Fundamentalism and American Culture by George Marsden provoked new insights and challenged existing assumptions of fundamentalism within America. Through Marsden’s critical analysis of fundamentalist roots which assess the contextual religious, social, and intellectual developments within early American culture, one can see a complex movement that has deeply ingrained itself within the overall American fiber. Due the movement’s perspicacious leadership which challenged American social norms through a variety of avenues and in highlighting particular branches of the fundamentalist movement, Marsden provides a deepened insight which helps preclude previous caricature assumptions one my have on fundamentalism within America.
Marsden’s analysis denotes the development of fundamentalism to particular intellectual progressions, particularly within the evangelical revivalism which took place within the late eighteenth to early nineteenth century (Marsden pg 11-12). After the civil war, Marsden elaborates on the consanguinity between evangelicals faith, morality, society, scripture, and science. However due to the introduction of Darwinian evolution, which was a major determinant within the fundamentalist movement, brought significant breaks within the evangelical body. Marsden points to two major theologians, Charles Hodge and James McCosh as representatives of these divisions. Charles Hodge, which represents the conservative position, could not reconcile the naturalism that was present within Darwinism (Marsden pg 19). As for McCosh, science and scripture correlate and verify one another, “Both reveal order in the world, the one appointed by God; the other discovered by man” (Marsden pg 19). The latter along with the cultural developm...
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...ered a depth of understanding of the progression of the fundamentalist movement, and through that have come to better appreciate its impact on American culture. I have also obtained a better outlook on how the movement’s leaders interpreted and responded to their context which lead to further developments of fundamentalism. Previous assumptions of this movement have been reevaluated and adjusted from a flat narcissistic view of militarism fundamentalism to one that seeings the complex nuances within the overall movement. I appreciated the comprehensive analysis that included both the intellectual and social forces which made the whole movement comprehendible to the reader. One can see clearly where the antebellum period, Baconism, Common Sense realism, Premillennialism, Pietism, and many other influences contributed to the fundamentalist view within American society.
In the first chapter of Nathan Hatch’s book, The Democratization of American Christianity, he immediately states his central theme: democratization is central to understanding the development of American Christianity. In proving the significance of his thesis, he examines five distinct traditions of Christianity that developed in the nineteenth century: the Christian movement, Methodists, Baptists, Mormons and black churches. Despite these groups having diverse structural organization and theological demeanor, they all shared the commonality of the primacy of the individual conscience.
Moore investigates the attitudes, behavior, and perception of Americans regarding their respective individual sacred and secular lives. He is interested in the roles of popular culture and religion and in addition, how popular culture affected the shift in boundaries between sacredness and secularism, particularly how these practices shape American religion. We live in a complex society and social structure that is structured with norms and values that they themselves structure the way we interpret and interact with others.
“Religion is the backbone of evolution.” Without the cultural differences and belief systems we would not have a regulated religious base. It is evident some religions can be both alike but yet still very different. The historical William Bradford and Jonathan Edwards demonstrate this theory. William Bradford portrays more leniencies while allowing for more religious tolerance within the puritan community. With some contrasting beliefs but familiar goals, Jonathan Edwards, pursued a stricter religious background. Both of these author’s play an important role in sculpting the puritan way of life.
Square Peg: Why Wesleyans Aren't Fundamentalists, a book edited by Al Truesdale and published by Beacon Hill Press of Kansas City, examines two significantly different ways of understanding the nature and role of the Bible that mark different parts of Christ’s church. The first is represented by fundamentalism; the second by Wesleyan theology. The goal of the book is to help persons in Wesleyan denominations clearly understand the differences between Wesleyan theology and fundamentalist theology, and that even though both are of the Christian faith, how the theology between the two are incompatible with one another. “Without becoming divisive or claiming perfection in Christian doctrine, the various denominations hold theological positions that reflect their Christian experience, history and understanding of the Scriptures.” (loc 124 Kindle, Truesdale) Wesleyans believe that the proof of the gospel reside primarily in how a person lives their life and “not in logic and argumentation.” (loc 160 Kindle, Truesdale) They support the policy of that to get a better understanding of their faith, is the result of all fields of human exploration and research, from scientific to historical.
New brands of distinctly American Christianity began developing early in the country’s history. Before the revolution, George Whitefield set the stage for American religious movements. The most important factor that helped launch these movements was the American Revolution. The country was ripe with conversation and action on a new understanding of freedom. The revolution “expanded the circle of people who considered themselves capable of thinking for themselves about issues of … equality, sovereignty, and representation” (6). The country was beginning to move toward an understanding of strength lying in the common people, and the people’s ability to make their own personal decisions on issues of leadership and authority. There was a common belief that class structure was the major societal problem. The revolution created the an open environment that pushed equality of the individual, allowing political and religious beliefs to flourish and grow without being held in check by authoritarian leaders.
Religion of the protestant church was an important factor in the pre-war timeline culture. The Second great awakening, which occurred in the 19th century, greatly impacted American society. This new point of view in terms and matters of faith led northerners to cherish the theory of Christian perfection, a theory that in fact was applied to society in an attempt to eliminate social imperfection. On the other hand, southerners reacted by cherishing a faith of personal piety, which focused mainly on a reading of the Bible; however, it expressed very little concern in addressing society’s problems.1
May, Henry F. The Recovery of American Religious History. The American Historical Review. Vol. 70, No. 1. 1964.
In The Battle for the Beginning, MacArthur directs believers to recognize the scriptural claim that first three chapters of Genesis concerning creation are the record of a literal and historical event. MacArthur senses a growing shift amongst modern evangelical believers who seek to revise or interpret the events of creation in a non-literal or naturalistic way. Macarthur reasons that a non-literal or naturalistic interpretation discounts what the scriptures says, and ultimately undermines Christian theology. For MacArthur the Bibl...
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
Thenature of this paper, which deals with the presence of a subconscious set ofparticularly American beliefs, inherently involves more reflection than thegathering of data. Whatsimportant is the way we live, not the historical manufacturing of facts whichis more evidence, not description, of the current Religion of the AmericanEconomy. And while most ofthese truths should be self evident (like any good preamble), some statisticswill be cited to illustrate their culmination in everyday life. To set this new dogma in context, Iwill also describe the founding principles of Christian living, with particularattention paid to the economic reality of what such living entails.
Introduction: Neither the resolve of patriots nor the labor of men freed Americans from the hands of tyranny. The fathers of this nation, as well as those who fought for her ability to prosper were united by their unwavering faith and trust in God. The future of this world lay heavily upon their shoulders, yet they carried the burden willingly for the duration of their lives and passed it down from generation to generation. As a result, a new nation was born and grew into one of the most powerful countries of the world. Although America began as a Christian nation, it has pulled away from the fundamental beliefs that held this nation together. Despite their ancient predecessor’s emphasis on faith and Christianity, the current government has taken a more secular path. The legality of abortion and the exclusion of religious references in public institutions are a couple of examples how morality has been corrupted within the government. Society itself also forsakes the religious path, twisting the concept of morality to fit the lifestyles they wish to lead. David Barton uses line graphs to demonstrate the decrease of morality since 1950. Violent behavior, the circulation of sexually transmitted diseases, and the birth rate for unwed girls, has drastically inclined while educational achievement and family stability have dropped at an accelerated rate (242). It is apparent through the government’s choices, the media, and the attitudes present in average society that Americans have drifted far away from the principles on which this country was founded. Without a genuine faith and trust in God, American society will continue to deteriorate until memories of a once great nation are all that remains.
The Reluctant Fundamentalist is a taut and engaging piece of fiction, exploring the growing chasm between the East and the West. Mohsin Hamid has used a rather unique narrative mode- the dramatic monologue –and used it skillfully to weave an account of a young Pakistani’s class aspirations and inner struggle in corporate America. Throughout the novel, Hamid maintains a tense atmosphere, an atmosphere of imminent danger and radical violence. What results from the two devices is an allegorical reconstruction of post-9/11 tensions, and an inflective young man’s infatuation and disenchantment with America.
“ Meyer. 916-17 Emanuel, James A. “Hughes’s Attitudes toward Religion.” Meyer. 914-15. The. Hughes, a.k.a.
A Century of Theological and Religious Studies in Britain, 1902–2007 by Ernest Nicholson 2004 pages 125–126
Religious Fundamentalism is not a modern phenomenon, although, there has received a rise in the late twentieth century. It occurs differently in different parts of the world but arises in societies that are deeply troubled or going through a crisis (Heywood, 2012, p. 282). The rise in Religious Fundamentalism can be linked to the secularization thesis which implies that victory of reason over religion follows modernization. Also, the moral protest of faiths such as Islam and Christianity can be linked to the rise of Religious Fundamentalism, as they protest the influence of corruption and pretence that infiltrate their beliefs from the spread of secularization (Heywood, 2012, p. 283). Religious Fundamentalists have followed a traditional political thought process yet, have embraced a militant style of activity which often can turn violent (Heywood, 2012, p. 291). To be a fundamentalist is to wholly believe in the doctrine they are preaching or professing and will go to any lengths possible to have these beliefs implemented by their government , even using force or violence ( Garner, Ferdinand and Lawson, 2007, p. 149). All religions have a fundamentalist element, however, there is more of a significant conflict with Islamic fundamentalists and Christian fundamentalists. It is wrongly thought fundamentalism is exclusively linked to Islamic fundamentalist such as the jihadi group al-Qaeda nonetheless Christianity is the world's largest religion and is bond to have some fundamentalist component such as the Christian New Right in the Unites States of America (Garner, Ferdinand and Lawson, 2007, p. 150).