DOCSLIB.ORG

Moral Minority: the Evangelical Left in an Age of Conservatism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

MORAL MINORITY

POLITICS AND CULTURE IN MODERN AMERICA

Series Editors

Margot Canaday, Glenda Gilmore, Michael Kazin, and Thomas J. Sugrue

Volumes in the series narrate and analyze political and social change in the broadest dimensions from 1865 to the present, including ideas about the ways people have sought and wielded power in the public sphere and the language and institutions of politics at all levels—local, national, and transnational. The series is motivated by a desire to reverse the fragmentation of modern U.S. history and to encourage synthetic perspectives on social movements and the state, on gender, race, and labor, and on intellectual history and popular culture.

MORAL
MINORITY

THE EVANGELICAL LEFT
IN AN AGE OF CONSERVATISM

DAVID R. SWARTZ

U NI V E R S I T Y O F PEN N S Y LVA NIA PR E S S
PHIL ADEL PHIA

Copyright © 2012 University of Pennsylvania Press All rights reserved. Except for brief quotations used for purposes of review or scholarly citation, none of this book may be reproduced in any form by any means without written permission from the publisher.

Published by
University of Pennsylvania Press
Philadelphia, Pennsylvania 19104-4112 www.upenn.edu/pennpress

Printed in the United States of America on acid-free paper

10 9 8 7 6 5 4 3 2 1

Library of Congress Cataloging-in-Publication Data

Swartz, David R. Moral minority : the evangelical left in an age of conservatism / David R. Swartz. — 1st ed. p. cm. — (Politics and culture in modern America) Includes bibliographical references and index. ISBN 978-0-8122-4441-0 (hardcover : alk. paper) 1. Evangelicalism—United States—History—20th century. 2. Christianity and politics—United States—History—20th century. 3. Christian conservatism—United States—History—20th century. 4. United States—Politics and government—20th century. I. Title. II. Series: Politics and culture in modern America. BR1642.U6S93 2012

  • 261.70973'09045—dc23
  • 2012014396

CONTENTS

PART I. AN EMERGING EVANGELICAL LEFT 1. Carl Henry and Neo-Evangelical Social Engagement 2. John Alexander and Racial Justice 3. Jim Wallis and Vietnam 4. Mark Hatfield and Electoral Politics
13 26 47 68

PART II. A BROADENING COALITION

135 153 170
7. Richard Mouw and the Reforming of Evangelical Politics 8. Ron Sider and the Politics of Simple Living 9. The Chicago Declaration and a United Progressive Front

PART III. LEFT BEHIND 10. Identity Politics and a Fragmenting Coalition 11. The Limits of Electoral Politics 12. Sojourning
187 213 233

  • Epilogue
  • 255

Appendix. The Chicago Declaration of Evangelical Social Concern 267 Notes Index Acknowledgments
273 359 375

This page intentionally left blank

Introduction

Evangelical activists, proclaimed the Washington Post, sought to “launch a religious movement that could shake both political and religious life in America.” is 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 once famously told a gathering of evangelical pastors, “I know you can’t endorse me, but I want you to know that I endorse you.” Rather, the Post was reporting on what has become a mere footnote in the history of evangelical politics: a gathering at a run-down YMCA Hotel on South Wabash Street in downtown Chicago led by a young, unknown evangelical named Ron Sider. e year was 1973, nearly a decade before the height of the Moral Majority, and the assembled activists were strategizing about how to move the nation in a more evangelical direction through political action.
at intended direction, however, was to the leſt, not the right. In front of a national audience, Sider and his colleagues condemned American militarism, sexism, economic injustice, and President Richard Nixon’s “lust for and abuse of power.” e YMCA itself was a fitting venue for this new evangelical progressivism. Its spare interior suggested simple living, and its urban location indicated a commitment to the nation’s poor. As Calvin College professor and congressional candidate Paul Henry declared that evangelicals “dare no longer remain silent in the face of glaring social evil,” the echoes of stray gunfire from outside rang through the hall. Aſter several days of intense discussion, the group emerged from the YMCA with “e Chicago Declaration,” a manifesto for a new evangelical leſt.
e following decades proved the Washington Post both right and wrong in its forecast. Anticipating most news outlets by half a decade, the Post correctly suggested that evangelical participation in the political sphere was intensifying. In fact, the incipient progressive movement launched in Chicago, along with a rising religious right, itself seeking to mobilize a significant

  • 2
  • Introduction

sector of apolitical pietists in the 1960s and 1970s, helped politicize the nation’s 75 million evangelicals. But in the end it was the religious right that built a viable movement that would come to shake political and religious life in America. And so the Post also got its prediction profoundly wrong, misidentifying which evangelicals would ultimately move the nation’s electorate, and in what direction.
is miscalculation, however, should not obscure just how plausible the
Post prediction was from the perspective of the early 1970s. e evangelical leſt, especially from the 1973 Chicago meeting through the early years of the Jimmy Carter administration, seemed promising indeed amid the cacophony of a diverse and fluid evangelicalism that was politically up for grabs. Competing political interests, institutions, and activities—ranging from the right, center, and leſt—rolled across the evangelical spectrum amid the ferment of the Cold War. e Post, observing the scene at the Chicago YMCA, could suggest with a straight face that these “young evangelicals,” as they were dubbed in the 1970s, might be the wave of the future.
A close look at metropolitan Chicago in those years reveals the full dimensions of politics and piety at work in the nation. Outnumbering both evangelical progressives at the YMCA and right-wingers in the suburbs, many evangelicals in the early 1970s nurtured a passive cultural conservatism. Moody Church, for example, located on the northern edge of downtown just a short bus ride away from the YMCA, had long sustained a single-minded focus on soul-winning. While inclined toward political conservatism and punching their ballots for Republicans if they voted, Moody members did not mobilize politically. ey instead sought to nurture personal holiness as quiet, upstanding citizens. Not surprisingly, its members had been aghast at the events of the 1968 Democratic presidential convention in Chicago. ere, the participatory democracy and peaceful protests of the New Leſt had devolved into outrageous displays of anti-Americanism, free love, violence, and drugs. e disorder of Grant Park, which marked the disintegration of a long-presumed liberal consensus in American politics built around poverty relief, civil rights, and economic growth, would go on to inflame right-wing evangelical mobilization in subsequent years.
Both Moody Church and Grant Park, so geographically proximate to the coming-out party of the evangelical leſt, cast long shadows over the YMCA. Participants at the gathering, however, sought to transcend these stark polarities of the emerging culture wars by merging progressive politics and personal piety. Or, put negatively, befitting the meeting’s oppositional tone,

  • Introduction
  • 3

they sought to repudiate the passive conservatism of Moody Church and the anarchic profanity of leſtist protests. In an era oſten, but mistakenly, considered the Reagan Revolution-in-waiting, many evangelicals stood for antiwar, civil rights, anti-consumer, communal, New Leſt, and third-world principles, even as they stressed doctrinal and sexual fidelity.
e rise of the evangelical leſt raises important questions about the contours of twentieth-century American politics. From where did this progressive evangelical social consciousness and conscience emerge? What motivated these young activists to repudiate the Vietnam War when most of their pastors preached obedience to authority? What motivated some of their leaders to preach simple living and to criticize unfettered capitalism? And last, but hardly least given its initial promise, why did the evangelical leſt not take substantial shape electorally? Why, in the dawn of the twenty-first century, is evangelicalism now so closely identified with conservative, rather than progressive, politics?
is book seeks to answer those questions by chronicling the rise, decline, and legacy of the evangelical leſt. Part I describes the emergence of the evangelical leſt in the years leading up to the 1973 Chicago Declaration. Chapters on the ascent of neo-evangelicalism, civil rights, Vietnam, electoral politics, and intentional community, each organized around biographical sketches of key delegates at the YMCA meeting in Chicago, highlight important sociological, cultural, and ideological changes within evangelicalism following World War II. ese changes—and the figures they produced—offered a sharp alternative to the superpatriotism of sectarian fundamentalists and the more typical mid-century posture of passive conservatism among many mainstream evangelicals.
Carl Henry, a journalist and theologian, embodied the growing cultural maturity of evangelicals. Following the Scopes Trial in 1925 and defeats in mainline denominations during the 1920s, many fundamentalist evangelicals largely withdrew from social engagement. Henry, however, repudiated fundamentalism’s closed subculture in a 1947 treatise entitled e Uneasy

Conscience of Modern Fundamentalism. Over the next decades Henry then

drove the cultural re-engagement of “neo-evangelical” institutions such as the Billy Graham Evangelistic Association, Christianity Today, Wheaton College, and Fuller eological Seminary. Evangelicals associated with these institutions enjoyed the white, middle-class benefits of Eisenhower prosperity. eir gains in education and wealth leſt them poised to engage mainstream American politics.

  • 4
  • Introduction

John Alexander, a white fundamentalist Baptist turned civil rights activist, emerged as one of the first visible practitioners of Henry’s call for social engagement. In the mid-1960s he founded Freedom Now. Alongside AfricanAmerican evangelicals Tom Skinner, Bill Pannell, and John Perkins, Alexander regularly indicted white evangelicals for not joining the civil rights movement. Freedom Now also echoed liberalism’s social scientific approach to race and poverty and followed, in a lagged chronology, the broader movement’s trajectory from racial integration to Black Power.
Evangelical antipathy toward the Vietnam War followed close on the heels of evangelical civil rights activism. Jim Wallis, a child of suburban Detroit and the youngest delegate at the anksgiving Workshop, reflected the alienation felt by some evangelical youth over their tradition’s refusal to reject the war. Participation in the Michigan State University chapter of Students for a Democratic Society exposed Wallis to the New Leſt critique of liberalism. At Trinity Evangelical Divinity School in 1970, he founded the Post-American community, which melded the rhetoric and activist style of New Leſt politics with evangelical piety and theology.
If Wallis represented the New Leſtist, antiliberal impulse of some in the evangelical leſt, his unlikely friend, Senator Mark Hatfield of Oregon, embodied the revitalized evangelical interest in electoral politics. Hatfield, who enjoyed a meteoric rise from Oregon state legislator to two-term governor to U.S. senator to vice-presidential contender, confounded critics with his progressive politics and evangelical piety. is nationally prominent politician— a fiscal and moral conservative who came out in favor of civil rights, against the Vietnam War, and opposed to capital punishment—illustrated the relative fluidity of party politics and evangelical practices before both hardened in the 1970s.
Sharon Gallagher, an influential member of the Christian World Liberation Front (CWLF) in Berkeley, California, represented the communitarian impulse within the evangelical leſt. In the wake of increasingly violent New Leſt tactics in the late 1960s, CWLF emerged as an alternative (and in Berkeley, a rival) to Students for a Democratic Society. Gallagher suggested that the New Leſt was neglecting the resources of orthodox religion in its efforts to reconstruct a failed liberal society. CWLF merged the evangelical piety of the Jesus People and the communitarian, “small is beautiful,” antitechnocratic ethos of the seventies.
Part II follows how the political impulses represented by Gallagher,
Hatfield, Wallis, Alexander, and Henry broadened out considerably through

  • Introduction
  • 5

the efforts of ethnic evangelicals. Previously on the margins of American evangelicalism, non-Anglo groups—including Dutch Reformed, SwissGerman Anabaptists, Latin American Christians, and other third-world evangelicals—joined a growing chorus of voices on the leſt. ey contributed significantly to the coalition of evangelical progressives that met at Chicago’s YMCA.
Samuel Escobar, an evangelical church worker from Peru, reflected the influence of the non-Western world on North American evangelicals. One of a triumvirate of evangelicals instrumental in establishing the Latin American eological Fraternity, Escobar leveled devastating critiques at laissezfaire capitalism and American imperialism. At the Lausanne Congress of World Evangelization in 1974, Escobar condemned North American conservatives as “well-behaved middle-class people” who were ignoring the “exploitation, intrigue, and dirty political maneuvering done by great multi-national corporations.” ese critiques, especially prevalent in InterVarsity Christian Fellowship’s worldwide networks, mirrored the global dimensions of the New Leſt and the third-world origins of liberation theology.
Richard Mouw, a professor of philosophy at Calvin College, represented another important ethnic constituency of the evangelical leſt. e child of recent Dutch Calvinist immigrants, young Mouw joined Students for a Democratic Society in the 1960s. Aſter growing disillusioned with the increasing violence of the New Leſt, Mouw returned to a more conventional politics rooted in the Reformed theology of Calvin College. Seeking to bring all things under the “Lordship of Christ,” Mouw espoused gradualism and pragmatic avenues toward social justice.
Ron Sider promoted a Swiss-German Anabaptist strain of progressive evangelicalism. Author of the best-selling book Rich Christians in an Age of Hunger, Sider espoused an ethic of simple living and service to the downtrodden that extended the critique offered by third-world evangelicals. He also followed Senator Mark Hatfield’s lead into electoral politics. In 1972 Sider founded Evangelicals for McGovern, a group that campaigned on behalf of Democratic candidate George McGovern. is effort led directly to the first organized gathering of the evangelical leſt.
Except for Mark Hatfield, who still sent a supportive telegram from his
Senate office, all these individuals—and several dozen more—met together in downtown Chicago on November 23, 1973. e anksgiving Workshop for Evangelical Social Action attracted urban, educated evangelicals committed to progressive political reform. As they looked to take the lead among

  • 6
  • Introduction

their fellow evangelicals, optimism soared. e press—both evangelical and secular—took note of their growing numbers, proliferating literature, and political mobilization. It seemed plausible that this small but dedicated group of evangelical activists, like abolitionists who had successfully protested the slave trade two centuries before, could spark great social change. Newsweek magazine’s famous “Born Again! e Year of the Evangelicals” cover story noted that “younger believers are re-examining the social teachings of the Bible . . . in the hope of closing the gap between private and public demonstrations of faith.” Citing Mark Hatfield, Sojourners, the Chicago Declaration, and Evangelicals for Social Action, the article implied that evangelical politics could take a progressive shape.
e coalition, however, failed to live up to its initial promise. Part III charts the declining fortunes of the evangelical leſt. Identity politics sabotaged this nascent progressive coalition of evangelicals, despite their remarkably similar theological convictions, religious cultures, and critiques of conservative politics. Following its secular counterpart, the evangelical leſt fragmented along gender, racial, and ideological lines. Female, African-American, Anabaptist, and Reformed evangelicals created separate institutions when the anksgiving Workshop movement failed to construct a common language and political philosophy. is failure deprived the broader movement of momentum and much-needed resources.
Political displacement exacerbated the corrosive effect of identity politics. e postwar political leſt, suspicious of evangelicals’ conservative theology and sexuality, remained unimpressed and indifferent toward the Chicago Declaration. e nation’s liberal coalition, in fact, seemed to be trying hard—by exercising a libertine sexuality and giving a more prominent voice to activist secularists—to alienate a potentially powerful constituency. At the same time, the religious right, stirred by the abortion issue and encouraged by the Republican Party, enjoyed greater visibility in the wider evangelical world. President Jimmy Carter and the broader evangelical leſt were “leſt behind” by both the political leſt and the religious right.
e precarious position of the evangelical leſt continued through the
1980s. Two energetic campaigns—an attempt to promote justice in Nicaragua and an attempt to promote a consistent life ethic—ran aground when progressive evangelicals refused to conform to political orthodoxies on abortion. e movement found itself politically homeless, obscured by a burgeoning religious right and an unfriendly progressive coalition. In stark political terms, the evangelical leſt had suffered debilitating defeat. Its political

  • Introduction
  • 7

heroes—George McGovern, Mark Hatfield, and Jesse Jackson—failed to take the White House. Its anti-heroes—Richard Nixon, Ronald Reagan, and George W. Bush—meanwhile enjoyed political success. To be sure, the evangelical leſt did not disappear. It occasionally had real political impact, and a significant grassroots movement shaped the culture of millions of moderate evangelicals on issues such as poverty, women’s rights, the environment, and inequities in the global economy. But most evangelicals populated the right. Leaders of the evangelical leſt were never able to inspire its constituents and millions of evangelical Democratic voters into a movement as coherent, organized, and politically powerful as the religious right. Evangelical progressives, whose story speaks powerfully to our understanding of American political culture generally and of evangelical social activism in particular, ended the Reagan years with a whimper, cowed by the conservative movement’s decisive claim on a constituency they had hoped to count for themselves.
Decades aſter the Chicago Declaration, the evangelical leſt of the 1970s had been largely forgotten. As culture wars raged, scholars understandably rushed to describe the self-immolation of the New Deal coalition in the 1960s and the surge of conservatism in the 1980s that swept Ronald Reagan into power. Many journalists, covering the highly visible Moral Majority of the 1980s, Christian Coalition of the 1990s, and evangelical networks that elected George W. Bush in the 2000s, created a caricature of evangelicalism as a monolithic political bloc energized by only a few conservative political issues. More recently, historians have carefully tracked the rise of the religious right from well before mid-century. Covering activism on the other end of the political spectrum, scholars have also ably charted religious progressivism within mainline Protestant, Catholic, and Quaker circles. But in implicitly suggesting an irrevocable dichotomy between social gospel mainliners and rightist fundamentalists, these discrete historiographies obscure connections between progressive politics and evangelicalism.
ose connections were—and are—startlingly substantial. Even as progressive evangelicals were being upstaged by the religious right during the Reagan Revolution, a significant minority of white evangelicals voted Democratic. Into the twenty-first century, a surprisingly strong faction of nonrightist evangelicals persisted. Forty-five percent of all evangelicals called themselves moderates and 19 percent liberals in a 2000 Princeton University survey. To this day, moderates and progressives—as represented by groups such as Sojourners, Evangelicals for Social Action, InterVarsity Christian

  • 8
  • Introduction

Fellowship, and the Association for Public Justice—comprise roughly a third of American evangelicals and point to the tradition’s remarkable political, theological, and cultural diversity. Moreover, new figures, such as Emergent Church pastor Brian McLaren, former National Association of Evangelicals policy director Richard Cizik, activist Shane Claiborne, and megachurch pastor Bill Hybels, suggest the possibilities of revitalized evangelical activism on poverty, the environment, and human trafficking. is legacy of the Chicago Declaration underscores the persistence of a progressive impulse in an evangelical tradition oſten portrayed as uniformly traditionalist and politically right.
e reality of a politically diverse and fluid evangelicalism is, in fact, embedded in the tradition’s very structure. Rooted in the decentralized church structures of the Reformation and in early American democratization, evangelicalism is fundamentally fragmented and nonhierarchical. e National Association of Evangelicals consists of dozens of denominations and thousands of parachurch agencies. e antihierarchical nature of evangelicalism offers helpful context for scholar Gordon Spykman’s 1975 observation: “Evangelical Christians look much like a gathering army of recruits without strong leadership or clearly understood marching orders.” us the concurrent emergence of the evangelical leſt and surge of the religious right into electoral politics should have come as no surprise.
e evangelical leſt, in fact, contributed to the broader politicization of evangelicalism. Characterized by a complex mix of fundamentalist rightwing politics, populist agitation, and passive conservatism in the 1950s and 1960s, a new evangelical political culture began to flex its muscles in the 1970s. To be sure, a fundamentalist fringe and some neo-evangelicals— including J. Howard Pew, co-founder of Sunoco; John Conlan, a Republican politician; and Walter Judd, a strong anticommunist Congressman—were politically active during the 1940s, 1950s, and 1960s, especially in southern California. But many did not mobilize self-consciously as evangelicals. Nor did most mobilize electorally and nationally across a spectrum of political issues. According to historian Curtis J. Evans, even Billy Graham, the pastor to presidents, maintained a “dour view of social transformation” and urged Christians to “devote themselves to missionary work and not get distracted by undue attention to political and social issues.” Out of this pietistic context, the evangelical leſt helped open the world of politics and the language of social justice to a wider spectrum of non-fundamentalist evangelicals. If the roots of the religious right and their level of partisanship can be attrib-

Recommended publications
  • Summary of Proceedings

    Summary of Proceedings

    Summary of Proceedings Sixty-Eighth Annual Conference of the American Theological Library Association Tawny Burgess Editor American Theological Library Association New Orleans, LA June 18-21, 2014 ISSN: 0066-0868 © 2014 by the American Theological Library Association All rights reserved. This book may not be reproduced, in whole or in part, in any form (beyond that copying permitted by Sections 197 and 108 of the U.S. Copyright Law and except by reviewers for public press), without written permission from the publishers. Published by: American Theological Library Association, 300 South Wacker Drive, Suite 2100, Chicago, IL 60606-6701 U.S.A. Preface Set in the exhilarating and unique city of New Orleans, ATLA’s sixty-eighth Annual Conference held in the humid summer of 2014 was both a notable and educational experience. Members of the 2014 Local Host Committee, the New Orleans Baptist Theological Seminary (NOBTS), provided an unforgettable Annual Conference that brought together a wealth of ATLA educational programs, workshops, interest group meetings, excursions, and events. This official record of conference events and activities represents the work of the many presenters, facilitators, and others who are responsible for the breadth of material compiled within these pages. ATLA is grateful for their contributions. I hope you will enjoy reading this Summary of Proceedings, containing full text or summaries of papers, workshops, conversation groups, listen and learn sessions, and meetings, plus other items for general reference and record in the appendices. The 2015 Local Host Committee, the Theological Librarians and Libraries of Denver/Rocky Mountain Region, invites you to join them in “Mining the Information Landscape” at the sixty-ninth Annual Conference held in Denver, Colorado, June 17-20, 2015.
  • God's Creation and Learn More ABET Accredited Schools Including University of Illinois at Urbana- About Him

    God's Creation and Learn More ABET Accredited Schools Including University of Illinois at Urbana- About Him

    AUTUMN 2013 WHEATON God’s Creation A Laboratory for the Wheaton College Science Station Inside: Cuba––An Enigma • Do Miracles Happen? • Let’s End Abusive Coaching 133858_FC,IFC,01,BC.indd 1 8/4/13 4:31 PM Wheaton College serves Jesus Christ and advances His Kingdom through excellence in liberal arts and graduate programs that educate the whole person to build the church and benefit society worldwide. volume 16 issue 3 A u T umN 2013 6 14 ALUMNI NEWS DEPARTMENTS 34 A Word with Alumni 2 Letters From the director of alumni relations 4 News 35 Wheaton Alumni Association News Sports Association news and events 10 56 Authors 40 Alumni Class News Books by Wheaton’s faculty; thoughts on grieving from Luke Veldt ’84. Cover photo: The Badlands of South Dakota is a destination for study and 58 Readings discovery for Wheaton students, and is in close proximity to their base Excerpts from the 2013 commencement address camp, the Wheaton College Science Station (see story, p.6). The geology by Rev. Francis Chan. program’s biannual field camp is a core academic requirement that gives majors experience in field methods as they participate in mapping 60 Faculty Voice exercises based on the local geological features of the Black Hills region. On field trips to the Badlands, environmental science and biology majors Dr. Michael Giuliano, head coach of men’s soccer learn about the arid grassland ecosystem and observe its unique plants and adjunct professor of communication studies, and animals. Geology students learn that the multicolored sediment layers calls for an end to abusive coaching.
  • SPRING 2010 Dearwheaton

    SPRING 2010 Dearwheaton

    This version of Wheaton magazine does not contain the Class News section. s p r i n g 2 0 1 0 WHEATON The Litfin Legacy Continuity Amid Growth President Duane Litfin retires after 17 years Inside: Science Station Turns 75 • Remembering President Armerding • The Promise Report 150.WHEATON.EDU Wheaton College exists to help build the church and improve society worldwide by promoting the development of whole and effective Christians through excellence in programs of Christian higher education. This mission expresses our commitment to do all things “For Christ and His Kingdom.” volume 14 i s s u e 2 s PR i N G 2 0 1 0 6 a l u m n i n e w s departments 32 A Word with Alumni 2 Letters Open letter from Tim Stoner ’82, 5 News president of the Alumni Board 10 Sports 33 Wheaton Alumni Association News Association news and events 27 The Promise Report 37 Alumni Class News 56 Authors Books by Wheaton’s faculty; thoughts from published alumnus Walter Wolfram ’63 Cover photo: President Litfin enjoys the lively bustle of the Sports and A Sentimental Journey Recreation Complex that was built in 2000 as a result of the New 58 Century Challenge. The only “brick-and-mortar” part of that campaign, An archival reflection from an alumna the SRC features a large weight room, three gyms, a pool, elevated Faculty Voice running track, climbing wall, dance and fitness studio, and wrestling 60 room, as well as classrooms, conference rooms, and a physiology lab. Dr. Nadine Folino-Rorem mentors biology Dr.
  • The Alliance of Military Reunions

    The Alliance of Military Reunions

    The Alliance of Military Reunions Louis "Skip" Sander, Executive Director [email protected] – www.amr1.org – (412) 367-1376 153 Mayer Drive, Pittsburgh PA 15237 Directory of Military Reunions How to Use This List... Members are listed alphabetically within their service branch. To jump to a service branch, just click its name below. To visit a group's web site, just click its name. Groups with names in gray do not currently have a public web site. If you want to contact one of the latter, just send us an email. To learn more about a member's ship or unit, click the • to the left of its name. Air Force Army Coast Guard Marine Corps Navy Other AIR FORCE, including WWII USAAF ● 1st Computation Tech Squadron ● 3rd Air Rescue Squadron, Det. 1, Korea 1951-52 ● 6th Weather Squadron (Mobile) ● 7th Fighter Command Association WWII ● 8th Air Force Historical Society ● 9th Physiological Support Squadron ● 10th Security Police Association ● 11th Bombardment Group Association (H) ● 11th & 12th Tactical Reconnaissance Squadrons Joint Reunion ● 13 Jungle Air Force Veterans Association ● 15th Radio Squadron Mobile (RSM) USAFSS ● 20th Fighter Wing Association ● 34th Bomb Squadron ● 34th Tactical Fighter Squadron, Korat Thailand ● 39th Fighter Squadron Association ● 47th Bomb Wing Association ● 48th Communications Squadron Association ● 51st Munitions Maintenance Squadron Association ● 55th & 58th Weather Reconnaissance Squadrons ● 57th TCS/MAS/AS/WPS (Troop Carrier Squadron, Military Airlift Squadron, Airlift Squadron, Weapons Squadron) Military
  • Americanlegionvo1396amer.Pdf (8.765Mb)

    Americanlegionvo1396amer.Pdf (8.765Mb)

    . , riannf1 Lined Execupsre Dress Wintef Slacks I r \ :9^ and Good Looking And Warm! Shovel your driveway on a bitter cold morning, then drive straight to the officel Haband's impeccably tailored dress slacks do it all thanks to these outstanding features: • The same permanent press gabardine polyester as our regular Dress Slacks! • 100% preshrunk cotton/polyester flannel lining throughout. Stitched to stay puti • Two button-thru security back pockets! • Razor sharp crease and hemmed bottoms. • Extra comfortable gentleman's full cut! • 100% home machine wash & dry easy care! favorite pajamas! Order Today! Same luxury flannel as in slacks! 2 jDockets. 80% cotton/20% polyester. 100% machine wash care. Sizes: S(14-14'/.) M(15-15'/2) L (16-16'/.) XL (17-17'A) *BIG MEN'S SIZES TOO! Add $3 each for: 2XL (18-18'/.),, 3XL (19-19'/.) -4 /AQf^* 2 for 38.25 3 for 56.50 Slacks 4 for 74.50 Haband 100 Fairview Avenue, Prospect Park, NJ 07530 WAISTS: 30 32 34 35 36 37 38 39 40 41 42 43 44 BIG MEN'S TOO! Add $3.00 per pair for: 46 48 50 52 54 INSEAMS: S(27-28) M(29-30) L(31-32) XL(33-34) Flannel Lined Slacks '19'^ Plaid Flannel Shirt '8^' What What How What How Iff' 7T9-089 Waist? nseam? IVIanv? 'S 7T9-1C0 Size? Many' Tan Brown Grey Black Black Blue / f It's Value Blue Htr Red pairs shirts. I TOO Fairview Avenue Send me of slacks and . enclose purclnase price, plus toward postage Prospect Park, NJ 07530 .
  • CATALOG Table of Contents

    CATALOG Table of Contents

    • • • 2012-2013 CATALOG Table of Contents Wheaton in Profile .................................................................................................................. 1 Undergraduate Student Life ................................................................................................... 17 Undergraduate Admissions ................................................................................................... 29 Undergraduate Academic Policies and Information ................................................................... 36 Special Programs ................................................................................................................. 58 Arts and Sciences Programs .................................................................................................. 68 Conservatory of Music ......................................................................................................... 195 Graduate Academic Policies and Information ......................................................................... 230 Graduate Programs ............................................................................................................ 253 Financial Information ........................................................................................................ 302 Directory ......................................................................................................................... 328 College Calendar ...............................................................................................................
  • Ita Survey of International

    Ita Survey of International

    INTERNATIONAL TRADE ADMINISTRATION OFFICE OF TRAVEL AND TOURISM INDUSTRIES SURVEY OF INTERNATIONAL AIR TRAVELERS DATA TAPE DOCUMENTATION FOR 2009 Prepared by CIC Research, Inc. August 15, 2011 TABLE OF CONTENTS Page 1. General Introduction ................................................................................................... 1 2. Variable Names in Relationship to Questionnaire ...................................................... 2 3. Variable Names and Column Layout for ASCII Format .............................................. 9 4. Valid Ranges for Questionnaire Data ......................................................................... 15 5. Codebook with Question Numbers and Code Values ................................................ 23 ii TABLE OF FILES APPENDICES ON FILE A. APPEND_A.FIL - Airline Codes B. APPEND_B.FIL - Domestic Airport Codes C. APPEND_C.FIL - Foreign Airport Codes D. APPEND_D.FIL - Foreign City/Country Codes F. APPEND_F.FIL - Hotel Codes G. APPEND_G.FIL - Domestic Attraction Codes H. APPEND_H.FIL - Port of Entry Codes J. APPEND_J.FIL - Rental Car Codes M. APPEND_M.FIL - Language of Questionnaire Codes Q. APPEND_Q.FIL - Credit Card Companies iii DATA DOCUMENTATION FOR 2001 GENERAL INTRODUCTION Welcome to an explanation of the International Trade Administration, Office of Travel and Tourism Industries' (OTTI) Survey of International Air Travelers database that you have received in an electronic format. The documentation covered in this manual describes pertinent background information needed to use the OTTI database. Materials in this documentation refer to the 2009 version of the OTTI "In-Flight" Survey used by CIC Research, Inc. starting in January 2009. Specific information includes the following sections: a copy of the questionnaire with variable names the database column layout with variable names and size ranges for questionnaire data by variable name codebook In addition to the documentation included here on paper, much of the coding information is available in ASCII files.
  • Wheaton College Case Study

    Wheaton College Case Study

    Case Study The Doors of Wheaton College Travel due west of Chicago nearly 30 miles to find the suburban community of Wheaton, Illinois. This picturesque small city is noteworthy for its history, notable citizenry, and its namesake college. Wheaton College is a Christian, liberal arts college and graduate school with “twin traditions of quality academics and deep faith.” It consistently ranks very high among liberal arts colleges for undergraduate teaching and always within the top 100 liberal arts colleges. The college was founded in 1860. One year previous, William Wheaton, one of the founders of the city, had donated land to the former Illinois Institute which had been founded by Wesleyan Methodists. A new President renamed the Institute to Wheaton College in honor of their benefactor and officially separated the college from any denominational support. This man, Jonathan Blanchard, was a dedicated reformer and staunch abolitionist. Under his leadership, the college became a stop on the Underground Railroad. He also lobbied for universal co-education. As a result, Wheaton College was the only school in Illinois with a college-level women’s program at the time. In 1866 the college also graduated its first student of color. Blanchard Hall Aptly, the oldest building on campus is named Blanchard Hall. Built in 1853, it sits at the center of campus with striking Romanesque architecture. Its prominent octagonal tower, and the remainder of its envelope, is constructed of native Illinois limestone with the last stone set in 1872. Today, Blanchard Hall is home to the offices of the President, Historic Blanchard Hall is an icon Provost, Vice-Presidents and Academic Affairs as well as at the center of campus.
  • Wheaton College 2002-2003 Catalog

    Wheaton College 2002-2003 Catalog

    Wheaton College 2002-2003 Catalog CollegeSource Visit Career Guidance Foundation at http://www.collegesource.org Copyright & Disclaimer You may: Information l print copies of the information for your own personal use, © Copyright 1994,1995,1996,1997,1998, 1999 l store the files on your own computer for per- 2000, 2001, 2002 Career Guidance Foundation sonal use only, or l reference this material from your own docu- CollegeSource digital catalogs are derivative ments. works owned and copyrighted by Career Guid- ance Foundation. Catalog content is owned The Career Guidance Foundation reserves the and copyrighted by the appropriate school. right to revoke such authorization at any time, and any such use shall be discontinued immedi- While the Career Guidance Foundation pro- ately upon written notice from the Career Guid- vides information as a service to the public, ance Foundation. copyright is retained on all digital catalogs. Disclaimer This means you may NOT: CollegeSource digital catalogs are converted from either the original printed catalog or elec- l distribute the digital catalog files to others, tronic media supplied by each school. Although every attempt is made to ensure accurate con- l “mirror” or include this material on an version of data, the Career Guidance Founda- Internet (or Intranet) server, or tion and the schools which provide the data do not guarantee that this information is accurate l modify or re-use digital files or correct. The information provided should be without the express written consent of the used only as reference and planning tools. Final Career Guidance Foundation and the appropri- decisions should be based and confirmed on ate school.
  • Twittering in the Age of Shakespeare

    Twittering in the Age of Shakespeare

    53746_Cover_u3:53746_Cover 11/29/07 7:55 AM Page 2 W I N T E R 2 0 0 8 WHEATON Shakespeare in theAge of Twittering Why there’s no substitute for a good book. Inside: The Love of Literature • Experiential Learning Abroad • Interracial Marriages 2 A U T U M N 2 0 0 3 53746_Cover_u3:53746_Cover 11/29/07 7:55 AM Page 3 Wheaton College exists to help build the church and improve society worldwide by promoting the development of whole and effective Christians through excellence in programs of Christian higher education. This mission expresses our commitment to do all things “For Christ and His Kingdom.” VOLUME 1 1 ISSUE 1 12 WINTER 2 0 0 8 ALUMNI NEWS DEPARTMENTS 30 A Word with Alumni 3 Letters From the President-Elect of the Alumni 4 News Association 10 Sports 30 Wheaton Alumni Association News Association news and events 56 Authors 36 Alumni Class News Books by Wheaton’s faculty; thoughts from a published alumna Cover photo: A lover of life, learning, and all things 60 Faculty Voice Shakespeare, Professor of English Emerita Dr. Beatrice Dr. J. Derek McNeil on mentorship Batson M.A. ’47 received the 2007 Alumna of the 61 Student Profile Year Award for Distinguished Service to Alma Mater. A basketball star talks sports and spirituality. Read a tribute about her and her accomplishments, and a timely reminder as to why literature matters. 62 Wheaton in the World (See story, pages 14-19.) Photo by Michael Hudson ’89. Dr. Johann Buis discusses Christian music in Singapore.
  • A Case Study of Wheaton Academy and the Initiation, Development, and Fulfillment of Its Christian Saga of Social Justice

    A Case Study of Wheaton Academy and the Initiation, Development, and Fulfillment of Its Christian Saga of Social Justice

    Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2011 Keeping True to the Cathedral Within: A Case Study of Wheaton Academy and the Initiation, Development, and Fulfillment of Its Christian Saga of Social Justice Barbara Dill-Varga Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Educational Administration and Supervision Commons Recommended Citation Dill-Varga, Barbara, "Keeping True to the Cathedral Within: A Case Study of Wheaton Academy and the Initiation, Development, and Fulfillment of Its Christian Saga of Social Justice" (2011). Dissertations. 64. https://ecommons.luc.edu/luc_diss/64 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2011 Barbara Dill-Varga LOYOLA UNIVERSITY CHICAGO KEEPING TRUE TO THE CATHEDRAL WITHIN: A CASE STUDY OF WHEATON ACADEMY AND THE INITIATION, DEVELOPMENT, AND FULFILLMENT OF ITS CHRISTIAN SAGA OF SOCIAL JUSTICE A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF EDUCATION IN CANDIDACY FOR THE DEGREE OF DOCTOR OF EDUCATION PROGRAM IN ADMINISTRATION AND SUPERVISION BY BARBARA DILL-VARGA CHICAGO, ILLINOIS MAY 2011 Copyright by Barbara Dill-Varga, 2011 All rights reserved. ACKNOWLEDGEMENTS To those who supported me with their time, their encouragement, their wisdom, and their love, I dedicate this work. I would especially like to express my gratitude to: Professional colleagues, friends, and family who expressed interest in my work and listened to me verbalize and redefine my ideas through numerous conversations; Dr.

  • HOMECOMING October 5-6, 2018 SATURDAY, OCTOBER 6

    wheaton college HOMECOMING October 5-6, 2018 SATURDAY, OCTOBER 6 Class of 1988 5 PM Class Photo Billy Graham Center steps * 6 PM Class Dinner Coray Alumni Gymnasium, Beamer Center SS EVENTS Class of 1993 11:45 AM Class Photo CLA Billy Graham Center steps * 5:30 PM Class Dinner South Party Room, Beamer Center Class of 1998 11:15 AM Class Photo Billy Graham Center steps * 5:30 PM Class Dinner NAME TAG & First Presbyterian Church, TICKETS 715 N Carlton Street, Wheaton Your name tag is your ticket! If Class of 2008 you have registered for an event, a corresponding dot will appear on 4:30 PM Class Photo your name tag. Wear your name tag Billy Graham Center steps* for entrance to events. 5 PM Class Dinner Hendrickson Gymnasium, Chrouser Sports Complex REGISTRATION/ Class of 2013 TICKET CODE 4 PM Class Photo Alumni Coffee House Billy Graham Center steps* Homecoming BBQ 4:30 PM Class Reception Class Event Great Hall, Welcome Center FOLLOW US! Class of 2017 5:30 PM Class Photo @wheatonalumni Billy Graham Center steps* 6 PM Class Dinner and Evening Together SHARE YOUR Phelps and Fireside Rooms, Beamer Center PHOTOS! * Inclement Weather Site: King Arena, Chrouser Sports Complex #wchomecoming Note: All locations are subject to change. Stop by Reunion Check-in #mywheaton for updated weekend information and name tags. SATURDAY, OCTOBER 6 Class of 1988 5 PM Class Photo Billy Graham Center steps * 6 PM Class Dinner Coray Alumni Gymnasium, Beamer Center SS EVENTS Class of 1993 11:45 AM Class Photo CLA Billy Graham Center steps * 5:30 PM Class Dinner South Party Room, Beamer Center Class of 1998 11:15 AM Class Photo Billy Graham Center steps * 5:30 PM Class Dinner NAME TAG & First Presbyterian Church, TICKETS 715 N Carlton Street, Wheaton Your name tag is your ticket! If Class of 2008 you have registered for an event, a corresponding dot will appear on 4:30 PM Class Photo your name tag.