Fundamentalism

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Preparing for real #SBC2018 debates -- It's not 'moderates' vs. 'fundies,' these days

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If you look at a timeline of events in American culture, there is no question that the great revolt by Southern Baptist conservatives was linked -- in part -- to Roe v. Wade and the rise of Ronald Reagan and his mid-1970s campaign against the GOP country-club establishment. 

But if journalists want to understand the priorities of the current leadership of the Southern Baptist Convention, they need to back up and look at some other events as well. It's important to understand what young SBC conservatives (male and female) want to change and what they don't want to change.

OK, let's start back in the 1940s, '50s and '60s, when SBC conservatives became worried that theological trends in liberal Protestant denominations were seeping into their own seminaries. Truth be told: There were not many truly liberal Southern Baptists out there -- on issues such as the virgin birth and resurrection of Jesus -- but they did exist.

Southern Baptists who were worried about all of that, and SBC agencies backing abortion rights, kept running into institutional walls. They were called paranoid "fundies" (short for "fundamentalists") and hicks who lived in the sticks and they had little input into national SBC committees and agencies.

In reality, there was a small SBC left and a larger SBC hard right, framing a vast, ordinary evangelical SBC middle. But the "moderates" were hanging onto control.

Then the Rev. Jimmy Allen organized an establishment machine that pulled his own loyal "messengers" into the 1977 Southern Baptist Convention, insuring his election and control over the committee on committees that shaped SBC institutions. He won again in 1978.

Leaders on the right -- like the (now all but exiled) Rev. Paige Patterson, Judge Paul Pressler and others -- took careful notes and decided they could play that game before the fateful 1979 Houston convention. They built a church-bus machine that beat the old "moderates," then they did that again year after year.

Now, what does that have to do the big issues in the current crisis? Let's walk our way through a passage in a pre-SBC 2018 background piece at The Washington Post, a story that also details recent events linked to the fall of Patterson from power.

... Patterson knew how to make things happen in the late 1970s and ’80s when he and others on the far right grew increasingly worried about the convention becoming more moderate on the key question of the Bible’s inerrancy, including on the place of women and the family.


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Wall Street Journal offers think-piece-level 'Culture Wars' chat with James Davison Hunter

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When you hear someone start talking about America and our torrid "Culture Wars," what do you think?

You probably think of headlines like this one: "Disney doesn’t want to offend anyone. But it’s getting caught in the culture wars."

Or here is another one from a current search in Google News: "Constitutional fluke gives rural states extra clout in the culture wars."

OK, here's one more captures the legal side of so much of this coverage: "How Due Process Became a New Front in the Culture Wars."

So "Culture Wars" equals political battles over, well, cultural issues, things like abortion, gay rights, textbooks in Texas, sitcoms that mention Donald Trump, "liberals" shutting down free-speech forums and so forth and so on.

The problem is that very few of these "Culture Wars" stories have anything to do with the actual ideas in the classic 1991 book "Culture Wars: The Struggle to Define America" by sociologist James Davison Hunter. To be specific, new journalists ever get around to explaining Hunter's definition of this term.

So before we get to this weekend's "think piece" -- a Wall Street Journal (beware, high paywall) piece entitled, "The Man Who Discovered ‘Culture Wars’ " -- let's flash back to my 1998 "On Religion" salute to Hunter's book. The key is that Hunter declared that:

... America now contains two basic world views, which he called "orthodox" and "progressive." The orthodox believe it's possible to follow transcendent, revealed truths. Progressives disagree and put their trust in personal experience, even if that requires them to "resymbolize historic faiths according to the prevailing assumptions of contemporary life."

I noted that this has become a fault line that "runs through virtually every set of pews in contemporary religious life." There is way more to this than political conflict:



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Latest Bible battle: Three evangelical experts carefully go revisionist on Noah's flood

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Latest Bible battle: Three evangelical experts carefully go revisionist on Noah's flood

For Protestants who interpret the early chapters of the biblical Book of Genesis literally, Noah’s flood is a major test of faith.

Witness Kentucky’s Ark Encounter with its 170-yard-long watercraft on display. Witness Hollywood explorations of the topic that fold in bizarre non-biblical myths or multiplex-level humor. Such popular interest commends news coverage when something flood-wise erupts.

Something just has.

Journalists will find story potential in reactions to the eyebrow-raising book “The Lost World of the Flood: Mythology, Theology, and the Deluge Debate” (InterVarsity Press). The co-authors are evangelical Old Testament Professors Tremper Longman III of Westmont College and John H. Walton of Wheaton College (Illinois).

They contend that the narrative in Genesis: Chapters 6–9 is not a fable or “myth” but stems from some actual catastrophe during primeval human history. However, they dismantle the literal interpretation.

That's interesting, in terms of academics. Note that Wheaton faculty members affirm that all the Bible’s books “are verbally inspired by God and inerrant in the original writing.” Moody Bible Institute, where Walton previously taught for two decades, believes the biblical texts “were verbally inspired by the Holy Spirit.” Longman’s Westmont proclaims the Bible to be “God-breathed and true, without error in all that it teaches.”

In the book, Longman and Walton say “the Bible is indeed inerrant in all that it intends to teach,” but analysis of intent allows room for their flood revisionism.


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The New Yorker stirs up a storm with analysis of Chick-fil-A evangelism in the Big Apple

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First things first: I am not a New Yorker. I just live here -- lower Manhattan, to be specific -- two-plus months a year. Thus, I do not pretend to offer any special insights into the heart and soul of New York City.

However, part of my ongoing relationship with this great city is that I spend lots of time talking to New Yorkers about life in their city (as opposed to the New York seen in movies and television). I do this, in part, to help students in the New York Journalism Semester at The King's College, since they come here from all over America and even overseas.

Now, a wise New Yorker gave me this advice when I first started working here. This scribe advised me to never, ever, think of New York City as one place. If you do that, he said, your head will explode. New York City is just too big, too complex, to do that.

Instead, he advised me to figure out how people live in their own unique New York City neighborhoods and then move out into the wider city. And avoid the tourist places. Visit the neighborhood delis, pizza joints, coffee shops, pubs, hole-in-the-wall grocery stores. Talk to people there and, before you know it, those people will know your name and call it out.

The paradox: While New York is the world's greatest Alpha city, its neighborhoods are more like small towns. New York is not a super-crowded shopping mall.

You will not be surprised that this brings me to that viral headline in The New Yorker, the one that proclaimed: "Chick-fil-A’s Creepy Infiltration of New York City." The photo tagline on the picture of the new Chick-Fil-A on Fulton Street, in my way downtown neighborhood, perfectly captures the tone: 

Chick-fil-A’s corporate purpose begins with the words “to glorify God,” and that proselytism thrums below the surface of its new Fulton Street restaurant.

Yes, this piece was commentary, as opposed to news. But that raises an interesting point, one heard often here at GetReligion: Why settle for commentary? If New Yorkers are angry or upset about a Bible Belt company selling chicken sandwiches, shouldn't there be a way to write a hard-news story about this fact?

Another question: Did the author of this piece simply assume that HIS New York is one big monolithic place, that it is one unified city where everyone thinks and feels the same way? Did he make the same mistake as millions of New York-haters.


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Evangelical colleges have much to say about the Billy Graham epoch and its aftermath

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Pundits say evangelical Protestantism, so long led by the late Billy Graham, is faltering in the United States (though not overseas) and split over Donald Trump-ism in politics and morals as well as certain religious differences.

Upon Graham’s passing, by handy coincidence, journalists can obtain fresh insight from the new “Fundamentalist U: Keeping the Faith in American Higher Education” (Oxford University Press) by Adam Laats, professor of educational history at Binghamton University. Unlike many scholars not personally part of  this subculture, Laats takes these believers seriously on their own terms, minus scholarly condescension.

Laats thinks dozens of Christian colleges undergird the movement’s cultural impact and political conservatism in the U.S. They also demonstrate the interrelations between militant “fundamentalists” and the somewhat more open “evangelicals.” His book and its very title apply those two tricky terms confusingly and interchangeably, but the details provide writers valuable context on the historical definitions.

He spent endless hours in archives at six non-denominational campuses to document their achievements and conflicts. (Laats largely bypasses theologically similar denominational colleges, seminaries, and ministries on secular campuses.) The findings would enrich a journalistic visit to profile one of these six. Fresh reporting will be essential because the book’s narrative largely trails off  before recent developments.

Here are the campuses, listed in order of founding.

* Wheaton College (of Illinois, not the Massachusetts Wheaton):  Graham’s alma mater has been a liberal-arts college throughout history that traces to 1853 with re-founding by slavery foes in Lincoln’s 1860. Selective and often dubbed the movement’s equivalent of Harvard, it leads evangelicalism’s elite vs. fundamentalism. But it remains staunchly conservative, recently forcing out a tenured professor over affinity with Islam, and winning federal court exemption from Obamacare’s contraception mandate.


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Male guardianship rules in Saudi Arabia: A web of Wahhabi-style Islam and culture

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The Guardian, a British newspaper, thankfully can still be read without a paywall, which is how I saw a recent piece on how Saudi women have taken to battling the country’s male guardianship system via Twitter.

Twitter, as you may remember, has become an extremely powerful social network in Saudi society, as its users can remain anonymous and push for social changes like women finally being allowed to drive. I wrote about that here.

In explaining the Twitter phenomenon, the Guardian leaves one thing untold; the origins of the country’s oppressive laws concerning the inability of women to do anything without a male accompanying her.

Turns out the reasons, in reality, have nothing to do with a clear teaching of Islam. But first we start here:

Women in Saudi Arabia are riding a “Twitter wave” of activism that they hope will lead to the abolition of a legal guardianship system that gives men authority over their lives.
There has been an “explosion of advocacy” on Twitter over the past two years, say the authors of a report – the first of its kind produced by Saudi women – documenting how women in the kingdom have been fighting for their rights since 1990.
The move to social media has been spearheaded by younger women who, emboldened by the Arab spring and the crown prince’s vision for the country, have embraced the medium as an increasingly important tool for change.

Some 40 percent of 6.3 million Saudi Twitter users are women, the piece says. Before social media, it was difficult to know what was happening in the country other than the official line. That changed as the populace embraced one of the highest per capita Twitter rates in the world. Then:


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Gaps abound in articles on new female mayor in polygamous Mormon town

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The story of how a polygamous sect rules the sister towns of Hildale, Utah, and Colorado City, Ariz., has fascinated journalists and law enforcement for years.

I’ve previously written about the sect for GetReligion here. The latest news has been how an influx of new residents into the area is slowly loosening the FLDS’ grip.

One’s worst enemies are always from within, as the Associated Press told us last week. It turns out that Hildale’s new mayor, who is stirring up things, knows the ins and outs of the sect only too well.  

The new mayor of a mostly polygamous town on the Utah-Arizona border is finishing off a complete overhaul of municipal staff and boards after mass resignations when she took office in January to become the first woman and first non-member of the polygamous sect to hold the seat.
Six of the seven Hildale, Utah, town workers quit after Mayor Donia Jessop was elected and took charge of the local government run by the sect for more than a century. They were joined by nine members of various town boards, including utility board chairman Jacob N. Jessop. All were members of the sect, the mayor said.
Jacob Jessop said his religious beliefs prevented him from working for a woman and with people who are not sect members, according to resignation letters obtained Thursday by The Associated Press through a public records request. The mayor’s husband is distantly related to Jessop in the town of about 3,000 people where many have that last name.

Most are members of the Fundamentalist Church of Jesus Christ of Latter Day Saints, an offshoot of Mormonism that continues polygamy more than a century after mainstream Mormons ceased doing so.

What’s really interesting is the nature of the new mayor herself:


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Billy Graham reaped a media harvest through artless charm, more than promotional gambits

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Billy Graham reaped a media harvest through artless charm, more than promotional gambits

As a flood of obits is proclaiming, Billy Graham had remarkable impact. He brought revival meetings from the margins back into the cultural mainstream with unprecedented audiences at home and abroad, changed Protestantism’s dynamics by turning much of fighting “fundamentalism” into the palatable and vastly successful “evangelical” movement and, along the way, befriended and counseled an incredible lineup of politicos and celebrities.

Not least among the accomplishments was winning “good press” for his meetings and his movement. Coverage was not only vast but fond -- even from journalists with little regard for his old-fashioned, unwavering beliefs that that personal faith in Jesus Christ is the “one way” to salvation and that the Bible is God’s unique and infallible word to modern humanity.

How did he do it?

Graham’s well-chosen media team certainly knew how to manage all the usual promotional tactics. Its most spectacular feat of organizational moxie occurred in 1995, when his meetings in Puerto Rico were beamed by satellite TV to sites in 175 countries.

However, The Religion Guy would maintain the secret to media appeal was not such benign artifice but the artless charm of the man himself, his evident sincerity, and, above all, his humility. In these times of political narcissism, it is remarkable to reflect that one of the most famous men on the planet managed to carefully leash his ego, not to mention remain free of scandal. Perhaps only prayer could have accomplished such a thing.  

The Guy reported on the preacher’s last revival meeting (New York City, 2005) for The Associated Press, and 39 years before that had first joined the Graham beat for one of his most interesting forays, covering it for Christianity Today (the evangelical magazine made possible by Graham’s connections).

It was his “crusade” in Greenville, S.C., the home of his harshest critics, the leaders at arch-fundamentalist Bob Jones University, which the young Graham had briefly attended.


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Concerning truth and lies, fake news and 'snake news,' Pope Francis and St. John Paul II and more

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Concerning truth and lies, fake news and 'snake news,' Pope Francis and St. John Paul II and more

A long, long time ago -- as in 2004, GetReligion's first year -- I wrote a piece linked to one of the most interesting articles I have ever read about journalism and, in a unique way, religion. I am referring to the PressThink essay "Journalism Is Itself a Religion," by Jay Rosen of the journalism faculty at New York University.

I would like to urge GetReligion readers (I have done this many times) to read this Rosen piece. I do so again for reasons linked to this week's "Crossroads" discussion (click here to tune that in) about the much discussed document from Pope Francis about fake news, "snake news," journalism and the twisted state of public discourse in our world today.

The pope, you see, traces "fake news" back to the Garden of Eden, stressing that it's impossible to communicate when the process is built on lies. This document was the subject of my column this week for the Universal syndicate and a previous post here at GetReligion.

The minute you start talking about lies, that means you're discussing the conviction that it's possible to say that some statements are true and others are false. Your are discussing the belief that there is such a thing as absolute truth and that flawed, imperfect human beings (journalists, for example) can, to the best of their abilities, seek and articulate truth, as opposed to lies.

Yes, this makes me think of one of the greatest works of St. Pope John Paul II -- Veritatis Splendor (The Splendor of Truth). But that is a topic for another day.

Now, here is passage in Rosen's piece that I wrote about back in the early days of this blog. This is long, but there really isn't any way around the details:

Here and there in the discussion of religion “in” the news, there arises a trickier matter, which is the religion of the newsroom, and of the priesthood in the press. A particularly telling example began with this passage from a 1999 New York Times Magazine article about anti-abortion extremism: “It is a shared if unspoken premise of the world that most of us inhabit that absolutes do not exist and that people who claim to have found them are crazy,” wrote David Samuels.
This struck some people as dogma very close to religious dogma, and they spoke up about it. One was Terry Mattingly, a syndicated columnist of religion:


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