Introduction 1
Notes Introduction 1. Chris Hedges, American Fascists: The Christian Right and the War on America (New York: Free Press, 2006), 36, 194– 95. 2. Ibid., 10– 11, 19, 41, 113, 195. 3. James Luther Adams, “What Kind of Religion Has a Place in Higher Education?” Journal of the Bible and Religion 13 (Nov. 1945): 184; John Coleman Bennett, “Implications of the New Conception of ‘Separa- tion,’” Christianity and Crisis 8 (July 5, 1948): 89– 90. On the NCC slo- gan, see Michele Rosenthal, American Protestants and TV in the 1950s: Responses to a New Medium (New York: Palgrave Macmillan, 2007), 39. 4. David Hollinger, “After Cloven Tongues of Fire: Ecumenical Protes- tants and the Modern American Encounter with Diversity,” Journal of American History 198 (June 2011): 21– 48; D. G. Hart, “Mainstream Protestantism, ‘Conservative’ Religion, and Civil Society,” in Religion Returns to the Public Square: Faith and Policy in America, eds. Hugh Heclo and Wilfred M. McClay (Baltimore: Johns Hopkins University Press, 2003), 203; E. Stanley Jones, A Song of Ascents: A Spiritual Auto- biography (Nashville: Abingdon, 1968), 152. Jones in 1968 was recalling his similar wording from his World War II book Is the Kingdom of God Realism? (Nashville: Abingdon- Cokesbury, 1940), 263. 5. Participatory democracy has been defined in the abstract as “a system of government where rank-and- file citizens rule themselves.” In con- trast to representative, majoritarian, and pluralist (i.e., interest group) forms of democracy, participatory democracy is often considered practi- cal and desirable only on small social scales such as the neighborhood. In that light, it has more in common with contemporary communitari- anism than with Western liberalism, which focuses more on individual than group freedom from political and economic controls.
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