Fundamentalism is rooted in American Protestantism where conflicts arose because of the late nineteenth and early twentieth century movement known as the Modernist Controversy. It concerned the leaning of some Christians toward intellectual developments such as evolutionary biology, which challenged the Bible’s account of creation. Gradually, Protestant denominations separated into two camps, modernists or liberals and traditionalists or conservatives. Liberals contended that believers should adjust their beliefs according to scientific and scholarly findings, while conservatives maintained that believers should continue to view the Bible as unerring and the ultimate truth (Weinberg and Pedahzur, 2003).
Generic fundamentalism is a worldwide religious disposition that wants to recover and institutionalize parts of the past that have been obscured by modernistic ideas. The secular state is the enemy because it’s more concerned with democratic reforms, education, and economic progress than spirituality. Generic fundamentalism is based on religious texts that are above criticism and adheres to social patterns that are rooted in them, including clearly defined roles for men and women, parents and children, and clergy and lay people. It also does not ascribe to the separation of church and state, and holds that religious “truths” are absolute and apply to everyone (Wacker, 2000).
Historic fundamentalism refers to all aspects of generic fundamentalism and also the concerns of the religious community in the United States at the beginning of the twentieth century. Many of the concerns were based on vast changes to the culture, such as an awareness of world religions, the teaching of human evolution, and the increase ...
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... viewed a social and religious protest against perceived threats to “traditional” Christianity (Wacker, 2000).
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Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
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.
Roof, Wade Clark. "Contemporary Conflicts: Tradition vs. Transformation." Contemporary American Religion. Vol. 1. New York: Macmillan Reference USA, 2000. 226-27. Print.
Religion is a part of society that is so closely bound to the rest of one’s life it becomes hard to distinguish what part of religion is actually being portrayed through themselves, or what is being portrayed through their culture and the rest of their society. In Holy Terrors, Bruce Lincoln states that religion is used as a justifiable mean of supporting violence and war throughout time (Lincoln 2). This becomes truly visible in times such as the practice of Jihad, the Reformation, and 9/11. The purpose of this essay is to show that as long as religion is bound to a political and cultural aspect of a community, religious war and destruction will always occur throughout the world. A historical methodology will be deployed in order to gain
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
The United States is commonly thought to be on an inevitable march towards secularization. Scientific thought and the failure of the enlightenment to reconcile the concept of god within a scientific framework are commonly thought to have created the antithesis of religious practice in the rise of the scientific method. However, the rise of doubt and the perception that secularization is increasing over time has in actuality caused an increase in religious practice in the United States through episodic revivals. Moreover, practice of unbelief has developed into a movement based in the positive assertion in the supplantation of God by the foundations of science, or even in the outright disbelief in God. The perception of increasing secularism in the United States spurs religious revivalism which underscores the ebb and flow of religious practice in the United States and the foundation of alternative movements which combines to form the reality that the United States is not marching towards secularism but instead religious diversity.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
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The role of religion in politics is a topic that has long been argued, and has contributed to the start of wars, schisms (both political and religious), and other forms of inter and intra-state conflict. This topic, as a result of its checkered past, has become quite controversial, with many different viewpoints. One argument, put forth by many people throughout history, is that religion and the government should remain separate to avoid any conflicting interests. This view also typically suggests that there is one, or several, large and organized religions like the Roman Catholic Church, which would be able to use their “divine” authority to sway the politics of a given state by promising or threatening some form of godly approval or disapproval. By leveraging their divine power, individual figures within a religion, as well as the religion as a whole, could gain secular power for themselves, or over others. A second view, which was developed by many theologians through history, suggests that that without religion there would be a general lack of morality in the people and leaders of a given state, which would give way to poor political decisions that would not be in the interest of the people and perhaps even God (or the gods). This argument, however, does not address the fact that morality can exist without religion. In sociology, it is commonly accepted that social norms, which include morality, can result from any number of things. Religion, laws, or the basic desire of survival can all create these norms, so it suffices to say that as a society, our morals reflect our desire to live in relative peace through the creation of laws that serve to help us to survive. The argument of whether or not religion and politics should mix...
... time on taking these aspects away. Moral decline and persecution of religious practices are evident and growing in our society. When did American culture become so bitter towards the concept our country is based upon? Has the concept of God really led to turmoil and destruction? The answers to these questions may go unanswered, but the facts remain the same: Our society has taken the first amendment and Thomas Jefferson’s letter to the Danbury Baptist Association and interpreted it to mean that God has no place in our country’s make up. However, our political system suggests otherwise with examples such as the Pledge of Allegiance, Presidential Speeches, and currency.
Religious Fundamentalism is not a modern phenomenon, although, it 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).