As a New York Times story on Barton explained,

"Mr. Barton burst onto the conservative scene in 1988, when he published a study that blamed a decline in SAT scores and other social ills, like violent crime and unwed births, on the Supreme Court decisions in 1962 and 1963 that banned prayer in public schools."

The worrisome upward trends Barton noticed were real, but most--violent crime and murder, unwed births, and divorce--have since reversed. Divorce peaked in the late 1980's while murder and violent crime, and unwed births, peaked around the early 1990's, but Barton continued to promote his portrait of rising crime and social deterioration for over a decade past that point. One of the more promising lines of research purporting to explain these trends suggests that the culprit was environmental Lead, from leaded gasoline.

At the September 2006 conference Dietrich Bonhoeffer for Our Times: Jewish and Christian Perspectives, cosponsored by the Center for Christian-Jewish Learning at Boston College, the United States Holocaust Memorial Museum, Hebrew College, and Andover-Newton Theological School, David P. Gushee told his audience,

"Like all Germans, and many all around the world, Dietrich Bonhoeffer was deeply troubled by World War I and the cultural and political crisis that afflicted his nation after the war. And yet he never demonstrated any susceptibility to what Fritz Stern called "the politics of cultural despair." I think it was because he believed in the interpretation of history offered by biblical revelation, which though realistic about human nature and history is never a counsel of despair. It was this cultural despair--a toxic brew of reaction against secularism, anger related to the loss of World War I, distress over cultural disorientation and confusion, fears about the future of Germany, hatred of the victorious powers and of those who supposedly stabbed Germany in the back, and of course the search for scapegoats (mainly the Jews)--that motivated many Germans to adopt a reactionary, authoritarian, and nationalistic ethic that fueled their support for Hitler's rise to power. A broadly appealing narrative of national decline (or conspiratorial betrayal) was met by Hitler's narrative of national revenge leading to utopian unity in the Fuhrer-State. Conservative American evangelicals in recent decades have been deeply attracted to a parallel narrative of cultural despair. Normally the story begins with the rise of secularism in the 1960s, the abandonment of prayer in schools, and the Roe decision, all leading to an apocalyptic decline of American culture that must be arrested soon, before it is too late and "God withdraws his blessing" from America. While very few conservative evangelicals come into the vicinity of Hitler in hatefulness, elements similar to that kind of conservative-reactionary-nationalist narrative can be found in some Christian right-rhetoric: anger at those who are causing American moral decline, fear about the future, hatred of the "secularists" now preeminent in American life, and the search for scapegoats. The solution on offer--a return to a strong Christian America through determined political action--also has its parallels with the era under consideration. It is in part my own loyalty to Bonhoeffer's example that has led me to a rejection of the toxic politics of cultural despair and commitment to a hopeful vision of Christian cultural engagement in light of the sure advance of God's kingdom."

The "Dolchstoßlegende," the "stab in the back" myth, blamed the German loss in World War One on a Jewish conspiracy and related narratives blamed Jews as well for crime, economic hardship and alleged immorality. In October 2010 David Barton spoke at the San Antonio, Texas megachurch of pastor John Hagee, who has claimed that Jewish bankers control the U.S. economy and are scheming to bankrupt the American people.

David Barton's falsified version American history, exposed in the now-free book Liars For Jesus: The Religious Right's Alternate Version of American History, is not the only form of history revisionism to be found on the evangelical right; The Pink Swastika, by Scott Lively and Kevin Abrams, purports to show that Hitler and key Nazi leaders were gay, and that Nazism can be understood as a homosexual phenomenon. The book is debunked in this series by conservative evangelical scholar Warren Throckmorton