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Fundamentalism and the Church Of I The Aim of this Book WHAT IS Fundamentalism? It is described in the Oxford English Dictionary (Supplement, 1933) as ‘a religious Movement which became active among various Protestant bodies in the United States after the war of 1914-18, based on strict adherence to traditional orthodox tenets (e.g. the literal inerrancy of Scripture) held to be fundamental to the Christian faith: opposed to liberalism and modernism.’ The Concise Oxford Dic- tionary attempts a definition: ‘the maintenance, in opposition to modern- Fundamentalism ism, of traditional orthodox beliefs such as the inerrancy of Scripture and and the literal acceptance of the creeds as fundamentals of Protestant Christian- Church of God ity.’ The word had certainly come into use in the United States by the year 1920. In The Christian Graduate (I.V.F., London) for March 1955, GABRIEL HEBERT, D.D. Dr Douglas Johnson gives an account of its origin, and says that it was probably coined by the editor of the New York Watchman-Examiner, who in his editorial for July 1st, 1920 describes as ‘fundamentalists’ those ‘who mean to do battle royal for the fundamentals’. As he goes on to show, the term ‘the fundamentals’ had been made familiar by a series of booklets which had been issued between 1909 and 1915. He gives an © Society of the Sacred Mission (Australia) interesting short summary of these, and I shall give in Chapter II an account of them in the context in which they appeared. For a time the term ‘Fundamentalism’ seems to have been accepted Reproduced by courtesy of the Society of the Sacred Mission. and used as a title of honour by those who stood for it. But before long Anyone wishing to use this work other than for private study the indiscreet action of some of its supporters, in ‘trials for heresy, should first contact the SSM for permision. resolutions to assemblies of the churches, and somewhat bitter articles in the press’ (The Christian Graduate, p. 25) brought it into disrepute; and now it seems to be used only by critics and opponents. In the correspond- ence in The Times on Fundamentalism in August 1955, the Rev. J. R. W. Stott, rector of All Souls’, Langham Place, London W., expresses his dislike of it as a word which has become ‘almost a symbol for obscurant- ism, and is generally used as a term of opprobrium. It appears to describe the bigoted rejection of all biblical criticism, a mechanical view of inspiration, and an excessively literalist interpretation of Scripture.’1! He wishes to be called a ‘conservative evangelical’; Dr Johnson says the same. It is with conservative evangelicals in the Church of England and other churches, and with the Inter-Varsity Fellowship of Evangelical Unions, that this book is to be specially concerned. It will be therefore 4 1 Contents Preface Preface THE things which an author commonly says in a Preface have been mostly said in the first chapter of this book and in the brief Postscript at I THE AIM OF THIS BOOK the end. In the first chapter I have explained the line of approach which I have taken; why it is that I have refrained so far as possible from calling II THE FUNDAMENTALS ‘fundamentalists’ by a name which they do not use of themselves, and have tried to avoid the tone of a counsel for the prosecution and to take III THE BIBLE AND GOD’s SAVING PURPOSE the line that Christians ought to take in controversy with one another. My acknowledgements are due to two conservative evangelical IV THE TRUTH OF THE BIBLE friends here in Australia, both Anglicans, who have helped me much by the loan of books and in discussion; to Dr S. P. Hebart, of the (Lutheran) V GOD’S TRUTH AND HUMAN FORMULATIONS Immanuel Seminary in Adelaide for an especially valuable loan of books; to Dr Hermann Sasse, also of Immanuel Seminary, for permission to VI THE TRUTH OF SCIENCE AND OF HISTORY quote from an article of his, and to summarize part of the argument of his article; to the Rev. R. Swanton, for permission to make the quotation VII THE INTERPRETATION OF THE BIBLE from the Reformed Theological Review in which the article appeared; to the Bishop of Gothenburg in Sweden, whom I first knew as an under- VIII THE RELIGION OF EXPERIENCE graduate at Uppsala twenty-seven years ago, for his generous permission to make a digest of part of one of his books; to Sir J. F. Wolfenden, IX THE GROUND OF UNITY ViceChancellor of Reading University, for sending me the text of part of a lecture given by him; to the editor of The Advertiser, Adelaide, for two X FAITH IN GOD quotations; to Messrs Angus and Robertson, Sydney, for two quotations; and finally to the Brethren of my Community for much help, encourage- POSTSCRIPT ment and criticism in the writing of this book. GABRIEL HEBERT, S.S.M. An Index mainly of Subjects ST MICHAEL’S HOUSE, CRAFERS, SOUTH AUSTRALIA May 1956 2 3 Testament, beginning with the prayer which our Lord taught us: ‘Our only common courtesy on my part to refrain from calling them by a name Father’ - then we are all His children and brothers to one another. which they dislike and repudiate. I can however fittingly use it in its strict This unity is of God. The Son of God has created it by His death sense, of the original Fundamentalists who were responsible for the and resurrection. We men are all different from one another, for God has booklets entitled ‘The Fundamentals’. For its use in a number of quota- made us different; yet in Christ we are one. Because we are different, we tions which I shall make I am not responsible. But it is almost impossible easily find ourselves opposed to one another. The separations between to avoid it altogether; when however I use it as a general term, I shall Christians have in our day assumed fearful proportions; we are split by always have in mind the evil meaning which it bears for Mr Stott, to schisms into various denominations, and within the denominations there whom it is ‘a term of opprobrium’. are groups and parties at variance with one another. Yet God has made us My second chapter, as I have said, will be occupied with the origi- one; and the unity which He has made lies deeper than the divisions nal Fundamentalists and the situation in which they arose; like this first which we have made. chapter, it will be of an introductory character. Therefore all controversy between Christians needs to start from the After this there will be five chapters, III to VII, about the interpreta- unity which God has made. The right way of controversy starts from the tion of Scripture and the problems raised by the word ‘inerrancy’. I shall realization that our opponent in the controversy is our brother. I must first sketch out a positive view of the Bible, with which I trust that the treat my opponent as my brother in Christ. I must try to understand what readers whom I have in mind will be in principle agreed. Then we shall are the things which the Lord has taught him and his friends, what is the go on to consider what we mean when we say that ‘the Bible is true’, and way by which He has led them. His ways of worship, his ways of think- the ‘truth’ of our statements about God, and the ‘truth’ of science and of ing, are different from those which I have learnt. I must try to get him to criticism; and then to review the beliefs of conservative evangelicals tell me. I must not do all the talking. I must try to learn what is the about these things. In all this, the real questions which we must consider background of his strange views, and the questions to which he thinks lie much deeper than the mere question whether God has preserved the that those views are the answer. Perhaps, if I am patient, he will give me biblical writers from all erroneous statements. The real question is, in a the opportunity to express my views, in answer to his questions. phrase which I owe to a conservative evangelical friend here in Australia: The wrong way of controversy is unhappily all too familiar. I set out ‘How does the Word of God come to us in Holy Scripture, and how is to demonstrate that I am right and he is wrong. In doing so, I state what I this Word of God to he distinguished from the words of men?’ take to be his position; and this in itself is a most irritating thing to do, for The Word of God is the Word which He has spoken, and still I know how I feel when others do it to me. I prove that he is wrong; but if speaks. It is His Word, and calls for our entire acceptance and obedience. I seem to have won the argument, I have really lost it, for I have sent him The words of men, spoken and written, belong to this world; and the away determined to think up all the counter-arguments which he failed to written words of men are subject to literary and historical criticism. The express adequately when he was arguing with me. In the discussion I Bible consists of words of men; hence there must be literary and histori- have stood before him not as a brother in Christ, but as a rival and an cal criticism of the Bible.
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