From Theologically Driven. Posted with permission.
Over the past decade it has been popular to distinguish between “cultural fundamentalism” and “historic fundamentalism.” Cultural fundamentalism is regarded by its critics as very, very bad. It consists of folksy/outdated traditionalism that has drifted from its quaint, innocuous origins and has entered a bitter, skeptical stage of life—complete with theological errors of a sort that typically attend aging, countercultural movements. Historic fundamentalism, which focuses more on basic theological issues, fares a little bit better, but only a very little bit. Critics puzzle over those who accept this label, marveling that anyone would risk associative guilt by lingering near those nasty cultural fundamentalists: “Why not get with the program,” they ask, “and become a conservative evangelical?”
Part of the reason, I would venture, is that conservative evangelicalism itself appears, to all but those blinded by its euphoria, to be yet another cultural phenomenon—a new iteration of a broader movement (evangelicalism) that, let’s face it, has a track record easily as jaded as that of fundamentalism. True, the conservative evangelicals of today are a bit more conscious of theology and mission (that’s how the life cycle of ecclesiological “movements” begins), and their culture is more up-to-date; but it’s just a matter of time until the present iteration of evangelicalism grows old, propped up only by the same nostalgia that today keeps Billy Graham crusades and Bill and Gloria Gaither homecomings on cable TV (except that these will be replaced, for a new generation of elderly evangelicals, with John Piper recordings and Keith and Kristyn Getty sing-alongs that allow folks to relive the glory days). Read more about Cultural Fundamentalism or Cultural Evangelicalism?