{"title":"Dispensationalism and the Baconian Ideal","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0007","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0007","url":null,"abstract":"The dispensational scheme of biblical interpretation reflected the Baconian ideal. In the earlier nineteenth century, many American religious thinkers celebrated the tradition of Francis Bacon, which looked for inductive facts. That was also compatible with the heritage of “common sense” philosophy. Dispensationalists, such as Arthur T. Pierson, Reuben Torrey, or C. I. Scofield, editor of the Scofield Bible that became a fundamentalist norm, adopted such outlooks for interpreting the Bible. They saw the Bible as a set of “facts.” It was also “inerrant.” It just needed a “common sense” set of tools to provide an interpretive scheme that was the key to solving some puzzles. With those, any ordinary reader could trust his or her interpretations.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"89 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121481798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Fundamentalism as an Intellectual Phenomenon","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0025","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0025","url":null,"abstract":"As Clarence Darrow argued at the Scopes trial, fundamentalism has often been portrayed as simply anti-science and anti-intellectual. Yet many fundamentalists professed to highly value reason and science. It is helpful to see the issue as an instance of “paradigm conflict,” as has been described by Thomas Kuhn. Fundamentalists typically held on to a “common sense” or “Baconian” idea of rationality and truth. Rational inquiry, they believed, could find unchanging truths. Modern thought, such as Darwinism, was built around change. J. Gresham Machen provides an example of trust in common-sense understanding of unchanging facts. Charles Blanchard offered a similar approach. In Blanchard’s view, modern thought was moving toward a sort of collective insanity in denying common sense principles of truth and morality. Evangelist Billy Sunday expressed such views in a more truly anti-intellectual way.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121310972","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Tremors of Controversy","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0013","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0013","url":null,"abstract":"Almost every major American denomination experienced controversy sometime between 1870 and World War I. These were responses to modern cultural views and to liberal or modernist developments in biblical interpretation or theology. In the South, the controversies were generally short-lived, with conservatives prevailing. For instance, Southern Presbyterian and Southern Methodist controversies led to banning teaching biological evolution of humans. In the North, the greatest controversies were within the large Presbyterian and Baptist denominations. In the Northern Baptist Convention, the divinity school at the University of Chicago became a center for “modernist” teachings. Meanwhile, the dominant conservative party was relatively moderate. That is illustrated in the theology of Augustus Strong.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"36 10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132650129","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Four Views circa 1910","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0016","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0016","url":null,"abstract":"Various emerging fundamentalists adopted a spectrum of views regarding the relation of Christianity to culture. At one extreme were the radical dispensationalists, such as Arno G. Gaebelein. Such leaders took seriously the implications of premillennial pessimism regarding culture, and condemned modern ideologies. They insisted that Christians must separate into pure churches. William B. Riley, by contrast, embodied the central tension in the movement between premillennial pessimism and continuing hopes for a more Christian America. Moody Bible Institute exemplified that same tension. Evangelist Billy Sunday dramatically embodied the tension between separatism and Americanism. William Jennings Bryan represents a third position, trying to preserve and reform Christian civilization in a progressive but biblically based direction. Conservative Presbyterians like B. B. Warfield and J. Gresham Machen, while staying away from direct political involvement, were more confident that biblically based and rational theological outlooks could challenge modern thought.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134340787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Would the Liberals Be Driven from the Denominations? 1922–1923","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0020","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0020","url":null,"abstract":"In 1922 and 1923, fundamentalists had high hopes that they could impose their standards on some major northern denominations. Fundamentalists were strongest in the Northern Baptist Convention and in the Presbyterian Church in the U. S. A. At the Northern Baptist Convention meeting in 1922, they hoped to have the body adopt a traditional creedal statement. But the move was soundly defeated. In 1922 Harry Emerson Fosdick, a modernist Baptist filling a Presbyterian pulpit, preached, “Shall the Fundamentalists Win?” That set off a heated controversy in the Presbyterian Church in the U. S. A. Conservative William Jennings Bryan narrowly lost election as moderator for the 1923 General Assembly. But the assembly reaffirmed the five-point Presbyterian essential doctrines. Clarence McCartney, a leading conservative preacher, answered Fosdick in a sermon, “Shall Unbelief Win?” J. Gresham Machen issued Christianity and Liberalism in 1923, arguing that traditional Christianity and modernism were really two different religions.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116970500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Prologue: The Paradox of Revivalist Fundamentalism","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0005","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0005","url":null,"abstract":"Dwight L. Moody’s closest associates were evangelists who also became leading proponents of dispensational premillennialism or dispensationalism. The associates included Reuben A. Torrey, James M. Gray, C. I. Scofield, William J. Erdman, A. C. Dixon, and A. J. Gordon. John Nelson Darby was the progenitor of this system. Dispensationalism became one of the foundations for much of fundamentalism. It was a system for interpreting biblical prophesies. It proponents also emphasized personal piety. American revivalism tended to include these emphases: simple ways of interpreting the Bible, warm emotions, and personal piety and purity. Reuben Torrey, who came closest to being Moody’s successor, particularly illustrates this combination of emphases.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"18 2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128311067","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Presbyterians and the Truth","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0014","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0014","url":null,"abstract":"Presbyterians were used to controversies. Since the early nineteenth century, conservative Presbyterians adopted Common Sense Philosophy as a basis for asserting that truth could be discovered by objective inquiry. Princeton Theological Seminary became the intellectual center for promoting that outlook. Charles Hodge presented a view of the Bible as containing “facts” to be discovered. His successor, B. B. Warfield, developed the view that the Bible was “inerrant.” Warfield believed Christianity could prevail through rational argument. Responding to the rise of liberal theology and biblical criticism in the Northern Presbyterian denomination, conservatives in 1910 succeeded in having its general assembly declare five doctrines concerning biblical inerrancy, the miracles and Christ’s nature, and atoning works as “essential to the faith.”","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124206325","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"World War I, Premillennialism, and American Fundamentalism: 1917–1918","authors":"George M. Marsden","doi":"10.1093/oso/9780197599488.003.0017","DOIUrl":"https://doi.org/10.1093/oso/9780197599488.003.0017","url":null,"abstract":"America’s entry into World War I transformed much of the emerging fundamentalist movement. It added a heightened sense of cultural crisis to other concerns. A good many fundamentalists at first opposed the war. Premillennialist journals, Our Hope and The King’s Business, emphasized fulfilled prophecies but opposed America’s entry into the war. William Jennings Bryan accepted the war only reluctantly. By contrast, Billy Sunday became a leading super-patriot. Modernist theologians, such as Shailer Mathews or Shirley Jackson Case, at first criticized the premillennialists who opposed the war. Soon, however, almost all emerging fundamentalists were taking positions such as that of William Bell Riley, as super-patriots. That would help establish a long-standing tension in the movement as a mix of premillennial cultural pessimism and American patriotic zeal to build a more Christian culture.","PeriodicalId":397009,"journal":{"name":"Fundamentalism and American Culture","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131526105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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