The Jesus movement was a movement in Christianity beginning on the West Coast of the United States in the late 1960s and early 1970s and spreading primarily through North America and Europe, before dying out by the early 1980s. It was the major Christian element within the hippie counterculture, or, conversely, the major hippie element within some strands of Protestantism. Members of the movement were called Jesus people, or Jesus freaks.
The Jesus movement left a legacy of various denominations and other Christian organizations, and had an impact on both the development of the contemporary Christian right and the Christian left. Jesus music, which grew out of the movement, greatly influenced contemporary Christian music, helping to create various musical subgenres such as Christian rock and Christian metal.
The terms Jesus movement and Jesus people were coined by Duane Pederson in his writings for the Hollywood Free Paper. In an interview by Sean Dietrich on August 19, 2006, Pederson said that he did not coin the word "Jesus people" but gave credit to a magazine/television interviewer who asked him if he was part of the "Jesus people" and thereafter credited Duane as the phrase's founder. The term Jesus freak was originally a pejorative label imposed on the group by non-Christian hippies, but members of the Jesus movement reclaimed the phrase as a positive self-identifier.
Though still a part of the broader hippie movement, the Jesus movement was partly a reaction against the counterculture from which it originated. Some people became disenchanted with the status quo and became hippies. Later, some of these people became disenchanted with the hippie lifestyle and became Jesus people.
Beliefs and practices
The Jesus movement was restorationist in theology, seeking to return to the original life of the early Christians. As a result, Jesus people often viewed churches, especially those in the United States, as apostate, and took a decidedly countercultural political stance in general. The theology of the Jesus movement also called for a return to simple living and asceticism in some cases. The Jesus people had a strong belief in miracles, signs and wonders, faith, healing, prayer, The Bible, and powerful works of the Holy Spirit. For example, a revival at Asbury College in 1970 grabbed the attention of the mainstream news media and became known nation-wide.
The movement tended towards strong evangelism and millennialism. Some of the most read books by those within the movement included Ron Sider's Rich Christians in an Age of Hunger and Hal Lindsey's The Late Great Planet Earth.
Perhaps the most illustrative aspect of the Jesus movement was its communal aspect. Many Jesus People lived in communes. Though there were some groups, such as the Calvary Chapel movement, which did not live in communes, these remained more on the fringes of the Jesus movement. Within the commune, the group became more important than the individual and communal sharing of possessions was the norm. One example would be Graham Pulkingham's community described in his book They Left Their Nets. Some of the communes became highly authoritarian.
Growth and decline
Secular and Christian media exposure in 1971 and 1972 caused the Jesus movement to explode across the United States, attracting evangelical youth eager to identify with the movement. The Shiloh communities and the Children of God attracted many new believers while many other communes and fellowships sprang up.
Perhaps the height of the Jesus movement was in the week-long gathering in Dallas, Texas known as Explo '72. This gathering attracted 80,000 young people and brought the hippies of the Jesus movement together with young people from traditional Christian families and churches. The event was organized by the very traditional Campus Crusade for Christ and involved such traditional leaders as Bill Bright and Billy Graham. Many of the young Jesus People attending Explo '72 discovered for the first time these and other traditional avenues of Christian worship and experience.
Although Explo '72 marked the high-water mark of media interest, the Jesus movement continued at a grass roots level with smaller individual groups and communities.
Although the Jesus movement lasted no more than a decade (except for the Jesus People USA which continues to exist in Chicago), its influence on Christian culture can still be seen. Thousands of converts moved into leadership positions in churches and parachurch organisations. The informality of the Jesus movement's music and worship affected almost all evangelical churches. Some of the fastest growing US denominations of the late 20th century, such as Calvary Chapel, Hope Chapel Churches, and the Vineyard Churches, trace their roots directly back to the Jesus movement, as do parachurch organisations like Jews for Jesus and the multi-million dollar contemporary Christian music industry. Perhaps the most significant and lasting influence, however, was the growth of an emerging strand within evangelical Christianity that appealed to the contemporary youth culture.
There has been a long legacy of Christian music connected to the Jesus movement. Jesus music, also known as gospel beat music in the UK, primarily began when some hippie and street musicians of the late 1960s and early 1970s converted to Christianity. They continued to play the same style of music they had played previously but began to write lyrics with a Christian message. Many music groups developed out of this, and some became leaders within the Jesus movement, most notably Barry McGuire, Love Song, Second Chapter of Acts, All Saved Freak Band, Servant, Petra, Resurrection Band, Phil Keaggy, Dion DiMucci, Paul Stookey of Peter, Paul, and Mary; Randy Stonehill, Randy Matthews, Andraé Crouch (and the Disciples), Nancy Honeytree, Keith Green, and Larry Norman. The Joyful Noise Band traveled with a Christian community throughout the U.S. and Europe, performing in festivals held underneath giant tents. In the UK, Malcolm and Alwyn were the most notable agents of the gospel beat.
According to The Jesus People: Old-Time Religion in the Age of Aquarius by Enroth, Ericson, and Peters, Chuck Smith of Calvary Chapel in Costa Mesa, California founded the first Christian rock labels when he launched the Maranatha! Music label in 1971 as an outlet for the Jesus music bands performing at Calvary worship services. However, in 1970 Larry Norman recorded, produced, and released two albums: Street Level and Born Twice for Randy Stonehill. on One Way Records.
Belmont Avenue Church of Christ
Don Finto was called to Belmont Avenue Church of Christ (now simply Belmont Church), an ailing old inner city church in Nashville, Tennessee on Music Row between the public housing and several universities – Peabody, Vanderbilt and Belmont College etc. By the summer of 1971, the membership roll had dropped to about 75 elderly members. The church had mainstream roots in the Churches of Christ, but was transformed and firmly placed in the Jesus movement by an influx of countercultural Christians.
Seating ran out, with people sitting on the window sills or on the stage. It was not uncommon to find them walking the worst parts of Lower Broadway witnessing to hookers and addicts. Within a year or two the fellowship grew to hundreds and the famous Koinonia Coffee House was opened, being managed by Bill and Sherry Duguid at 1004 16th Avenue South, as it was known then, and a year or so later was led by Bob and Peggy Hughey. The second Koinonia building next door at 1000 16th Avenue S. (16th and Grand) had been an old "Five and Dime" store on Music Square that had closed down. The concerts held there on weekends helped east coast Christian music to grow in popularity. The house band was Dogwood, and many famous musicians regularly hit the stage, including Dogwood, Amy Grant, Brown Bannister, Chris Christian, Don Francisco, Fireworks, Annie and Steve Chapman, Clay In The Potter's Hand and many others.
Unlike many other Christian movements, there was no single leader or figurehead of the Jesus movement. Some of the larger names include Duane Pederson, Jack Sparks, who led the Christian World Liberation Front, as well as Lonnie Frisbee, who worked for a time along with Chuck Smith, founder of the Calvary Chapel movement. Frisbee was a key evangelist during the growth of the Calvary churches; Smith was one of the few pastors who welcomed in the hippies who after coming to faith, eventually became known as Jesus people, and thus allowed for the dramatic future growth of his affiliate church network. Sparks and Pederson later became priests in the Eastern Orthodox Church. The international Potter's House Church (CFM) was birthed out of the International Church of the Foursquare Gospel, a church movement based in Los Angeles where Chuck Smith, the pastor of Calvary Chapel, received his early theological training.
Fellowship House Church
Steve Freeman and others opened the Kingdom Come Christian Coffee House in Greenville, South Carolina, in 1971. Each Saturday night hippies and Jesus People gathered for worship, songs and fellowship. In 1972 several people who were highly involved in the Kingdom Come graduated from high schools and dispersed in several colleges and universities throughout the Southeastern United States. Each one started a Fellowship House Church. Maynard Pittendreigh established one at Erskine College, Jay Holmes established one at the University of South Carolina, Steve Freeman established one at Furman University, etc. Leadership moved from Steve Freeman to a charismatic preacher named Erskine Holt, a self-described apostle of the movement who lived in Florida. By 1973 nearly every campus throughout Florida, South Carolina, North Carolina and Georgia had Fellowship House Churches. These generally died out by 1977, with many of the members moving to more traditional campus ministries. Many, however, moved onto similar ministry in such organizations as Calvary Chapel.
In the UK, the Jesus Army was among the groups most influenced by the Jesus movement, embracing (former) hippies, bikers and drug addicts, among others. Many members of the church adopted a communal lifestyle, which continues to this day, with around 600 living in Christian Community.
Shiloh Youth Revival Centers
The Shiloh Youth Revival Centers movement was the largest Jesus People communal movement in the United States in the 1970s. Founded by John Higgins in 1968 as a small communal house in Costa Mesa, CA, the movement quickly grew to a very large movement catering mostly to disaffected college-age youth. There were over 100,000 people involved and 175 communal houses established during its lifespan.[dubious ] Two years after the movement's founding, Higgins and some of the core members of the movement bought 90 acres (360,000 m2) of land near Dexter, Oregon and built a new headquarters which they called "The Land".
- Larry Eskridge, "Jesus People" in Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett, Encyclopedia of Christianity "The beginnings of the Jesus People movement can be traced to the San Francisco Bay area, where in 1965 a group of young bohemian converts began to gather within John MacDonald's First Baptist Church in Mill Valley, California."
- "A Revival Account Asbury 1970". The Forerunner. March 2008. Retrieved 26 October 2012.
- David J. Gyertson (1995). One Divine Moment. Bristol House, Limited. ISBN 9781885224002.
- Larry Eskridge, "Jesus People" in Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett, Encyclopedia of Christianity "... the popularity of books like Hal Lindsey's Late Great Planet Earth (1970) mirrored hippie perceptions of the apocalyptic direction of modern America"
- Eileen Luhr, "Witnessing Suburbia: Conservatives and Christian Youth Culture "... University of California Press(2009) ISBN 0-520-25596-8"
- Paul Noel Stookey's 1968 conversion.
- "Superstar", Hollywood Free Paper 2:23 (December 1, 1970), http://www.hollywoodfreepaper.org/archive.php?id=29
- While it is claimed that Norman borrowed $3,000 from Pat Boone to start One Way Records (see Randy Stonehill in Chris Willman, "RANDY STONEHILL: TURNING TWENTY", CCM (August 1990), http://www.nifty-music.com/stonehill/ccm0890.html), Norman denied this explicitly. (See Larry Norman, linear notes, Bootleg (2005 CDR Release-"Red Letter Edition").
- Di Sabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource (Westport, CT: Greenwood Press, 1999).
- Duchesne, Jean. Jesus Revolution: Made in U.S.A. (Paris: Éditions du Cerf, 1972)
- Graham, Billy. The Jesus Generation (Grand Rapids, MI: Zondervan, 1971).
- Jensen, Lori Jolene, Ph.D. (2000). (Re)discovering fundamentalism in the cultural margins: Calvary Chapel congregations as sites of cultural resistance and religious transformation. University of Southern California.
- Isaacson, Lynne Marie, Ph.D. (1996). Delicate balances: Rearticulating gender ideology and rules for sexuality in a Jesus People communal movement. University of Oregon.
- Smith, Kevin John, D.Miss. (2003). The origins, nature, and significance of the Jesus Movement as a revitalization movement. Asbury Theological Seminary.
- Ridout-Stewart, Caroline, M.A. (1974). Communitas to structure: a dynamic social network analysis of an urban Jesus People Community. McGill University.
- Shires, Preston David, Ph.D. (2002). Hippies of the religious Right: The counterculture and American evangelicalism in the 1960s and 1970s. University of Nebraska, Lincoln.
- Gordon, David Frederick, Ph.D. (1978). A Comparison of the effects of urban and suburban location on structure and identity in two Jesus people groups. University of Chicago.
- Bookman, Sally Dobson Ph.D. (1974). Jesus People: a religious movement in a mid-western city. University of California, Berkeley.
- Wagner, Frederick Norman, Ph.D. (1971). A theological and historical assessment of the Jesus people phenomenon. Fuller Theological Seminary.
- Griffith, Jack Garrison, Jr., Ph.D. (2004). Press coverage of four twentieth-century evangelical religious movements, 1967–1997. University of Southern Mississippi.
- Chrasta, Michael James, Ph.D. (1998). Jesus people to Promise Keepers: A revival sequence and its effect on late twentieth-century evangelical ideas of masculinity. University of Texas at Dallas.
- Robinson, James, Ph.D. (2001). The origins, development and nature of Pentecostalism in Ulster, 1907 – c. 1925: A study in historical and theological contextualisation. Queen's University of Belfast.
- Smalridge, Scott, M.A. (1999). Early American Pentecostalism and the issues of race, gender, war, and poverty: A history of the belief system and social witness of early twentieth century Pentecostalism and its nineteenth century holiness roots. McGill University.
- Dayton, Donald Wilbrr, Ph.D. (1983). Theological roots of pentecostalism. University of Chicago.
- Ronald M. Enroth, Edward E. Ericson and C. Breckinridge Peters, The Jesus People: Old-Time Religion in the Age of Aquarius (Grand Rapids: William B. Eerdmans, 1972). ISBN 0-8028-1443-3
- Larry Eskridge, "Jesus People" in Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett, Encyclopedia of Christianity (Grand Rapids:William B. Eerdmans, 1999). ISBN 0-8028-2415-3
- Donald Heinz, "The Christian World Liberation Front," in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, eds. (Berkeley and Los Angeles: University of California Press, 1976) pp. 143–161. ISBN 0-520-03083-4
- Edward E. Plowman, The Jesus Movement (London: Hodder and Stoughton, 1972). ISBN 0-340-16125-6
- Young, Shawn David, Hippies, Jesus Freaks, and Music (Ann Arbor: Xanedu/Copley Original Works, 2005). ISBN 1-59399-201-7
- Young, Shawn David. "From Hippies to Jesus Freaks: Christian Radicalism in Chicago’s Inner-City." Journal of Religion and Popular Culture. Vol 22(2) Summer 2010.
- Hollywood Free Paper and Movement history
- Time Magazine June, 1971: "The New Rebel Cry: Jesus Is Coming!"