2.  1910 Milton & Lyman Stewart  The Fundamentals: a testimony of truth  the inerrancy of the Bible  the direct creation of the world and humanity by God  the authenticity of miracles  the virgin birth of Jesus  his crucifixion and bodily resurrection, the substitutionary atonement  Christ’s return to judge and rule over the world.

3.  The Enlightenment  Drew on an increasing tendency to question authority of all kinds  Reason the measure of all things

4.  Marxism: economics represents the driving force in society  Darwinism: Chance was the real creator  Higher criticism: challenging ideas of who actually wrote the books of the Bible, how reliable they are, how they should be interpreted  Freud: religion is simply a way of dealing with life’s difficulties for the weak  Colonial expansion meant a lot of contact with other cultures and religions; resulting insecurity  This led many to wonder if all religions aren’t really the same, the search for syncretism.

5.  Aftermath of Scopes trial left Fundamentalists isolated from mainstream  Fundamentalism is an opposition movement to the forces of modernism that is usually ideologically or religiously based.  Avoidance and separation  Education as the enemy  “God said it, I believe it and that settles it”

6. FundamentalistsEvangelicals Are suspicious of scholarship and science. Tend to be anti-intellectual. Encourage academic study in order to develop a deeper understanding of faith. Have a “mechanical” view of how the Bible was written. Believe it is essential to understand the culture and circumstances in which the Bible was written. Believe the Authorised (King James) Bible is the only inspired translation. Value the Authorised Version, but believe there are now more accurate translations. Have a literalistic approach to interpreting the Bible. See the Bible as a rich collection of history, poetry, prophecy, metaphor and symbol – to be understood accordingly.

7. FundamentalistsEvangelicals Reject involvement with Christians who do not accept their views. Will not negotiate on the essentials of the Christian faith, but believe secondary differences do not prevent co-operation with others. Often allow their culture to influence their beliefs. Thus some support racial intolerance, “prosperity teaching”, and politically “right- wing” views. Seek to allow the Bible to question and challenge culture – including their own. Have denied, until recently, that the Christian gospel has social implications. Believe that Christians have a duty to be “salt and light” in society. Insist on certain views concerning the Second Coming of Christ. Believe there are legitimate differences of interpretation about the details of Christ’s return.

8.  A very clear idea of what they believe (in almost all areas)  An allergic reaction to doubt even when it’s completely honest. Doubt is seen as the opposite to faith, not a path to faith.  A response of rejection to open dialogue with groups who don’t accept all of their points, even if there is substantial agreement. Separatism is a hallmark.  A refusal to compromise  This steadfast conviction that they are completely in the right can often lead to the belief that action should be taken against those in the wrong. It is a small step to believe that such action, even if violent, is not only a legitimate, but even a laudable, expression of faith.

9.  Fundamentalists’ confidence in their ability to use Rationalism to discern truth parallels that of very different groups (atheists, some liberal theologians)  There is a naïve modernistic pride in Rationalism’s belief it can find all the answers  Groups like this are often affronted by doubt and mystery; Fundamentalists are Procrustean, not only to others, but to God

10.  Fundamentalists have always been around, even if the name hasn’t  Recognise the traits in ourselves and others; treat Fundamentalists with understanding  Holding beliefs confidently is fine; being humble enough to recognise our subjectivity is even better  Become comfortable with mystery and the unknown; it is not a threat to faith, rather it is the crucible of faith