The Baby Boomer Generation and the Falling Away of II Thessalonians 2: 3-4
II Thessalonians 2: 3-4 says “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.”
The falling away is a departure from the truth of Scripture, or in the beginning a departure from some scriptures so that when leavened, there is a great falling away.
Remember that Bill Johnson in his Breakout
Study on the Red Horse of Revelation 6: 4 talked about the Baby Boomer generation., “And there went out
another horse that was red: and power was given to him that sat
thereon to take peace from the earth, and that they should kill one
another: and there was given unto him a great sword.”
The Red Horse is a metaphor pointing to Marxism, Communism,
the Soviet Union, socialism and the New Left of the sixties, but not limited to this.
To a great extent the counterculture and its
allied movements – which would include lesbianism and the gay rights movement as developed in the seventies in the major universities – were manifestations of the Red Horse construct of Revelation 6: 4. While the drug and hippie movements were the core of the counterculture, its allied movements included feminism, which Bill Johnson says is of the spirit of Jezebel, plus the New Left, self psychology, the art bohemians and the sex lib movement on the major campuses prior to lesbianism and gay rights.
The art bohemian movement came before the drug and hippie movements, and it tended to fizzle out sometime after the seventies. Since it was joined to the more political type Red Horse movements, it reverted to Cultural Marxism or political correctness. The shock artists of the sixties and seventies, or many of them, became tenured professors and political correctionists. Political correctness, as practiced in the universities, was and is a Red Horse movement.
“In the United States, approximately 79 million babies were born
during the Baby Boom. Much of this cohort of nineteen years
(1946-1964) grew up with Woodstock, the Vietnam War, and John F.
Kennedy as president.”
Why is 1964 the cut off year for the Baby Boomers?
“In the 1930s to early 1940s, new births in the United States averaged
around 2.3 to 2.8 million each year. In 1945, the number was 2.8
million births; it marked the beginning of the Baby Boom. In 1946, the
first year of the Baby Boom, new births in the U.S. skyrocketed to
3.47 million births!”
There were “4.3 million births in 1957 and 1961.”
“In 1964 (the final year of the Baby Boom), 4 million babies were born
in the U.S. and in 1965, there was a significant drop to 3.76 million
births. From 1965 on, there was a plunge in the number of births to a
low of 3.14 million births in 1973, lower than any year’s births since
OK, So 1964 is given as the year the Baby Boom ended because the birth
rate in the U.S. dropped substantially by 1965.
Strictly speaking, those born before 1946 are not Baby Boomers.
However, the last generation before the Baby Boomers might also be
defined as that generation who were, to a great extent, parents of the
Baby Boomers. These are Americans born before about 1940 for the most
part, though a few born as late as 1945 could have been fathers or
mothers of some born before 1964.
What are the sociological and social psychological characteristics of
the Baby Boomers, as opposed to those who were born before the Baby
First, those born in the thirties, especially in the early thirties,
have some memory of what it was like during the Great Depression.
People born in the thirties had some experience of life without the
increased safeguards of the welfare state that developed during the
Baby Boom years and afterward. In part this is the connection of the
Baby Boomers with the American institutions of the Red Horse construct
– i.e. socialism.
Those born in the thirties had greater contact with that generation
which came out of the late 19th century. In the West especially,
those born in the thirties had some experience of the culture which
survived from frontier times in their parents and grandparents,
especially if their parents and grandparents were country people. The parents and grandparents of those born in the thirties west of the 98th meridian retained some of the skills, language, attitudes and culture of the frontier of the American West. Walter Prescott Webb (1888-1963) in his 1931 book, The Great Plains, defined the beginning of the American West as the 98th meridian. In South Texas where I was born and raised, the 98th meridian runs east of San Antonio, so that the area where I grew up was part of Webb’s West. Webb was influenced by the Frontier Thesis of Frederick Jackson Turner – and Webb said the Great Plains was characterized by its individualism, innovation, democracy and lawlessness. West Texas, where Webb was born and raised, is part of the Great Plains, which runs north through Oklahoma, Kansas, Nebraska, South Dakota and North Dakota.
My father (1889-1964), for example, spent some months in California when young, but otherwise lived his entire life in the South Texas Brush country. At night in South Texas at that time, the stars were really bright, and he pointed out to me the North Star, and said the Texas trail drivers used to point their wagon tongues to the North Star when they stopped for the night, so that if it was still dark when they left camp in the morning, they knew which way to head the herd of longhorn cattle. My father didn’t read this in a book or magazine, but got it from his father who had lived among Texas trail drivers in the Sweet Home area of Lavaca county, Texas in the late 19th century, still the time of the western frontier. This suggests how parts of the frontier experience were handed down to the grandchildren of people who lived during frontier times.
American historian Frederick Jackson Turner (1861-1932) said the
frontier created American individualism and self-reliance. On
Turner gave a paper called “The Significance of the Frontier in
American History,” to a gathering of historians in 1893 in Chicago.
“The frontier,” he claimed, “is the line of most rapid
Americanization.” The presence and predominance of numerous cultural
traits — “that coarseness and strength combined with acuteness and
acquisitiveness; that practical inventive turn of mind, quick to find
expedients; that masterful grasp of material things… that restless,
nervous energy; that dominant individualism” — could all be
attributed to the influence of the frontier.”
“Individuals, forced to rely on their own wits and strength, he
believed, were simply too scornful of rank to be amenable to the
exercise of centralized political power.”
“If the frontier had been so essential to the development of American
culture and democracy, then what would befall them as the frontier
closed? It was on this forboding note that he closed his address: “And
now, four centuries from the discovery of America, at the end of a
hundred years of life under the Constitution, the frontier has gone,
and with its going has closed the first period of American history.”
The Western frontier mentality lingered on in the memories of many
Americans born in rural and small town America during the thirties and
early forties, especially west of the 98th meridian. It mostly died
out in the Baby Boomer generation.
The literary form of the Western formula story celebrates this frontier mentality in the West following the close of the War of Federal Aggression (1861-65) to about 1910. In the story grammar the white hat cowboy who is regenerated by living in a physical wilderness and by the American frontier attitude overcomes transgressive behavior. And in the formula range war Western, this cowboy of the wilderness frontier defeats the villain who is a society insider and is respected as a banker, business man or big rancher.
Michael T. Marsden in Savior In the Saddle: The Sagebrush Testament (In Jack Nachbar, Focus On the Western, 1974) says to see the Western hero “…as a coming together of certain elements from the Old and New Testaments and to see through him the creation of a Sagebrush Testament with its own ethos…The savior-like nature of the Western hero is nowhere more clearly manifested than in Gorge Steven’s masterful Shane (1953). Allan Ladd at the beginning of the film moves slowly down the Grand Teton Mountains from the West…” Shane moves into civilization and into a range war where he deals justice to the respectable villain who is stealing lands belonging to the settlers.
The Western hero is regenerated spiritually, morally, cognitively and physically by living in a physical wilderness. Will Wright in Six Guns and Society, 1975, says of the identification of the cowboy hero with the wilderness that “The East is always associated with weakness, cowardice, selfishness, or arrogance. The Western hero is felt to be good and strong because he is involved in the pure and noble wilderness, not with the contaminating civilization of the East.”
C.L. Sonnichsen in From Hopalong to Hud: Thoughts On Western Fiction, 1978, says “The American is a newcomer and not yet completely at home in his vast country. All he has is the mythical West, and he needs it desperately.”
The Baby Boomers lost a great deal of what was left of the American frontier mentality in their parents and grandparents. They lost much of the independence,
self-reliance and mistrust of big government that their parents
had. In addition, along with the infusion of Red Horse mentality
into the Baby Boomers was a spirit which led to loss of love of the
truth of Scripture, making it possible for the long infiltration of
false doctrines into the churches to speed up after
about 1970 or 1980. The Baby Boomers must have contributed to the
falling away of II Thessalonians 2: 3-4. Their participation in the counterculture
was only one reason why many of the Baby Boomers left the truth of Scripture for lies.
Paul in II Timothy 3: 1-7 wrote a very interesting prophecy of what the personality traits of people would be like in the last days. He starts this prophecy by saying “This know also, that in the last days perilous times shall come.” Then he goes on to say “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy. Without natural affection, trucebreakers, fierce, despisers of those that are good. Traiters, heady, highminded, lovers of pleasure more than lovers of God. Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning and never able to come to the knowledge of the truth.”
Not every Baby Boomer has all these personality characteristics. But the group as a whole tends to have these traits more than older generations. Social scientists Herbert Hendin in The Age of Sensation, 1975, Christopher Lasch, in The Culture of Narcissism, 1978, and Daniel Yankelovitch, in New Rules,1982 described the
followers of the counterculture after about 1962. A great many of the traits they saw in the counterculture people are the same traits that Paul predicted when he wrote in the first century about what people would be like in the last days.
These traits Paul described are especially true of the members of the counterculture: (1) lovers of their own selves, (2) proud, (3) disobedient to parents, (4) despisers of those that are good, and (5) lovers of pleasure more than lovers of God.
There were people in the counterculture who were born before 1946, but the majority of the counterculture, the masses of young people who joined it in the late sixties and seventies were Baby Boomers. Since the masses of counterculture people were Baby Boomers, this generation was inclined to be more self-preoccupied, had a desire to serve themselves rather than others, believe they had the right to be served by others, believed that one should fulfill himself, and thought one should fulfill as many “needs” and desires as possible.
Baby Boomers as a group tended to believe, more than older generations, that appearances are very important. This did not mean, for those in the hippie and drug movements, that keeping clean and dressing conventionally were desirable.
The hippies, drug movement people, the art bohemians, the followers of self psychology and others in the counterculture rejected Christian morality, especially Christian morals against fornication, which is going from one sex partner to another and often not sticking to one partner. They did not believe that morality was given by God. These traits were more extreme in the counterculture Baby Boomers, but might be found to a lesser extent in the Baby Boomers as a generation.
Having a form of godliness but denying the power thereof might describe those Baby Boomers who were still in Christianity, but usually were church Christians. Ever learning andf never able to come to the knowledge of the truth might also describe the Baby Boomer church Christians.
Both the counterculture – the hippies, the drug people, and those in the heterosexual sex lib movement as well as the entire Baby Boomer generation to a lesser extent stressed immediate fulfillment of sensations of pleasure. They thought that expression of feelings is very important, and more important than knowing. In a sense, these counterculture movements tended to lower the person to his “Yahoo Nature,” to borrow the Yahoo image from Jonathan Swift in his book Gulliver’s Travels. In the counterculture and to a lesser degree with the Baby Boomer generation the person was reduced to his feelings, desires and conditioning – rewards and punishments, and the dopamine reward system in the mid brain.
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Bill Johnson’s Breakout Studies on the Four Horsemen are at: