6. Why bother to think about Fundamentalism?
Probably the main reason for thinking about it is because it’s on the
increase in many parts of the world, and can be pretty scary. It’s the
result of the interplay between fear and simple-mindedness, and has
the great appeal that it absolves its adherents from having to think
for themselves. Christian Fundamentalist churches are growing fast,
with their particular attraction being to those who can’t or don’t
want to ask questions. Being part of Fundamentalist religion is like
going on the ultimate package holiday: everything is taken care of and
all that’s required is for you to do what you’re told. Your views are
neither asked for, nor wanted. There’s no possibility of being
selective: you buy into the whole package, or leave it all alone.
Christian Fundamentalism is less than a century old, and grew up in
response to the perceived threats of biblical criticism and science,
particularly Darwin’s Theory of Evolution. It took its name from a
series of pamphlets entitled ‘The Fundamentals of the Faith’ published
by a group of American conservative evangelicals between 1910-15,
which set out what their authors claimed were ‘the primary Christian
themes’. In addition to the virgin birth and the physical resurrection
these included a belief in the Second Coming of Jesus and a view of
scripture as the literal Word of God. This last one is the foundation
of all the rest: the bible is regarded as inerrant and complete; it is
accepted as having absolute authority, and its words are the standard
by which all values and behaviour are to be judged.
The outlook of Fundamentalists is a result of the interplay of
certainty and fear. On the surface, certainty that their ways of
thinking are right; but at a deeper level fear that they might not be.
The only way to quell those fears is to try and silence those who dare
to explore and challenge - a classic case of shooting the messenger.
Relatively few people in this country would call themselves
Fundamentalists but considerable numbers would call themselves
evangelicals. Although there are important differences between them,
many evangelicals have a pretty literal view of the bible, and exhibit
great confidence in their ability to discern and understand its
truths. Religious liberals find the idea that it’s possible to read
the bible in this way completely ludicrous but there are very
significant numbers of people who are convinced that when they read
it, they really are getting a transcript of God’s intentions for the
world. It is salutary (and frightening) to note that 45% of Americans
subscribe to the Creationist view that the world is only some 8000
years old!
Fundamentalists are clear about all sorts of things: in fact, seeing
the world in black-and-white terms is at the very heart of the
Fundamentalist perspective. They find abortion and homosexuality
abhorrent; they would like traditional gender roles to be
re-established; divorce to be made more difficult; Creationism to be
given at least equal status in schools with the Theory of Evolution;
more money spent on defence and law and order (they are often strong
advocates of armed intervention overseas together with capital
punishment at home) and less on the welfare state; a greater role for
market forces and a reduction in government regulations.
The clarity of the Fundamentalist vision has considerable appeal: many
of its supporters are prepared to give freely of their time and money,
with tithing being widely practised. This contrasts with those church
members who can manage with much less religion in their lives, and who
have very different personal priorities.
It’s not surprising that the anti-intellectualism at the heart of much
popular culture finds a religious expression in Fundamentalism. The
clarity and certainty that results means that people may feel able to
dispense with the immense effort required to think through religious
and ethical issues, and simply acquire an off-the-peg world view.
Probably every generation looks back with nostalgia to the golden age
of their youth, and the popularity of old films (especially old war
films) supports this idea. The past is safe, because it’s unchanging;
it can’t spring any unpleasant surprises on us. No matter if the view
of the past that sustains us lacks historicity: a belief that summers
used to be hotter is enough. Religion is a source of support for many,
and Fundamentalism does this particularly well by taking people back
to a time when certainties really were certainties. No matter that
they weren’t, no matter that things were immensely more complicated
than this: it’s enough that the vision is communicated.
Fundamentalism offers security, something which many people
desperately crave. To the extent that it helps keep troubled souls
afloat it’s to be commended, in that drowning people need life jackets
rather than swimming lessons. But given that its origins are fear and
its lifeblood is ignorance, it cannot be seen as something that helps
human flourishing. In addition, the sense of certainty that is part of
Fundamentalism can lead to a dangerous intolerance. This is because a
sense of being on God’s side can result in people behaving towards
others in ways that they otherwise wouldn’t dream of doing.
Mild-mannered men and women can become transformed into religious
maniacs if they are sufficiently convinced of the rightness of their
cause.
Fundamentalists (whether political or religious) are always potential
menaces, because their feeling of oneness with what is essentially a
tribal God, means that they are able to reject all those who are not
members of the tribe. The sense of belonging which such fierce tribal
identity provides, and which is so gratefully latched on to by the
inadequate and the lost, is seen in lesser form in the violence of
football supporters, and in fully developed form in the suicide
bombers. Fundamentalism provides an anchor in a world which to some
seems to be falling apart, with its plethora of values and no clear
guiding principles to hold everything together. Fundamentalism is thus
both a part of the postmodern flux of ideas, as well as a desperate
protest against it.
Tony Windross, Vicar of St Peter's, Sheringham.
Why bother
A fuller treatment of this topic, plus 36 others, can be found in ‘The Thoughtful Guide to Faith’
also written by Tony Windross, published by John Hunt (2004) and available from all good bookshops at £9-99.