The ultraconservative wing of Protestantism, especially as represented by denominations that rejected, or rose in opposition to, the movement known as Modernism. The name is derived from a series of books entitled The Fundamentals, which were published in the United States, beginning in 1909, with the aid of two wealthy laymen by the Testimony Publishing Company, and reprinted in 1917 by the Bible Institute of Los Angeles. Fundamentalism itself, however, actually antedates this series of books. It is characterized by belief in the verbal inspiration of the Bible, miracles, a supernatural creation, the virgin birth, a substitutionary atonement, the bodily resurrection, and the literal second advent of Christ. To Fundamentalists, the Bible is literally true, and historically and theologically inerrant in its original autographs. Men and women are sinners who can be “saved” by a transforming new birth, after which they must live lives of sobriety and righteousness characterized by modest dress, wholesome entertainment, abstinence from alcoholic beverages and (often) tobacco, and by regular prayer, Bible study, and militant missionary work. Mass evangelism, radio preaching, and missions among non-Christian peoples are strongly emphasized by groups advocating this school of thought.
Fundamentalists founded numerous Bible institutes, some of which became Bible colleges and theological seminaries. A method of biblical interpretation known as dispensationalism ( see Premillennialism ) has had considerable popularity. The Holiness churches are all to be found here. The National Association of Evangelicals and the International Council of Christian Churches both include in their ranks Fundamentalist groups of different hues. Fundamentalists also have had considerable influence in British university circles.
Since about 1940 a group of Fundamentalist scholars has arisen calling for a more enlightened attitude toward modern culture, particularly in the areas of science and sound biblical scholarship. Those sympathetic to this trend called themselves Evangelicals. This group has produced significant biblical and theological works and well-respected scholars. The Evangelical Theological Society represents the views of these scholars. Their theology is accessible to a general religious audience through the journal Christianity Today , published in Washington, D.C., U.S.A.
The Fundamentalists have distinguished themselves from Evangelicals by being, according to them, more loyal to the biblical doctrines. Fundamentalism grew significantly in power and influence in America during the 1970s and most of the 1980s. Its adherents became activists against the social, moral, and economic evils of America and against secular humanism. Since then its influence has been felt even in political circles. Many religious programs by radio and television and multiple ministries came into existence transcending denominational barriers. During this period religious publishing houses operated by laypersons flourished. The general public could no longer perceive any significant difference between Fundamentalism and Evangelicalism. In fact, Evangelicalism became a very strong transdenominational religious phenomenon.
By the end of the 1980s and the beginning of the 1990s, Evangelicalism continued to be quite influential. By then Evangelicals were quite concerned with the nature and authority of the Scriptures, and a strong debate was going on among themselves on these subjects. A group of them, called neo-Evangelicals, had accepted a limited definition of the doctrine of the inerrancy of the Bible. They considered the Scriptures to be inerrant and infallible on matters of faith and life but not on matters of science and history. This group rejected the historicity of the biblical Creation account ( Gen. 1–3 ). Elements of the liberalism opposed by Fundamentalists after World War I seemed to have crept into some Evangelical circles.
Theologically, Seventh-day Adventists have a number of beliefs in common with Fundamentalists, but for various reasons have never been identified with the movement. More and more Evangelicals have come to recognize Seventh-day Adventists as orthodox, but the recognition is not universal. This is mainly because of the SDA teachings concerning the law and the Sabbath, the state of the dead and the fate of the wicked, the 2300 days of Dan. 8:14 and the investigative judgment, and the Spirit of Prophecy. On their part, Adventists reject as unbiblical a number of teachings held by many (though not all) Fundamentalists, such as antinomianism and dispensationalism, the natural immortality of the soul, the secret rapture, the restoration of the Jews as God’s chosen people, and a temporal millennium on earth before the second coming of Christ. These theological differences have made cooperation between Seventh-day Adventists and Fundamentalists, in areas of mutual concern such as literal creation versus evolution, very difficult if not impossible.