The modern civil rights movement in America was directed and sustained by ministers and churches fervently proclaiming Judeo-Christian religious beliefs. Its leaders were mostly black ministers, who preached religious sermons inside and outside churches, insisting on promised rights. Its organizations were primarily black churches, along with an association of ministers; and the demonstrators were mostly their congregations. Though the movement’s base of support grew to include many who acted on other impulses, and its approach adopted tactics from Gandhi and others, the civil rights movement remained primarily a product of Judeo-Christian faith and its religious speech. Its religious speech was evident in the leadership by Rev. Dr. Martin Luther King, Jr. He was "first and foremost ’a clergyman, a Baptist preacher,’ a Christian," and he led by the religious speech of sermons, addresses, books, interviews, and demonstrations. That can be seen in each of King’s major campaigns in the modern civil rights movement. Other leaders also advocated Judeo-Christian principles and nonviolence, through speeches and pamphlets, marches, and church rallies. The triumph of the modern civil rights movement came mostly from the religious speech of the larger religious wing of ministers and congregations, not of the much smaller secular wing.

A number of other freedoms, besides freedoms of speech and press, also developed out of the conflicts in sixteenth- and seventeenth-century England – most notably freedoms for the criminally accused, many of whom were prosecuted for the crime of their religious faith. As Puritans and others were charged with the crimes of preaching and printing dissident religious beliefs, they raised objections to each element of criminal prosecutions: searches, arrests, imprisonments, trials, and punishments. The most vocal objectors were the Levellers, radical "Puritans of the Left," who supplemented their objections with proposed freedoms or rights against unjust elements of prosecutions. Their objections and proposals were mostly in the fervent language of religious speech – religious appeals laden with biblical references – whether in statements at trial, transcripts of proceedings, or pamphlets. The best known Leveller leader, John Lilburne, in his three major criminal trials and in related pamphlets, identified and claimed all thirteen freedoms of the criminally accused that, 150 years later, were collected together in the Fourth through Eighth Amendments of America’s Bill of Rights. Lilburne also sought to legitimate and secure those rights as part of the rights of "free-born Englishmen" or of "the birthright of Englishmen."* Other Levellers advocated those rights.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

Why are religious minorities well represented and politically influential in some democracies but not others? Focusing on evangelical Christians in Latin America, I argue that religious minorities seek and gain electoral representation when (a) they face significant threats to their material interests and worldview and (b) their community is not internally divided by cross-cutting cleavages. Differences in Latin American evangelicals’ political ambitions emerged as a result of two critical junctures: episodes of secular reform in the early twentieth century and the rise of sexuality politics at the turn of the twenty-first century. In Brazil, significant threats at both junctures prompted extensive electoral mobilization; in Chile, minimal threats meant that mobilization lagged. In Peru, where major cleavages divide both evangelicals and broader society, threats prompt less electoral mobilization than otherwise expected. The multi-method argument leverages interviews, content analysis, survey experiments, ecological analysis, and secondary case studies of Colombia, Costa Rica, and Guatemala.

This chapter describes the earliest stirrings of religious dissent in the Low Countries during the period 1520–1540. Reformist ideas coming out of the Holy Roman Empire and Swiss cities, especially the protests of Luther and Zwingli, followed continental trade routes to circulate in the Netherlands by 1520. Combined with long-standing humanist criticisms of the church, these reform ideas quickly gained a small but significant audience among the urban, literate populations of the region, first among clergy and intellectuals and then among the broader middling sort. By the mid-1520s a vocal minority was espousing religious ideas the Catholic Church deemed heretical. By the 1530s an even more radical evangelical movement, Melchiorite Anabaptism, found a broad following, especially in the northern provinces. This radicalism climaxed in 1535 with the Anabaptist kingdom of Muenster and Anabaptist attempts to overthrow the government of Amsterdam. By this time Charles V had instituted a new judicial apparatus of laws and courts to suppress heresy. This judicial regime proved at least temporarily successful in staunching the spread of heresy in the region after the Muenster debacle.

Thou shall not return a refugee to persecution. Nation-states declared they had learned that critical lesson from the tragedy of the Holocaust by enacting international refugee conventions and protocols. Today, as refugees seek safety, they find fortress-like liberal democracies building walls of steel interlaced with legal strategies that undermine the international protections forged from the fires of the Holocaust. Consequently, refugees drown in the Mediterranean, die in the Mexico-United States desert, become detained in overcrowded refugee camps and unofficial street shelters, or become victims of criminal gangs. Nation-states have all too often abdicated their responsibility to refugees. This chapter explores this interlocking struggle between Christian hospitality toward the outsider and Christian refusal to offer that hospitality in support of national security. Christian beliefs that encourage submission to governing authorities and prioritize the nation undermine international law to the detriment of not just refugees but also citizens and the world community.