The first organization is Neighbor-to-Neighbor, a statewide organization whose goal is to register voters in low-income communities in order to boost turnout and elect progressive representative.  The organization has a "Working Families Agenda" which it uses to engage and register voters throughout the year.  At election time, these efforts are reinforced by personal contact.  In this way, Neighbor-to-Neighbor keeps its constituents engaged across election cycles, and is able to build a high-quality voter list which forms the basis for electoral efforts.

The second organization is Progressive Democrats of Massachusetts, an alliance of volunteer-run chapters throughout the state.   PDM was founded in the wake of Robert Reich's unsuccessful bid for governor in 2002.  Reich's run was a rallying point for progressives in a very un-progressive year, and in some ways helped pave the way for Deval Patrick's dramatic upset victory in 2006.  PDM's goal is to elect progressives in Democratic party primaries - which, in many areas in Massachusetts, is really where the election is held, since voters overwhelmingly back Democrats in the general election.

The third organization is MassVote, née BostonVote.  MassVote encourages non-profit social service agencies to register and mobilize their constituents, in order to build support for their programs within state government.  The organization has developed an innovative set of resources to conduct this kind of registration and mobilization at low cost, and within the rules for electioneering by non-profits.  This last point should be emphasized: the organization doesn't encourage its member agencies to engage in partisan activity; instead, agencies do non-partisan voter registration and education work.  That work brings more progressive voters to the polls, and elects progressive representatives; but that's incident to the target voter population, rather than the result of any particularly partisan activity.  (<span style="font-style: italic" class="Apple-style-span">Disclosure</span>: A few years ago MassVote was a prospective client for the company I worked for at the time.)

Clarkson wants the Religious Left to adopt some of these models and integrate it into its own work - while following IRS rules.  As MassVote clearly demonstrates, it is possible to create a progressive electorate without stepping outside the boundaries of 501(c)3 regulations, simply by targeting non-partisan voter registration, mobilization, and non-biased education efforts at progressive voter populations.

Fred's essay is a good starting point for prodding religious organizations to participate in electoral politics.  However, I think the Religious Left will need to build some infrastructure - both theoretical and organizational - in order to realize this vision.

For starters, we will need to create and promote what I call a "theology of participation" - an argument that democratic participation by our congregations is not just ok, but in fact necessary.  Many liberal congregations are already committed to social justice in a variety of ways, so I don't think this will be a particularly hard sell.  On the other hand, some liberal congregations are also instinctively allergic to politics in the pulpit, and congregants might become incensed at anything which appears to violate the spirit of separation of church and state separation.  Religious leaders who want to register and mobilize their congregations should be clear about a few key points: first, that democratic participation is a profound act of bearing witness to one's value system; second, that it is a way to support the church's social justice mission; and finally, that the congregation is not endorsing any party or candidate, and that it is up to individual congregants to decide which candidate or party will best support social justice.

On top of this theology of participation, congregations will need to layer a set of practices to encourge participation.  These practices begin with voter registration drives.  They also include basic education, especially for local elections.  Congregations should ensure that their members know when the election is as well as the meaning of various offices on the ballot is.  Finally, within certain boundaries, congregations can help their members learn about the candidates who are running for office.  This last step will require a great deal of delicacy, as it's entirely easy to cross the line from voter education to candidate endorsement - even without intention.  Some congregations may want to eschew this step entirely, or may want to simply encourage their members to obtain a copy of the ballot a week or two before the election and to educate themselves.  (Or to organize their own ballot parties.)

On top of this level of activity within congregations, the Religious Left should build organizations which can aggregate this activity and harvest the results across election cycles.  Congregation-organized voter registration drives should be harvested into long-lasting and well-maintained voter lists.  Those voters, in turn, should be engaged about important issues year-round, and should be targeted for mobilization at election time.  This kind of work is too far outside the mission of individual congregations.  And it is not particularly well-suited to single-issue groups like the Religious Coalition for Reproductive Choice.  So new, multi-issue issue groups will need to be built.

In some ways, this three-tiered approach to voter registration and mobilization - beginning with theological foundations, proceeding to routine practice, and culminating in aggregation and professional cross-cyclical efforts - is just the beginning.  As a movement with a broad commitment to social justice, the Religious Left can, and should, be heavily involved in building progressive power outside of the voting booth.  In particular, the Religious Left should incubate labor organizing and community organizing efforts; leaders should encourage their congregations to support these organizations in meetings and on picket lines, and should offer meeting space or other resources where necessary.  Not only are these efforts non-partisan, but they are profoundly faithful acts of social justice, which will have a strong foundation in the theological tradition of the vast majority of Religious Left congregations.  (Indeed, many liberal congregations are already doing this kind of work, and have been doing it for a long time, much to their credit.  I'm merely arguing for more of this kind of work, and for liberal congregations to be more pro-active in seeking out and supporting this kind of capcity-building social justice work, where it makes sense.)  In most cases, this kind of work will ultimately result in more power for the progressive movement, but that is just the natural result of empowering marginalized people, rather than an explicit act of partisanship.

Fred Clarkson has been arguing for a more electorally engaged Religious Left for a long time.  He's seen the Religious Right's efforts to build power in Republican Party committees and primaries in person.  The kind of voter registration and mobilization efforts he advocates for - and many others - are long overdue.