Christian Paper

I'm posting the 700 word paper I wrote for Christianity. I'll probably post the Islam question tomorrow some time.

In what ways is fundamentalism a response to modernity? Is it accurate to say that fundamentalism is only a defensive and negative response to modernity? If not, in what positive ways does fundamentalism respond to modernity? It is clear that fundamentalism is a way in which conservative and evangelical groups are emerging into political action. What issues are typical issues for such groups to be drawn to? What are the positive concerns in such political issues? Are there any reasons for thinking that groups that might have been slower than others in beginning political engagement must remain slower?

Christianity has existed at least since 35-40CE and hence been witness to enormous social, cultural, and political changes (Walls 1997, p.55). Different denominations and sects have dealt with these changes uniquely throughout history with some being more prevalent than others.

Perhaps the greatest change that Christianity has had to deal with has been Modernity[1]. Modernity is a complex of ideas and is generally accepted as having begun with the great transformation[2] around the 17^th century. During this time great progress was made in industrial production and scientific understanding diverting the dominant discourse away from the church and towards a progressive, rationalist understanding of the world and humanities place within it (Van Krieken et al. 2000, p.9; Weeks, Toole & Crowe 2005, p.125). This created a climate within church circles of discontent particularly as religion retreated to personal experience and the authority of the church was overshadowed by the creation of the nation state (Van Krieken et al. 2000, p.9; Weeks, Toole & Crowe 2005, p.128).

It may seem that the Fundamentalist movement exists only as a response to modernity as it overtly opposes many of the doctrines central to modernity. This is likely true as, in the words of Pinnock (1990, p.44) “fundamentalism arose in order to defend the authority of the Bible… [the] foundation of Christianity”. Fundamentalists, generally, are not opposed to change if it can enhance or at least not hinder Christian principles; Changes such as University education have been welcomed by most Fundamentalists[3] (Pinnock 1990, p.45).

Fundamentalists can be described as apologists for the Bible; they assert that the Bible and hence their movement is above fault and does not deviate from the Bibles literary message (Pinnock 1990, p.47). They are not, however, only defensive and negative. Walls (1997, p.144) states that Fundamentalists “use… the Bible as an instrument for problem solving…”. Fundamentalists believe in the preservation of freedom and that they should be the moral example for humanity, not the moral imposer (Pinnock 1990, p.50).

In the political sphere many Conservative and Evangelical Christians are active; this is evidenced by the President of the USA George Bush,[4] himself an Evangelical Christian. These Conservative and Evangelical Christians goals are primarily moral in character and seek not to change the democratic fabric of western society, Pinnock (1990, pp.53-54) says that at least the Fundamentalists have an “unabashed love… for their democratic society”, but to influence the moral development of its citizens. Examples of moral issues Conservative and Evangelical Christians advocate are a commitment to life in regard to abortion and an opposition to pornography and homosexuality (Pinnock 1990, pp.50-54). This is not to assume that other political motivations do not exist; it is well known that many Conservative and Evangelical Christians have an absolute support for Israel (Pinnock 1990, p.54). By engaging in political discourse these Conservative and Evangelical Christians are sending a positive message that the unadulterated[5] teachings of the Bible are not only still valid but still valuable in today’s complicated world. Many abuses of liberal ideologies have occurred, such as a culture of drug abuse that the moral stance of Conservative and Evangelical Christendom would oppose. They are demonstrating to more moderate and liberal Christians that the message of the Bible does not need to be diluted or revised in order to be a moral and contemporary Christian today (Pinnock 1990, pp.53-55).

Now to the final aspect of the question, are there any reasons for thinking that groups that might have been slower than others in beginning political engagement must remain slower. It seems absurd to assert that the speed of initial engagement in political discourse determines the progressive and ultimate speed of engagement. Pinnock (1990, pp.49-50) cites the progression of the Reverend Jerry Falwell from an individual with no interest in the political sphere progressively changing into an advocate of political engagement. The Reverend Jerry Falwell began his political agenda as slow as can be described and is now the leader of the Moral Majority, one of the largest Fundamentalist movements and an organisation that openly asserts its influence within political discourse.

These modern developments of Christianity and the attitudes developed towards the change the world has been displaying are deeply complex touching all denominations and ideological preconceptions. The development of Fundamentalism and its use as a vehicle for political engagement has been crucial in the development of Christian Conservative social and self identity.

Bibliography

Pinnock, CH 1990, ‘Defining American Fundamentalism: a Response’, in Cohen, NJ (ed.) 1990, The Fundamentalist Phenomenon: a View From Within, a View From Without, William B Eerdmans Publishing Company, Michigan, pp.38-55.

Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest.

Walls, A 1997, ‘Christianity’ in Hinnells, JR (ed.) 1997, The New Penguin Handbook of Living Religions, Penguin, Camberwell, pp. 55-161.

Weeks, I, Toole, M & Crowe, J 2005, ‘Christianity’ in Religion Studies: The Long Search Study Guide, University of South Australia.

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[1] For a more detailed discussion of modernity see Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest., pp.9-10.

[2] For a short discussion of the great transformation see Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest., p.9.

[3] This and most other change would most probably be opposed by the ‘Strict Fundamentalists’ as Pinnock (1990, pp.43-44) calls them.

[4] For an interesting look at Fundamentalism in politics see Giroux, HA 2004, George Bush’s Religious Crusade Against Democracy: Fundamentalism as Cultural Politics, .

[5] At least as they see it.