Fundamentalist Christianity

Fundamentalist Christianity, also known as Christian Fundamentalism or Fundamentalist Evangelicalism, is a movement that arose mainly within British and American Protestantism in the late 19th and early 20th centuries among conservative evangelical Christians, who, in a reaction to modernism, actively affirmed a fundamental set of Christian beliefs: the inerrancy of the Bible, Sola Scriptura, the virgin birth of Christ, the doctrine of substitutionary atonement, the bodily resurrection of Jesus, and the imminent personal return of Jesus Christ.

The term has become to some a pejorative term for historic Christian doctrine^[1] while to others it has become a banner of pride.^[2] It also sometimes reflects criticism of what is perceived as a narrow view of allowable Christian conduct, such as prohibition of the consumption of alcoholic beverages, use of tobacco, participation in mixed gender social dancing, film, and certain other amusements, and other types of conduct.^[3]

The Christian fundamentalist movement evolved during the early-to-mid 1900s to become separatist in nature and more characteristically dispensational in its theology. Most fundamentalists strongly disagree with doctrines and practices of the Roman Catholic Church for theological reasons, although in recent years there has been an increase in political cooperation between individuals in both groups on certain social issues, such as in opposing abortion. However, the relationships between Fundamentalist Christians and others are still often strained due to historical/cultural perceptions and strongly divergent views on a number of theological issues.

Brief history

For a more detailed history of fundamentalism's confrontation with modernism within the Presbyterian Church in the United States of America, please see the main article, Fundamentalist-Modernist Controversy.

The contemporary fundamentalist, or "evangelical" movement has its origins in the 18th century when the First Great Awakening was deeply influencing American religious life. In the same time period the Methodist movement was beginning to renew parts of British Christianity, although this was at first resisted by the majority of the Anglican established church.

Much of this religious fervor was a reaction to Enlightenment thinking and the deistic writings of many of the western philosophical elites. The chief emphases of the fledgling Methodist movement as well as the Awakening were on individual conversion, personal piety and Bible study, public morality (often including temperance and family values) and abolitionism, a broadened role for lay people and women in worship, evangelism, and cooperation in evangelism across denominational lines, (that is, interdenominationally).

Key figures included John Wesley, Anglican priest and originator of the Methodist movement; Jonathan Edwards, American Puritan preacher/theologian; George Whitefield, Anglican priest and chaplain to Selina Hastings, Countess of Huntingdon, founder of many revivalist chapels and promoter of associated causes; Robert Raikes, who established the first Sunday school to prevent children in the slums entering a life of crime; popular hymn writer Charles Wesley, and American Methodist bishop, Francis Asbury.

There was no single founder of fundamentalism. Americans Dwight L. Moody (1837 – 1899), Arthur Tappan Pierson and British preacher and father of dispensationalism John Nelson Darby (1800 – 1882), among others, propounded ideas and themes carried into fundamentalist Christianity.

The term fundamentalist, in the context of this article, derives from a series of (originally) twelve volumes entitled The Fundamentals: A Testimony To The Truth. Among this publication's 94 essays, 27 of them objected to higher criticism of the Bible, by far the largest number addressing any one topic. The essays were written by 64 British and American conservative Protestant theologians between 1910 and 1915. Using a $250,000 grant from Lyman Stewart, the head of the Union Oil Company of California, about three million sets of these books were distributed to English-speaking Protestant church workers throughout the world.

Important early Christian fundamentalists included Baptist pastor William Bell Riley, the founder and president of the World Christian Fundamentals Association, who was instrumental in calling lawyer and three-time Democratic presidential candidate William Jennings Bryan to act as that organization's counsel in the famous Scopes Trial. Moody Bible Institute had mainstream appeal, through its presidents R.A. Torrey and James M. Gray. The views of theologian Cyrus I. Scofield represented fundamentalism's antagonism to figurative interpretation, especially as it was used by fundamentalism's liberal opponents to deny basic elements of the Christian faith, such as the virgin birth or the bodily resurrection of Christ, and it was through his Scofield Reference Bible that dispensationalism gradually gained strong adherence among fundamentalists.

The rise of dispensationalism is an important development distinct from the roots of fundamentalism. In particular, dispensationalism played no part in the Old-time religion, typified by the southern Methodist revivalism of Samuel Porter Jones, a predecessor of Bob Jones, Sr., founder of Bob Jones University, who later adopted dispensationalism. B. B. Warfield and J. Gresham Machen were key players in the fundamentalism-modernist controversy but wrote against dispensationalism from the standpoint of the Princeton theology, which many regard as the intellectual roots of the movement before it came under the influence of dispensationalism.

As the movement developed, premillennialism, dispensationalism, and separatism began to overwhelmingly characterize the most popular leaders, which also had an effect on the way that evangelicals as a whole were perceived by outside observers. Dispensationalism's literal approach to the Scriptures was increasingly seen as a main protection against the gradual degradation to theological modernism.

Doctrine

The original formulation of American fundamentalist beliefs can be traced to the Niagara Bible Conference (1878–1897) and, in 1910, to the General Assembly of the Presbyterian Church which distilled these into what became known as the "five fundamentals":^[4]

• Inerrancy of the Scriptures
• The virgin birth and the deity of Jesus (Isaiah 7:14)
• The doctrine of substitutionary atonement through God's grace and human faith (Hebrews 9)
• The bodily resurrection of Jesus (Matthew 28)
• The authenticity of Christ's miracles (or, alternatively, his pre-millennial second coming)^[5]

  In particular, fundamentalists reject the documentary hypothesis—the theory held by higher biblical criticism that the Pentateuch was composed and shaped by many people over the centuries. Fundamentalists assert that Moses was the primary author of the first five books of the Old Testament. Some fundamentalists, on the other hand, may be willing to consider alternative authorship only where the Biblical text does not specify an author, though maintaining that books in which the author is identified were written by that person.

  Fundamentalists also criticize evangelicals for a lack of concern for doctrinal purity and for a lack of discernment in ecumenical endeavors in working cooperatively with other Christians of differing doctrinal views, even though some fundamentalists had been accused by their critics for doing the same (esp. embracing doctrines such as dispensationalism, King James Onlyism, the rapture, Christian Reconstructionism, etc. that critics argue have no biblical basis). American evangelist Billy Graham came from a fundamentalist background, but many Christian fundamentalists repudiate him today because of his choice, early in his ministry (1950s), to cooperate with other Christians. He represents a movement that arose within fundamentalism, but has increasingly become distinct from it, known as Neo-evangelicalism or New Evangelicalism (a term coined by Harold J. Ockenga, the "Father of New Evangelicalism").

  Fundamentalist breakup

  The original 20th century Fundamentalist Movement broke up along very definable lines within conservative Evangelical Protestantism as issues progressed. Many sects, large and small, were produced by this schism. Neo-evangelicalism, Reformed and Lutheran Confessionalism, the Heritage movement, and Paleo-Orthodoxy have all developed distinct identities, but none of them acknowledge any more than an historical overlap with the Fundamentalist Movement, and the term is used of them usually in a critical rather than an historical way. In contrast, today's Fundamentalist Movement looks to the Fundamentalist-Modernist Controversy for its identity and as its primary historical point of reference.^{[citation needed]}.

  Thus, many Evangelical groups may be described as "fundamentalist" in the broad sense, who do not belong in the "Fundamentalist Movement" in the narrow sense. Many Evangelicals believe in the doctrine of Biblical inerrancy, a basic issue of difference in the Fundamentalist-Modernist Controversy a century ago. The Chicago Statement on Biblical Inerrancy, for instance, was signed in 1978 by nearly 300 conservative scholars, including James Boice, Norman Geisler, John Gerstner, Carl F. H. Henry (founder of Christianity Today), Kenneth Kantzer, Harold Lindsell, John Warwick Montgomery, Roger Nicole, J. I. Packer, Robert Preus, Earl Radmacher, Francis Schaeffer, R. C. Sproul, and John Wenham. Very few if any of these men fit the definition of or identify themselves with today's Fundamentalist Movement.

  Christian Right (USA)

  The past half-century has witnessed a surge of Christian fundamentalists toward politics. Some attribute this interest to the decisions by the United States Supreme Court in 1962 to prohibit state-sanctioned prayer in public schools in the case of Engel v. Vitale and in 1963 to prohibit mandatory Bible reading in public schools in the case of Abington School District v. Schempp. By the time Ronald Reagan ran for the presidency in 1980, self-described fundamentalists had become more likely to participate in politics than other Christians were.^[6]

  Credited with this phenomenon are Robert Grant (Christian leader), Jerry Falwell, and other well-known Fundamentalist clergy, who began urging Christians to become involved in politics in the 1970s. Beginning with Grant's American Christian Cause in 1974, Christian Voice throughout the 1970s and Falwell's Moral Majority in the 1980s, the Christian Right began to have major impact on American politics. By the late 1990s, the Christian Right was influencing elections and policy with groups like Christian Coalition and Family Research Council helping the Republican Party to gain control of the White House, both houses of Congress, and a more conservative Supreme Court by the mid-1990s.

  Writing about the origins and social impact of fundamentalism in the United States, Caplan writes:

  In Western Christianity, where the expression was first mooted, fundamentalism has come to identify conservative evangelicals inside the mainline Protestant denominations, as well as the charismatic sects which comprise what is now the fastest-moving current within the Christian world. In the American setting, it no longer exemplifies the hill-billy element in rural or small-town Protestantism, as it did half a century ago. Today, it denotes an aggressive and confident religious movement which, in coalition with conservative political forces, seeks to combat what is regarded as the liberal takeover of the state, family and church since the days of Roosevelt's New Deal. (Caplan 1987: 1)

  Fundamentalist (Evangelical) Denominations

  • Independent Fundamental Churches of America
  • Southern Baptist Convention
  • Bible Presbyterian Church
  • Non-denominational Churches
  • Churches of Christ
  • Assemblies of God

  See also

  Antinomianism Bible believer Literalism and inerrancy Cafeteria Christianity Christian Reconstructionism Christian right Christian Zionism Conservative Christianity Dominionism Elohim Evangelicalism Ex nihilo Higher criticism Islamic Fundamentalism Christianity and Judaism Judeo-Christian Liberal Christianity Megachurches Neo-evangelicalism Protestantism Restorationism Sermon on the Mount Summary of Christian eschatological differences

  References

  1. ^ Robbins, Dale A., "What is a Fundamentalist Christian?" Grass Valley, CA: Victorious Publications, 1995. Available online: http://www.victorious.org/chur21.htm
  2. ^ Horton, Ron, "BJU Statement of Christian Education" Greenville, SC: Bob Jones University. Available online: http://www.bju.edu/academics/edpurpose.html
  3. ^ Ousley, Clarence, letter to Governor Colquitt, Sept. 19, 1910, preserved at Texas State Library & Archives Commission. Available online: http://www.tsl.state.tx.us/governors/rising/colquitt-ousley.html
  4. ^ Origin of "five fundamentals" documented at Presbyterian conference of 1910
  5. ^ (Matthew 8 - healing, Matthew 12 - deliverance, Luke 21 - second coming) Alternative interpretations of "five fundamentals" in online history by First Presbyterian Church of New York City
  6. ^ Zimmerman, Jonathan. "Why Our Fundamentalists Are Better Than Their Fundamentalists," The New Republic, 2001. Available online: http://www.beliefnet.com/story/94/story_9407_2.html Accessed 09-13-2007

  
  

  Literature

  • Armstrong, Karen (2001). The Battle for God. New York: Ballantine Books. ISBN 0–345–39169–1.
  • Beale, David O. (1986) In Pursuit of Purity: American Fundamentalism Since 1850. Greenville, S.C.: Unusual Publications. ISBN 0-89084-350-3.
  • Bebbington, David W. (1990). "Baptists and Fundamentalists in Inter-War Britain." In Keith Robbins, ed. Protestant Evangelicalism: Britain, Ireland, Germany and America c.1750-c.1950. Studies in Church History subsidia 7, 297–326. Oxford: Blackwell Publishers, ISBN 0–631–17818-X.
  • Bebbington, David W. (1993). "Martyrs for the Truth: Fundamentalists in Britain." In Diana Wood, ed. Martyrs and Martyrologies, Studies in Church History Vol. 30, 417–451. Oxford: Blackwell Publishers, ISBN 0–631–18868–1.
  • Barr, James (1977). Fundamentalism. London: SCM Press. ISBN 0–334–00503–5.
  • Caplan, Lionel (1987). Studies in Religious Fundamentalism. London: The MacMillan Press, ISBN 0–88706–518-X.
  • Carpenter, Joel A. (1999). Revive Us Again: The Reawakening of American Fundamentalism. Oxford University Press, ISBN 0–19–512907–5.
  • Cole, Stewart Grant (1931) The History of Fundamentalism, Westport, Conn.: Greenwood Press ISBN 0–83–715683–1.
  • Elliott, David R. (1993). "Knowing No Borders: Canadian Contributions to Fundamentalism." In George A. Rawlyk and Mark A. Noll, eds. Amazing Grace: Evangelicalism in Australia, Britain, Canada and the United States. Grand Rapids: Baker. 349–374, ISBN 0–77–351214–4.
  • Dollar, George W. (1973). A History of Fundamentalism in America. Greenville: Bob Jones University Press.
  • Harris, Harriet A. (1998). Fundamentalism and Evangelicals. Oxford: Oxford University. ISBN 0–19–826960–9.
  • Hart, D. G. (1998). "The Tie that Divides: Presbyterian Ecumenism, Fundamentalism and the History of Twentieth-Century American Protestantism." Westminster Theological Journal 60, 85–107.
  • Longfield, Bradley J. (1991). The Presbyterian Controversy. New York: Oxford University Press. ISBN 0–19–508674–0.
  • Marsden, George M. (1995). "Fundamentalism as an American Phenomenon." In D. G. Hart, ed. Reckoning with the Past, 303–321. Grand Rapids: Baker.
  • Marsden; George M. (1980). Fundamentalism and American Culture. Oxford: Oxford University Press. ISBN 0–19–502758–2.
  • Marsden, George M. (1991). Understanding Fundamentalism and Evangelicalism. Grand Rapids: Wm. B. Eerdmans Publishing Company. ISBN 0–8028–0539–6.
  • McCune, Rolland D. (1998). "The Formation of New Evangelicalism (Part One): Historical and Theological Antecedents." Detroit Baptist Seminary Journal, 3, 3–34.
  • McLachlan, Douglas R. (1993). Reclaiming Authentic Fundamentalism. Independence, Mo.: American Association of Christian Schools. ISBN 0-918407-02-8.
  • Noll, Mark (1992). A History of Christianity in the United States and Canada.. Grand Rapids: Wm. B. Eerdmans Publishing Company. 311–389. ISBN 0–8028–0651–1.
  • Packer, J.I., "Fundamentalism and the Word of God." Grand Rapids: Wm. B. Eerdmans Publishing Co. ISBN 0-8028-1147-7
  • Rennie, Ian S. (1994). "Fundamentalism and the Varieties of North Atlantic Evangelicalism." In Mark A. Noll, David W. Bebbington and George A. Rawlyk eds. Evangelicalism: Comparative Studies of Popular Protestantism in North America, the British Isles and Beyond, 1700–1990. New York: Oxford University Press. 333–364, ISBN 0–19–508362–8.
  • Russell, C. Allyn (1976). Voices of American Fundamentalism: Seven Biographical Studies (Subscription required). Philadelphia: Westminster Press, ISBN 0–664–20814–2.
  • Sandeen, Ernest Robert (1970) The Roots of Fundamentalism: British and American Millenarianism, 1800–1930, Chicago: University of Chicago Press, ISBN 0–22–673467–6
  • Seat, Leroy (2007). Fed Up with Fundamentalism: A Historical, Theological, and Personal Appraisal of Christian Fundamentalism. Liberty, MO: 4-L Publications. ISBN 978-1-59526-859-4
  • Utzinger, J. Michael (2006) Yet Saints Their Watch Are Keeping: Fundamentalists, Modernists, and the Development of Evangelical Ecclesiology, 1887-1937, Macon: Mercer University Press, ISBN 0865549028
  • Ward, Keith (2004) What the Bible Really Teaches: A Challenge for Fundamentalists

  External links

  • Australian Homeschooling Legal Advisory Service Christian Fundamentalists and Homeschooling
  • A. C. Dixon, Chicago Liberals and the Fundamentals by Gerald L. Priest
  • Christian Fundamentalism and the Media (negative)
  • Earliest Written Version of The Five Essentials
  • Fundamentalism Profile
  • My Half-Year of Hell With Christian Fundamentalists Article in Spiegel Online.
  • Online version of "The Fundamentals: A Testimony to the Truth"
  • The Grace Evangelical Society Website promoting the doctrine of Faith Alone.ar:مسيحية أصولية

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