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Identity Politics and the Fragmenting of the 1970s Evangelical Left

Published online by Cambridge University Press:  18 June 2018

David R. Swartz
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Abstract

In the early 1970s, a group of progressive evangelicals challenged the mid-century cultural conservatism of their tradition. Activists associated with Reformed, Anabaptist, and neo-evangelical institutions denounced militarism, racism, sexism, economic injustice, and President Richard Nixon's “lust for and abuse of power.” When this coalition met in 1973 to issue the Chicago Declaration, delegates effused a profound sense of optimism. The evangelical left held very real potential for political impact.

Within a decade, however, the movement seemed to be in disarray. This article suggests the centrality of identity politics to evangelicalism in the 1970s and outlines the fragmentation of the progressive evangelical coalition along gender, racial, and theological lines. The formation of the Evangelical Women's Caucus, the growing stridency of the National Black Evangelical Association, and the divergence of Anabaptist-oriented Evangelicals for Social Action and the Reformed-oriented Association for Public Justice sapped the evangelical left of needed resources and contributed to its impotence into the 1980s. The forces of identity politics, which also plagued the broader political left, were powerful enough to sabotage even a group of evangelicals with remarkably similar theological convictions, religious cultures, and critiques of conservative politics. The story of the fragmenting evangelical left, however, reflects more than broader culture's preoccupation with identity. It points to often-overlooked religious elements of the broader left. And alongside the New Left and the New Right, the evangelical left's debates over racial, sexual, and theological difference added to the disruptions of the liberal consensus in the 1960s and 1970s.

Type
Research Article
Information
Religion and American Culture , Volume 21 , Issue 1 , Winter 2011 , pp. 81 - 120
Copyright
Copyright © Center for the Study of Religion and American Culture 2011

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References

Notes

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4. Richard Pierard to Rufus Jones, September 16, 1975, in Box 3, Folder 15, “ESA and Third Workshop (1975): Correspondence; March 1975-February 1976,” ESA Collection, BGCA.

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9. The NBEA's white fundamentalist and evangelical roots contrast with the heritage of most black evangelicals, who come out of historic American black denominations such as the African Methodist Episcopal Church and many independent Baptist groups. I use the term “black evangelical” in this case because they self-identified as such. See Miller, Albert G., “The Rise of African-American Evangelicalism in American Culture,” in Perspectives on American Religion and Culture, ed. Williams, Peter W. (Malden, Mass.: Blackwell, 1999), 259–69Google Scholar; Bentley, William H., The National Black Evangelical Association: Reflections on the Evolution of a Concept of Ministry (Chicago: self-published, 1979)Google Scholar; and Sawyer, Mary, Black Ecumenism: Implementing the Demands of Justice (Valley Forge, Pa.: Trinity Press International, 1994), 113–33Google Scholar.

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13. Bentley, NBEA, 19.

14. Potter, Ronald C., “The New Black Evangelicals,” in Black Theology: A Documentary History, 1966–1979, ed. Wilmore, Gayraud S. and Cone, James H. (Maryknoll, N.Y.: Orbis Books, 1979), 304, 302–9Google Scholar; Bentley, NBEA, 20.

15. Potter, “New Black Evangelicals,” 304.

16. “Statement from: The Afro-American People,” December 30, 1973, in Folder “1974 TW Aftermath,” ESA Archives.

17. Marsh, Charles, The Beloved Community: How Faith Shapes Social Justice (New York: Basic Books, 2005)Google Scholar; Perkins, John, Let Justice Roll Down (Glendale, Calif.: Regal Books, 1976), 178 Google Scholar; Perkins, John, A Quiet Revolution: The Christian Response to Human Need (Pasadena, Calif.: Urban Family Publications, 1976), 167 Google Scholar; John Perkins interview by Paul Ericksen, June 19, 1987, transcript in Collection 367, BGCA.

18. See Joel A. Carpenter, “Compassionate Evangelicalism: How a Document Conceived 30 Years Ago Has Prompted Us to Care More about ‘The Least of These,’” Christianity Today 47, no. 12 (December 2003): 40; “A Proposal on Action to Combat Racism” and James Robert Ross, “A Proposal for an Evangelical Center for the Study and Eradication of Racism,” in Folder “1973 TW,” ESA Archives.

19. Speech by M. Van Elderen at Calvin Theological Seminary, December 5, 1974, in Folder 13, Thanksgiving Workshop, Evangelicals for Social Action (1974): Reportage, December 1974-January 1975; Box 3, ESA Collection, BGCA.

20. James H. Bowman, “Evangelicals Face Social Issues,” Chicago Daily News, November 24, 1973, 40.

21. Sider, “An Historic Moment,” 26–28.

22. “The Black Caucus,” 3–4, in Folder “1974 Thanksgiving Workshop,” ESA Archives.

23. Quoted in Bonnie M. Greene, “Confrontation in Black and White: Evangelicals for Social Action, Third Annual Workshop,” Vanguard (September–October 1975): 25–26.

24. John K. Stoner, “National Workshop on Race and Reconciliation, Atlanta, June 13–15, 1975,” June 24, 1975, in Folder “1975 Atlanta Race Workshop,” ESA Archives.

25. Potter, “New Black Evangelicals,” 306; Bentley, NBEA, 128.

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28. Salley, and Behm, , Your God is Too White, 73 Google Scholar; Potter, “New Black Evangelicals,” 307.

29. Bentley, William H., “Origin and Focus of the National Black Evangelical Association,” in Black Theology: A Documentary History, 1966– 1979, ed. Wilmore, Gayraud S. and Cone, James H. (Marynoll, N.Y.: Orbis, 1979), 313–14Google Scholar.

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34. McCray, Walter Arthur, Toward a Holistic Liberation of Black People: Its Meaning as Expressed in the Objectives of the National Black Christian Students Conference (Chicago: NBCSC, 1977), 35 Google Scholar; see also Potter, Ronald, “The Black Christian Student and Interracial Male-Female Relationships,” in Handbook for Black Christian Students, ed. Bentley, Ruth Lewis (Chicago: Black Christian Students Conference, 1974), 39–43 Google Scholar; Nevels, Ertie Hilliard, “Interracial Dating: A Brief Word from a Black Sister,” in Handbook, 44 Google Scholar.

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36. Quoted in Jim Wallis, “’New Evangelicals’ and the Demands of Discipleship,” Christian Century (May 29, 1974): 581–82.

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38. See Kehrein, Glen and Washington, Raleigh, Breaking Down Walls (Chicago: Moody Press, 1993), 75–81 Google Scholar; Manuel Ortiz, “Circle Church: A Case Study in Contextualization,” Urban Mission 8 (January 1991): 6–18; and Hilliard, “Down with the Honky Christ,” 6.

38. Titus Presler, “Perkins’ Visit Impetus for Criticism,” Paper 4, no. 6 (April 17, 1978): 1. On criticism of Wheaton College, see Anita Moreland, “Skinner Seeks Progress,” Wheaton Record 98, no. 1 (January 10, 1974): 3.

40. Philip Muston, “Sojourners: Unique Community, Unique Message,” On Being (December 1979/January 1980): 63–66, copy in Folder IV1, “Articles and Critiques about Sojourners,” Sojourners Collection, Wheaton College Archives.

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42. Ka Tong Gaw to Ron Sider, March 14, 1975, in Folder “1975 TW Planning,” ESA Archives. See April 1, 1976, issue of The Branch in Box 124, Folder 12, “The Branch,” InterVarsity Collection, BGCA. For other expressions of Asian evangelical identity, see The Asianamerican Journey published by Agape Fellowship in Los Angeles.

43. John F. Alexander, “Counting the Cost,” The Other Side 7, no. 2 (March–April 1971): 3; see also Carl Ellis, “Black Militant Evangelicals,” The Other Side 5, no. 5 (September–October 1969).

44. Evon Bachaus to Ron Sider, December 31, 1974, in Folder “1974 Chicago Aftermath,” ESA Archives.

45. Letter from Nancy Goodwin, HIS 25, no. 8 (May 1965): 23; Letha Scanzoni, “The Feminists and the Bible,” Christianity Today 17, no. 9 (February 2, 1973): 10–15.

46. For acknowledgments of the influence of feminist literature, see Sharon Gallagher interview, July 7, 2006, Berkeley, Calif.; “A liberated sister,” “Women's Lib,” Right On 2, no. 23 (February 3, 1971): 3; Donald A. Heinz, “Jesus in Berkeley,” (Ph.D. diss., Graduate Theological Union, 1976), 238–42; Pamela Cochran, Evangelical Feminism: A History (New York: New York University Press, 2005), 35–36; contributions by Mildred Meythaler and Sharon Gallagher in Our Struggle to Serve: The Stories of 15 Evangelical Women, ed. Virginia Hearn (Waco, Tex.: Word Books, 1979), 50–61, 93–100, quote on 50.

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48. Ibid., 123.

49. Sharon Gallagher, “Radical Evangelicalism: A Conference Report,” 64, in Folder “Chicago Declaration Press,” ESA Archives.

50. “Proposals from the Women's Caucus,” November 1974, ESA Archives.

51. “Proposals from the Women's Caucus,” November 1974, in Box 2, Folder 15, “Thanksgiving Workshop, Evangelicals for Social Action (1974): Action Proposals n.d.,” ESA Collection, BGCA.

52. Kathleen Storrie to Samuel Escobar, October 26, 1974, in Folder “1974 Chicago Workshop planning,” ESA Archives.

53. Gallagher, in Hearn, Our Struggle to Serve, 97.

54. Hardesty to Sider, October 25, 1974, in Folder “1974 Chicago Workshop Planning,” ESA Archives. A letter from David Moberg to Ron Sider reveals the awkwardness—and good humor—with which many men in the evangelical left handled the sometimes awkward transition: “Greet all the brethren—of both genders!” See Moberg to Sider, April 15, 1974, in Folder “1974 Workshop Planning,” ESA Archives. Ron Sider, Text of opening comments, in Folder “1974 Chicago Workshop,” ESA Archives.

55. Emswiler, Sharon Neufer and Emswiler, Thomas Neufer, Sisters and Brothers Sing! (Normal, Ill.: Wesley Foundation Campus Ministry, 1975)Google Scholar; “Sidelines,” Other Side 14, no. 3 (March 1978): 9; Rey O’Day Mawson, “Why All the Fuss about Language?” Post-American 3, no. 6 (August-September 1974): 16–17; David Gill, “Prolegomena to the Male/ Female Discussion,” Right On 7, no. 8 (May 1976): 12; Virginia Hearn, in Our Struggle to Serve, 19; “Non-Sexist Language,” Right On 9, no. 5 (March– April 1978): 11, 19; Gallagher, in Hearn, Our Struggle to Serve, 97.

56. Quoted in Milliken, Bill, So Long, Sweet Jesus (Buffalo, N.Y.: Prometheus Press, 1973), 171 Google Scholar.

57. Ron Sider, “Discipleship Workshops: Focus on Justice” proposal, January 7, 1976, in Folder “Discipleship Workshops,” ESA Archives.

58. Jackie Sabath, “Principles to Partnership: A History of Male- Female Relationships at Sojourners,” Sojourners 9, no. 7 (July 1980): 19–21. For a more theoretical discussion of mutuality within marriage and society, see Virginia Mollenkott, “Feminism and the Kingdom: From Machismo to Mutuality,” Sojourners 6, no. 6 (June 1977): 28–30. For early articles on feminism, see Dick and Joyce Boldrey, “Technocracy and Women's Liberation,” Post-American 1, no. 4 (Summer 1972): 10–11; “Jesus Was No Chauvinist!” Post-American 1, no. 4 (Summer 1972): 11; Lucille Sider Dayton, “The Feminist Movement and Scripture,” Post-American 3, no. 6 (August 1974): 10–11; and Rey O’Day Mawson, “Why All the Fuss about Language?” Post-American 3, no. 6 (August 1974): 16–17.

59. See, for example, “Liberated, but …” Other Side 14, no. 3 (March 1978): 52–53, and Letha and John Scanzoni, “Help! My Wife's in Tears!” Other Side 14, no. 7 (July 1978): 48–49.

60. See, for example, Betsy Rossen, “ERA: Three Short Sentences You Should Know About,” HIS 38, no. 4 (January 1978), and Carolynn Hudson, Letter to the Editor, Right On 9, no. 3 (November–December 1977): 2.

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63. Rufus Jones to Jay Wells, February 10, 1975, in Box 3, Folder 16, “ESA Third Workshop (1975): Correspondence; January–December 1975,” ESA Collection, BGCA.

64. Quoted in Roy Larson, “Evangelism God's ‘Truth’ in Action,” Chicago Sun-Times (December 7, 1974).

65. Letha Scanzoni and Nancy Hardesty, All We’re Meant to Be: A Biblical Approach to Women's Liberation (Waco, Tex.: Word Books, 1974).

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68. Barbara Sroka, “Undercover,” HIS 35, no. 4 (January 1975): 18–19.

69. On Morgan's The Total Woman, see Ina J. Kau, “Feminists in the American Evangelical Movement” (M.A. thesis, Pacific School of Religion, 1977), 57.

70. Letha Scanzoni and Nancy A. Hardesty, “All We’re Meant to Be: A Vanguard Interview with Letha Scanzoni and Nancy Hardesty,” Vanguard (March–April 1975): 14.

71. Scanzoni and Hardesty, All We’re Meant to Be, 145–81, quote on 110.

72. A flood of books and articles on biblical interpretation soon joined All We’re Meant to Be, most asserting a “developing egalitarianism” view, which acknowledged that Old Testament texts were heavily patriarchal but that the New Testament had launched a trajectory toward gender egalitarianism. See Jewett, Paul King, Man as Male and Female: A Study in Sexual Relationships from a Theological Point of View (Grand Rapids: Eerdmans, 1975)Google Scholar; Boldrey, Richard and Boldrey, Joyce, Chauvinist or Feminist? Paul's View of Women (Grand Rapids: Baker, 1976)Google Scholar; DeVos, Karen, “The Place of Women: A Look at the Biblical Evidence,” Reformed Journal 22, no. 3 (March 1972): 7–12 Google Scholar; Mollenkott, Virginia R., Women, Men, and the Bible (Nashville: Abingdon Press, 1977)Google Scholar; Knight, George W. III, The New Testament Teaching on the Role Relationship of Men and Women (Grand Rapids: Baker, 1976)Google Scholar; Mickelsen, Alvera, Women, Authority and the Bible (Downers Grove, Ill.: InterVarsity Press, 1986)Google Scholar; Gundry, Patricia, Woman, Be Free! (Grand Rapids: Zondervan, 1977)Google Scholar; Gundry, Patricia, Heirs Together (Grand Rapids: Zondervan, 1980)Google Scholar; Gundry, Patricia, The Complete Woman (Garden City, N.Y.: Doubleday, 1981)Google Scholar; and Jewett, Paul, The Ordination of Women: An Essay on the Office of Christian Ministry (Grand Rapids: Eerdmans, 1980)Google Scholar.

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76. Cochran, Evangelical Feminism, 33. By 1983, they had more than 3,000 subscribers. See Quebedeaux, “We’re on Our Way, Lord,” 138.

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84. Greene, “The Evangelical Women's Caucus in Washington,” 18-19. For other stories, see Hearn, Our Struggle to Serve.

85. Claire K. Wolterstorff, “Encouragement and Unanswered Questions: Evangelicals Discuss Women's Issues,” Reformed Journal (August 1978): 16–19.

86. S. Sue Horner, “Remembering: Writing EEWC's Herstory,” EEWC Update 25, no. 2 (Summer 2001); see also Phyllis E. Alsdurf, “Evangelical Feminists: Ministry Is the Issue,” Folder “Evangelical Women's Caucus Conference,” Fuller Archives.

87. Anne Eggebroten in Hearn, Our Struggle to Serve, 118. On how biblical feminism “undermines Western values and institutions,” see John Alexander, “Feminism as a Subversive Activity,” Other Side 18, no. 7 (July 1982): 8–9.

88. Text of Marlin Van Elderen speech at Calvin Theological Seminary, December 5, 1974, in Box 3, Folder 13, “Thanksgiving Workshop, Evangelicals for Social Action (1974): Reportage; December 1974–January 1975,” ESA Collection, BGCA.

89. Sider, “An Historic Moment,” 27; Sider, The Chicago Declaration, 1–2.

90. Coote, Robert T., “The Second Thanksgiving Workshop: Evangelicals for Social Action Miss Target with Buckshot Approach,” Evangelical Newsletter 2, no. 4 (December 20, 1974)Google Scholar, copy in Folder “1974 Chicago Workshop Media,” ESA Archives.

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92. “Other 1974 Proposals,” Box 2, Folder 15, “Thanksgiving Workshop, Evangelicals for Social Action (1974): Action Proposals,” ESA Collection, BGCA.

93. Rufus Jones to Paul Henry, January 14, 1975, Box 3, Folder 16, “ESA Third Workshop (1975): Correspondence; January–December 1975,” ESA Collection, BGCA. See also Wally Kroeker, “Another Step for Social Concern,” Moody Monthly (February 1975): 8–10; Cheryl Forbes, “Doing the Declaration,” 19, no. 6 Christianity Today (December 20, 1974): 28–29.

94. “Commitment of Economic Responsibility,” November 1974, ESA Archives.

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96. Marlin J. Van Elderen, “Evangelicals and Liberals: Is There a Common Ground?” Christianity and Crisis 34, no. 12 (July 8, 1974): 151–55.

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103. Paul B. Henry, “Love, Power and Justice,” Christian Century 94 (November 23, 1977): 1089.

104. Richard J. Mouw, “Why I Support Nuclear Disarmament,” Vanguard (March–April 1979): 17–18.

105. Gordon J. Spykman, “Christian Societal Responsibility: A Reformed Model,” in Folder “1974 Chicago Workshop Planning,” ESA Archives. 106. Robert E. Webber, “Historic Models of Social Responsibility,” November 1975, Folder “1975 Chicago Workshop,” ESA Archives; Bonnie Greene, “Confrontation in Black and White: Evangelicals for Social Action, Third Annual Workshop,” Vanguard (September-October 1975): 25–26; Robert E. Webber, “Division in Evangelicalism,” Other Side 7, no. 3 (July–August 1971): 27–28, 36

106. Robert E. Webber, “Historic Models of Social Responsibility,” November 1975, Folder “1975 Chicago Workshop,” ESA Archives; Bonnie Greene, “Confrontation in Black and White: Evangelicals for Social Action, Third Annual Workshop,” Vanguard (September-October 1975): 25–26; Robert E. Webber, “Division in Evangelicalism,” Other Side 7, no. 3 (July–August 1971): 27–28, 36

107. Richard Pierard, “The Eighteenth-Century Model of British Evangelicals,” in Folder “1975 Chicago Workshop,” ESA Archives.

108. Bert Witvoet, “A Sojourner Came to Town,” Vanguard (September–October 1979): 5–7.

109. Greene, “Confrontation in Black and White,” 26; “Chicago Crisis,” Christianity Today 20, no. 1 (October 10, 1975): 69.

110. Judy Brown Hull to “Whoever is interested,” November 1975, in Box 4, Folder 7, “ESA Third Workshop (1975); An Open Letter,” ESA Collection, BGCA.

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112. Gordon Spykman, “The Tower of Babel Revisited: The Calvin Conference on Christianity and Politics,” Vanguard (July–August 1975): 23.

113. Quoted in James Davison Hunter, “Shaping American Foreign Policy,” in Cromartie, Evangelicals and Foreign Policy, 77.

114. Steve Mott, “The Politics of Jesus and Our Responsibilities,” Reformed Journal (February 1976): 7–10; Isaac Rottenberg, “The Shape of the Church's Social-Economic Witness,” Reformed Journal 27 (May 1977): 16–21; Jim Wallis, “What Does Washington Have to Say to Grand Rapids?” Sojourners 6 (July 1977): 3–4; Isaac Rottenberg, “Continuing the Dialogue,” letter to the editor, Sojourners 6, no. 10 (September 1977): 38; Nicholas P. Wolterstorff, “How Does Grand Rapids Reply to Washington?” Reformed Journal 27 (October 1977): 10–14; Isaac Rottenberg, “Dimensions of the Kingdom: A Dialogue with Sojourners,” Reformed Journal 27 (November 1977): 17–21. Representatives from Sojourners and the Reformed Journal met for a two-day conversation in April 1978. For a report of the meeting, see Marlin Van Elderen, “Setting Aside Common Stereotypes,” Sojourners 7, no. 6 (June 1978): 32.

115. Mouw, Political Evangelism; Mouw, Richard, Politics and the Biblical Drama (Grand Rapids: Eerdmans, 1976)Google Scholar.

116. Lovelace, Richard, Dynamics of Spiritual Life: An Evangelical Theology of Renewal (Downers Grove, Ill.: InterVarsity Press, 1979), 387 Google Scholar.

117. Hull, Judy Brown, “In Praise of Holding Together,” Sojourners 7, no. 2 (February 1977): 35 Google Scholar.

118. Richard Mouw interview, July 12, 2006; “Same Cause, New Name,” Public Justice Newsletter 1, no. 1 (October 1977): 1.

119. See, for example, Larry Christenson, A Charismatic Approach to Social Action (Minneapolis: Bethany Fellowship, 1974), and issues of The Epworth Pulpit in the late 1970s.

120. Quoted in “Born Again!” Newsweek 88 (October 25, 1976): 68–70.

121. Webber, Robert and Bloesch, Donald, eds., The Orthodox Evangelicals: Who They Are and What They Are Saying (Nashville: Thomas Nelson Publishers, 1978)Google Scholar; Webber, Robert E., Evangelicals on the Canterbury Trail (Harrisburg, Pa.: Morehouse Publishing, 1985)Google Scholar; Gillquist, Peter E., Becoming Orthodox: A Journey to the Ancient Christian Faith (Ben Lomond, Calif.: Conciliar Press, 1989)Google Scholar.

122. Wyn Wright Potter, “A Black Woman's Perspective,” Other Side 9, no. 4 (July–August 1973): 28–29. Also see “Report from Women's Meeting,” Update (April 19, 1982): 1, copy in Box VII, Sojourners Community, Sojourners Collection, Wheaton College Special Collections.

123. Adams, Jay E., Christian Counselor's Manual (Phillipsburg, N.J.: Presbyterian and Reformed, 1973)Google Scholar; Collins, Gary R., Effective Counseling (Carol Stream, Ill.: Creation House, 1972)Google Scholar; Dobson, James, Hide or Seek: Building Self-Esteem in Your Child (Old Tappan, N.J.: Fleming H. Revell, 1974)Google Scholar; Collins, Gary R., The Rebuilding of Psychology: An Integration of Psychology and Christianity (Wheaton, Ill.: Tyndale, 1977)Google Scholar; Narramore, Bruce, You’re Someone Special (Grand Rapids: Zondervan, 1978)Google Scholar.

124. “Proposals from the Women's Caucus,” November 1975, Box 2, Folder 15, “Thanksgiving Workshop, Evangelicals for Social Action (1974): Action Proposals n.d.,” ESA Collection, BGCA.

125. Richard Quebedeaux, Worldly Evangelicals (San Francisco: Harper and Row, 1978), 111.

126. See, for example, Jay E. Adams, Competent to Counsel (Phillipsburg, N.J.: Presbyterian and Reformed, 1970); Adams, Christian Counselor's Manual; Collins, Effective Counseling; Dobson, Hide or Seek; M. Wagner, The Sensation of Being Somebody: Building an Adequate Self-Concept (Grand Rapids: Zondervan, 1975); Larry Crabb, Basic Principles of Biblical Counseling (Grand Rapids: Zondervan, 1975); Collins, The Rebuilding of Psychology; Jay E. Adams, Lectures on Counseling (Grand Rapids: Baker, 1977); and Narramore, You’re Someone Special.

127. Richard Quebedeaux, Young Evangelicals: Revolution in Orthodoxy (New York: Harper and Row, 1974), 60.

128. Jim Wallis, “Conversion,” Sojourners 7, no. 5 (May 1978): 12.

129. Robert K. Johnston, Evangelicals at an Impasse: Biblical Authority in Practice (Atlanta: John Knox, 1979), 77–112.

130. Harold Lindsell, “Evangelicalism's Golden Age,” Moody Monthly (December 1985): 114.

131. Carl F. H. Henry, Evangelicals in Search of Identity (Waco, Tex.: Word Books, 1976), 13; “Interview: Carl Henry on Evangelical Identity,” Sojourners 5, no. 4 (April 1976): 27; see also Carl Henry, “Footnotes: Strife over Social Concerns,” Christianity Today 20, no. 18 (June 4, 1976): 944–45; “The House Divided: An Interview with Carl Henry” Eternity 27, no. 10 (October 1976): 36–39.

132. Garry Wills, “Born-Again Politics,” New York Times Magazine (August 1, 1976): 8–9; Michael Novak, “The Hidden Religious Majority,” Washington Post, April 4, 1976, 29; “Born Again! The Evangelicals,” Newsweek (October 25, 1976).

133. Freston, Paul, Evangelical Christianity and Democracy in the Global South (New York: Oxford University Press, 2008), 32 CrossRefGoogle Scholar.