Coffin and His Contemporaries
William Sloane Coffin was a link in the long chain of America's great Protestant prophetic voices.
Between the early 1960s and the end of the 20th century, William Sloane Coffin Jr. was, after Martin Luther King Jr., the most influential liberal Protestant in America. The qualifiers are important. Protestants constituted a majority of American Christians during this period, but only by combining liberal and conservative denominations. The conservative Billy Graham, for instance, had almost unbroken access to the White House during this entire period and preached to many millions in revivals and on television across the United States. A host of right-wing radio and television evangelists have also had large and regular audiences.
During this time, also, Martin Luther King Jr. dominated the liberal religious landscape for a dozen years by leading the greatest movement of his era and achieving unanticipated preeminence. Never rising to King's level of influence, Coffin's effect remained more varied and diffuse, and less momentous. He preached nothing comparable to King's "I Have a Dream" speech, for example. Neither, of course, did any other minister in the twentieth century.
But the sheer force of Coffin's personality, his deceptively simple condensations of Christianity, his invariably ebullient, often witty, example, were felt intensely by--depending on the occasion--dozens, hundreds, thousands, or (on TV) even millions of Americans. Neither a theologian nor a denominational executive, Coffin ought not to be compared with his fellow liberals John Bennett and Robert McAfee Brown, or Abraham Joshua Heschel, Methodist Bishop G. Bromley Oxnam, or the Presbyterian Eugene Carson Blake. His controversial public stands at Yale University and at Riverside Church, his television appearances, and his frequent national press attention from the early 1960s through the 1980s all made him a household word--indeed a religious celebrity--like none of these colleagues. The closest parallels to Coffin may be those other flamboyant religious figures of the period: Daniel and Philip Berrigan.
The Berrigans were willing to follow their God down nearly any path, dramatically attacking the war machine and creating a mystique that fed the sixties' appetite for "authentic" action. As a result, they drew so much attention to their own personal "witness" that many, even in the antiwar movement, found their example off-putting. By surrounding themselves with other Catholics, and by speaking a relatively impermeable language, the Berrigans showed little interest in the ecumenical movement in American religion that sparked so much clergy involvement in civil rights and the antiwar movement. Finally, while they had many admirers, they had relatively few followers.
Coffin's similarity to the Berrigans lay in his eagerness to stake out risky political positions grounded in a clear extrapolation of Christian faith and in his willingness to make his own actions the subject of controversy. His effort to send medical supplies to North Vietnam, for example, appeared to be a publicity-seeking kick in the teeth to the families of American soldiers then facing danger in Vietnam. But Coffin used the occasion gladly to explain to critics the fundamental, unimpeachable Christian principles on which it was based.