Some Positive Contributions of Fundamentalism
June 16, 2002

Some time ago, I wrote the following. “Fundamentalism is a word much used these days. It is used as an adjective to describe religious extremists such as fundamentalist Christians, Jews, or Muslims. When a word gets used so much, however, it loses some of its more technical, more exact meaning. This has happened these days in the discussion of terrorist activities.

“The word fundamentalism came into usage as applied to religion in the late eighteen and early nineteen hundreds among Christians. It referred to a backlash against Scripture scholars, who had, in their view, watered down the meaning of the bible in their application of various literary approaches of the day. They also lashed out at the scientific theories of the day, such as evolution, because the theories appeared to deny the teaching about creation found in the Book of Genesis. These church leaders and teachers returned to what they called the “fundamentals”: salvation by Jesus alone, a literal interpretation of the Bible, and the imminent return of Jesus.”
I then went on to defend the Catholic position on Mary against what some Evangelical Protestants were saying about her role in the life of our Church. Today I want to look at ways of understanding fundamentalism because I find it in so many areas of life, including the responses people say we should make in answer to various evils of the day. It is so easy to make broad statements that do not take into account the complexity of life.

What Fundamentalism is NOT, is where we should begin. In the following statements, remember that elements of these might be present in some people. However, these are not the main element in fundamentalist Christians. Other words used to describe this approach to faith are charismatic, evangelical, and Pentecostal. What I am writing can apply also to them.

Fundamentalism is not mere emotionalism. Because fundamentalist Christians as well of fundamentalists of other religions, are passionate in their position, does not mean that they are only emotional about what they believe. The affective side of conversion is not the only aspect of faith. Many fundamentalists also have an intellectual appreciation of what they believe and live moral lives as a result of their faith. They convert on levels other than the emotional.

Fundamentalism is not identified to be with the use of the gift of tongues. Those who do not understand this gift think that a person goes into some kind of abnormal psychological state. The reality is that the gift of tongues was present on a wide scale in the early Church as reported by Saints Paul and Luke. All psychological studies that I have seen offer no support for a position that states it is a psychological problem. In fact, most tongue-speakers seem better adjusted than those who do not according to some studies.
Fundamentalism cannot be identified with literal interpretation of Scripture, even though this is an identifying mark of fundamentalism. Another approach to understanding the Scriptures can be called “populist”, that is, a kind of ordinary understanding, a kind of “pop” understanding of the Bible. This populist approach is found in all areas of Christianity.

Lastly, fundamentalism is not psychological escapism, a security blanket in a changing world (and church). One of the reasons any group — clubs, schools, nations or churches — exists is to provide a sense of belonging, to give a means of accomplishing some goals, or to give meaning to life. This is not escapism but necessary.

I think the basic issue in fundamentalism is an experience of God that leads people to their understanding and desire to live their faith. Last week I was speaking with a man who had such an awakening of faith. He was un-churched and looking for meaning in life. He experienced the presence of God in a meeting at which he, for the first time, saw the truth of Christianity. He told me that his life changed radically. I suspect the same thing happens in conversions to other religions. Try as we might, the issues listed earlier do not account for the change in life these people experience. In this area, fundamentalists have gifts to share with us in the Church.

First, their passionate appreciation of the Bible is something we, as a Church desperately need. The Bible records the Word of God to us. The Acts of the Apostles, especially, is a record of the early life of the Church, a record of the religious experience of the apostles and disciples of Jesus. As we identify with them, we see ourselves as people called by God to follow Him passionately. When we experience like happenings in our lives, we understand the Scriptures more completely.

Second, fundamentalists pray well. Jesus is next to them. This is also true of our official teaching, but something that is not lived as well as it should in the Church. For many of us, God is “out there somewhere,” not along side of us.

And third, tithing and living a moral life is important to fundamentalists. Though we may disagree with some of their practices, they do point out how we must live the Scriptural injunction to share with one another. They believe in the gifts God gives to carry out the Church’s work. We do have something to learn from fundamentalists!

Return to Father Ken's Archive Page