Stewart Fundamentalism

This semester, as a class, we have peeled away the layers of what evangelicalism and fundamentalism means throughout history, especially in our Western culture. I am intrigued with them both and their very presence in many of our modern-day congregations, as well as the secular parts of our society. After visiting Grace Covenant Church of Austin, Texas, many of the attributes that have been emphasized in books such as Rediscovering an Evangelical Heritage by Donald Dayton and American Apocalypse by Matthew Sutton, I experienced while visiting Grace.

Document 4 expands the concept of religion being the best revival form, claiming, “revival breaks the power of the world and sin over Christians” and “The worst part of human society is softened and reclaimed…appear as lovely specimens of the beauty of holiness”. The common belief of religion providing an answer to the horrid parts of life is apparent in the document, suggesting that accepting the Christian faith will provide more peaceful relationships between citizens by believing in the same creator. From the point of view of document 4 being that revival and salvation towards god will solve relations with others, it is evident religious ideas shaped social reform movements. In this case, transcendentalism is the key reform, improving on one’s self through religion will in return benefit the society as a

One of the highlights of controversial values held by Americans during the 1920s was the Modernist-Fundamentalist conflict. This division of beliefs is most effectively

Mircea Eliade’s The Sacred and the Profane analyzes a wide variety of components that are found within various world religions. Eliade uses the history of religion to support his ideas as the the book itself is a brief introduction to religion as a whole, particulary the religions of primitive societies. Nonetheless, when looking to the past one can see that mankind’s desire to associate itself with the sacred has been occuring for thousands of years. From temples to passages of intiation, religious man is a unique microcosm that follows and repeats the structure of the religious macrocosm, the creation of the cosmos. One can conclude that Eliade views religion as the “paradigmatic solution for every existential crisis.” (p210) and

Most faiths believe, 'God loves us best', Judaism and much of Christianity included. The real truth is, just as in an earthly family, a good father loves his children equally. God, with a greater capacity for love, is not the exception; like His earthly counterparts, He also loves those who are considered lost. I'm not implying all have equal responsibility or some are not better followers of the Father's will, however, as with the story of the prodigal son, God will not forsake His rebellious child. It is through the loud and dominant systems, the dogma of His favoritism have forced itself into Bible construction and translation, hence, they've become the criteria for orthodoxy in modern times. Author George MacDonald said of the doctrine

On occasion, authors approach cultural subjects as historians. However, Huston Smith limits the historical facts to stay focus on the values of the religions (Smith 10,12). Having an history filled book can cause readers to lose interests in his discussion. To keep the numbers down, Smith picks the religions that most people acknowledge and would share the most common themes in their life (11). He is passionate about his studies, and he wants the audience to find their own appreciation for religion. To accomplish this, Smith simply states that,”This is a book about values”(12). Some books describe a certain faith’s good and bad qualities and can sometimes put more emphasis on the bad if the

However, there is another side to religion, one that is quite contrary to idea of unification and acceptance. When looking through the scope of history, we can also see religion as an exclusionary tool, often used to differentiate groups of people on an innate level. As many of these idealogies attempt to assert

This struggle for change displays the countless changes in values that surround this topic. Before, the religious groups fought to have their religious freedom. Now, with the changing values and views of another group, this stability is being threatened. As such, the struggles of change is brought forth. (Perreaux, 2013).

Religion is a universal term that is widely used for a human’s belief system. The views on how religions compare to one another can be defined differently. One view explains religions using a united belief system by their common goals. Another view explains that different religions are just a shared essence and have vast differences between their specific traditions and customs. This shared essence, but vastly different theory, is explained by Stephen Prothero, using the term “pretend pluralism”. There are many major and minor religions that have guided people in their morals and beliefs. Religions, such as Christianity, Islam, Judaism, Hinduism, and Buddhism. All five of these current, major religions have vast differences, but may have common goals in their morals, traditions, etc. Two of the most practiced religions, of these five, are Christianity and Islam. These two religions are constantly at battle with one another, but what many people don’t see is that there are just as many similarities between these two religions as there are differences. Through this paper we will discover the underlying similarities and differences between these two religions and, hopefully, conclude that supports either the common goal theory or the “pretend pluralism” theory.

Fundamentalism is a strict adherence to a set of ideas or beliefs that are conservative in nature. It is a pejorative term usually associated with religious fanaticism. Usually, this is what comes to mind when there is mention of a fundamentalist. However, in Mohsin Hamid's The Reluctant Fundamentalist starring the protagonist Changez, a Pakistani Princetonian who is a top-ranked employee at a prestigious New York valuation firm, turns out not to be an Islamic fundamentalist, but a reluctant fundamentalist of US Capitalism. Hamid challenges readers to reevaluate their preconceived notions and prejudices of people different from themselves in post 9/11 America by employing the use of motifs, aphorism, and suspense, to create a conflation

As Peter Berger (1967) explained religion, it is a sacred canopy under which the entirety of life is explained and regulated. Secularization theory as explained by Weber holds that modernity challenges this sacred canopy through two major ways: increased cultural and structural pluralism and increased primacy of economic pursuits (Emerson and Hartman, 2006:129). With globalisation accelerating in the post Cold War era, causing mass migration across borders, increased interstate interaction and huge growth in the global financial market, it was predicted that religious influence would be relegated to the private sectors of social life by ripping the sacred canopy, and leaving people with, at best, sacred umbrellas (Smith 1998). Despite this, what secularization theory did not anticipate is that the demystification of the world provided within it the seeds both for the re-mystification of the world and resistance to the demystification (Berger, 1992:1). Hence the world today, with some exceptions, is as furiously religious as it ever was, in some places more so than ever (Berger, 1999:8). Since the 1970s there has been a particular rise in religious fundamentalist movements, as signalled by the Iranian Revolution in 1979 led by Ayatollah Khomeini, which led to the establishment of the first Islamic State. As Almond et al note, fundamentalist movements have risen to the highest levels of power in Sudan in 1993, Afghanistan and India in 1996, and in India again

During the years of 1910-1915 a Protestant layman, Lyman Stewart brought the word fundamentalism into focus in his effort to champion the integrity of Scripture. Mr. Stewart produced a series of pamphlets that were called The Fundamentals.

In our days we percieve for the advace secularism- the ausence of God in the structure of our society, a society that finishes seting or putting God "in parentesis"

When discussing religion, many people have different perspectives about religion beliefs and how to approach it. Religion is grouped in different sections such as, religion and spirituality, religion and philosophy, and religion and politics. Religion has many different views from different cultures because everyone approaches it differently with different beliefs also. To make something religion, is to have some type of belief in God, but everyone’s belief is different depending on the culture someone is located in. In society back then and today, religion has no set essence of a definition because of the different aspects people group religion in. This paper will explain the different aspects of what people believe constitutes different types of religion.

Religious Fundamentalism is not a modern phenomenon, although, there has received a rise in the late twentieth century. It occurs differently in different parts of the world but arises in societies that are deeply troubled or going through a crisis (Heywood, 2012, p. 282). The rise in Religious Fundamentalism can be linked to the secularization thesis which implies that victory of reason over religion follows modernization. Also, the moral protest of faiths such as Islam and Christianity can be linked to the rise of Religious Fundamentalism, as they protest the influence of corruption and pretence that infiltrate their beliefs from the spread of secularization (Heywood, 2012, p. 283). Religious Fundamentalists have followed a traditional