In the early 20thC, American Catholics of a reactionary bent resembled their European counterparts by hewing to a narrative about modernity and moral/spiritual decline since the French Revolution — de Maistre and a lot of historiography after him. A prominent Protestant variation fermented then in the Netherlands (under the boot of Napoleon at first) and emerges as a feature of the "Kuyperianism" that influenced Rushdooney, Schaeffer, and Evangelicals high and low. Concurrently, Russian anti-Bolshevik literature enters the mix. You can find all this stuff coming together in key influencers like Carl Henry who, like many people in this genre of reactionary historiography, can be explained in large part by a personal family story of immigration and cultural dislocation. Ultimately what seems to happen, as American Protestants and Catholics get together in the postwar conservative movement, is a fusionism of historical narratives. That's why Barton and Barr have a common mythos. Peter Kreeft is another great example of how and why this happened. It's easy to trace these narratives and trends within the nationalist, anti-globalist, anti-liberal (often Christian) cultures of the anglosphere as well as the new crises of europe, which are exacerbated by reactionary religious nationalism that is cynically appropriated and pushed for political and strategic gains by various parties and individuals.
In the early 20thC, American Catholics of a reactionary bent resembled their European counterparts by hewing to a narrative about modernity and moral/spiritual decline since the French Revolution — de Maistre and a lot of historiography after him. A prominent Protestant variation fermented then in the Netherlands (under the boot of Napoleon at first) and emerges as a feature of the "Kuyperianism" that influenced Rushdooney, Schaeffer, and Evangelicals high and low. Concurrently, Russian anti-Bolshevik literature enters the mix. You can find all this stuff coming together in key influencers like Carl Henry who, like many people in this genre of reactionary historiography, can be explained in large part by a personal family story of immigration and cultural dislocation. Ultimately what seems to happen, as American Protestants and Catholics get together in the postwar conservative movement, is a fusionism of historical narratives. That's why Barton and Barr have a common mythos. Peter Kreeft is another great example of how and why this happened. It's easy to trace these narratives and trends within the nationalist, anti-globalist, anti-liberal (often Christian) cultures of the anglosphere as well as the new crises of europe, which are exacerbated by reactionary religious nationalism that is cynically appropriated and pushed for political and strategic gains by various parties and individuals.