuffey Readers became the standardized reading text for most schools across the United States, especially throughout the West and South, during the mid to late nineteenth century,<ref>[http://www.gutenberg.org/etext/15577 Henry H. Vail, ''A History of the McGuffey Readers'']</ref><ref>[http://www.ohiohistorycentral.org/entry.php?rec=1469 McGuffey's Reader]</ref> and were used widely in America until just after World War I. This resulted in the Readers becoming a unifying force in American culture, giving America a common value-laden body of literary reference and allusion,<ref>Cranney, A. Garr, 'Noah Webster and William Holmes McGuffey: The Men and Their Contributions to Reading''</ref> and “a sense of common experience and of common possession”.<ref>Historian Henry Steele Commager</ref>     

The first elementary schools also taught Christian morality, and even the [[Unitarian]] (a religion which essentially denies Christ and Divine biblical authority, but which then overall upheld Bible morality, much unlike it does today) ''Father of the Common School'', Horace Mann (May 4, 1796 — August 02, 1859), who became Massachusetts Secretary of Education in 1837, not only understood the impossibility of separating education from religious moral beliefs, but held that it was lawful to teach the truths of the general Christian faith, asserting that the “laws of Massachusetts required the teaching of the basic moral doctrines of Christianity.” Mann, who supported prohibition of alcohol and intemperance, slavery and lotteries, <ref>http://www.famousamericans.net/horacemann</ref>  dreaded “intellectual eminence when separated from virtue”, and that education, if taught without moral responsibilities, would produce more evil than it inherited.<ref>William Jeynes, “American educational history: school, society, and the common good,” p. 149, 150 </ref>   

The first elementary schools also taught Christian morality, and even the [[Unitarian]] (a religion which essentially denies Christ and Divine biblical authority, but which then overall upheld Bible morality, much unlike it does today) ''Father of the Common School'', Horace Mann (May 4, 1796 — August 2, 1859), who became Massachusetts Secretary of Education in 1837, not only understood the impossibility of separating education from religious moral beliefs, but held that it was lawful to teach the truths of the general Christian faith, asserting that the “laws of Massachusetts required the teaching of the basic moral doctrines of Christianity.” Mann, who supported prohibition of alcohol and intemperance, slavery and lotteries,<ref>http://www.famousamericans.net/horacemann</ref>  dreaded “intellectual eminence when separated from virtue”, and that education, if taught without moral responsibilities, would produce more evil than it inherited.<ref>William Jeynes, “American educational history: school, society, and the common good,” p. 149, 150</ref>   

In higher education, the second requirement of [[Harvard]] Universities ''Lawes''  of 1642  (after requiring literacy in Latin, which language the Scriptures were then mostly written in), was that "Every one shall consider the main end of his life and studies to know God and Jesus Christ which is eternal life. (Joh. 17:3) Overall, the nature of early colleges and universities was religious, and which  continued at least until the Civil War. Even State colleges had significant religious (most always Christian) components, such as mandatory religion courses and attendance at chapel services, while large numbers of their faculties had formal religious training. <ref>Ringenberg, 1984; Marsden and Longfield, 1962; Ronald W. Fagan and Raymond G. DeVries, ''The practice of sociology at Christian liberal arts colleges and universities''; The American Sociologist, June, 1994</ref>   

In higher education, the second requirement of [[Harvard]] Universities ''Lawes''  of 1642  (after requiring literacy in Latin, which language the Scriptures were then mostly written in), was that "Every one shall consider the main end of his life and studies to know God and Jesus Christ which is eternal life. (Joh. 17:3) Overall, the nature of early colleges and universities was religious, and which  continued at least until the Civil War. Even State colleges had significant religious (most always Christian) components, such as mandatory religion courses and attendance at chapel services, while large numbers of their faculties had formal religious training.<ref>Ringenberg, 1984; Marsden and Longfield, 1962; Ronald W. Fagan and Raymond G. DeVries, ''The practice of sociology at Christian liberal arts colleges and universities''; The American Sociologist, June, 1994</ref>   

By 1820 American publishers had produced almost 300 different editions of the King James Bible, and by 1870 the number had increased to almost 1,900 in the English language alone. By the mid-800'sBiblical literacy so high that, as these historians state,

By 1820 American publishers had produced almost 300 different editions of the King James Bible, and by 1870 the number had increased to almost 1,900 in the English language alone. By the mid-800'sBiblical literacy so high that, as these historians state,

While iniquity was always a significant part of America, it was generally held as shameful and overall resisted by Church and State.  Early on, in a pamphlet for Europeans titled ''Information to Those Who Would Remove to America'' (1754), Benjamin Franklin wrote, in part:  

While iniquity was always a significant part of America, it was generally held as shameful and overall resisted by Church and State.  Early on, in a pamphlet for Europeans titled ''Information to Those Who Would Remove to America'' (1754), Benjamin Franklin wrote, in part:  

{{cquote|...serious religion, under its various denominations, is not only tolerated, but respected and practiced.  Atheism is unknown there; Infidelity rare and secret; so that persons may live to a great age in that country without having their piety shocked by meeting with either an Atheist or an Infidel. And the Divine Being seems to have manifested His approbation of the mutual forbearance and kindness by which the different sects treat each other, and by the remarkable prosperity with which He has been please to favor the whole country.<ref>John Gould Curtis, ''American history told by contemporaries ...''. Volume 3, p. 26 </ref>}}  

{{cquote|...serious religion, under its various denominations, is not only tolerated, but respected and practiced.  Atheism is unknown there; Infidelity rare and secret; so that persons may live to a great age in that country without having their piety shocked by meeting with either an Atheist or an Infidel. And the Divine Being seems to have manifested His approbation of the mutual forbearance and kindness by which the different sects treat each other, and by the remarkable prosperity with which He has been please to favor the whole country.<ref>John Gould Curtis, ''American history told by contemporaries ...''. Volume 3, p. 26</ref>}}  

During certain periods of America's growth moral degradation increased, and a strong correlation was felt between loss of Christian religious devotion and the increase in iniquity. America's faith saw revival as a result of the [[First Great Awakening]] in the 1730s and 1740's, and which is held to have began the modern [[Evangelical Christian]] movement. During the period of approximately 1800-1830's the [[Second Great Awakening]] took place, and a [[Third Great Awakening]] occurring from the late 1850's to the early 1900's. These revivals had a profound spiritual and civil impact on Christian faith within America and [[England]], and worked toward the abolition of the well-entrenched historical institution of slavery.  

During certain periods of America's growth moral degradation increased, and a strong correlation was felt between loss of Christian religious devotion and the increase in iniquity. America's faith saw revival as a result of the [[First Great Awakening]] in the 1730s and 1740's, and which is held to have began the modern [[Evangelical Christian]] movement. During the period of approximately 1800-1830's the [[Second Great Awakening]] took place, and a [[Third Great Awakening]] occurring from the late 1850's to the early 1900's. These revivals had a profound spiritual and civil impact on Christian faith within America and [[England]], and worked toward the abolition of the well-entrenched historical institution of slavery.  

During the years between the inaugurations of Thomas Jefferson and Abraham Lincoln, historians see "evangelicalism emerging as a kind of national church or national religion." The leaders and ordinary members of the "evangelical empire" of the nineteenth century were American patriots who subscribed to the views of the Founders that religion was a "necessary spring" for republican government; they believed, as a preacher in 1826 asserted, that there was "an association between Religion and Patriotism." Converting their fellow citizens to Christianity was, for them, an act that simultaneously saved souls and saved the republic. The American Home Missionary Society assured its supporters in 1826 that "we are doing the work of patriotism no less than Christianity."<ref>[http://www.loc.gov/exhibits/religion/rel07.html ''Religion and the New Republic''], Library of Congress exhibit</ref>}}  

During the years between the inaugurations of Thomas Jefferson and Abraham Lincoln, historians see "evangelicalism emerging as a kind of national church or national religion." The leaders and ordinary members of the "evangelical empire" of the nineteenth century were American patriots who subscribed to the views of the Founders that religion was a "necessary spring" for republican government; they believed, as a preacher in 1826 asserted, that there was "an association between Religion and Patriotism." Converting their fellow citizens to Christianity was, for them, an act that simultaneously saved souls and saved the republic. The American Home Missionary Society assured its supporters in 1826 that "we are doing the work of patriotism no less than Christianity."<ref>[http://www.loc.gov/exhibits/religion/rel07.html ''Religion and the New Republic''], Library of Congress exhibit</ref>}}  

   

   

The 1800's and onward also saw a notable increase in the charitable work by private persons and agencies. In 1835 De Tocqueville<ref>Democracy in America</ref> noted that early America had no distinct class of wealth that could be turned to in times of need to relieve suffering. Associations necessarily formed to create the means to deal with problems and reflected a compassion for all those in trouble. Many agencies created during that time exist today. <ref>http://74.52.60.18/~npt/index.php?page=1800-s A Chronological HISTORY OF PHILANTHROPY in America.</ref>

The 1800's and onward also saw a notable increase in the charitable work by private persons and agencies. In 1835 De Tocqueville<ref>Democracy in America</ref> noted that early America had no distinct class of wealth that could be turned to in times of need to relieve suffering. Associations necessarily formed to create the means to deal with problems and reflected a compassion for all those in trouble. Many agencies created during that time exist today.<ref>http://74.52.60.18/~npt/index.php?page=1800-s A Chronological HISTORY OF PHILANTHROPY in America.</ref>

<blockquote>

<blockquote>

Benevolent societies were a new and conspicuous feature of the American landscape during the first half of the nineteenth century. Originally devoted to the salvation of souls, although eventually to the eradication of every kind of social ill, benevolent societies were the direct result of the extraordinary energies generated by the evangelical movement—specifically, by the “activism” resulting from conversion.<ref>http://www.loc.gov/exhibits/religion/rel07.html</ref>

Benevolent societies were a new and conspicuous feature of the American landscape during the first half of the nineteenth century. Originally devoted to the salvation of souls, although eventually to the eradication of every kind of social ill, benevolent societies were the direct result of the extraordinary energies generated by the evangelical movement—specifically, by the “activism” resulting from conversion.<ref>http://www.loc.gov/exhibits/religion/rel07.html</ref>

====Early to mid 20th century====

====Early to mid 20th century====

Religiously, the early 1900's saw a revival of [[Pentecostalism]], as well as the rise of Evangelical Christian ''[[Fundamentalism]]'' as a distinct form. The latter was manifested in response to the growth of ''[[liberal Christianity]]'' and doctrinally labored to combat liberalism's move away from historical Christian faith, especially as concerned Christ and salvation, and the Bible's strong emphasis upon personal morality. Liberal theology also placed primary emphasis on a [[social gospel]], while Fundamentalism was rightly committed to uphold the primacy of basic doctrine and to tend to the spiritual needs of souls. However, opportunities to meet material needs of those without tended to be marginalized, an overreaction that some later recognized as an imbalance.<ref>Frank E. Gaebelein, ''Evangelicals and Social Concern'', March 1982 </ref>  

Religiously, the early 1900's saw a revival of [[Pentecostalism]], as well as the rise of Evangelical Christian ''[[Fundamentalism]]'' as a distinct form. The latter was manifested in response to the growth of ''[[liberal Christianity]]'' and doctrinally labored to combat liberalism's move away from historical Christian faith, especially as concerned Christ and salvation, and the Bible's strong emphasis upon personal morality. Liberal theology also placed primary emphasis on a [[social gospel]], while Fundamentalism was rightly committed to uphold the primacy of basic doctrine and to tend to the spiritual needs of souls. However, opportunities to meet material needs of those without tended to be marginalized, an overreaction that some later recognized as an imbalance.<ref>Frank E. Gaebelein, ''Evangelicals and Social Concern'', March 1982</ref>  

Educationally, the rise of [[Darwinism]] worked against the view of man as being made in the image of man and reduced him to being simply a higher order of primates, with morality having no firm foundation. High schools and places of higher education increasingly became places of rampant STD's,<ref>http://peacebyjesus.witnesstoday.org/RevealingStatistics.html#Sec7</ref> inflated grades, and the marginalization of core subjects.<ref>Walter E. Williams, professor of economics at George Mason University: “What Will They Learn For Your $50,000?”</ref>  

Educationally, the rise of [[Darwinism]] worked against the view of man as being made in the image of man and reduced him to being simply a higher order of primates, with morality having no firm foundation. High schools and places of higher education increasingly became places of rampant STD's,<ref>http://peacebyjesus.witnesstoday.org/RevealingStatistics.html#Sec7</ref> inflated grades, and the marginalization of core subjects.<ref>Walter E. Williams, professor of economics at George Mason University: “What Will They Learn For Your $50,000?”</ref>  

The rejection of Biblical and traditional sexual laws and promotion of sexual promiscuity and [[homosexuality]] would result in a greatly increased incidence of infectious diseases and premature death, with a half million of Americans dead because of [[AIDS]].   

The rejection of Biblical and traditional sexual laws and promotion of sexual promiscuity and [[homosexuality]] would result in a greatly increased incidence of infectious diseases and premature death, with a half million of Americans dead because of [[AIDS]].   

Colleges and universities largely became the seminaries of the new cultural "religion" and its ethos.<ref>Lewis H. Gann, Peter Duignan, The new left and the cultural revolution of the 1960's: a reevaluation. pp. 39-41</ref> Revised standard studies and new courses, such as gay studies, became part of the new orthodoxy, with a later neglect of core subjects.<ref>http://www.hacer.org/usa/?p=91</ref> . Relative few teaching posts became staffed by conservatives.<ref>50% of American college faculty in 1999 identifying themselves as Democrats, and only 11% as Republicans.72% described themselves as "to the left of center," including 18% who were strongly left. Only 15% described themselves as right of center, including only 3% who were "strongly right".  North American Academic Study Survey (NAASS) of students, faculty and administrators at colleges and universities in the United States and Canada 1999. The Berkeley Electronic Press</ref><ref>http://www.bepress.com/forum/vol3/iss1/art2</ref><ref>http://www.associatedcontent.com/article/17963/liberal_bias_in_our_schools.html</ref> While early attempts by students to gain positions of administrative power in their institutions had only limited success, its graduates would soon fill positions of power in informational, educational, and governmental agencies, and as by a Fabian strategy achieve its victories.   

Colleges and universities largely became the seminaries of the new cultural "religion" and its ethos.<ref>Lewis H. Gann, Peter Duignan, The new left and the cultural revolution of the 1960's: a reevaluation. pp. 39-41</ref> Revised standard studies and new courses, such as gay studies, became part of the new orthodoxy, with a later neglect of core subjects.<ref>http://www.hacer.org/usa/?p=91</ref> Relative few teaching posts became staffed by conservatives.<ref>50% of American college faculty in 1999 identifying themselves as Democrats, and only 11% as Republicans.72% described themselves as "to the left of center," including 18% who were strongly left. Only 15% described themselves as right of center, including only 3% who were "strongly right".  North American Academic Study Survey (NAASS) of students, faculty and administrators at colleges and universities in the United States and Canada 1999. The Berkeley Electronic Press</ref><ref>http://www.bepress.com/forum/vol3/iss1/art2</ref><ref>http://www.associatedcontent.com/article/17963/liberal_bias_in_our_schools.html</ref> While early attempts by students to gain positions of administrative power in their institutions had only limited success, its graduates would soon fill positions of power in informational, educational, and governmental agencies, and as by a Fabian strategy achieve its victories.   

Religiously, a notable number of young seekers for a better reality became part of what some term a [[Fourth Great Awakening]], out of which evangelical churches such as [[Calvary Chapel]] began and grew to be significance denominations.

Religiously, a notable number of young seekers for a better reality became part of what some term a [[Fourth Great Awakening]], out of which evangelical churches such as [[Calvary Chapel]] began and grew to be significance denominations.

====Responses====  

====Responses====

Reactions to moral decline in America have been varied. The [[liberal media]] and places of "higher" education (such as [[Harvard University]]) overall treated the 60's sexual revolution as a beneficial change, and a victory for its liberal ethos. Rock stars sang of and exampled - by their lives many by their death - the immorality of the 60's. Legitimate improvements in society were invoked as a means to justify the liberal movement as a whole. As regards faith in God, [[John Lennon]], who later (1971) would promote his godless fantasy with the song ''Imagine'', remarked in 1966 that the [[Beatles]] were more popular than Jesus Christ. In 1965 and 1966 Time magazine reported on the a growing sense that "God was dead",<ref>Time, Theology, Friday, Oct. 22, 1965</ref><ref>Time, Religion,  Apr. 8, 1966</ref> - though 5 years later it would be reporting on the notable [[Jesus Movement]]<ref>Time, Religion: ''The New Rebel Cry: Jesus Is Coming!'', Monday, Jun. 21, 1971</ref><ref>http://voiceofrevolution.askdrbrown.org/2008/10/25/time-magazine-the-jesus-revolution</ref> Attempts to impugn the authority of the [[Bible]] continued to increase, with more recent efforts seeking to impose more specious liberal interpretations of it.<ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm''More than “Mutual Joy”: Lisa Miller of Newsweek against Scripture and Jesus''Dec. 10, 2008] [[Robert Gagnon]]</ref> The term "[[Secular-progressives|progressives]]" began to be more often used to describe liberals, while their own form of historical [[revisionism]] was increasingly seen.  

Reactions to moral decline in America have been varied. The [[liberal media]] and places of "higher" education (such as [[Harvard University]]) overall treated the 60's sexual revolution as a beneficial change, and a victory for its liberal ethos. Rock stars sang of and exampled - by their lives many by their death - the immorality of the 60's. Legitimate improvements in society were invoked as a means to justify the liberal movement as a whole. As regards faith in God, [[John Lennon]], who later (1971) would promote his godless fantasy with the song ''Imagine'', remarked in 1966 that the [[Beatles]] were more popular than Jesus Christ. In 1965 and 1966 Time magazine reported on the a growing sense that "God was dead",<ref>Time, Theology, Friday, Oct. 22, 1965</ref><ref>Time, Religion,  Apr. 8, 1966</ref> - though 5 years later it would be reporting on the notable [[Jesus Movement]]<ref>Time, Religion: ''The New Rebel Cry: Jesus Is Coming!'', Monday, Jun. 21, 1971</ref><ref>http://voiceofrevolution.askdrbrown.org/2008/10/25/time-magazine-the-jesus-revolution</ref> Attempts to impugn the authority of the [[Bible]] continued to increase, with more recent efforts seeking to impose more specious liberal interpretations of it.<ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm''More than “Mutual Joy”: Lisa Miller of Newsweek against Scripture and Jesus''Dec. 10, 2008] [[Robert Gagnon]]</ref> The term "[[Secular-progressives|progressives]]" began to be more often used to describe liberals, while their own form of historical [[revisionism]] was increasingly seen.  

== See Also ==

== See also ==

* [[Morality]]

* [[Morality]]

* [[Objective morality]]

* [[Objective morality]]

*[http://books.google.com/books?id=08yN1Oyk2ZAC&dq=Frothingham++%22History+of+the+Rise+of+the+Republic&source=gbs_navlinks_s Richard Frothingham, ''The rise of the republic of the United States'']

*[http://books.google.com/books?id=08yN1Oyk2ZAC&dq=Frothingham++%22History+of+the+Rise+of+the+Republic&source=gbs_navlinks_s Richard Frothingham, ''The rise of the republic of the United States'']

== References ==  

== References ==

  {{reflist|2}}

  {{reflist|2}}

[[Category:Virtues]]

[[Category:Virtues]]

[[Category:Morality]]

[[Category:Morality]]

[[Category : Hollywood Values]]

[[Category:Hollywood Values]]