Cover

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Title Page, Copyright

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Contents

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p. v

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Introduction

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pp. 1-10

Evangelical activists, proclaimed the Washington Post, sought to “launch a religious movement that could shake both political and religious life in America.” This prediction referred not to efforts in 2000 to elect George W. Bush to the White House, nor to the Reagan Revolution of the 1980s during which the president...

PART I. AN EMERGING EVANGELICAL LEFT

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1. Carl Henry and Neo-Evangelical Social Engagement

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pp. 13-25

Evangelicals reemerged in the mainstream political consciousness in the year of the nation’s bicentennial. With the 1976 election of Jimmy Carter, himself a born- again Christian, evangelicals had captured the White House. At the time, more...

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2. John Alexander and Racial Justice

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pp. 26-46

Northern evangelicals’ posture toward civil rights reflected Carl Henry’s emphatic but vague call for increased social action in The Uneasy Conscience of Modern Fundamentalism. Like Henry, many spoke forthrightly against segregation, yet they...

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3. Jim Wallis and Vietnam

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pp. 47-67

Like the rest of the nation, evangelical opposition to the Vietnam conflict developed unevenly. John Alexander and his father Fred, who agreed on civil rights, spent hours arguing over Vietnam in the late 1960s, agreeing only that “factual issues...

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4. Mark Hatfield and Electoral Politics

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pp. 68-85

On a Monday morning in 1971 soon after the first issue of the Post- American was released, Jim Wallis took a telephone call from Senator Mark Hatfield, a Republican from Oregon. “Is it true,” asked the senator, who over the weekend had perused the provocative tabloid, “that there are other evangelical Christians against the war?”...

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5. Sharon Gallagher and the Politics of Spiritual Community

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pp. 86-110

By the early 1970s political activists, evangelical and secular alike, despaired over the futility of their protests. Racial conflagration persisted, despite the work of Martin Luther King, Jr., and The Other Side’s John Alexander. Big business remained big, despite New Left critiques by Tom Hayden of Students for a Democratic Society and...

PART II. A BROADENING COALITION

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6. Samuel Escobar and the Global Reflex

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pp. 113-134

As the Thanksgiving Workshop of 1973 approached, the progressive evangelical coalition consisted primarily of Americans with roots in Billy Grahamstyle revivalism. Sharon Gallagher’s communitarianism, Mark Hatfield’s electoral savvy, Jim Wallis’s antiwar activism, John Alexander’s civil rights advocacy, and Carl...

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7. Richard Mouw and the Reforming of Evangelical Politics

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pp. 135-152

Postwar evangelicalism in the United States encountered an ethnic challenge from within its own borders as well as from without. In the 1960s and 1970s, several important voices from Dutch Reformed enclaves in southern Ontario, western Michigan, and northwestern...

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8. Ron Sider and the Politics of Simple Living

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pp. 153-169

Like the Dutch Reformed, Swiss- German Anabaptists also broadened postwar evangelicalism. With a history reaching to the turbulent sixteenth century Reformation, most Anabaptists opposed infant baptism, iconography, church- state collusion, the use of violence, and other Catholic and Reformed innovations they saw as extra...

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9. The Chicago Declaration and a United Progressive Front

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pp. 170-184

In the 1960s politically progressive evangelicals were “scattered, lonely, and frustrated,” according to Reformed philosopher- theologian Richard Mouw. They came from diverse traditions, nurtured different impulses, and pursued disparate projects. In the...

PART III. LEFT BEHIND

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10. Identity Politics and a Fragmenting Coalition

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pp. 187-212

As Watergate erupted in the hot summer months of 1974, so did evangelical politics. The ferment began when Ron Sider, the Anabaptist organizer of the 1973 pan- evangelical Thanksgiving Workshop, tried to address the complaint most registered by delegates...

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11. The Limits of Electoral Politics

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pp. 213-232

In the mid- 1970s, just a few years removed from the Chicago Declaration, it was not yet clear that identity politics would prove debilitating. If anything, expectations for political success heightened as a most unexpected presidential candidate emerged: an outspoken progressive Southern Baptist from rural Georgia. Conservative...

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12. Sojourning

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pp. 233-254

In 1983 conservative activists repeatedly disrupted a conference on peacemaking at Fuller Theological Seminary. During a workshop on Central America, one protester shouted his objection to evangelical accommodation with communist totalitarianism...

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Epilogue

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pp. 255-266

The evangelical left also left behind a legacy. Seeds of social justice took root in unnoticed crevices of North American evangelical structures, sometimes sending up shoots in unexpected quarters from thinkers and leaders who had been nourished by...

Appendix. The Chicago Declaration of Evangelical Social Concern

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pp. 267-272

ARCHIVES

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pp. 273-358

Notes

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pp. 359-374

Index

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pp. 375-381

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Acknowledgments

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pp. 382-383

I am grateful to a host of mentors, colleagues, friends, and family for their support of this project. For their incisive critiques and model scholarship, I most wish to thank George Marsden and Mark Noll. Many others, including John McGreevy, Fr. Thomas...