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HISTORY of Christian Theology

Fundamentalism

The world did not automatically embrace all these modern ideas without resistance. The Catholic Church, followed by conservative Protestants, became alarmed by the onslaught of this liberal secular attack on the power of their institutions and traditional Christian orthodoxy. What disturbed them the most was the rate at which these new ideas took hold. They could feel their grip on control slipping and desperately tried to stop it.

They were concerned with the optimistic worldview that everything modern was better than the past. Hegel and Schleiermacher even deified this perspective. The higher Biblical criticism challenged the legitimacy of scripture, while Darwin’s theory of evolution based on natural selection provided an attractive alternative belief system. Upheaval was everywhere one looked. The race to modernism was a flight from Church authority. However, people and institutions do not typically relinquish control without a fight.

Roman Catholic Response to Modernity

The Roman Catholic Church reacted by doubling down on their reliance on tradition and centralizing power under the papacy. In the past, the papacy was in a tug-of-war with the bishops, who asserted control through councils, with monarchies holding tightly holding to secular power while they encroached on the Church’s ecclesiastical turf. By the nineteenth century, the pope had secured his position as the supreme leader of the Catholic Church. So when the Church was threatened, it was a threat to the papacy itself. Consequently, the Ultramontanism movement emerged and pushed the Church in 1870 to formally declare that the Pope was infallible when he officially spoke about issues of doctrine, faith and morals.

Pope Pius IXPope Pius IX (1792–1878) was the longest-serving pope in the Church’s history from 1846 to his death in 1878. During his reign, the Church lost both religious and political ground to these modern intellectual and secular forces. His 1870 loss of temporal control over the papal states to the Italian government was emblematic of the effect modern ideas had on the Church. He counterattacked by waging war against modernism in all its forms.

In 1854, Pope Pius IX declared the medieval doctrine of the Virgin Mary’s immaculate conception to be official Catholic dogma without consulting the bishops. Throughout the history of the Catholic Church, only councils of bishops had declared doctrine, which the pope would later ratify or denounce. No pope had ever acted sua sponte (on his own authority) to declare doctrine. This created quite a stir among competing forces within the Church. In response, the pope exercised his muscle and issued a formal encyclical (official letter to all of the bishops) to which he attached his Syllabus of Errors, condemning modernism in great detail. He even condemned such fundamental modern ideas as: freedom of religion, freedom of the press, the sovereignty of the people, and the right to democratic rule.

He then convened the First Vatican Council in 1869, asking the bishops to formally declare his infallibility. There was some opposition based on the fact that the pope’s authority had grown over time. No pope had ever convened the early formative church councils, only emperors. Many of the prior popes’ edicts had been overturned by subsequent councils and popes, and no pope ever claimed infallibility for the first thirteen centuries of the Church’s existence. Regardless, the proposition was overwhelmingly approved.1

Subsequent popes followed the same fundamentalist course set by Pius IX. In 1914, Pope Pius X declared that the medieval writings of Thomas Aquinas formed the foundation of Catholic doctrine. He stated:

The capital theses in the philosophy of St. Thomas are not to be placed in the category of opinions capable of being debated one way or another, but are to be considered as the foundations upon which the whole science of natural and divine things is based; that the teachings of the Church cannot be understood without the basic philosophical underpinnings of Thomas’s major theses.2

Pope Pius X vehemently denounced the nineteenth-century movement known as modernism as a dangerous heresy. In his 1907 decree titled “A Lamentable Departure Indeed,” he formally condemned sixty-five modern propositions from Catholic writers regarding the divinity of Jesus, revelation, biblical exegesis, and the nature of the church. He then issued the encyclical “Feeding the Lord’s Flock,” where he condemned modernism for being the “synthesis of all heresies.” He added teeth to his decrees by ordering all clergy and seminary students to take the Antimodernist oath, Sacrorum Antistitum, under threat of excommunication. He even created an internal network of secret informants to weed out this virus within the church.

Neo-Thomism became the dominant worldview within Catholicism. Resistance to the antimodernist positions was largely constrained until the Second Vatican Council in 1960, which reversed these policies and embraced many modern ideals.

Protestant Response and Biblical Inerrancy

A distinguishing characteristic of Protestantism is its fluidity leading to its diversity. New ideas emerge and gain traction, leading to groups splitting over the dispute. Some movements cross denominational boundaries and merge with other trans-denominational movements. We reviewed how the Moravians influenced both Schleiermacher and the advent of liberal theology, as well as Wesley and the revival movement of the early nineteenth century. We observed how the revival movement helped launch the Adventist and Holiness movements which overlapped in the last half of the nineteenth century. This premillennial dispensationalism spawned two distinct movements in the early twentieth century; Fundamentalism and Pentecostalism. Fundamentalism ran with the intellectual biblical study arm of the revival movement while Pentecostalism ran with the emotional spiritual aspect. These two radically different movements morphed and merged in the 1950s to become the mainstream evangelical movement we know today.

The Pentecostal phenomenon has grown to into the fastest growing direction of Christianity worldwide, with well over half a billion followers. However, fundamentalism only gained traction in the United States, with its influence waning until it reinvented itself and reemerged as part of the evangelical movement during the second half of the twentieth century. Scholars surmise that fundamentalism did not spread beyond America’s borders because of the United States’ unique historical religious beginning. Religion played a significant role in the founding and growth of the United States. The early European colonists came for religious freedom. There were the English Puritans, the Scot-Irish Presbyterians, and the Dutch Reformed. They all were branches of the Calvinist Reformed tradition, which had always focused on a rational doctrinal approach to religion. Calvin’s seminal work Institutes of the Christian Religion laid out a doctrinal worldview based on biblical interpretation. This emphasis on biblical study remained a constant influence in the Reformed movement and its progeny. The greater diversity of religion in Europe diluted this emphasis on doctrine and biblical study.

The nineteenth-century higher biblical criticism, which challenged the accuracy of the Bible, triggered a strong response by conservative theologians in America. This response became even more pronounced as Darwinism further undermined the public’s respect for the Bible. The same Protestants who were criticizing the excessive enthusiasm of the revivalists found themselves defending their rational approach to religion because of European intellectual concepts attacking the foundation of their belief system, the Bible. Charles Hodge (1797–1878), the principal of Princeton Theological Seminary and Reformed Presbyterian theologian, became a leading proponent of the inerrancy and authority of the Bible.

Hodge advocated using the Bible as the basis for a “scientific” approach to establish truth. Hodge was assisted by his successor, Benjamin Warfield (1851–1921), who carried this torch into the twentieth century. They argued that the Bible was a set of factual propositions that one should accept as indisputable and that one could analyze to establish the truth of anything that it addressed. If scientific observations contradicted biblical facts or findings of truth, then the scientific data was simply a theory or an error. They claimed that the apparent contradictions in the Bible were the result of mistranslations and scrivener’s errors.

However, they were blind to the fact that their inerrant literal approach ignored the reality that many of their “factual propositions,” including the foundation of their understanding of God, were based on an allegorical reading of the Bible, not a literal one as they insisted. The allegorical approach is the only way that the postapostolic theologians were able to explain the many anthropological references to God in the Bible in order to make the Bible conform to the more “reasonable” Platonic concept of deity.

Hodge’s “scientific” approach tied in nicely with the premillennial dispensationalists’ examination of the Bible to discover its hidden codes and keys to understand and date the signs of the times before Christ’s second coming. In 1903, Warfield and other scholars from Princeton formed the Bible League of North America. Even though there were major theological differences between the erudite Presbyterians and the dispensational evangelicals, they untied in this league to defend the Bible and oppose liberal theology.

The struggle against religion is, therefore, indirectly a struggle against the world, whose spiritual aroma is religion. Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of a soulless condition. It is the opium of the people.3

Marx adopted Hegel’s idea that society’s consciousness (worldview) was a real force that transforms our temporal existence and history. His plan to transform the world was based on the assumption that changing the way people viewed reality would automatically change the world. Marx believed that religion was the primary obstacle preventing humanity from realizing a higher level of consciousness and corresponding material state of existence.

Scholars point to Descartes’s radical doubt, and his epiphany that his personal consciousness confirmed existence, as the beginning of modern thought, along with its philosophy based on consciousness. Marx challenged this paradigm by doubting the reality envisioned by one’s consciousness. He, followed by Nietzsche and Freud, postulated that humans mask reality through their consciousness in order to deal with their deep pains or illnesses. For Marx, this sickness was an unfair economic system. Religion was not just some inane philosophical concept scholars could debate; it was the product of a sick system used to perpetuate its dominance over humanity. Religion was a symptom of social and economic inequality and of the class conflict arising out of this injustice. Religion hid the root cause of the problem, and with it the social and economic dynamics causing this suffering, which perpetuated this condition.

But because religion was a byproduct of this unfair system, simply eliminating religion would not solve the problem. Since the whole world was infected by this disease, the state in essence was also a form of religious institution. Consequently, society needed to eliminate the state in order to eliminate religion.

Marx wrote about this issue in his essay On the Jewish Question. In Christendom, Jews were not considered citizens of the state because they were not Christians. With the rise of nations, the question arose as to what legal rights the Jews should enjoy. A young Hegelian named Bruno Bauer argued that the Jews would never become equal until the state was no longer Christian. Marx said this was insufficient. Religion, Christianity in particular, was too engrained in society, making the very form of the state into a religious instrument. The state itself needed to be eliminated and replaced with a whole new political and economic dynamic.

Marx explained this concept by arguing that the state serves as an intermediary between humanity and liberty just as Christ acts as the intermediary between man and the promised equality to be found in heaven. Marx pointed out that the equality Paul promised in the Bible would only be realized in a purported afterlife.4 In this life, Paul sustained slavery.5 He equated this phantom promise with the false promise of equality by the modern state. Marx explained that individual freedom does not create universal freedom but isolates people and protects those in power from justice. True equality would never be realized until everyone was on the same economic footing. The abstract emancipation and equality promised by the modern state simply was not enough because inequality continued to exist in the real world. Marx put it this way:

The Protestant Fundamentals

In 1910, the Presbyterian Assembly brought charges of heresy against various Presbyterian scholars for disagreeing with the Princeton school regarding biblical inerrancy. This assembly set down five points of doctrine they claimed were so fundamental that those who did not believe them could not legitimately claim that they were Christians. These five fundamental points were:

  • The inerrancy of the Bible;
  • The virgin birth of Jesus;
  • Christ’s substitutionary atonement (He died for our sins);
  • The physical resurrection of Jesus; and
  • The authenticity of the miracles in the Bible.

Later, the premillennial doctrine regarding Christ’s second coming before the millennium replaced the point involving biblical miracles. These five points became known as the fundamentals.

Lyman StewartIn 1909, Lyman Stewart, the founder of Union Oil, and his brother Milton funded the publication and distribution of ninety essays in a total of twelve volumes (one per quarter) titled The Fundamentals: A Testimony To The Truth, published between 1910 and 1915. They were republished in 1917 by the Bible Institute of Los Angeles. These essays expanded the discussion regarding fundamental Christian doctrine beyond these five points of doctrine and attacked other threats to their view of orthodoxy, including liberal Protestant theology, higher biblical criticism, Catholicism, Mormonism, and socialism.

In 1919, Bell Riley formed the World’s Christian Fundamentalist Association. Even though over six thousand people attended its first conference, it struggled with internal conflicts and never gained major traction. Regardless, the fundamentalist title stuck and was universally applied to Protestant Christians who adhered to the five fundamentals set forth earlier.4

Scopes Monkey Trial

An intense debate raged on between the conservatives and liberal Protestants regarding who was entitled to call themselves a Christian. In 1922, a liberal Baptist pastor named Harry Fosdick delivered a fiery attack on conservatives titled “Shall the Fundamentalists Win?” which was answered by Princeton University professor J. Gersham Machen’s essay “Christianity or Liberalism.”

It all came to a head in 1925 with the famous Scopes Monkey Trial in Tennessee regarding the teaching of evolution in the public schools. It was actually a publicity stunt set up to embarrass fundamentalist Christians, and it proved disastrous to them in large measure because of the satirical reporting of atheist journalist H. L. Mencken. He was successful in portraying fundamentalists as ignorant back-country yokels who were completely out of touch with the times and with reality.

One eventful exchange during the trial occurred when the state called the defense attorney, three-time Democrat presidential candidate William Jennings Bryan, to the stand as an adverse expert witness. Bryan, one of the most prominent religious figures of his day, was asked if he believed the literal word of the Bible. After affirming this belief, he backtracked when asked if he believed that the world was created in six twenty-four-hour days. He admitted that he believed the reference to “days” in the creation story found in Genesis actually referred to time periods, not literal days. His credibility was shot, along with that of the fundamentalists who insisted on an inerrant Bible. This trial became a watershed moment, causing the general public to look at fundamentalist Christians as antimodern and antiscience.5

Resurgence of Protestant Evangelicalism

Billy GrahamThe 1950s saw a resurgence of Protestant evangelicalism, primarily through the efforts of one man, Billy Graham (1918–2018). He was a likable fellow with a gift for preaching. When he was only twenty-three years old while attending Wheaton College, he was invited to preach at the United Gospel Tabernacle church. They kept asking him to return until they hired him as their pastor. A couple of years later, he seized the opportunity to take over a struggling radio program with his congregation’s support and turned it into a great success. In 1948, he became the youngest college president in the United States when he was hired to presided over Northwestern Bible College, a position he held for five years.

Even while he served as the president of the college, he continued to preach. In 1949, he set up tents in a large Los Angeles parking lot to hold a three-week revival. It was such a success that it lasted eight weeks and attracted attention from the Hearst newspaper empire. The publicity made him a national celebrity overnight.

Graham tapped into early evangelical roots and held “crusades” in large venues where he preached a universal Protestant message of salvation and invited his listeners to accept Jesus as their Lord and Savior. Unlike the earlier fundamentalists who focused on defending fundamentalist doctrines and attacking other Christians for their wayward ideas, Billy Graham preached a crusade of personal salvation.

Without abandoning his principles, he dropped the reference to fundamentalism and Pentecostalism. Billy Graham grew up as a Presbyterian and became an ordained Baptist minister. He ignored the turf wars between the various Protestant denominations and focused on the Protestant message of salvation through the grace of Jesus Christ. Unlike typical evangelists who preached to build up their own congregations, Graham told his listeners to stay where they already attended church and get involved in building their congregation, garnering support from local preachers.

Billy Graham also tapped into early progressive evangelical roots, which generally supported the abolition of slavery. He openly spoke against racism and championed racial civil rights. This educated, reasonable and passionate young preacher shattered the caricature Mencken had painted of fundamentalists during the Scope trial as ignorant, bigoted extremists. Billly Graham became the face of a religious movement that brought fundamentalism back into the mainstream of society under the evangelical umbrella.

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1 Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009), Lecture 19.

2 Wikipedia, s.v. “Piour IX”, quoting “Doctoris Angelici”. Archived from the original on 31 August 2009. Retrieved 4 November 2009. Accessed 25 October 2012.

3 Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 23.

4 Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009), Lecture 14; Phillip Cary, History of Christian Theology, (The Teaching Company, 2009), Lecture 31; Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 23.

5 Phillip Cary, History of Christian Theology, (The Teaching Company, 2009), Lecture 31.

 

IMAGES:

Madonna with Child and Angels, Giovanni Battista Salvi da Sassoferrato, 1674, Galleria Nazionale d’Arte Antica di Palazzo Corsini, Rome, [PD-old-100]

Portrait of Pope Pius IX, by George Peter Alexander Healy, 1871, Rome [PD]

Lyman Stewart, (1840–1923), Photograph, [PD]

Billy Graham U.S. News & World Report, collection at the Library of Congress, 11 Apr 1966, [PD-US]

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