I heard George Marsden lecture at Princeton Theological Seminary a few months ago and was sufficiently impressed to want to try one of his books. So I picked this one.

This is not my field and I wouldn't know a dispensational premillennialist if I tripped over one, but for the most part I was able to follow Marsden's chronology and analysis. The details of the doctrinal factionalism among the major Protestant denominations in the 19th century left me bewildered for a while but eventually I got the hang of it - and I was glad I did.

For a semi-secular urban type like me, fundamentalism has always been associated with the south and epitomized (for better or worse) by William Jennings Bryan at the Scopes monkey trial. So I was surprised to learn that its roots lie in learned theological disputes among Presbyterians and Baptists in the north after the Civil War. And unlike the fundamentalism of today, the fundamentalism of 100 years ago largely avoided engagement with the political process.

Documenting and explaining this century-long transformation is Marsden's task and he does a terrific job. The writing is clear, the approach is fair, and the occasional flashes of dry wit are welcome.

The original book was published in 1980 but the new 2006 edition has an additional chapter that ties the recent rise of the Moral Majority and its companions to the larger history. If you would like shed some preconceptions and understand more about the culture, theology, and politics of fundamentalism, I can't imagine there is a better place to start.

Fundamentalism is the movement arising among Christians in the early 20th century who fervently defended the fundamental doctrines of Christianity while opposing modernist liberalism. In his Fundamentalism and American Culture, George M. Marsden investigates the historical context and ideological roots of what came to be American fundamentalist Christianity, recognizing complex influences from nineteenth-century traditions like revivalism, holiness, and patriotism. Marsden says, "Fundamentalists were evangelical Christians, close to the traditions of the dominant American revivalist establishment of the nineteenth century, who in the twentieth century militantly opposed both modernism in theology and the cultural changes that modernism endorsed" (4). His interpretation of the phenomenon of fundamentalism treads a middle ground between those who reduce it to a purely social reaction to the emerging trend of modernist thought, and someone like Ernest Sandeen who views fundamentalism as essentially theological (201). Some evaluations from observers of the height of the fundamentalist frenzy saw it as hollow and brief; the Christian Century said in 1926, "it is henceforth to be a disappearing quanitity in American religious life, while our churches go on to larger issues..." (192). Marsden does not relegate fundamentalism to the position of a short-lived radical sect, but sees it as a significant movement with deep roots and continued relevance to today's American evangelicalism. As a result, he devotes about half of his book to in depth account of late 19th and early 20th century currents of Christian thought.

Marsden focuses on three major themes. First, he highlights a tension within fundamentalism--the tendency at times to preserve the perceived identity of American culture (viewing America as Israel), and at other times to take on the identity of a separatist minority sect (viewing America as Babylon). Second, he studies the prominent movements of Christian thought in American evangelicalism before the emergence of fundamentalism. He sees deep roots in America's revivalism, pietism, the popularity of holiness, and middle-class Victorian values. Third, Marsden observes a wavering stance among fundamentalists regarding science and the intellect. On one hand, the scientific "common sense" type of principles of 17th century philosopher Francis Bacon allowed the average person clearly to see the plain facts of God evident in Scripture. On the other hand, this same scientific approach allowed proponents of Darwinian evolution to discard the unrealistic, supernatural, miraculous accounts found in the Bible. Naturalism and evolution were powerful enemies of Christians who wanted to maintain the fundamental supernatural tenets of the faith. Increasingly over the years, anti-evolution became a more unifying passion than even adherence to Christian orthodoxy. Marsden comments, "Many people with little or no interest in fundamentalism's doctrinal concerns were drawn into the campaign to keep Darwinism out of America's schools... The more clearly [fundamentalists] realized that there was a mass audience for the message of the social danger of evolution, the more central this social message became" (170).

After chronologically recounting the origins of fundamentalism, its peak in 1920-1925, as well as the subsequent gradual growth of fundamentalist ideology through denominations and universities, Marsden shares his interpretation of the movement. Fundamentalism was initially a religious assertion against the threat of modernism, but the event of World War I gave fundamentalism crucial characteristics. War-related crisis provided an occasion for paranoia and militant defense of religious views. Marsden compares evangelicals experience of encroaching modernism to the "traumatic cultural upheaval" of cross-cultural immigration (204).

I find quite helpful Marsden's reluctance to paint the fundamentalist movement as either purely theological or purely social. By resisting extremes, Marsden's eyes are open to the great and sometimes even contradictory complex issues informing fundamentalism. He says it is "a mistake to reduce religious behavior to its social dimensions" and admirably acknoweledges the power of spiritual forces and deep-seated convictions (203). I wish he had made some value judgments, even if tentative and qualified, and used a biblical standard to grant the reader practical ideas for how to move forth with knowledge of historical fundamentalism. What traps and misconceptions did fundamentalists fall into that contemporary evangelical may be vigilant to avoid? For what elements of fundamentalism can we be grateful and which can we even strive to emulate? This desire of mine, though, is just because I'm more interested in ideas than events. I prefer philosophy to history. People who love history may have more fun reading this than I did. Marsden's objectivity seems appropriate to a scholarly book in the genre of history.

Good reading. It presents a good review of the culture and the strengths and weaknesses that religion can play in forming it.

George Marsden's biography of Jonathan Edwards was so well written that I decided to read more of his stuff. This book on fundamentalism is a classic. Many scholars of Christian fundamentalism paint with too broad a brush, often lumping evangelicals into the fundy camp. Marsden avoids this mistake. He also acknowledges what many do not, that the fundamentalism of the post WWI era took on a much harsher and more separatistic tone.

Marsden does a nice of discussing some of the towering figures of the movement: D.L Moody, R.A Torrey, Arno Gaebelein, J, Gresham Machen, Jonathan Blanchard and Charles Blanchard (the President of Wheaton College). He shows how early fundamentalists like R.A Torrey and W.H Griffith Thomas thought that evangelical zeal should be coupled with social concern. Marsden also highlights the fundamentalist disdain over the more liberal Social Gospel, which jettisoned evangelism completely.

We also get to see the fundamentalists like Billy Sunday and William Jennings Bryan, who were concerned about people coming to know Christ, but not quite as concerned about people coming to know more about the doctrinal content of Christianity. This was a major concern of the evangelical Princeton theologians (BB Warfield, Charles Hodge, and J. Gresham Machen).

There is also a newer chapter in this edition that traces the development of fundamentalism from 1980 to the present day. In this chaoter, Marsden also takes himself to task for not discussing how the relaxed mores of the "Roaring Twenties" alarmed the fundamentalist community, nor did her mention the role of women in the fundamentalist movement of 1871-1925.

But these criticisms duly noted, I still like the book very much and commend it to those interested in religious movements.

Rev. Marc Axelrod

I have read the 1980 edition of this book.

How to use the word miracle in one's vocabulary, but not accept the signs and wonders of Jesus Christ, the Virgin Birth, the ressurection, any event recorded in the Old Testament that goes against the laws of Nature. To accept the premise that God on rare occasions does something beyound the laws of Nature or the existence of God entirely, A modernist may use may use the word miracle to describe the unexpexted or an event happening despite the mathematical odds- but not an act by a supernatural being overruling the laws of Nature.

To not believe in such a Being, means to deny the facts described in the bible. These scholars do not accept the Lord God as described in the Bible. This type of Theologian albeit University instructor or Pastor of a church was quite prominant in Europe before 1870, but not in the United States until later. This book is a debate among those who accept the bible as true as it is and those who deny the word of God as valid.

The date of the book is not arbitrary. Since the author cites the end of the Civil war and Darwins theory of evolution as major cataylist to bringing the debate to the forefront in the United States. This includes the University, the pulpit and in the American Culture. This book is a narrative about social change in American society, theological thought, and the major players in Christian Revivals and Theology. Not just the scholars in the Universities. The book touches on changes in the Universities(1980 edition), but its main focus is on society. Is the Bible sufficient to show how God interacts with the created.

I found the reading interesting and easy to understand.

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