iritual styles and religious identities.
             The social conditions of the late twentieth century have encouraged the emergence of a spirituality industry, an expanded religious market. The enhanced religious competition that ensued the liberal diversity of the 1960's, has proved to be a catalyst for the reconstruction of religious fundamentalism and religious practices catering to a broad range of interests, causes, personalities and curiosities. The structurally diverse religious environment of the United States market, that has manifested as a consequence of the spiritual revolution of the Haight - Ashbury generation; enjoys a subtle underlying advantage, in that it encourages individuals and groups towards selective exploration of religious heritage as a mechanism for opposing unfavourable practices.
             "Tapping the deep activist and reform impulses of Americans, Evangelical groups currently link faith to a search for answers in the face of vexing moral dilemmas such as abortion, but also rallies for chastity among teenagers, in antismoking campaigns, and in efforts at converting homosexuals to a 'straight' lifestyle."
             This culture permeates much of Evangelical Christianity, conveying a sense of authenticity and reality about fundamentalist teachings inherent in contemporary life. Foremost among the crusade to cohere to the mainstream popular culture, fundamentalist organizations such as the notorious televangelist Pat Robertson's "700 Club", aim to popularise the appeal of fundamental Christian teaching through the medium and fascination with the media and Hollywood. This contradiction of resolving religious doctrines as entertainment, to generate mass audience appeal and as an agency of religious promotion "inherently flawed by capitalist imperatives" , is according to Harvey Cox a means of expanding the mark
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