Historical Fundamentalism: A Personal Word
My personal ecclesiastical heritage stems from what I would call historical fundamentalism. While those two words together may not be the first phrase out of my mouth to describe myself or my church’s history to a guest at my church, it can be a helpful phrase to use if one has the time to give it some definition and description in a discussion of church history and its various groups and movements therein. That being said, what follows below is my own understanding of the term historical fundamentalism as used in a Christian context.
Historical Fundamentalism Defined
As I have understood it from study and experience, fundamentalism contends for the faith once delivered (Jude 3–4) and separates from so-called Christian groups that have become irretrievably overrun by error (2 Cor 6:14–7:1). This separation can also be from churches or Christian organizations that extend the right hand of fellowship to unbelievers (cf. 2 Thess 3:6, 15). Historically, this is the best of what fundamentalism has been, however the term fundamentalism might be understood today.
Fundamentalist History
Curtis Lee Laws coined the term fundamentalist in 1920 with his oft-quoted words (and here yet again), stated in the midst of the fundamentalist-modernist controversies that raged through the 19th and 20th centuries: “We suggest that those who still cling to the great fundamentals and who mean to do battle royal for the fundamentals shall be called ‘Fundamentalists.’”1
Historically, and broadly speaking, fundamentalists contended for the faith within denominations infiltrated by error (1870–1920) and then separated from them when necessary (1920–1950). Fundamentalists then became known for separating from disobedient brothers who extended fellowship to unbelievers (1940–1980). In the last forty years (1980–2020), fundamentalism has splintered and is no longer a movement as it once was. Groups have divided over theological distinctives (e.g., Bible translations, Calvinism vs. Arminianism), have lost influence due to the flattening of the ecclesiastical landscape by the internet, are no longer strongly connected to historically fundamentalist schools as local and online education has increased, and are being pulled apart by new groups, changes in worship style, and other cultural factors (e.g., social justice).2
Whatever the era of history, a fundamentalist, in the best sense of the word (though it has admittedly fallen out of use unless used as a pejorative against others), carries out the Great Commission, passes on the whole counsel of God, contends for the faith, separates from apostasy, and pursues purity within the church. Groups, organizations, and schools may change, but, as God and His Word do not, neither should the delivery and defense of His truth.
The Fundamentals of the Faith
While longer lists existed,3 fundamentalism became popularly known for five “classic” fundamentals of the faith that included (1) the inspiration and inerrancy of Scripture, (2) the virgin birth of the Lord Jesus Christ, (3) the substitutionary death of Christ on the cross, (4) the bodily resurrection of Christ, and (5) the reality of the miracles of Christ.4 “Fundamentalism’s historic doctrinal core concerned principally the Scriptures, Jesus Christ, and the way of salvation.”5
For myself personally, I would add to a list of fundamentals biblical creationism, an orthodox understanding of the Trinity, the second coming of Christ, the future judgment of all mankind, and salvation by grace alone through faith alone in Christ alone according to Scripture alone for the glory of God alone.
Though more controversial in the last forty years (1980–2020) than in fundamentalism’s first fifty (1870–1920), historic fundamentalism recognized some matters were not essential to the gospel and thus not to fundamentalism as a whole. These matters included (1) Bible translations, (2) Calvinism and Arminianism, (3) denominational distinctives, (4) premillennialism and dispensationalism, and (5) the nature of saving faith.6
A Personal Word
I will be the first to admit that I am not an expert on the topic of historical fundamentalism or church history in general. I also realize that my experience is not the same as others. However, from what I do know of it and have experienced of it, historical fundamentalism is a welcome heritage to me. My pastors carefully exposited the Word of God passage by passage, and my college and seminary taught me to do the same. Some of my churches were led by one pastor, one pastor among several, or a team of pastors with other elders in the church. Making disciples was top priority, carrying out church discipline if need be. I grew up on the KJV, heard many sermons from the NASB, and now use the ESV, the version my church was using before I became the lead pastor. At my own church, our annual pastor’s conference has enjoyed the preaching of men from churches with the labels Baptist, Bible, and Reformed. While we do not always agree on the distinctives, we agree on the fundamentals and often more.
I could go on and on, but I think the above will suffice. While the term historical fundamentalism may not be in vogue, the biblical truths that make up its core are eternal and demand our obedience today. Whatever term one wants to use, I am thankful for and glad to continue the ecclesiastical heritage God has given me.
David Huffstutler is the pastor of First Baptist Church in Rockford, IL. He blogs here, where this article first appeared. It is republished here by permission.
- Curtis Lee Laws, “Convention Side Lights,” The Watchman-Examiner (vol. 8, no. 27, July 1, 1920), 834. [↩]
- Michael Riley, “Historical Fundamentalism Today,” 7–9. Paper presented on May 21, 2018, at the Conference on the Church for God’s Glory at the First Baptist Church of Rockford, IL. Online: https://ccggrockford.org/wp-content/uploads/2018/05/Riley-Michael.-Historical-Fundamentalism-Today.pdf. Accessed 15 Nov 2021. [↩]
- E.g., the “Niagara Creed” from the Niagara Bible Conference. See David O. Beale, In Pursuit of Purity: American Fundamentalism Since 1850 (Greenville, SC: Unusual Publications, 1986), 375–79. [↩]
- “The Doctrinal Deliverance of 1910.” Online: https://www.pcahistory.org/documents/deliverance.html. Accessed 15 Nov 2021. [↩]
- Rolland D. McCune, “The Self-Identity of Fundamentalism,” Detroit Baptist Seminary Journal 1 (Spring 1996): 22. [↩]
- Rolland D. McCune, “Doctrinal Non-Issues in Historic Fundamentalism,” Detroit Baptist Seminary Journal 1 (Fall 1996): 171–185. [↩]
One person who a short definition of fundamentalism wrote “a Fundamentalist is one who expounds the scripture and exposes error” This short but true historically.
This is a very good article. Thank you writing it.
Good article. The only thing I would add is a philosophy of antithesis toward culture is also vital to the fundamentals of the faith doctrinally.
Thanks for your article.