My Article on Fundamentalism

[SolApollo]

To be Published: Sept. 2006 (Orchard Hillian)
Enjoy & feel free to comment.


Across the Great Divide: Fundamentalist and Progressive Christianity

One of the major problems within Christianity today is the opposition within itself, and particularly between two factions: the fundamentalists and progressives. Therefore, questions are asked that need an answer. What are the differences among both groups? Is ecumenical unity possible? Has the message of Jesus been lost among some followers? Are politics too involved in the conflict between conservative and liberal? Is peace a real possibility or a delusional suggestion? The divisions are great between fundamentalist and progressive Christianity. A bridge must be built to connect the large chasm that prevents unity and cooperation. A bridge connecting the great divide.

Let us begin with understanding the origins and beliefs of both movements. Fundamentalist Christianity formed in the late 19th century after World War I. It was a reaction to emerging evolutionary theory, liberal theology, and Biblical criticism. Its roots extend back to the Reformation, Protestant orthodoxy, evangelical revivalism, and the literal interpretation of sacred Biblical Scripture. In 1895, the Bible Conference of Conservative Protestants formed. They declared the Five Points of Fundamentalism, which is apart of the movement today. These beliefs as stated are: Scripture as inerrant (without error), the divinity of Christ, the Virgin Birth, atonement of sin, and the physical, bodily resurrection of Christ after his death by crucifixion. A high point developed in 1919 as another organization formed: the World Christian Fundamentalist Association. The organization sponsored and held rallies for support of their cause, which launched the famous Scopes “Monkey” Trial in 1927 as described by the press on the debate of instructing evolution in schools. The effects splintered Christianity into different branches within denominations: conservative, mainline, and liberal.

Progressive, or Liberal, Christianity also developed in the 19th century. Due to struggles among Protestant dissidents, liberalism merged with the secular world through free trade and social reform and justice. Inspiration also came from the success of the American and French Revolutions declaring the right of human liberty for everyone. Historical, Progressive Christianity has been the norm and commonplace, despite conservative opposition. Major points of the movement include historical examination and criticism of the Bible and its world; religious and denominational ecumenism; freedom and social justice; belief and development of human goodness and maturity; sought to understand the humanity of Jesus; and regarded as the “social gospel.”

Fundamentalism tends to be most successful among the poor, and to those who follow a belief in absolute dualism in the world (good vs. evil: no room for in-between). Furthermore, the “signs and wonders” aspect of its worship services attract many. However, Progressive Christianity is dominant among the suburban and middle-class citizens of the world. While it does not have mass appeal, it has been successful in raising funds to help those in need, activism, and social justice. Liberal Christianity does not look to the “letter of the law” (387) like the fundamentalists, but to its meaning and its social message. Indeed, radical traditions arise much to question the dogma of the orthodoxy, and proclaim the need for freedom, liberty, and equal justice.

Now, to answer the questions posed concerning healing the rift between both movements. I respond with the words of a hero to many, the great Rev. Dr. Martin Luther King Jr. He said, “Jesus did not overcome evil with evil. He overcame evil with good. Although crucified by hate, he responded with aggressive love.” Likewise, when confronted by the hatred and violent of others, we must act with the “aggressive love” of a lion. Jesus told us to “love one another” and the far more difficult task of “loving our enemy.” It is not easy, but at least we are acting in the Christian spirit. The bridge of Love must be built to connect the great divide between both Christian movements. While we may not always win the battle, then at least we can have victory in the war. Love does overcome evil and despair. The wounds may be mend even if it takes time. Peace and blessings to everyone.

References:
Adams, Nichols, The Oxford Companion to Christian Thought; Oxford (2000).
White, Mel, Stranger at the Gate: To Be Gay and Christian in the United States; Plume (NY:1995)