A radical evangelical movement born in the heat of the 1960s counterculture at UC Berkeley.
The Christian World Liberation Front (CWLF) was established in April 1969 at the University of California, Berkeley, by Jack Sparks and other former staff members of the Campus Crusade for Christ (CCC). Sparks, a former statistics professor at Pennsylvania State University, moved to Berkeley in 1968 with the goal of evangelizing to the counterculture youth of the area.
The CWLF emerged during a time of significant cultural and social upheaval, characterized by the counterculture movement of the 1960s. It was a period marked by widespread questioning of traditional values and authorities, which the CWLF sought to address in its unique way. The group adopted its name partly in response to the establishment of the Third World Liberation Front chapter at UC Berkeley earlier in 1969.
Initially funded as a pilot program by CCC, the CWLF aimed to appeal to young people disillusioned by mainstream culture. Sparks and his associates moved to Berkeley with their families to start the organization, setting up a communal living space near the university campus and engaging in street evangelism.
Innovative Approach to Ministry
The CWLF’s activities were diverse and often controversial, blending elements of the counterculture with evangelical Christianity. They adopted the dress, methods, and language of the counterculture to make Christianity relevant to their target audience. This approach included growing long hair, wearing casual dress, and incorporating contemporary music into their ministry.
One of the group’s most notable initiatives was the publication of an underground newspaper called “Right On,” which later became “Radix Magazine.” This publication, one of the first Jesus People newspapers, achieved national distribution and addressed various social and political issues from a Christian perspective, often critiquing both mainstream society and aspects of the counterculture.
In addition to their print media, the CWLF created a “radical” free university known as The Crucible and formed a street theater troupe. They actively provided free food and crash pads, engaging in street ministry to spread their message. The group also established various communal living arrangements for young people overcoming drug addiction.
Intellectual Engagement and Educational Initiatives
One of the distinctive features of the CWLF was its emphasis on intellectual engagement with secular ideas and philosophies. The organization developed a series of classes and study materials designed to help new converts grow in their faith and develop a Christian worldview through resources that covered topics such as Bible study, apologetics, and cultural analysis.
To further their educational efforts, Sparks and an associate created a street language version of the New Testament epistles, titled “Letters to Street Christians.” This publication featured coarse language and illustrations akin to underground comic books, helping to establish CWLF’s reputation within the broader Jesus People movement.
Organizational Structure and Support
The CWLF established the Berkeley Christian Coalition, which served as an umbrella organization for various Christian ministries in the area. This coalition helped coordinate efforts among different groups and provided resources for evangelism and discipleship.
Initially covertly funded by CCC, the CWLF later received financial support from Evangelical Concerns, a group of San Francisco Bay Area Baptist pastors and laymen. Over time, the CWLF adopted an increasingly anti-establishment tone, including social critique, which eventually led CCC to dissolve its funding. This shift pushed the group to seek financial support from other evangelical sources.
Controversial Tactics and Opposition
The CWLF’s activities were at times controversial. In 1970, members infiltrated and disrupted a regional conference of the Students for a Democratic Society, demanding an opportunity to speak. Their tactics frequently antagonized leftist groups, as in an incident where they refused to yield Sproul Hall steps to anti-war protestors, leading to significant campus unrest.
As the organization grew, it began to attract attention from both supporters and critics within the broader evangelical community. Some praised the CWLF’s innovative approach to reaching young people, while others expressed concern about its unconventional methods and perceived compromise with secular culture.
Dissolution and Legacy
The group’s end came in 1975 after Sparks and several other leaders of the CWLF became interested in Eastern Orthodox Christianity. This led to a significant shift in the organization’s focus and eventually resulted in Sparks and others leaving to form the New Covenant Apostolic Order, which later became part of the Evangelical Orthodox Church.
Following Sparks’ departure, the CWLF continued to operate under new leadership, but its influence gradually waned as the cultural landscape shifted and the Jesus Movement began to lose momentum. The organization eventually dissolved, with some of its ministries and initiatives being absorbed into other Christian groups or evolving into independent entities.
Lasting Influence and Offshoots
Despite its relatively short lifespan, the CWLF’s influence continued through various offshoots and inspired initiatives. One of the most notable was the Spiritual Counterfeits Project (SCP), an anti-cult Christian organization established by some of its former members. The SCP focused on researching and critiquing new religious movements and alternative spiritualities from an evangelical Christian perspective.
The CWLF’s approach to evangelism and cultural engagement influenced many other Christian organizations and individuals who sought to bridge the gap between traditional Christianity and the counterculture of the 1960s and 1970s. Their innovative methods of communication and outreach served as a model for future ministries targeting specific subcultures or demographics.
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