To speak of a fringe implies a mainstream, but in terms of numbers, perhaps the largest component of the religious spectrum in contemporary America remains what it has been since colonial times:
a fundamentalist evangelicalism with powerful millenarian strands.
I'm sad to admit it but after seeing this again after surviving the much worse
fundamentalist evangelicalism I am truly starting to believe what you say about organizations being by nature abusive.
Even after I got out of
fundamentalist evangelicalism and got in what could have been a very good Episcopal Church, I found that one ringing out.
This was very important in Gaebelein's case: he might not have been accepted as a leader within
fundamentalist evangelicalism, nor become a famous Bible and prophecy conference speaker, if he had not changed his view.
Not exact matches
These three basic paradigms of
evangelicalism derive then from the period of the Reformation centered in the sixteenth century, the «awakenings» of the eighteenth century, and the
fundamentalist / modernist controversies of the last hundred years or so.
To «go soft» on hyper - fundamentalism on one hand or
evangelicalism on the other is to remove from prospective converts the reasons to join this brand of
fundamentalist movement.
I'd ask that of
fundamentalists, mainline Protestants, progressive
evangelicalism, and, yes, conservative
evangelicalism.
Evangelicalism, much of it still staunchly
fundamentalist in doctrine, now includes approximately one - fourth of all American adults.
I take Barr to be suggesting that these facts are not unrelated and that confinement in the straitjacket of that intellectual system is a major reason that «modernized and up - dated
evangelicalism has [not] attained to any conceptual framework that is intrinsically different from the
fundamentalist one, or that it has even tried.»
Balmer, a teacher of American religious history at Columbia who in his own words «grew up
fundamentalist,» has produced a description of popular American
evangelicalism that is at once skeptical and yet full of keen perceptions.
This fuels much popular theology and more conservative,
fundamentalist thinking both in
Evangelicalism and some types of Catholic piety.
Martin intimates that it was Graham, above all, who midwifed
evangelicalism into existence in the 1950s, giving it a genial identity separate from the sulfuric fulminations of the
fundamentalists.
One element of
evangelicalism remains in continuity with 19th - century
evangelicalism (then mainstream Protestantism), and has never passed through the narrow valley where
fundamentalists fought modernists.
There are neglected impulses toward Christian unity latent within the conservative, and even
fundamentalist, sector of American
evangelicalism: a passionate concern for theological truth - telling, an unflinching allegiance to the holy scriptures, an evangelistic and missionary impulse to share the Good News of Jesus Christ with all persons everywhere, an ecclesiological postulate of an invisible church known only to God.