| [1] | “Defining ‘Evangelical’ in Polling and Research: Are We Speaking the Same Language?” Grey Matter Research and Consulting, 2008. 2008. http://greymatterresearch.com/index_files/Grey_Matter_Report_Defining_Evangelicals_in_Research.pdf (accessed on 8 May 2012).
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| [2] | Historians of evangelicalism have highlighted the diversity within evangelicalism for decades through continued debates over evangelicalism’s definition. See later section on defining evangelicalism. Sociologists have also debated how to define the term. Conrad Hackett, and D Michael Lindsay. “Measuring Evangelicalism: Consequences of Different Operationalization Strategies.” Journal for the Scientific Study of Religion？47, 3？(2011): 499–514.
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| [3] | Marcia Pally. The New Evangelicals: Expanding the Vision of the Common Good. Grand Rapids: Eerdmans, 2011.
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| [4] | David P. Gushee. The Future of Faith in American Politics: The Public Witness of the Evangelical Center. Waco: Baylor University Press, 2008.
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| [5] | David P. Gushee, ed. A New Evangelical Manifesto: A Kingdom Vision for the Common Good. St. Louis: Chalice Press, 2012.
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| [6] | Dan Cox. “Pew Forum: Young White Evangelicals: Less Republican, Still Conservative.” http://www.pewforum.org/Politics-and-Elections/Young-White-Evangelicals-Less-Republican-Still-Conservative.aspx (accessed on 14 June 2012).
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| [7] | David R. Swartz. “The Evangelical Left and the Future of Social Conservatism.” Society？49？(2011): 54–60, doi:10.1007/s12115-011-9502-z.
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| [8] | Pew Forum on Religion and Public Life. “Religion and the Issues: Results from the 2010 Annual Religion and Public Life Survey.” 17 September 2010. http://www.pewforum.org/Politics-and-Elections/Few-Say-Religion-Shapes-Immigration-Environment-Views.aspx (accessed on 26 July 2012).
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| [9] | Nicholas D. Kristof. “Following God Abroad.” The New York Times, 21 May 2002. http://www.nytimes.com/2002/05/21/opinion/following-god-abroad.html?pagewanted=2.
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| [10] | Nicholas D. Kristof. “Evangelicals a Liberal Can Love.” The New York Times, 3 February 2008. http://www.nytimes.com/2008/02/03/opinion/03kristof.html.
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| [11] | Nicholas D. Kristof. “Learning From the Sin of Sodom.” The New York Times, 28 February 2010. http://www.nytimes.com/2010/02/28/opinion/28kristof.html?emc=eta1.
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| [12] | Joseph Loconte, and Michael Cromartie. “Let’s Stop Stereotyping Evangelicals.” The Washington Post, 8 November 2006. http://www.washingtonpost.com/wp-dyn/content/article/2006/11/07/AR2006110701228.html.
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| [13] | For a history of the evangelical left see David R. Swartz. Moral Minority: The Evangelical Left in an Age of Conservatism. Philadelphia: University of Pennsylvania Press, 2012.
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| [14] | For a comprehensive history of the Christian Right, see Daniel K Williams. God’s Own Party: The Making of the Christian Right. New York: Oxford University Press, 2010.
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| [15] | The six are World Vision, Feed the Children, MAP International, Compassion International, Food for the Hungry, and Christian Aid Ministries. The only one not primarily development-oriented is Wycliffe Bible Translators, but even it has a growing ministry in relief/development. Statistics based on revenues from 1990s.
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| [16] | Michael Hamilton. “The Financing of American Evangelicalism since 1945.” In More Money, More Ministry: Money and Evangelicals in Recent North American History. Edited by Larry Eskridge, and Mark Noll. Grand Rapids: Eerdmans, 2000, pp. 104–140.
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| [17] | In 1946, the revenue shares of faith-based relief and development NGOs were 64% Jewish, 16% Catholic, 7% Ecumenical Christian, 5% Evangelical, 4% Mainline Protestant, and 3% Faith-Founded Christian. In 2004, the percentages were almost reversed: 41% Evangelical, 28% Faith-Founded, 13% Catholic, 7% Jewish, 6% Ecumenical, 4% Mainline. In addition, while secular organizations made up the vast majority of development aid in the 1960s–1970s, now Christian NGOs account for over 50%.
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| [18] | Rachel M. McCleary. Global Compassion: Private Voluntary Organizations and U.S. Foreign Policy Since 1939. New York: Oxford University Press, 2009.
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| [19] | McCleary, 25–34. Its 2.6 billion dollars in 2008 revenue dwarfed other religious NGOs-evangelical or not. By 2005, it was the second largest of all INGOs Food for the Poor was third, Catholic. Relief was fifth, CARE sixth, Feed the Children—seventh, MAP International—ninth, and Samaritan’s Purse—tenth.
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| [20] | David W. Bebbington. Evangelicalism in Modern Britain: 1730s to 1980s. Grand Rapids: Baker Books, 1989.
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| [21] | Timothy Larsen. “Defining and Locating Evangelicalism.” In The Cambridge Companion to Evangelical Theology. Edited by Timothy Larsen, and Daniel J. Treier. Cambridge: Cambridge University Press, 2007, pp. 1–14.
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| [22] | Douglas A. Sweeney. “Evangelical: What's In a Word?” In The American Evangelical Story: A History of the Movement. Grand Rapids: Baker Academic, 2005, pp. 17–26.
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| [23] | George M. Marsden. “The Evangelical Denomination.” In Evangelicalism and Modern America. Grand Rapids: Eerdmans, 1984, pp. vii–xix.
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| [24] | Timothy Smith. Revivalism and Social Reform. Nashville: Abingdon Press, 1957.
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| [25] | Timothy Smith. “The Evangelical Kaleidoscope and the Call to Christian Unity.” Christian Scholar's Review？15, 2？(1986): 125–140.
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| [26] | Randall Balmer. Mine Eyes Have Seen the Glory. New York: Oxford University Press, 2006.
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| [27] | Dayton Donald, and Robert Johnston. The Variety of American Evangelicalism. Knoxville: University of Tennessee Press, 1991.
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| [28] | Donald W. Dayton. “The Search for the Historical Evangelicalism: George Marsden's History of Fuller Seminary as a Case Study.” Christian Scholar's Review？23, 1？(1993): 12–33.
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| [29] | George Marsden. “Response to Donald Dayton.” Christian Scholar's Review？23, 1？(1993): 34–43.
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| [30] | Douglas A. Sweeney. “Historiographical Dialectics: On Marsden, Dayton, and the Inner Logic of Evangelical History.” Christian Scholar's Review？23, 1？(1993): 48–52.
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| [31] | Douglas A. Sweeney. “The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma.” Church History？60, 1？(1991): 70–84, doi:10.2307/3168523.
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| [32] | Joel Carpenter. “The Scope of American Evangelicalism: Some Comments on the Dayton-Marsden Exchange.” Christian Scholar's Review？23, 1？(1993): 53–61.
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| [33] | Matthew A. Sutton. “Between the Refrigerator and the Wildfire’: Aimee Semple McPherson, Pentecostalism, and the Fundamentalist-Modernist Controversy.” Church History？72, 1？(2003): 159–188, doi:10.1017/S0009640700097006.
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| [34] | Jon R. Stone. On the Boundaries of American Evangelicalism: The Postwar Evangelical Coalition. New York: St. Martin’s Press, 1997.
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| [35] | Nathan Hatch. “Response to Carl Henry.” In Evangelical Affirmations. Edited by Kenneth Kantzer, and Carl Henry. Grand Rapids: Academie Books, 1990, p. 97.
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| [36] | Brian Stanley. The World Missionary Conference, Edinburgh 1910. Grand Rapids: Eerdmans, 2009.
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| [37] | Gerald H. Anderson. “American Protestants in Pursuit of Mission: 1886–1986.” International Bulletin of Missionary Research？12？(1988): 104.
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| [38] | William Hutchison. “Errand to the World: American Protestant Thought and Foreign Missions.” Chicago: University of Chicago Press, 1987, pp. 146–175.
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| [39] | James A. Patterson. “The Loss of a Protestant Missionary Consensus: Foreign Missions and the Fundamentalist-Modernist Conflict.” In Earthen Vessels: American Evangelicals and Foreign Missions. Edited by Joel Carpenter, and Wilbert R. Shenk. Grand Rapids: Eerdmans, 1990, pp. 73–91.
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| [40] | Robert T. Coote. “The Uneven Growth of Conservative Evangelical Missions.” International Bulletin of Missionary Research？6, 3？(1982): 118–123.
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| [41] | Mark Noll. The New Shape of World Christianity: How American Experience Reflects Global Faith. Downers Grove: IVP Academic, 2009, pp. 82–85.
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| [42] | Carl F.H. Henry. The Uneasy Conscience of Modern Fundamentalism, 1947. In Two Reformers of Fundamentalism, Harold John Ockenga and Carl F.H. Henry. Edited by Joel A. Carpenter. New York: Garland Publishing, Inc., 1988.
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| [43] | Ibid, p. 32.
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| [44] | Ibid, p. 68.
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| [45] | Henry’s move prefigured historians like Timothy Smith’s efforts to reclaim the enormous social activity of antebellum evangelicals. Timothy Smith. Revivalism and Social Reform in Mid-Nineteenth Century America. New York: Abingdon Press, 1957.
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| [46] | Ibid, p. 87.
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| [47] | CARE was the only secular INGO breaking the top eight largest INGOs in 1950 and 1960. McCleary, 25–28.
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| [48] | J. Bruce Nichols. The Uneasy Alliance: Religion, Refugee Work, and U.S. Foreign Policy. New York: Oxford University Press, 1988, p. 10.
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| [49] | World Relief articulated its identity against other mainstream agencies even more clearly: “Why does NAE have its own relief agency—NAE relief is different—it is Christian relief. With every gift of food and clothing distributed overseas by reliable established evangelical Christians, goes a Gospel message in printed from. It is not enough for Christians to relieve the physical suffering of men and women and children, while their souls go to hell. On the other hand, evangelicals cannot preach Christ to people whose stomachs are empty and whose bodies are weak from exposure to cold when Christians have it within their power to feed and clothe them. Through the food, clothing and Gospel testimony distributed by NAE’s World Relief Commission every year, thousands and thousands of people find relief from acute physical suffering and spiritual starvation.” United Evangelical Action,？1957, 36.
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| [50] | Larry Tise. A Book About Children: The World of Christian Children’s Fund, 1938–1991. Falls Church: Hartland Publishing, 1993.
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| [51] | The agency was renamed Compassion, Incorporated in 1963. In 1965, founder Everett Swanson died. Gary F. VanderPol. “The Least of These: American Evangelical Parachurch Missions to the Poor, 1947–2005.” Doctoral, Boston University, 2010.
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| [52] | Richard Quebedeaux coined the term “establish evangelicals” in the 1970s to identity one strand of an increasingly diverse American evangelicalism. He identified Graham, Henry, Ockenga, and most of the leading figures in the 1960s as establishment evangelicals in contrast to a new generation of more progressive “young evangelicals.” Richard Quebedeaux. The Young Evangelicals. New York: Harper and Row, 1974, pp. 50–51.
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| [53] | Beginning publication in 1956, Christianity Today surpassed the circulation of the Christian Century in only four years. Timothy Yates. Christian Mission in the Twentieth Century. Cambridge: Cambridge University Press, 1994, pp. 195–196.
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| [54] | “What Protestant Ministers Believe.” Christianity Today 31 March, 1958, 30; “The American Clergy and Basic Truths.” Christianity Today, 10 October 1960. In 1958, Christianity Today’s own poll found Protestant ministers classified themselves as: 35% fundamentalist; 39% conservative; 12% neo-orthodox; 14% liberal.
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| [55] | Darren Dochuk. From Bible Belt to Sunbelt: Plain-Folk Religion, Grassroots Politics, and the Rise of Evangelical Conservatism. New York: W.W. Norton, 2011.
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| [56] | John Turner. Bill Bright & Campus Crusade for Christ: The Renewal of Evangelicalism in Postwar America. Chapel Hill: University of North Carolina Press, 2008.
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| [57] | Billy Graham. “The Event of the Year.” Christianity Today？45？(1965).
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| [58] | William Inboden. “Religion and American Foreign Policy, 1945–1960: The Soul of Containment.” Cambridge: Cambridge University Press, 2008, pp. 85–87.
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| [59] | F. Dale Bruner. “A New Strategy: Statesmanship in Christian Missions.” Christianity Today,？1960, 3.
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| [60] | Rachel M. McCleary. “Private Voluntary Organizations Engaged in International Assistance, 1939–2004.” Nonprofit & Voluntary Sector Quarterly？37？(2008): 523–524. Mainline Protestant agencies got 53 percent of their budgets from the federal government between 1955 and 1965 while Catholic Relief Services averaged 67 percent of its revenue from Washington. Evangelical organizations received 33 percent of their revenue from the federal government during the same period. McCleary includes the Mennonite Central Committee and World Relief as the two largest evangelical organizations.
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| [61] | “Bob Pierce Reports: Total Loss for Thousands in Vietnam.” World Vision Frontline News,？1965. (WVI Central Records).
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| [62] | First published by Wheaton’s Tyndale House in 1971, The Living Bible was the best-selling book in America in 1972–3. Lindsey’s Late Great Planet Earth produced an entire new genre of books predicting end times scenarios in current events. (It is a precursor to the popular Left Behind series). Originally published by evangelical Zondervan, its success led to secular Bantam press republishing it in 1973.
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| [63] | He worried responses to the current challenges in theology, socio-political involvement, and ecumenism would further fracture the evangelical voice. Carl Henry. Evangelicals at the Brink of Crisis, Significance of the World Congress on Evangelism. Waco: Word Books, 1967.
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| [64] | David R. Swartz. “Left Behind: The Evangelical Left and the Limits of Evangelical Politics, 1965–1988.” Doctoral, University of Notre Dame, South Bend, IN, USA, 2008. Swartz analyzes the specific demographics of younger evangelicals: “First, its members were educated… Second, despite efforts to recruit African-Americans, its members were overwhelmingly white…Third, its members worked in the social service sector… Fourth, its members disproportionately lived in cities. In short, progressive evangelicals seemed to be prototypical members of the “knowledge class.”
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| [65] | Samuel Escobar. “Social Concern and World Evangelism.” In Christ the Liberator. Edited by John R. Stott. Downers Grove: InterVarsity Press, 1971, pp. 107–108.
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| [66] | Keith, and Gladys Hunt. For Christ and the University: The Story of InterVarsity Christian Fellowship of the U.S.A./1940–1990. Downers Grove: Inter Varsity Press, 1991, pp. 274–278.
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| [67] | Brantley W Gasaway. “An Alternative Soul of Politics: The Rise of Contemporary Progressive Evangelicalism.” Doctoral, University of North Carolina, 2008.
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| [68] | Carl Henry. A Plea for Evangelical Demonstration. Grand Rapids: Baker Book House, 1971, p. 22.
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| [69] | Gasaway, pp. 51–61.
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| [70] | Ibid, pp. 39–49.
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| [71] | Jim Wallis. “Post-American Christianity.” Post-American,？1971, 3.
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| [72] | Ronald J. Sider. “An Historic Moment for Biblical Social Concern.” In The Chicago Declaration. Carol Stream: Creation House, 1973, pp. 31–33.
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| [73] | Marjorie Hyer. “Social and Political Activism Is Aim of Evangelical Group.” Washington Post,？1973, D17.
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| [74] | “Watergate: Interview with Graham.” Christianity Today,？1974, 17–18.
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| [75] | C. Peter Wagner. “Evangelism and Social Action in Latin America.” Christianity Today,？1965, 10–12.
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| [76] | As convener of the Congress, Billy Graham defined the three purposes of the Congress as discovering the best techniques for world evangelization, defining the relationship between evangelism and social responsibility, and seeking evangelical unity. Billy Graham. “Why Lausanne?” In Let the Earth Hear His Voice: Official Reference Volume, Papers and Responses, International Congress on World Evangelization. Edited by J.D. Douglas. Minneapolis: World Wide Publications, 1975, p. 26.
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| [77] | Douglas. Let the Earth Hear His Voice. pp. 4–5. Section 5 that addressed social concern was by far the longest section of the Lausanne Covenant.
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| [78] | Samuel Escobar. “Evangelism and Man’s Search for Freedom, Justice, and Fulfillment.” In Let the Earth Hear His Voice. Edited by J.D. Douglas. Minneapolis: World Wide Publications, 1975, pp. 304–305.
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| [79] | J.D. Douglas, ed. “Theology Implications of Radical Discipleship.” In Let the Earth Hear His Voice. Minneapolis: World Wide Publications, 1975, pp. 1294–1296.
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| [80] | René C. Padilla. The New Face of Evangelicalism: An International Symposium on the Lausanne Covenant. Downers Grove: InterVarsity Press, 1976.
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| [81] | Samuel Escobar. “A Movement Divided: Three Approaches to World Evangelization Stand in Tension with One Another.” Transformation？8？(1991): 7–13.
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| [82] | Robert Hunt. “The History of the Lausanne Movement, 1974–2010.” International Bulletin of Missionary Research？35？(2011): 81–84.
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| [83] | Waldron Scott. “The Significance of Pattaya.” Missiology？9？(1981): 57–76.
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| [84] | Ronald Sider. Lifestyle in the Eighties: An Evangelical Commitment to Simple Lifestyle. Philadelphia: Westminster Press, 1982.
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| [85] | John R.W. Stott. “Twenty Years after Lausanne: Some Personal Reflections.” International Bulletin of Missionary Research？19？(1995): 50–55.
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| [86] | “The CRESR conference went on to define social action and evangelism as equal partners. It described the relationship as “two blades of a pair of scissors or the two wings of a bird.” In “Evangelism and Social Responsibility: An Evangelical Commitment.” Lausanne Occasional Paper 21.” http://www.lausanne.org/en/documents/lops/79-lop-21.html (accessed on 12 November 2011).
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| [87] | William Newel. “Director of World Vision Canada.” World Vision 1973–1974 Annual Report (WVI Central Records);
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| [88] | Arne Bergstrom. “Interview with author.” Federal Way, WA, 16, November, 2010.
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| [89] | Bryant L Myers, Don Brandt, and Alan Whaites. “World Vision’s research noted 70 percent of evangelicals lived in the developing world by the turn of the twenty-first century.” In Global Context for Action 2001. Monrovia: World Vision, 2001.
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| [90] | Carl Henry. Evangelicals in Search of Identity. Waco: Word Books, 1976, p. 22.
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| [91] | Harold Lindsell. The Battle for the Bible. Grand Rapids: Zondervan, 1976.
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| [92] | Donald W. Dayton. “The Battle for the Bible: Renewing the Inerrancy Debate.” Christian Century,？1976, 976–980.
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| [93] | W. Stanley Mooneyham. “The World: Color It GrayAddress given to Religion Newswriters’ Association, Anaheim, CA. 5 July 1975 (WVI Central Records).”.
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| [94] | W. Stanley Mooneyham. “What Do You Say to a Hungry World?” Waco: Word Books, 1975, pp. 31–32.
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| [95] | H. Daniel Friberg. “Shifting Balances: Missionaries or Marines?” Christianity Today,？1962, 3–5.
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| [96] | “Hatfield Urges National Fasting Day.” Washington Post,？1974, A4.
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| [97] | “Joint Senator Hatfield and World Vision Press Release.” ,？1974.
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| [98] | For critiques of these practices of fundraising through images of suffering, see Alexander De Waal. Famine Crimes: Politics & the Disaster Relief Industry in Africa. Bloomington: Indiana University Press, 1997.
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| [99] | Also see Susan D. Moeller. “Compassion Fatigue: How the Media Sell Disease, Famine, War And Death.” New York: Routledge, 1999.
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| [100] | Robert Booth Fowler. A New Engagement: Evangelical Political Thought, 1966–1976. Grand Rapids: Eerdmans, 1982.
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| [101] | Ed Norman. “Our Hunger Program—Not Either/or but Both/And.” World Vision,？1975, 16.
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| [102] | Mooneyham. What Do You Say to a Hungry World? Word Books, Waco, 1975, 137–150.
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| [103] | Ibid., p. 122.
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| [104] | VanderPol, p. vii.
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| [105] | Mooneyham. “Where Did the Hunger Crisis Go?” World Vision,？1976, 10–11. World Vision reported its 1975 income was up 57 percent over the previous year, and it also claimed its hunger appeals led to increased contributions to Church World Service, Food for the Hungry, and World Relief as well.
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| [106] | Ken Waters. “How World Vision Rose From Obscurity To Prominence: Television Fundraising, 1972–1982.” American Journalism？15？(1998): 69–94.
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| [107] | Linda D. Smith. “An Awakening of Conscience: The Changing Response of American Evangelicals Toward World Poverty.” Doctoral, American University, 1987.
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| [108] | Smith, 1104–108, 312–316 (ft. 104). Nine new evangelical organizations were founded in the 1970s. Five had been founded in both the 1950s and 1960s. Evangelical relief and development agencies grew from income of $21.8 million in 1969/1970 to $190 million in 1981/1982 (a nine-fold increase). Overall evangelical giving to Third World poverty grew over the decade from $147.7 to $622 million.
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| [109] | Ronald Sider. Rich Christians in an Age of Hunger. Downers Grove: InterVarsity Press, 1977, pp. 143–146. Swartz, ‘Left Behind’.
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| [110] | Ron Sider. “Toward a Theology of Community Development.” Development Assistance Services Conference (DAS), Haiti, 1978. Folder 7, Box 32, Collection 165, EFMA Records. Archives of the Billy Graham Center, Wheaton, IL.
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| [111] | Carl F.H. Henry, and Robert Lincoln Hancock, eds. The Ministry of Development in Evangelical Perspective: A Symposium on the Social and Spiritual Mandate. Pasadena: William Carey Library, 1979.
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| [112] | Ronald Sider. Evangelicals and Development: Toward a Theology of Social Change, Westminster Press, Philadelphia, 1982.
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| [113] | AERDO charter members were World Relief; Food for the Hungry, Compassion, World Concern, MAP international, Institute of International Development, Inc, and World Vision International.
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| [114] | McCleary. Global Compassion. 134.
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| [115] | Ken Woodward. “Born Again!” Newsweek,？1976, 68–78.
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| [116] | “Back to that Old-Time Religion.” Time,？1977, 52–58.
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| [117] | “Protestants: Away From Activism and Back to the Basics.” US News & World Report,？1977, 58.
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| [118] | Mooneyham. “Some Thoughts about the Bandwagon.” World Vision,？1978, 23.
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| [119] | Sue Avery. “World Vision—Food and Faith.” Los Angeles Times,？1980, SG1.
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| [120] | “Back to that Old-time Religion.” Time？58？(1977).
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| [121] | Graeme Irvine. Best Things in the Worst Times: An Insider’s View of World Vision. Wilsonville: BookPartners, 1996, pp. 116–117.
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| [122] | In a survey of staff in 1999, World Vision International found 57% identified as evangelical, 19% as mainline, 16% as Catholic, 1% as Orthodox, and 7% as other. “The Commission of the Church Report.” 2002 (WVI Central Records). In an informal poll of World Vision U.S. staff, it estimated 68% identified as evangelical/Pentecostal and only 6% as mainline. Cindy Waple. Interview by author. 16 Nov. 2010, Federal Way, WA. Presently, World Vision U.S. uses the five divisions employed by the ecumenical organization Christian Churches Together (Protestant, Roman Catholic, evangelical, Orthodox, and Pentecostal). The 2002 World Vision International “Commission of the Church Report” does not clarify if Pentecostals are included in the evangelical category or who is included within the “other.”
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| [123] | Graeme Irvine. “Beyond Anger.” Together,？1990, 1–4.
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| [124] | “World Vision Advocacy Policy Statement.” 1991.
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| [125] | Robert Seiple. “De-Seiple-ing World Vision.” Christianity Today,？1998, 49–51.
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| [126] | World Vision International Annual Reports, 1995–2008 (WVI Central Records)
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| [127] | Robert Wuthnow. Boundless Faith: The Global Outreach of American Churches. Berkeley: University of California Press, 2009, p. 1.
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| [128] | World Vision found that only one-quarter of donors to nonprofits gave to international agencies. The focus on poverty remained domestic. Evangelicals were actually twice as likely to give to international causes as the average population (50% to 25%). “Perceptions of Poverty: Baseline.” July 1999, study conducted by Barna Research and commissioned by World Vision (WVUS Archives).
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| [129] | Ronald Sider. Just Generosity: A New Vision for Overcoming Poverty in America. Grand Rapids: Baker Books, 1999, p. 217.
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| [130] | Bryant L. Myers. “Walking With the Poor: Principles and Practices of Transformational Development.” , 2nd ed. Maryknoll: Orbis Books, 2011, pp. 48–49.
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| [131] | “International Justice Mission: Who We Are.” http://www.ijm.org/who-we-are (accessed on 22 April 2012).
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| [132] | Michael D. Lindsay. “Faith in the Halls of Power: How Evangelicals Joined the American Elite.” New York: Oxford University Press, 2007, p. 45.
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| [133] | Allen Hertzke. Freeing God’s Children: The Unlikely Alliance for Global Human Rights. Lanham: Rowman & Littlefield, 2004, p. 319.
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| [134] | Micah Challenge takes its name from the biblical passage, Micah 6:8, “He has shown you O man what is good. And what does the Lord require of you? To act justly, and to love mercy, and to walk humbly with your God.”
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| [135] | Marc Gunther. “Will Success Spoil Rick Warren?” Fortune, 2005. Available online: http://money.cnn.com/magazines/fortune/fortune_archive/2005/10/31/8359189/index.htm (accessed on 25 April 2012).
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| [136] | Holly Lebowitz Rossi. “Rick Warren Publicly Pursuing Programs against World Poverty.” Christian Century？122？(2005): 15–16.
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| [137] | Lisa Sharon Harper. “A Call to Transform Politics.” http://www.qideas.org/blog/a-call-to-transform-politics.aspx (accessed on 10 September 2012).
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| [138] | Lisa Sharon Harper, and David C. Innnes. “Left, Right, & Christ: Evangelical Faith in Politics.” Boise: Russell Media, 2011.
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| [139] | Michael Clawson. “Misión Integral and Progressive Evangelicalism: The Latin American Influence on the North American Emerging Church.” Religions？3？(2012): 790–807, doi:10.3390/rel3030790.
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| [140] | Shane Claiborne. The Irresistible Revolution: Living as an Ordinary Radical. Grand Rapids: Zondervan, 2006.
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