Board of Education. Bob Jones, in Greenville, South Carolina, is a niche school. But the story of how Bob Jones lost its non-profit status offers timely insight into the contemporary religious right. Nor was it an outlier at the time. Bob Jones received numerous warnings from the federal government and ignored each of them, but when the IRS finally rescinded its status the religious right reacted with outrage, as Balmer recounts:. As Elmer L. Bob Jones ended its ban a mere 17 years ago—right before then-President George W. Bush visited campus.
My fundamentalist childhood: less like a temple, more like a cage
The move comes after widespread criticism of the policy in the wake of presidential candidate George W. Bush’s campaign appearance at the school. Jones surprised students and supporters by announcing the policy change during an interview on CNN’s “Larry King Live. Ironically, the policy was not instituted in response to concerns of white parents, but came after an Asian family threatened to sue the school when their son, who was a student at the school, nearly married a white girl.
My mother loves to tell the story of me as a child, probably about six or eight years old, preaching to the other neighborhood children on our back porch until they would get tired of listening and wander off to play somewhere. I also carried my Bible around whenever I thought I was going to be beaten up; I believed that no one would hit someone carrying a Bible, and I was right. I never had a fight, even when someone was looking for me specifically to beat me up, when I had the Bible, though I took many a beating when I was caught without it.
Most people I know who ever embraced a fundamentalist approach to Christianity blame it on their parents. Many of them were in ultra-conservative churches growing up, some of them even in cults, and they look back on their time with distaste and, often, pure hatred. I, on the other hand, have no one to blame for my following the path of fundamentalism. My parents not only did not push me down this path, but they thought I was weird for following it at all.
The church we attended while I was growing up was a mainstream Presbyterian church. Thus, I do not look back on my time with anything other than bemusement at how I ended up there in the first place, and, in fact, there are many positive outcomes from the time the most obvious being a knowledge of the Bible that most liberals cannot even begin to approach.
I should take just a moment to point out what is usually meant by fundamentalism in Christian circles. The main distinction between a fundamentalist and a mainliner is the approach to the Bible. Fundamentalists believe that the Bible is the absolute Word of God, without error, while mainliners believe that the Bible is inspired by God, but written by fallible men who were influenced by their culture.
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Greg Carey: Adam, Eve and We: The Tensions of Fundamentalist Sexuality
The world is being divided into modernists and fundamentalists. Here’s how the conflict between the two is unfolding. A couple of months ago, while the protests were raging here in Brazil, I spoke to a local friend about the demands of the protesters. Aside from corruption, lack of infrastructure and poor education, it surprised me to hear that one of the chief complaints of thousands of the protesters had to do with homosexuality.
He said that a large strain of Christian fundamentalism has arisen in Brazil in recent years and the federal government planned to officially label homosexuality a psychiatric disorder and provide funding for corrective “treatments,” — i.
Jessica Wilbanks grew up in a world of moral absolutes. In a new memoir, she describes loving, and leaving, her family’s faith.
Michigan State University Press, Beacon Press, reprint pap. Convergent Books, Seal Press, This essay looks at the stories of women who have taken their leave of the extremely authoritarian Christian faith systems in which they were raised–systems they found limiting, oppressive, and even deeply damaging. Some eventually settled into expressions of Christianity that felt more open or progressive; some rejected religion completely.
All grew up immersed and indoctrinated in rigid and patriarchal belief systems, and managed against the odds to move on to something else. Yet each story and its outcomes are unique. I limit my focus here to women leaving sects or movements in a seemingly narrow segment of conservative, Protestant, and mostly white Christianity in the U. Although each group in this category is different from the others, all hold to some notion of biblical literalism and inerrancy; all believe in a literal, personal hell in the afterlife where nonbelievers will be eternally punished; all adhere to some concept of women’s submission to male “headship as God’s design; and all enforce behavior codes, although the codes may not be static or even spelled out.
A girl-child raised in such an absolutist environment, especially if her parents are fervent and faithful followers, is ill-prepared to “choose her religious beliefs, or anything else, as she reaches adolescence and adulthood, and she will face fierce resistance if she decides to leave that world. That so many manage to do it is remarkable. Saloma Miller Furlong left her Amish family and community–and thus her entire known world–in the late s. Susan Campbell left the “church of Christ denomination emphatic about its “small c in the s.
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The Handbook of Texas is free-to-use thanks to the support of readers like you. Support the Handbook today. Fundamentalism is usually characterized by scholars as a religious response to modernism, especially the theory of evolution as an explanation of human origins and the idea that solutions to problems can be found without regard to traditional religious values.
Protestant Christian fundamentalists hold that the Bible is the final authority on matters of all sorts, that it is infallible in every way, including details of its stories which appear to be in conflict with modern scientific teaching, and that the “fundamental” tenets of the faith are nonnegotiable and exempt from the varieties of interpretation that members of less authoritarian religious bodies might place on such teachings.
Fundamentalists constitute one part of the larger group of Protestants called evangelicals, who believe that they are bound by God to win converts to their faith, usually both from the ranks of nonbelievers and from those of adherents to other forms of religious belief, including other branches of Christianity. Protestant fundamentalists sometimes embrace a view of the end of human history called premillenialism, the expectation that Jesus Christ will return to earth, having triumphed over the forces of evil and degradation, then usher in and preside over a period of 1, years of heavenly peace on earth.
In Susan Campbell’s fundamentalist church, Christmas was an example of how far Christians had strayed from the Bible. The author of Dating.
Julie Ingersoll does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment. Millennial evangelicals are speaking out about the heightened emphasis on sexual purity that characterized their upbringing in that subculture.
When his book came out, it was widely read and led many evangelicals to believe that the best path through adolescence and to a fulfilling happy marriage was the embrace of purity culture. The label purity culture has a range of meanings. Many use it in its most literal form to refer to efforts, especially in conservative Protestant Christianity, to promote sexual abstinence prior to marriage.
But beginning in the s some groups within conservative U.
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These stances are based on Christian-Evangelical fundamentalist principles dating from the beginning of the 20th Century that have been.
For many Americans, it was thrilling to be alive in The end of World War I had brought hundreds of thousands of soldiers home. Cars were rolling off the assembly lines. New forms of music, like jazz, were driving people to dance. And science was in the ascendant, after helping the war effort. Women, having done so much on the home front, were ready to claim the vote, and African-Americans were eager to enjoy full citizenship, at long last. In a word, life was dazzlingly modern. But for many other Americans, modernity was exactly the problem.
A group of Christian leaders, anxious about the chaos that seemed to be enveloping the globe, recalibrated the faith and gave it a new urgency. They knew that the time was right for a revolution in American Christianity. In its own way, this new movement — fundamentalism — was every bit as important as the modernity it seemingly resisted, with remarkable determination. Beginning on May 25, , 6, ministers, theologians and evangelists came together in Philadelphia for a weeklong series of meetings.