As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
Why I’m Not Looking for a Movement to Join
On SharperIron: “an always-interesting fundamentalist blog”
On Dave Doran: “He was articulate and patient critic of my message
Read Part 1, Part 2, Part 3, Part 4, Part 5, and Part 6
Before Fundamentalism became identifiable as a self-aware movement, American evangelicalism passed through a period of transition that could be labeled proto-fundamentalism. Stretching from just after 1870 until nearly 1920, the proto-fundamentalist period combined a number of important influences. Several of those influences found expression in what may be the most typical representation of the proto-fundamentalist decades, a series of volumes called The Fundamentals.
Eventually The Fundamentals comprised ninety essays in twelve volumes. The project was financed by Lyman and Milton Stewart, founders of Union Oil. The original editor was A. C. Dixon, who was later succeeded by Louis Meyer and then by R. A. Torrey. Initially published between 1910 and 1915, the books were sent free of charge to pastors, missionaries, and Christian workers. They are still being reprinted and read a century later.
The essays in The Fundamentals covered a variety of topics. The most frequent topic—more than a quarter of the articles—had to do with the doctrine of Scripture. Especially emphasized were issues related to inspiration and biblical criticism.
A second large bloc of essays dealt with the person and work of Christ. Several more covered issues in apologetics such as evolution or the existence of God. A handful of essays addressed current “isms” such as Romanism and Christian Science. The remainder consisted of personal testimonies, exhortations to Christian service, and studies in ministry methods.
Read Part 1, Part 2, Part 3, Part 4, and Part 5.
After the Civil War, American evangelicalism entered a period of change. Developments occurred in the areas of eschatology, evangelism, missions, education, and personal piety. From about 1870 to about 1920, evangelicals were building an entire infrastructure of churches, schools, conferences, missions, and other institutions. It is this network that constituted what, in retrospect, can be called proto-fundamentalism.
One very significant influence upon proto-fundamentalism was the rise of theological liberalism. The proto-fundamentalist period occurred during just those decades when modernist and liberal theologies (I will not distinguish the two) were working themselves into the denominational structures. Proto-fundamentalists were forced to deal with the initial manifestations of the new theology.
Liberal theology originated with F. D. E. Schleiermacher, who realized that the cultured and educated people of his day almost universally despised Christianity. What Schleiermacher tried to do was to relocate the center of Christian faith from the Bible and doctrine to religious experience. Doctrines and Scripture were no longer viewed as authoritative statements about external realities but as varied expressions of a common inward experience.
God was thought to be entirely immanent, both in the created order and within historical process. Since all humans somehow participated in the divine, liberals had no trouble speaking of the divinity of Jesus. One liberal, accused of denying the divinity of Christ, responded, “I have never denied the divinity of anyone.” What the liberals could not do, however, was to affirm that Jesus Christ is God in any unique sense.
Discussion