Read Part 1.
There is a remarkable consensus that the phrase “secondary separation” is unbiblical. Moritz maintains the grounds of any separation are principles based upon the holiness of God (72). McCune likewise repudiates the concept of “degrees” of separation (147). Charles Woodbridge was particularly offended by the term; he called any distinction of degrees of separation a “deadly menace.” To him, separation extended to any relationship in which disobedience to God is involved (10).
The Bible knows nothing whatever about “degrees” of separation from evil! The Christian is to remove himself as far as it is humanly possible from all forms of evil, whether they be peripheral, pivotal or relatively ancillary. To hate evil means to hate it in all its forms—its ancestry, its immediate presence and its progeny! (11)
Fundamentalism is a worthy cause. From its inception, it has endeavored to take a strong and clear stand on traditional Christianity. Beale defines a true fundamentalist as “one who desires to reach out in love and compassion to people, believes and defends the whole Bible as the absolute, inerrant, and authoritative Word of God, and stands committed to the doctrine and practice of holiness” (Beale 3). Fundamentalists take a literal approach to the Word of God. They are careful not to read any personal bias or opinion into the Bible. Recognizing that the heart is deceitful above all things, they understand the danger of allowing the feelings and knowledge of man to wield authority over the Scriptures. God’s truth weakened by man’s control ceases to be God’s truth.
It is for this reason the fundamentalist resists the liberal mindset so militantly. Liberal Christian thought seeks to marry theology to the corrupt humanistic thinking of the day. Colossians 2:8 strictly warns of the danger of being “spoiled through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” Oil and water do not mix. The liberal theological attempt to mix the life-giving water of the Word with the slippery oil of the world has robbed mankind of the pure doctrine of the Scriptures that are able to save men’s souls. It has always been, and must continue to be, the mission of the fundamentalist to expose such error and guide men back to the authoritative Word of God.
Dennis Walton, a contemporary critic, wrote:
One area in which the New Evangelicals are united is the willingness to compromise for the sake of fellowship. This spirit could possibly be identified as the genius of the movement. Allowing varying opinions in nearly every field of doctrine, they are united in a willingness to sacrifice conviction for fellowship. Evidence of this spirit is seen in a statement by E. J. Carnell, “Since love is higher than law, the organization is servant of the fellowship…Christ alone would rule the church. Laws are made for the unrighteous. Here is the final norm: Polity is good or bad to the degree that it promotes or hinders fellowship.” This statement obviously subordinates doctrine to love, or fellowship. (17)
Harold Ockenga, a leading figure in the new evangelical movement, observed:
New-evangelicalism was born in 1948 in connection with a convocation address which I gave in the Civic Auditorium in Pasadena. While reaffirming the theological view of fundamentalism, this address repudiated its ecclesiology and its social theory. It differed from fundamentalism in its repudiation of separatism and its determination to engage itself in the theological dialogue of the day. It had a new emphasis upon the application of the gospel to the sociological, political, and economic areas of life. (11)
In this article, I’ll very briefly outline what historic fundamentalism is; specifically American fundamentalism. I cannot hope to discuss the genesis of the movement in a comprehensive fashion here, but hopefully it is helpful to the fundamentalist community at large, both as a brief summary introduction to the movement or as a refresher to faithful warriors still on the field of battle!
This material will be old-hat to many of you. Some may never even read it because it may tread the same ground you’ve trod many times before. I believe it is important, however, to remind ourselves of how fundamentalism started, and visit old battlefields of the past periodically. We cannot understand our movement unless we grasp how it all began.
This is the first in a three part series examining, in sequence, (1) the historic roots of fundamentalism, (2) the historic roots of evangelicalism and (3) the idea of secondary separation.
Just what in the world is fundamentalism? Numerous authors have provided their own definitions throughout the years.
George Marsden writes,