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Fundamentalism and religious fanaticism Wikipedia pages
Fundamentalism
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For other uses, see Fundamentalism (disambiguation).
Fundamentalism has been defined by George Marsden as the demand for a strict adherence to certain theological doctrines, in reaction against Modernist theology.[1] The term was originally coined by its supporters to describe what they claimed were five specific classic theological beliefs of Christianity, and that developed into a Christian fundamentalist movement within the Protestant community of the United States in the early part of the 20th century.[2]
The term usually has a religious connotation indicating unwavering attachment to a set of irreducible beliefs,[3] but fundamentalism has come to be applied to a broad tendency among certain groups, mainly, although not exclusively, in religion. This tendency is most often characterized by a markedly strict literalism as applied to certain specific scriptures, dogmas, or ideologies, and a strong sense of the importance of maintaining ingroup and outgroup distinctions,[4][5][6][7] leading to an emphasis on purity and the desire to return to a previous ideal from which it is believed that members have begun to stray. Rejection of diversity of opinion as applied to these established "fundamentals" and their accepted interpretation within the group is often the result of this tendency.[8]
Fundamentalism is sometimes used as a pejorative term, particularly when combined with other epithets (as in the phrase "right-wing fundamentalists").[9][10]
Contents [hide]
1 Christian
2 Jewish
3 Islamic
4 Hindu
5 Buddhist
6 Non-religious 6.1 Atheist
7 Criticism
8 Controversy
9 See also
10 Citations and footnotes
11 References
12 External links
Christian[edit]
Main article: Christian fundamentalism
See also: Evangelicalism
Fundamentalism as a movement arose in the United States, starting among conservative Presbyterian theologians at Princeton Theological Seminary in the late 19th century. It soon spread to conservatives among the Baptists and other denominations around 1910 to 1920. The movement's purpose was to reaffirm key theological tenets and defend them against the challenges of liberal theology and higher criticism.[11]
The term "fundamentalism" has its roots in the Niagara Bible Conference (1878–1897), which defined those tenets it considered fundamental to Christian belief. The term was popularized by the The Fundamentals, a collection of twelve books on five subjects published in 1910 and funded by the brothers Milton and Lyman Stewart. This series of essays came to be representative of the "Fundamentalist-Modernist Controversy", which appeared late in the 19th century within some Protestant denominations in the United States, and continued in earnest through the 1920s. The first formulation of American fundamentalist beliefs can be traced to the Niagara Bible Conference and, in 1910, to the General Assembly of the Presbyterian Church, which distilled these into what became known as the "five fundamentals":[12]
Biblical inspiration and the inerrancy of scripture as a result of this
Virgin birth of Jesus
Belief that Christ's death was the atonement for sin
Bodily resurrection of Jesus
Historical reality of the miracles of Jesus
By the late 1910s, theological conservatives rallying around the Five Fundamentals came to be known as "fundamentalists". They reject the existence of commonalities with theologically related religious traditions, such as the grouping of Christianity, Islam, and Judaism into one Abrahamic family of religions.[5] In contrast, Evangelical groups, while they typically agree on the theology "fundamentals" as expressed in The Fundamentals, often are willing to participate in events with religious groups who do not hold to the essential doctrines.[13]
Jewish[edit]
Main article: Jewish fundamentalism
The term Jewish fundamentalism has been used to characterize militant religious Zionism, and both Ashkenazi and Sephardic versions of Haredi Judaism.[14]
Ian S Lustik has characterized Jewish fundamentalism as "an ultranationalist, eschatologically based, irredentist ideology", and Gush Emunim as the "dynamism that underlay the shift toward fundamentalism"[15]
Islamic[edit]
Main article: Islamic fundamentalism
The Shia and Sunni religious conflicts since the 7th century created an opening for radical ideologues, such as Ali Shariati (1933–77), to merge social revolution with Islamic fundamentalism, as exemplified by the Iranian Revolution in 1979.[16] Islamic fundamentalism has appeared in many countries;[17] the Wahhabi version is promoted worldwide and financed by Saudi Arabia, Qatar and Pakistan.[18][19]
The Iran hostage crisis of 1979–80 marked a major turning point in the use of the term "fundamentalism". The media, in an attempt to explain the ideology of Ayatollah Khomeini and the Iranian Revolution to a Western audience described it as a "fundamentalist version of Islam" by way of analogy to the Christian fundamentalist movement in the U.S. Thus was born the term "Islamic fundamentalist", which would come to be one of the most common usages of the term in the following years.[20]
Hindu[edit]
See also: Hindutva, Ayodhya dispute and Gujarat_Riots
Scholars identify several politically active Hindu movements (including the RSS, BJP and VHP) as part of the "Hindu fundamentalist family."[21]
A recent[when?] phenomenon in India has been the rise of Hindu fundamentalism, which has led to political mobilization against Muslims.[21][22][23]
Buddhist[edit]
See also: Buddhism and violence
In the most recent[when?] instances, Buddhist fundamentalism has also targeted other religious and ethnic groups, such as that in Burma. As a Buddhist dominated nation, Burma has seen recent tensions between Muslim minorities and the Buddhist majority, especially during the 2013 Burma anti-Muslim riots, alleged[by whom?] to have been instigated by hardliner groups such as the 969 Movement.[24]
There are historic and contemporary examples of Buddhist fundamentalism in each of the three main branches of Buddhism: Theravada, Mahayana, and Vajrayana. In Japan, a prominent example has been the practice of shakubuku among some members of the Nichiren sect—a method of proselytizing involving strident condemnation other sects as deficient or evil. Similarly, some members of the New Kadampa Tradition of Tibetan Buddhism and the Western Shugden Society have appropriated the controversial and fiercely sectarian[clarification needed] protector deity Dorje Shugden as a symbol of maintaining the purity of the Gelugpa sect from contamination by teachings from other sects, condemning the Dalai Lama's eclectic approach (see Dorje Shugden controversy).[25]
Non-religious[edit]
"Fundamentalist" has been used pejoratively to refer to philosophies perceived as literal-minded or carrying a pretense of being the sole source of objective truth, regardless of whether it is usually called a religion. For instance, the Archbishop of Wales has criticized "atheistic fundamentalism" broadly[26][27][28] and said "Any kind of fundamentalism, be it Biblical, atheistic or Islamic, is dangerous".[29] He also said, "the new fundamentalism of our age ... leads to the language of expulsion and exclusivity, of extremism and polarisation, and the claim that, because God is on our side, he is not on yours."[30]
In The New Inquisition, Robert Anton Wilson lampoons the members of skeptical organizations such as the Committee for the Scientific Investigation of Claims of the Paranormal as fundamentalist materialists, alleging that they dogmatically dismiss any evidence that conflicts with materialism as hallucination or fraud.[31]
In France, the imposition of restrictions on the wearing of headscarves in state-run schools has been labeled "secular fundamentalism".[32][33] In the United States, private or cultural intolerance of women wearing the hijab (Islamic headcovering) and political activism by Muslims also has been labeled "secular fundamentalism" by some Muslims in the U.S.[34]
The term "fundamentalism" is sometimes applied to signify a counter-cultural fidelity to a principle or set of principles, as in the pejorative term "market fundamentalism", used to imply exaggerated religious-like faith in the ability of unfettered laissez-faire or free market economic views or policies to solve economic and social problems. According to economist John Quiggin, the standard features of "economic fundamentalist rhetoric" are "dogmatic" assertions and the claim that anyone who holds contrary views is not a real economist. Retired professor in religious studies Roderick Hindery lists positive qualities attributed to political, economic, or other forms of cultural fundamentalism, including "vitality, enthusiasm, willingness to back up words with actions, and the avoidance of facile compromise," as well as negative aspects, such as psychological attitudes[which?], occasionally elitist and pessimistic perspectives, and, in some cases, literalism.[35]
Atheist[edit]
See also: Criticism of atheism
In December 2007, the Archbishop of Wales Barry Morgan criticized what he referred to as "atheistic fundamentalism", claiming that it advocated that religion has no substance and "that faith has no value and is superstitious nonsense."[27][28] He claimed it led to situations such as councils calling Christmas "Winterval", schools refusing to put on nativity plays and crosses removed from chapels. Others have countered that some of these attacks on Christmas are urban myths, not all schools do nativity plays because they choose to perform other traditional plays like A Christmas Carol or the The Snow Queen and, because of rising tensions between various religions, opening up public spaces to alternate displays than the Nativity scene is an attempt to keep government religion neutral.[36]
Criticism[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2008)
Many criticisms of fundamentalist positions have been offered. One of the most common is that some claims made by a fundamentalist group cannot be proven, and are irrational, demonstrably false, or contrary to scientific evidence. Some[which?] of these criticisms were famously asserted by Clarence Darrow in the Scopes Monkey Trial.
Sociologist of religion Tex Sample asserts that it is a mistake to refer to a Muslim, Jewish, or Christian fundamentalist. Rather, a fundamentalist's fundamentalism is their primary concern, over and above other denominational or faith considerations.[37]
A criticism by Elliot N. Dorff:
In order to carry out the fundamentalist program in practice, one would need a perfect understanding of the ancient language of the original text, if indeed the true text can be discerned from among variants. Furthermore, human beings are the ones who transmit this understanding between generations. Even if one wanted to follow the literal word of God, the need for people first to understand that word necessitates human interpretation. Through that process human fallibility is inextricably mixed into the very meaning of the divine word. As a result, it is impossible to follow the indisputable word of God; one can only achieve a human understanding of God's will.[38]
Howard Thurman was interviewed in the late 1970s for a BBC feature on religion. He told the interviewer:
I say that creeds, dogmas, and theologies are inventions of the mind. It is the nature of the mind to make sense out of experience, to reduce the conglomerates of experience to units of comprehension which we call principles, or ideologies, or concepts. Religious experience is dynamic, fluid, effervescent, yeasty. But the mind can't handle these so it has to imprison religious experience in some way, get it bottled up. Then, when the experience quiets down, the mind draws a bead on it and extracts concepts, notions, dogmas, so that religious experience can make sense to the mind. Meanwhile religious experience goes on experiencing, so that by the time I get my dogma stated so that I can think about it, the religious experience becomes an object of thought.[39]
Albert Camus opposed both Nazi fascism and Stalinist communism, leading to a split with Jean-Paul Sartre. In the Myth of Sisyphus he developed the concept of philosophical suicide, which he defined as any ideological system or belief that claims to bridge what he saw as a conflict between man's yearning for absolute unity and the inherent irrational nature of the universe.[citation needed]
Influential criticisms of fundamentalism include James Barr's books on Christian fundamentalism and Bassam Tibi's analysis of Islamic fundamentalism.
Political usage of the term "fundamentalism" has also been criticized. "Fundamentalism" has been used by political groups to attack their opponents, using the term flexibly depending on their political interests. According to Judith Nagata, a professor of Asia Research Institute in the National University of Singapore, "The Afghan mujahiddin, locked in combat with the Soviet enemy in the 1980s, could be praised as "freedom fighters" by their American backers at the time, while the present Taliban, viewed, among other things, as protectors of American enemy Osama bin Laden, are unequivocally 'fundamentalist'.[40]
A study at the University of Edinburgh found that of its six measured dimensions of religiousity, "lower intelligence is most associated with higher levels of fundamentalism."[41]
Controversy[edit]
[hide]This section has multiple issues. Please help improve it or discuss these issues on the talk page.
##This section does not cite any references or sources. (November 2014)
##This section may be confusing or unclear to readers. (November 2014)
##This section needs additional citations for verification. (January 2009)
The Associated Press' AP Stylebook recommends that the term fundamentalist not be used for any group that does not apply the term to itself. Many scholars have adopted a similar position.[42] Other scholars, however, use the term in the broader descriptive sense to refer to various groups in various religious traditions including those groups that would object to being classified as fundamentalists, such as in The Fundamentalism Project.[43]
Christian fundamentalists, who generally consider the term to be pejorative when used to refer to themselves, often object to the placement of themselves and Islamist groups into a single category since they believe that the fundamentals of Christianity are different from the fundamentals of Islam. They feel that characteristics based on the new definition are wrongly projected back onto Christian fundamentalists by their critics.
Many Muslims[who?] object to the use of the term when referring to Islamist groups, and oppose being placed in the same category as Christian fundamentalists, whom they see as theologically incomplete. Unlike Christian fundamentalist groups, Islamist groups do not use the term fundamentalist to refer to themselves. Shia groups which are often considered fundamentalist in the West are generally not described that way in the Islamic world.
See also[edit]
Portal icon conservatism portal
Traditionalist Catholic
Fundie
Historical-grammatical method
Ideology
Importance of religion by country
Independent Fundamental Baptist
Integrism
Indoctrination
Islamism
Jack Chick
Jesus Camp (documentary)
Pentecostalism
Sectarianism
Seventh-day Adventism
Fundamentalism (sculpture)
Sola scriptura
Citations and footnotes[edit]
1.Jump up ^ George M. Marsden, Fundamentalism and American Culture, (1980) pp 4-5 Over 1400 scholarly books have cited Marsden's work, according to Google Scholar.
2.Jump up ^ Buescher, John. "A History of Fundamentalism", Teachinghistory.org. Retrieved August 15, 2011.
3.Jump up ^ Nagata, Judith (Jun 2001). "Beyond Theology: Toward an Anthropology of "Fundamentalism"". American Anthropologist 103 (2).
4.Jump up ^ Altemeyer, B., & Hunsberger, B. (1992). Authoritarianism, religious fundamentalism, quest, and prejudice. International Journal for the Psychology of Religion, 2(2), 113-133. doi: 10.1207/s15327582ijpr0202_5
5.^ Jump up to: a b Kunst, J., Thomsen, L., Sam, D. (2014). Late Abrahamic reunion? Religious fundamentalism negatively predicts dual Abrahamic group categorization among Muslims and Christians. European Journal of Social Psychology, https://www.academia.edu/6436421/Late_Abrahamic_reunion_Religious_fundamentalism_negatively_predicts_dual_Abrahamic_group_categorization_among_Muslims_and_Christians
6.Jump up ^ Kunst, J. R., & Thomsen, L. (2014). Prodigal sons: Dual Abrahamic categorization mediates the detrimental effects of religious fundamentalism on Christian-Muslim relations. The International Journal for the Psychology of Religion. doi: 10.1080/10508619.2014.93796 https://www.academia.edu/7455300/Prodigal_sons_Dual_Abrahamic_categorization_mediates_the_detrimental_effects_of_religious_fundamentalism_on_Christian-Muslim_relations
7.Jump up ^ Hunsberger, B. (1995). Religion and prejudice: The role of religious fundamentalism, quest, and right-wing authoritarianism. Journal of Social Issues, 51(2), 113-129. doi: 10.1111/j.1540-4560.1995.tb01326.x
8.Jump up ^ https://www.ntpu.edu.tw/social/upload/P_1020081127150648.pdf
9.Jump up ^ Harris, Harriet (2008). Fundamentalism and Evangelicals. Oxford: Oxford University Press. ISBN 0-19-953253-2. OCLC 182663241.
10.Jump up ^ Boer, Roland (2005). "Fundamentalism" (PDF). In Tony Bennett, Lawrence Grossberg, Meaghan Morris and Raymonnd Williams. New keywords: a revised vocabulary of culture and society. Cambridge, Massachusetts: Blackwell Publishing. pp. 134–137. ISBN 0-631-22568-4. OCLC 230674627 57357498. Retrieved July 27, 2008.
11.Jump up ^ Mark A. Noll, A History of Christianity in the United States and Canada (1992) pp 376-86
12.Jump up ^ George M. Marsden, "Fundamentalism and American Culture", (1980) p. 117
13.Jump up ^ Carpenter, Revive us Again (1997) p 200
14.Jump up ^ Encyclopædia Britannica: Jewish fundamentalism in Israel
15.Jump up ^ Ian S. Lustik. "Israel's Dangerous Fundamentalists". pp. 118–139. ISSN 0015-7228. Archived from the original on 2009-10-25. Retrieved November 4, 2013. "Foreign Policy Number 68 Fall 1987"
16.Jump up ^ William E. Griffith, "The Revival of Islamic Fundamentalism: The Case of Iran", International Security, June 1979, Vol. 4 Issue 1, pp 132-138 in JSTOR
17.Jump up ^ Lawrence Davidson, Islamic Fundamentalism (Greenwood, 2003)
18.Jump up ^ Natana DeLong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad (Oxford University Press, 2008)
19.Jump up ^ Lindijer, Koert (24 August 2013). "How Islam from the north spreads once more into the Sahel". The Africanists. Retrieved 24 November 2014. "Hundreds of years later, Islam again comes to the Sahel, this time with an unstoppable mission mentality and the way paved by money from Saudi Arabia, Qatar and Pakistan. Foreigners, and also Malians who received scholarships to study in Saudi Arabia, introduce this strict form of Islam, and condemn the sufi’s [sic]."[verification needed]
20.Jump up ^ "Google News Search: Chart shows spikes in '79 (Iran hostage crisis), after 9/11 and in '92 and '93 (Algerian elections, PLO).". Retrieved December 9, 2008.[original research?]
21.^ Jump up to: a b Brekke (1991). Fundamentalism: Prophecy and Protest in an Age of Globalization. Cambridge University Press. p. 127.
22.Jump up ^ Ajay K. Mehra (2013). Emerging Trends in Indian Politics: The Fifteenth General Election. Routledge. p. 1.
23.Jump up ^ James Peoples; Garrick Bailey (2008). Cengage Advantage Books: Humanity: An Introduction to Cultural Anthropology. Cengage Learning. p. 371.
24.Jump up ^ KYAW ZWA MOE (March 30, 2013). "Root Out the Source of Meikhtila Unrest". Retrieved November 4, 2013.
25.Jump up ^ http://info-buddhism.com/new_kadampa_tradition.html
26.Jump up ^ Alister McGrath and Joanna Collicutt McGrath, The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, Society for Promoting Christian Knowledge (SPCK), February 15, 2007, ISBN 978-0-281-05927-0
27.^ Jump up to: a b Yr Eglwys yng Nghymru | The Church in Wales
28.^ Jump up to: a b "'Atheistic fundamentalism' fears". BBC News. December 22, 2007. Retrieved May 3, 2010.
29.Jump up ^ "Archbishop of Wales fears the rise of "Atheistic Fundamentalism"". Archived from the original on 2007-12-27. Retrieved November 4, 2013.
30.Jump up ^ "Atheistic fundamentalism" fears". BBC News. 22 December 2007. Retrieved November 4, 2013.
31.Jump up ^ Pope Robert Anton Wilson, The New Inquisition: Irrational Rationalism and the Citadel of Science. 1986. 240 pages. ISBN 1-56184-002-5
32.Jump up ^ "Secular fundamentalism", International Herald Tribune, December 19, 2003
33.Jump up ^ "Headscarf ban sparks new protests," BBC News, January 17, 2004
34.Jump up ^ Ayesha Ahmad, "Muslim Activists Reject Secular Fundamentalism", originally published at IslamOnline, April 22, 1999. See also Minaret of Freedom 5th Annual Dinner, Edited Transcript, Minaret of Freedom Institute website.
35.Jump up ^ Hindery, Roderick (2008). "Comparative Ethics, Ideologies, and Critical Thought"
36.Jump up ^ Toynbee, Polly (December 21, 2007). "Sorry to disappoint, but it's nonsense to suggest we want to ban Christmas". The Guardian (London). Retrieved May 3, 2010.
37.Jump up ^ Tex Sample. Public Lecture, Faith and Reason Conference, San Antonio, TX. 2006.
38.Jump up ^ Dorff, Elliot N. and Rosett, Arthur, A Living Tree; The Roots and Growth of Jewish Law, SUNY Press, 1988.
39.Jump up ^ "An Interview With Howard Thurman and Ronald Eyre", Theology Today, Volume 38, Issue 2 (July 1981).
40.Jump up ^ Nagata, Judith. 2001. Toward an Anthropology of "Fundamentalism." Toronto: Blackwell Publishing, p.9.
41.Jump up ^ Gary J. Lewis, Stuart J. Ritchie, Timothy C. Bates (2011-09-03). "The relationship between intelligence and multiple domains of religious belief: Evidence from a large adult US sample" (PDF).
42.Jump up ^ "Can anyone define 'fundamentalist'?", Terry Mattingly, Ventura County Star, May 12, 2011. Retrieved August 6, 2011.
43.Jump up ^ See, for example, Marty, M. and Appleby, R.S. eds. (1993). Fundamentalisms and the State: Remaking Polities, Economies, and Militance. John H. Garvey, Timur Kuran, and David C. Rapoport, associate editors, Vol 3, The Fundamentalism Project. University of Chicago Press.
References[edit]
Appleby, R. Scott, Gabriel Abraham Almond, and Emmanuel Sivan (2003). Strong Religion. Chicago: University of Chicago Press. ISBN 0-226-01497-5
Armstrong, Karen (2001). The Battle for God: A History of Fundamentalism. New York: Ballantine Books. ISBN 0-345-39169-1
Brasher, Brenda E. (2001). The Encyclopedia of Fundamentalism. New York: Routledge. ISBN 0-415-92244-5
Caplan, Lionel. (1987). "Studies in Religious Fundamentalism". London: The MacMillan Press Ltd.
Dorff, Elliot N. and Rosett, Arthur, A Living Tree; The Roots and Growth of Jewish Law, SUNY Press, 1988.
Keating, Karl (1988). Catholicism and Fundamentalism. San Francisco: Ignatius. ISBN 0-89870-177-5
Gorenberg, Gershom. (2000). The End of Days: Fundamentalism and the Struggle for the Temple Mount. New York: The Free Press.
Hindery, Roderick. 2001. Indoctrination and Self-deception or Free and Critical Thought? Mellen Press: aspects of fundamentalism, pp. 69–74.
Lawrence, Bruce B. Defenders of God: The Fundamentalist Revolt against the Modern Age. San Francisco: Harper & Row, 1989.
Marsden; George M. (1980). Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 Oxford University Press.
Marty, Martin E. and R. Scott Appleby (eds.). The Fundamentalism Project. Chicago: University of Chicago Press. (1991). Volume 1: Fundamentalisms Observed. ISBN 0-226-50878-1
(1993). Volume 2: Fundamentalisms and Society. ISBN 0-226-50880-3
(1993). Volume 3: Fundamentalisms and the State. ISBN 0-226-50883-8
(1994). Volume 4: Accounting for Fundamentalisms. ISBN 0-226-50885-4
(1995). Volume 5: Fundamentalisms Comprehended. ISBN 0-226-50887-0
Noll, Mark A. A History of Christianity in the United States and Canada. Grand Rapids: Eerdmans, 1992.
Ruthven, Malise (2005). "Fundamentalism: The Search for Meaning". Oxford: Oxford University Press. ISBN 0-19-280606-8
Torrey, R.A. (ed.). (1909). The Fundamentals. Los Angeles: The Bible Institute of Los Angeles (B.I.O.L.A. now Biola University). ISBN 0-8010-1264-3
"Religious movements: fundamentalist." In Goldstein, Norm (Ed.) (2003). The Associated Press Stylebook and Briefing on Media Law 2003 (38th ed.), p. 218. New York: The Associated Press. ISBN 0-917360-22-2.
External links[edit]
Look up fundamentalism in Wiktionary, the free dictionary.
The Sword of the Lord: The Roots of Fundamentalism in an American Family, book by Andrew Himes
Can Anyone Define Fundamentalist? Article by Terry Mattingly via Scripps Howard News Service
Fundamentalism on In Our Time at the BBC. (listen now)
Richard Dawkins' The God Delusion and Atheist Fundamentalism by Simon Watson, published in Anthropoetics XV,2 Spring 2010
Shared Insights: Women's Rights Activists Define Religious Fundamentalisms
The Appeal-and Peril-of Fundamentalism by Dr. Bert B. Beach
The Fundamentals not complete at 2011-07-26.
The Fundamentals: A Testimony to the Truth Online version of "The Fundamentals", not complete at 2011-07-26.
Thoughts on "Religious Fundamentalism" Identity
International Coalition Against Political Islam
Revolutionary Association of the Women of Afghanistan (RAWA)
No to Political Islam
Psychological Issues of Former Members of Restrictive Religious Groups by Jim Moyers
Q & A on Islamic Fundamentalismwww.blessedquietness.com a conservative Christian website, maintained by Steve van Natten
Women Against Fundamentalism (UK)
The Rise of Religious Violence
Yahya Abdul Rahman's Take On Fundamentalists And Fundamentalism
Roots of Fundamentalism Traced to 16th Century Bible Translations, Harvard University, November 7, 2007.
The Fundamentalist Distortion of the Islamic Message by Syed Manzar Abbas Saidi, published in Athena Intelligence Journal
Fundamentalism linked to intimate partner violence
Evangelicalism – Fundamentalism; What Is The Difference?
Admiel Kosman, Between Orthodox Judaism and nihilism: Reflections on the recently published writings of the late Rabbi Shimon Gershon Rosenberg, Haaretz, Aug.17, 2012.
See also: List of new religious movements
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https://en.wikipedia.org/wiki/Fundamentalism
Fundamentalism
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Fundamentalism (disambiguation).
Fundamentalism has been defined by George Marsden as the demand for a strict adherence to certain theological doctrines, in reaction against Modernist theology.[1] The term was originally coined by its supporters to describe what they claimed were five specific classic theological beliefs of Christianity, and that developed into a Christian fundamentalist movement within the Protestant community of the United States in the early part of the 20th century.[2]
The term usually has a religious connotation indicating unwavering attachment to a set of irreducible beliefs,[3] but fundamentalism has come to be applied to a broad tendency among certain groups, mainly, although not exclusively, in religion. This tendency is most often characterized by a markedly strict literalism as applied to certain specific scriptures, dogmas, or ideologies, and a strong sense of the importance of maintaining ingroup and outgroup distinctions,[4][5][6][7] leading to an emphasis on purity and the desire to return to a previous ideal from which it is believed that members have begun to stray. Rejection of diversity of opinion as applied to these established "fundamentals" and their accepted interpretation within the group is often the result of this tendency.[8]
Fundamentalism is sometimes used as a pejorative term, particularly when combined with other epithets (as in the phrase "right-wing fundamentalists").[9][10]
Contents [hide]
1 Christian
2 Jewish
3 Islamic
4 Hindu
5 Buddhist
6 Non-religious 6.1 Atheist
7 Criticism
8 Controversy
9 See also
10 Citations and footnotes
11 References
12 External links
Christian[edit]
Main article: Christian fundamentalism
See also: Evangelicalism
Fundamentalism as a movement arose in the United States, starting among conservative Presbyterian theologians at Princeton Theological Seminary in the late 19th century. It soon spread to conservatives among the Baptists and other denominations around 1910 to 1920. The movement's purpose was to reaffirm key theological tenets and defend them against the challenges of liberal theology and higher criticism.[11]
The term "fundamentalism" has its roots in the Niagara Bible Conference (1878–1897), which defined those tenets it considered fundamental to Christian belief. The term was popularized by the The Fundamentals, a collection of twelve books on five subjects published in 1910 and funded by the brothers Milton and Lyman Stewart. This series of essays came to be representative of the "Fundamentalist-Modernist Controversy", which appeared late in the 19th century within some Protestant denominations in the United States, and continued in earnest through the 1920s. The first formulation of American fundamentalist beliefs can be traced to the Niagara Bible Conference and, in 1910, to the General Assembly of the Presbyterian Church, which distilled these into what became known as the "five fundamentals":[12]
Biblical inspiration and the inerrancy of scripture as a result of this
Virgin birth of Jesus
Belief that Christ's death was the atonement for sin
Bodily resurrection of Jesus
Historical reality of the miracles of Jesus
By the late 1910s, theological conservatives rallying around the Five Fundamentals came to be known as "fundamentalists". They reject the existence of commonalities with theologically related religious traditions, such as the grouping of Christianity, Islam, and Judaism into one Abrahamic family of religions.[5] In contrast, Evangelical groups, while they typically agree on the theology "fundamentals" as expressed in The Fundamentals, often are willing to participate in events with religious groups who do not hold to the essential doctrines.[13]
Jewish[edit]
Main article: Jewish fundamentalism
The term Jewish fundamentalism has been used to characterize militant religious Zionism, and both Ashkenazi and Sephardic versions of Haredi Judaism.[14]
Ian S Lustik has characterized Jewish fundamentalism as "an ultranationalist, eschatologically based, irredentist ideology", and Gush Emunim as the "dynamism that underlay the shift toward fundamentalism"[15]
Islamic[edit]
Main article: Islamic fundamentalism
The Shia and Sunni religious conflicts since the 7th century created an opening for radical ideologues, such as Ali Shariati (1933–77), to merge social revolution with Islamic fundamentalism, as exemplified by the Iranian Revolution in 1979.[16] Islamic fundamentalism has appeared in many countries;[17] the Wahhabi version is promoted worldwide and financed by Saudi Arabia, Qatar and Pakistan.[18][19]
The Iran hostage crisis of 1979–80 marked a major turning point in the use of the term "fundamentalism". The media, in an attempt to explain the ideology of Ayatollah Khomeini and the Iranian Revolution to a Western audience described it as a "fundamentalist version of Islam" by way of analogy to the Christian fundamentalist movement in the U.S. Thus was born the term "Islamic fundamentalist", which would come to be one of the most common usages of the term in the following years.[20]
Hindu[edit]
See also: Hindutva, Ayodhya dispute and Gujarat_Riots
Scholars identify several politically active Hindu movements (including the RSS, BJP and VHP) as part of the "Hindu fundamentalist family."[21]
A recent[when?] phenomenon in India has been the rise of Hindu fundamentalism, which has led to political mobilization against Muslims.[21][22][23]
Buddhist[edit]
See also: Buddhism and violence
In the most recent[when?] instances, Buddhist fundamentalism has also targeted other religious and ethnic groups, such as that in Burma. As a Buddhist dominated nation, Burma has seen recent tensions between Muslim minorities and the Buddhist majority, especially during the 2013 Burma anti-Muslim riots, alleged[by whom?] to have been instigated by hardliner groups such as the 969 Movement.[24]
There are historic and contemporary examples of Buddhist fundamentalism in each of the three main branches of Buddhism: Theravada, Mahayana, and Vajrayana. In Japan, a prominent example has been the practice of shakubuku among some members of the Nichiren sect—a method of proselytizing involving strident condemnation other sects as deficient or evil. Similarly, some members of the New Kadampa Tradition of Tibetan Buddhism and the Western Shugden Society have appropriated the controversial and fiercely sectarian[clarification needed] protector deity Dorje Shugden as a symbol of maintaining the purity of the Gelugpa sect from contamination by teachings from other sects, condemning the Dalai Lama's eclectic approach (see Dorje Shugden controversy).[25]
Non-religious[edit]
"Fundamentalist" has been used pejoratively to refer to philosophies perceived as literal-minded or carrying a pretense of being the sole source of objective truth, regardless of whether it is usually called a religion. For instance, the Archbishop of Wales has criticized "atheistic fundamentalism" broadly[26][27][28] and said "Any kind of fundamentalism, be it Biblical, atheistic or Islamic, is dangerous".[29] He also said, "the new fundamentalism of our age ... leads to the language of expulsion and exclusivity, of extremism and polarisation, and the claim that, because God is on our side, he is not on yours."[30]
In The New Inquisition, Robert Anton Wilson lampoons the members of skeptical organizations such as the Committee for the Scientific Investigation of Claims of the Paranormal as fundamentalist materialists, alleging that they dogmatically dismiss any evidence that conflicts with materialism as hallucination or fraud.[31]
In France, the imposition of restrictions on the wearing of headscarves in state-run schools has been labeled "secular fundamentalism".[32][33] In the United States, private or cultural intolerance of women wearing the hijab (Islamic headcovering) and political activism by Muslims also has been labeled "secular fundamentalism" by some Muslims in the U.S.[34]
The term "fundamentalism" is sometimes applied to signify a counter-cultural fidelity to a principle or set of principles, as in the pejorative term "market fundamentalism", used to imply exaggerated religious-like faith in the ability of unfettered laissez-faire or free market economic views or policies to solve economic and social problems. According to economist John Quiggin, the standard features of "economic fundamentalist rhetoric" are "dogmatic" assertions and the claim that anyone who holds contrary views is not a real economist. Retired professor in religious studies Roderick Hindery lists positive qualities attributed to political, economic, or other forms of cultural fundamentalism, including "vitality, enthusiasm, willingness to back up words with actions, and the avoidance of facile compromise," as well as negative aspects, such as psychological attitudes[which?], occasionally elitist and pessimistic perspectives, and, in some cases, literalism.[35]
Atheist[edit]
See also: Criticism of atheism
In December 2007, the Archbishop of Wales Barry Morgan criticized what he referred to as "atheistic fundamentalism", claiming that it advocated that religion has no substance and "that faith has no value and is superstitious nonsense."[27][28] He claimed it led to situations such as councils calling Christmas "Winterval", schools refusing to put on nativity plays and crosses removed from chapels. Others have countered that some of these attacks on Christmas are urban myths, not all schools do nativity plays because they choose to perform other traditional plays like A Christmas Carol or the The Snow Queen and, because of rising tensions between various religions, opening up public spaces to alternate displays than the Nativity scene is an attempt to keep government religion neutral.[36]
Criticism[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2008)
Many criticisms of fundamentalist positions have been offered. One of the most common is that some claims made by a fundamentalist group cannot be proven, and are irrational, demonstrably false, or contrary to scientific evidence. Some[which?] of these criticisms were famously asserted by Clarence Darrow in the Scopes Monkey Trial.
Sociologist of religion Tex Sample asserts that it is a mistake to refer to a Muslim, Jewish, or Christian fundamentalist. Rather, a fundamentalist's fundamentalism is their primary concern, over and above other denominational or faith considerations.[37]
A criticism by Elliot N. Dorff:
In order to carry out the fundamentalist program in practice, one would need a perfect understanding of the ancient language of the original text, if indeed the true text can be discerned from among variants. Furthermore, human beings are the ones who transmit this understanding between generations. Even if one wanted to follow the literal word of God, the need for people first to understand that word necessitates human interpretation. Through that process human fallibility is inextricably mixed into the very meaning of the divine word. As a result, it is impossible to follow the indisputable word of God; one can only achieve a human understanding of God's will.[38]
Howard Thurman was interviewed in the late 1970s for a BBC feature on religion. He told the interviewer:
I say that creeds, dogmas, and theologies are inventions of the mind. It is the nature of the mind to make sense out of experience, to reduce the conglomerates of experience to units of comprehension which we call principles, or ideologies, or concepts. Religious experience is dynamic, fluid, effervescent, yeasty. But the mind can't handle these so it has to imprison religious experience in some way, get it bottled up. Then, when the experience quiets down, the mind draws a bead on it and extracts concepts, notions, dogmas, so that religious experience can make sense to the mind. Meanwhile religious experience goes on experiencing, so that by the time I get my dogma stated so that I can think about it, the religious experience becomes an object of thought.[39]
Albert Camus opposed both Nazi fascism and Stalinist communism, leading to a split with Jean-Paul Sartre. In the Myth of Sisyphus he developed the concept of philosophical suicide, which he defined as any ideological system or belief that claims to bridge what he saw as a conflict between man's yearning for absolute unity and the inherent irrational nature of the universe.[citation needed]
Influential criticisms of fundamentalism include James Barr's books on Christian fundamentalism and Bassam Tibi's analysis of Islamic fundamentalism.
Political usage of the term "fundamentalism" has also been criticized. "Fundamentalism" has been used by political groups to attack their opponents, using the term flexibly depending on their political interests. According to Judith Nagata, a professor of Asia Research Institute in the National University of Singapore, "The Afghan mujahiddin, locked in combat with the Soviet enemy in the 1980s, could be praised as "freedom fighters" by their American backers at the time, while the present Taliban, viewed, among other things, as protectors of American enemy Osama bin Laden, are unequivocally 'fundamentalist'.[40]
A study at the University of Edinburgh found that of its six measured dimensions of religiousity, "lower intelligence is most associated with higher levels of fundamentalism."[41]
Controversy[edit]
[hide]This section has multiple issues. Please help improve it or discuss these issues on the talk page.
##This section does not cite any references or sources. (November 2014)
##This section may be confusing or unclear to readers. (November 2014)
##This section needs additional citations for verification. (January 2009)
The Associated Press' AP Stylebook recommends that the term fundamentalist not be used for any group that does not apply the term to itself. Many scholars have adopted a similar position.[42] Other scholars, however, use the term in the broader descriptive sense to refer to various groups in various religious traditions including those groups that would object to being classified as fundamentalists, such as in The Fundamentalism Project.[43]
Christian fundamentalists, who generally consider the term to be pejorative when used to refer to themselves, often object to the placement of themselves and Islamist groups into a single category since they believe that the fundamentals of Christianity are different from the fundamentals of Islam. They feel that characteristics based on the new definition are wrongly projected back onto Christian fundamentalists by their critics.
Many Muslims[who?] object to the use of the term when referring to Islamist groups, and oppose being placed in the same category as Christian fundamentalists, whom they see as theologically incomplete. Unlike Christian fundamentalist groups, Islamist groups do not use the term fundamentalist to refer to themselves. Shia groups which are often considered fundamentalist in the West are generally not described that way in the Islamic world.
See also[edit]
Portal icon conservatism portal
Traditionalist Catholic
Fundie
Historical-grammatical method
Ideology
Importance of religion by country
Independent Fundamental Baptist
Integrism
Indoctrination
Islamism
Jack Chick
Jesus Camp (documentary)
Pentecostalism
Sectarianism
Seventh-day Adventism
Fundamentalism (sculpture)
Sola scriptura
Citations and footnotes[edit]
1.Jump up ^ George M. Marsden, Fundamentalism and American Culture, (1980) pp 4-5 Over 1400 scholarly books have cited Marsden's work, according to Google Scholar.
2.Jump up ^ Buescher, John. "A History of Fundamentalism", Teachinghistory.org. Retrieved August 15, 2011.
3.Jump up ^ Nagata, Judith (Jun 2001). "Beyond Theology: Toward an Anthropology of "Fundamentalism"". American Anthropologist 103 (2).
4.Jump up ^ Altemeyer, B., & Hunsberger, B. (1992). Authoritarianism, religious fundamentalism, quest, and prejudice. International Journal for the Psychology of Religion, 2(2), 113-133. doi: 10.1207/s15327582ijpr0202_5
5.^ Jump up to: a b Kunst, J., Thomsen, L., Sam, D. (2014). Late Abrahamic reunion? Religious fundamentalism negatively predicts dual Abrahamic group categorization among Muslims and Christians. European Journal of Social Psychology, https://www.academia.edu/6436421/Late_Abrahamic_reunion_Religious_fundamentalism_negatively_predicts_dual_Abrahamic_group_categorization_among_Muslims_and_Christians
6.Jump up ^ Kunst, J. R., & Thomsen, L. (2014). Prodigal sons: Dual Abrahamic categorization mediates the detrimental effects of religious fundamentalism on Christian-Muslim relations. The International Journal for the Psychology of Religion. doi: 10.1080/10508619.2014.93796 https://www.academia.edu/7455300/Prodigal_sons_Dual_Abrahamic_categorization_mediates_the_detrimental_effects_of_religious_fundamentalism_on_Christian-Muslim_relations
7.Jump up ^ Hunsberger, B. (1995). Religion and prejudice: The role of religious fundamentalism, quest, and right-wing authoritarianism. Journal of Social Issues, 51(2), 113-129. doi: 10.1111/j.1540-4560.1995.tb01326.x
8.Jump up ^ https://www.ntpu.edu.tw/social/upload/P_1020081127150648.pdf
9.Jump up ^ Harris, Harriet (2008). Fundamentalism and Evangelicals. Oxford: Oxford University Press. ISBN 0-19-953253-2. OCLC 182663241.
10.Jump up ^ Boer, Roland (2005). "Fundamentalism" (PDF). In Tony Bennett, Lawrence Grossberg, Meaghan Morris and Raymonnd Williams. New keywords: a revised vocabulary of culture and society. Cambridge, Massachusetts: Blackwell Publishing. pp. 134–137. ISBN 0-631-22568-4. OCLC 230674627 57357498. Retrieved July 27, 2008.
11.Jump up ^ Mark A. Noll, A History of Christianity in the United States and Canada (1992) pp 376-86
12.Jump up ^ George M. Marsden, "Fundamentalism and American Culture", (1980) p. 117
13.Jump up ^ Carpenter, Revive us Again (1997) p 200
14.Jump up ^ Encyclopædia Britannica: Jewish fundamentalism in Israel
15.Jump up ^ Ian S. Lustik. "Israel's Dangerous Fundamentalists". pp. 118–139. ISSN 0015-7228. Archived from the original on 2009-10-25. Retrieved November 4, 2013. "Foreign Policy Number 68 Fall 1987"
16.Jump up ^ William E. Griffith, "The Revival of Islamic Fundamentalism: The Case of Iran", International Security, June 1979, Vol. 4 Issue 1, pp 132-138 in JSTOR
17.Jump up ^ Lawrence Davidson, Islamic Fundamentalism (Greenwood, 2003)
18.Jump up ^ Natana DeLong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad (Oxford University Press, 2008)
19.Jump up ^ Lindijer, Koert (24 August 2013). "How Islam from the north spreads once more into the Sahel". The Africanists. Retrieved 24 November 2014. "Hundreds of years later, Islam again comes to the Sahel, this time with an unstoppable mission mentality and the way paved by money from Saudi Arabia, Qatar and Pakistan. Foreigners, and also Malians who received scholarships to study in Saudi Arabia, introduce this strict form of Islam, and condemn the sufi’s [sic]."[verification needed]
20.Jump up ^ "Google News Search: Chart shows spikes in '79 (Iran hostage crisis), after 9/11 and in '92 and '93 (Algerian elections, PLO).". Retrieved December 9, 2008.[original research?]
21.^ Jump up to: a b Brekke (1991). Fundamentalism: Prophecy and Protest in an Age of Globalization. Cambridge University Press. p. 127.
22.Jump up ^ Ajay K. Mehra (2013). Emerging Trends in Indian Politics: The Fifteenth General Election. Routledge. p. 1.
23.Jump up ^ James Peoples; Garrick Bailey (2008). Cengage Advantage Books: Humanity: An Introduction to Cultural Anthropology. Cengage Learning. p. 371.
24.Jump up ^ KYAW ZWA MOE (March 30, 2013). "Root Out the Source of Meikhtila Unrest". Retrieved November 4, 2013.
25.Jump up ^ http://info-buddhism.com/new_kadampa_tradition.html
26.Jump up ^ Alister McGrath and Joanna Collicutt McGrath, The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, Society for Promoting Christian Knowledge (SPCK), February 15, 2007, ISBN 978-0-281-05927-0
27.^ Jump up to: a b Yr Eglwys yng Nghymru | The Church in Wales
28.^ Jump up to: a b "'Atheistic fundamentalism' fears". BBC News. December 22, 2007. Retrieved May 3, 2010.
29.Jump up ^ "Archbishop of Wales fears the rise of "Atheistic Fundamentalism"". Archived from the original on 2007-12-27. Retrieved November 4, 2013.
30.Jump up ^ "Atheistic fundamentalism" fears". BBC News. 22 December 2007. Retrieved November 4, 2013.
31.Jump up ^ Pope Robert Anton Wilson, The New Inquisition: Irrational Rationalism and the Citadel of Science. 1986. 240 pages. ISBN 1-56184-002-5
32.Jump up ^ "Secular fundamentalism", International Herald Tribune, December 19, 2003
33.Jump up ^ "Headscarf ban sparks new protests," BBC News, January 17, 2004
34.Jump up ^ Ayesha Ahmad, "Muslim Activists Reject Secular Fundamentalism", originally published at IslamOnline, April 22, 1999. See also Minaret of Freedom 5th Annual Dinner, Edited Transcript, Minaret of Freedom Institute website.
35.Jump up ^ Hindery, Roderick (2008). "Comparative Ethics, Ideologies, and Critical Thought"
36.Jump up ^ Toynbee, Polly (December 21, 2007). "Sorry to disappoint, but it's nonsense to suggest we want to ban Christmas". The Guardian (London). Retrieved May 3, 2010.
37.Jump up ^ Tex Sample. Public Lecture, Faith and Reason Conference, San Antonio, TX. 2006.
38.Jump up ^ Dorff, Elliot N. and Rosett, Arthur, A Living Tree; The Roots and Growth of Jewish Law, SUNY Press, 1988.
39.Jump up ^ "An Interview With Howard Thurman and Ronald Eyre", Theology Today, Volume 38, Issue 2 (July 1981).
40.Jump up ^ Nagata, Judith. 2001. Toward an Anthropology of "Fundamentalism." Toronto: Blackwell Publishing, p.9.
41.Jump up ^ Gary J. Lewis, Stuart J. Ritchie, Timothy C. Bates (2011-09-03). "The relationship between intelligence and multiple domains of religious belief: Evidence from a large adult US sample" (PDF).
42.Jump up ^ "Can anyone define 'fundamentalist'?", Terry Mattingly, Ventura County Star, May 12, 2011. Retrieved August 6, 2011.
43.Jump up ^ See, for example, Marty, M. and Appleby, R.S. eds. (1993). Fundamentalisms and the State: Remaking Polities, Economies, and Militance. John H. Garvey, Timur Kuran, and David C. Rapoport, associate editors, Vol 3, The Fundamentalism Project. University of Chicago Press.
References[edit]
Appleby, R. Scott, Gabriel Abraham Almond, and Emmanuel Sivan (2003). Strong Religion. Chicago: University of Chicago Press. ISBN 0-226-01497-5
Armstrong, Karen (2001). The Battle for God: A History of Fundamentalism. New York: Ballantine Books. ISBN 0-345-39169-1
Brasher, Brenda E. (2001). The Encyclopedia of Fundamentalism. New York: Routledge. ISBN 0-415-92244-5
Caplan, Lionel. (1987). "Studies in Religious Fundamentalism". London: The MacMillan Press Ltd.
Dorff, Elliot N. and Rosett, Arthur, A Living Tree; The Roots and Growth of Jewish Law, SUNY Press, 1988.
Keating, Karl (1988). Catholicism and Fundamentalism. San Francisco: Ignatius. ISBN 0-89870-177-5
Gorenberg, Gershom. (2000). The End of Days: Fundamentalism and the Struggle for the Temple Mount. New York: The Free Press.
Hindery, Roderick. 2001. Indoctrination and Self-deception or Free and Critical Thought? Mellen Press: aspects of fundamentalism, pp. 69–74.
Lawrence, Bruce B. Defenders of God: The Fundamentalist Revolt against the Modern Age. San Francisco: Harper & Row, 1989.
Marsden; George M. (1980). Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 Oxford University Press.
Marty, Martin E. and R. Scott Appleby (eds.). The Fundamentalism Project. Chicago: University of Chicago Press. (1991). Volume 1: Fundamentalisms Observed. ISBN 0-226-50878-1
(1993). Volume 2: Fundamentalisms and Society. ISBN 0-226-50880-3
(1993). Volume 3: Fundamentalisms and the State. ISBN 0-226-50883-8
(1994). Volume 4: Accounting for Fundamentalisms. ISBN 0-226-50885-4
(1995). Volume 5: Fundamentalisms Comprehended. ISBN 0-226-50887-0
Noll, Mark A. A History of Christianity in the United States and Canada. Grand Rapids: Eerdmans, 1992.
Ruthven, Malise (2005). "Fundamentalism: The Search for Meaning". Oxford: Oxford University Press. ISBN 0-19-280606-8
Torrey, R.A. (ed.). (1909). The Fundamentals. Los Angeles: The Bible Institute of Los Angeles (B.I.O.L.A. now Biola University). ISBN 0-8010-1264-3
"Religious movements: fundamentalist." In Goldstein, Norm (Ed.) (2003). The Associated Press Stylebook and Briefing on Media Law 2003 (38th ed.), p. 218. New York: The Associated Press. ISBN 0-917360-22-2.
External links[edit]
Look up fundamentalism in Wiktionary, the free dictionary.
The Sword of the Lord: The Roots of Fundamentalism in an American Family, book by Andrew Himes
Can Anyone Define Fundamentalist? Article by Terry Mattingly via Scripps Howard News Service
Fundamentalism on In Our Time at the BBC. (listen now)
Richard Dawkins' The God Delusion and Atheist Fundamentalism by Simon Watson, published in Anthropoetics XV,2 Spring 2010
Shared Insights: Women's Rights Activists Define Religious Fundamentalisms
The Appeal-and Peril-of Fundamentalism by Dr. Bert B. Beach
The Fundamentals not complete at 2011-07-26.
The Fundamentals: A Testimony to the Truth Online version of "The Fundamentals", not complete at 2011-07-26.
Thoughts on "Religious Fundamentalism" Identity
International Coalition Against Political Islam
Revolutionary Association of the Women of Afghanistan (RAWA)
No to Political Islam
Psychological Issues of Former Members of Restrictive Religious Groups by Jim Moyers
Q & A on Islamic Fundamentalismwww.blessedquietness.com a conservative Christian website, maintained by Steve van Natten
Women Against Fundamentalism (UK)
The Rise of Religious Violence
Yahya Abdul Rahman's Take On Fundamentalists And Fundamentalism
Roots of Fundamentalism Traced to 16th Century Bible Translations, Harvard University, November 7, 2007.
The Fundamentalist Distortion of the Islamic Message by Syed Manzar Abbas Saidi, published in Athena Intelligence Journal
Fundamentalism linked to intimate partner violence
Evangelicalism – Fundamentalism; What Is The Difference?
Admiel Kosman, Between Orthodox Judaism and nihilism: Reflections on the recently published writings of the late Rabbi Shimon Gershon Rosenberg, Haaretz, Aug.17, 2012.
See also: List of new religious movements
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https://en.wikipedia.org/wiki/Fundamentalism
Religious fanaticism
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This article is written like a personal reflection or opinion essay that states the Wikipedia editor's particular feelings about a topic, rather than the opinions of experts. Please help improve it by rewriting it in an encyclopedic style. (February 2009)
Religious fanaticism is uncritical zeal or with an obsessive enthusiasm related to one's own, or one's group's, devotion to a religion – a form of human fanaticism which could otherwise be expressed in one's other involvements and participation, including employment, role, and partisan affinities.
Contents [hide]
1 Features
2 Examples of religious fanaticism 2.1 Christianity
2.2 Islam
2.3 Judaism
3 See also
4 Citations
5 Further reading
Features[edit]
Steffen gives several features associated with religious fanaticism or extremism:
"Spiritual needs"... human beings have a spiritual longing for understanding and meaning, and given the mystery of existence, that spiritual quest can only be fulfilled through some kind of relationship with ultimacy, whether or not that takes the form as a "transcendent other." Religion has power to meet this need for meaning and transcendent relationship.[1]
Attractiveness... it presents itself in such a way that those who find their way into it come to express themselves in ways consistent with the particular vision of ultimacy at the heart of this religious form.[2]
A "live option"... it is present to the moral consciousness as a live option that addresses spiritual need and satisfies human longing for meaning, power, and belonging.[3]
Examples of religious fanaticism[edit]
Christianity[edit]
See also: Christianity and violence
Ambox scales.svg
This article has been nominated to be checked for its neutrality. Discussion of this nomination can be found on the talk page. (April 2011)
Ever since Christianity was established, some of those in authority have sought to expand and control the church, often through the fanatical use of force. Grant Shafer says, "Jesus of Nazareth is best known as a preacher of nonviolence. [4] The start of Christian fanatic rule came with the Roman Emperor Constantine I as Catholicism. Ellens says, "When Christianity came to power in the empire of Constantine, it proceeded almost to viciously repress all non-Christians and all Christians who did not line up with official Orthodox ideology, policy, and practice".[5] An example of Christians who didn't line up with Orthodox ideology is the Donatists, who "refused to accept repentant clergy who had formerly given way to apostasy when persecuted".[6] Fanatic Christian activity, as Catholicism, continued into the Middle Ages with the Crusades. These wars were attempts by the Catholics, sanctioned by the Pope, to reclaim the Holy Land from the Muslims. Charles Selengut, in his book Sacred Fury: Understanding Religious Violence, said:
The Crusades - were very much holy wars waged to maintain Christianity's theological and social control- On their way to conquering the Holy Land from the Muslims by force of arms, the crusaders destroyed dozens of Jewish communities and killed thousands because the Jews would not accept the Christian faith. Jews had to be killed in the religious campaign because their very existence challenged the sole truth espoused by the Christian Church.[7]
Shafer adds that, "When the crusaders captured Jerusalem in 1099, they killed Muslims, Jews, and native Christians indiscriminately".[8] Another prominent form of fanaticism came a few centuries later with the Spanish Inquisition. The Inquisition was the monarchy's way of making sure their people stayed within Catholic Christianity. Selengut said, "The inquisitions were attempts at self-protection and targeted primarily "internal enemies" of the church".[9] The driving force of the Inquisition was the Inquisitors, who were responsible for spreading the truth of Christianity. Selengut continues, saying:
The inquisitors generally saw themselves as educators helping people maintain correct beliefs by pointing out errors in knowledge and judgment. . . .Punishment and death came only to those who refused to admit their errors. . . .during the Spanish Inquisitions of the fifteenth century, the clear distinction between confession and innocence and remaining in error became muddled. . . .The investigators had to invent all sorts of techniques, including torture, to ascertain whether . . . new converts' beliefs were genuine.[9]
Islam[edit]
See also: Islam and violence
Since Osama bin Laden's fatwa in 1998, radical jihad has increasingly become an internationally recognized term. Bin Laden's concept, though, is very different from the actual meaning of the term. In the religious context, jihad most nearly means "working urgently for a certain godly objective, generally a positive one".[10] The word jihad in Arabic means 'struggle'. The struggle can be a struggle of implementing the Islamic values in daily activities, a struggle with others to counter arguments against Islam, or self-defense when physically attacked because of belief in Islam. According to Steffen, there are portions of the Qur'an where military jihad is used. As Steffen says, though, "Jihad in these uses is always defensive. Not only does ‘jihad' not endorse acts of military aggression, but ‘jihad' is invoked in Qur'anic passages to indicate how uses of force are always subject to restraint and qualification".[11] This kind of jihad differs greatly from the kind most commonly discussed today.
Thomas Farr, in an essay titled "Islam's Way to Freedom", says that, "Even though most Muslims reject violence, the extremists' use of sacred texts lends their actions authenticity and recruiting power". (Freedom 24) He goes on to say, "The radicals insist that their central claim—God's desire for Islam's triumph—requires no interpretation. According to them, true Muslims will pursue it by any means necessary, including dissimulation, civil coercion, and the killing of innocents". (Freedom 24)
According to certain observers this disregard for others and rampant use of violence is markedly different from the peaceful message that jihad is meant to employ. Although fanatic jihadists have committed many terroristic acts throughout the world, perhaps the best known is the September 11 attacks. According to Ellens, the al-Qaeda members who took part in the terrorist attacks did so out of their belief that, by doing it, they would "enact a devastating blow against the evil of secularized and non-Muslim America. They were cleansing this world, God's temple".[12]
Judaism[edit]
See also: Judaism and violence
[icon] This section requires expansion. (October 2010)
See also[edit]
Bigotry
Importance of religion by country
Partisan
Religious violence
Religious terrorism
Workaholism
Citations[edit]
1.Jump up ^ Steffen, Lloyd. p. 119.
2.Jump up ^ Steffen, Lloyd. p. 120.
3.Jump up ^ Steffen, Lloyd. p. 121.
4.Jump up ^ Shafer, Grant. p. 193.
5.Jump up ^ Ellens, J. Harold. p. 42–43.
6.Jump up ^ Shafer, Grant. p. 236.
7.Jump up ^ Selengut, Charles. "Sacred Fury: Understanding Religious Violence." p. 22.
8.Jump up ^ Shafer, Grant. p. 239.
9.^ Jump up to: a b Selengut, Charles. p. 70.
10.Jump up ^ Ellens, J. Harold. p. 45.
11.Jump up ^ Steffen, Lloyd. p. 224.
12.Jump up ^ Ellens, J. Harold. p. 35.
Further reading[edit]
Anderson, Paul. "Genocide or Jesus: A God of Conquest or Pacifism?" Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol 4. Ed. J. Harold Ellens. Westport: Praegers, 2004.
Edwards, John. "Review: Was the Spanish Inquisition Truthful?" The Jewish Quarterly Review 87 (1997): 351-66.
Ellens, J. Harold, ed. The Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol. 3. Westport: Praegers, 2004.
Ellens, J. Harold, ed. Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol 4. Westport: Praegers, 2004.
Farr, Thomas. "Islam's Way to Freedom." First Things 187 (2008): 24-28.
Johnson, J. T. "Opinion, Jihad and Just War." First Things (2002):12-14.
Selengut, Charles. Sacred Fury: Understanding Religious Violence. Lanham: Rowman & Littlefield, 2008.
Shafer, Grant. "Hell, Martyrdom, and War: Violence in Early Christianity." The Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol. 3. Ed. J. Harold Ellens. Westport: Praegers, 2004.
Steffen, Lloyd. Holy War, Just War: Exploring the Moral Meaning of Religious Violence. Lanham: Rowman & Littlefield, 2007.
Беляев, И.А. Религиозный фанатизм как иллюзорная компенсация недостаточности духовно-душевных составляющих целостного мироотношения / И.А. Беляев // Вестник Челябинской государственной академии культуры и искусств. — 2011. — № 4 (28). — С. 68-71.
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Religious fanaticism
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This article is written like a personal reflection or opinion essay that states the Wikipedia editor's particular feelings about a topic, rather than the opinions of experts. Please help improve it by rewriting it in an encyclopedic style. (February 2009)
Religious fanaticism is uncritical zeal or with an obsessive enthusiasm related to one's own, or one's group's, devotion to a religion – a form of human fanaticism which could otherwise be expressed in one's other involvements and participation, including employment, role, and partisan affinities.
Contents [hide]
1 Features
2 Examples of religious fanaticism 2.1 Christianity
2.2 Islam
2.3 Judaism
3 See also
4 Citations
5 Further reading
Features[edit]
Steffen gives several features associated with religious fanaticism or extremism:
"Spiritual needs"... human beings have a spiritual longing for understanding and meaning, and given the mystery of existence, that spiritual quest can only be fulfilled through some kind of relationship with ultimacy, whether or not that takes the form as a "transcendent other." Religion has power to meet this need for meaning and transcendent relationship.[1]
Attractiveness... it presents itself in such a way that those who find their way into it come to express themselves in ways consistent with the particular vision of ultimacy at the heart of this religious form.[2]
A "live option"... it is present to the moral consciousness as a live option that addresses spiritual need and satisfies human longing for meaning, power, and belonging.[3]
Examples of religious fanaticism[edit]
Christianity[edit]
See also: Christianity and violence
Ambox scales.svg
This article has been nominated to be checked for its neutrality. Discussion of this nomination can be found on the talk page. (April 2011)
Ever since Christianity was established, some of those in authority have sought to expand and control the church, often through the fanatical use of force. Grant Shafer says, "Jesus of Nazareth is best known as a preacher of nonviolence. [4] The start of Christian fanatic rule came with the Roman Emperor Constantine I as Catholicism. Ellens says, "When Christianity came to power in the empire of Constantine, it proceeded almost to viciously repress all non-Christians and all Christians who did not line up with official Orthodox ideology, policy, and practice".[5] An example of Christians who didn't line up with Orthodox ideology is the Donatists, who "refused to accept repentant clergy who had formerly given way to apostasy when persecuted".[6] Fanatic Christian activity, as Catholicism, continued into the Middle Ages with the Crusades. These wars were attempts by the Catholics, sanctioned by the Pope, to reclaim the Holy Land from the Muslims. Charles Selengut, in his book Sacred Fury: Understanding Religious Violence, said:
The Crusades - were very much holy wars waged to maintain Christianity's theological and social control- On their way to conquering the Holy Land from the Muslims by force of arms, the crusaders destroyed dozens of Jewish communities and killed thousands because the Jews would not accept the Christian faith. Jews had to be killed in the religious campaign because their very existence challenged the sole truth espoused by the Christian Church.[7]
Shafer adds that, "When the crusaders captured Jerusalem in 1099, they killed Muslims, Jews, and native Christians indiscriminately".[8] Another prominent form of fanaticism came a few centuries later with the Spanish Inquisition. The Inquisition was the monarchy's way of making sure their people stayed within Catholic Christianity. Selengut said, "The inquisitions were attempts at self-protection and targeted primarily "internal enemies" of the church".[9] The driving force of the Inquisition was the Inquisitors, who were responsible for spreading the truth of Christianity. Selengut continues, saying:
The inquisitors generally saw themselves as educators helping people maintain correct beliefs by pointing out errors in knowledge and judgment. . . .Punishment and death came only to those who refused to admit their errors. . . .during the Spanish Inquisitions of the fifteenth century, the clear distinction between confession and innocence and remaining in error became muddled. . . .The investigators had to invent all sorts of techniques, including torture, to ascertain whether . . . new converts' beliefs were genuine.[9]
Islam[edit]
See also: Islam and violence
Since Osama bin Laden's fatwa in 1998, radical jihad has increasingly become an internationally recognized term. Bin Laden's concept, though, is very different from the actual meaning of the term. In the religious context, jihad most nearly means "working urgently for a certain godly objective, generally a positive one".[10] The word jihad in Arabic means 'struggle'. The struggle can be a struggle of implementing the Islamic values in daily activities, a struggle with others to counter arguments against Islam, or self-defense when physically attacked because of belief in Islam. According to Steffen, there are portions of the Qur'an where military jihad is used. As Steffen says, though, "Jihad in these uses is always defensive. Not only does ‘jihad' not endorse acts of military aggression, but ‘jihad' is invoked in Qur'anic passages to indicate how uses of force are always subject to restraint and qualification".[11] This kind of jihad differs greatly from the kind most commonly discussed today.
Thomas Farr, in an essay titled "Islam's Way to Freedom", says that, "Even though most Muslims reject violence, the extremists' use of sacred texts lends their actions authenticity and recruiting power". (Freedom 24) He goes on to say, "The radicals insist that their central claim—God's desire for Islam's triumph—requires no interpretation. According to them, true Muslims will pursue it by any means necessary, including dissimulation, civil coercion, and the killing of innocents". (Freedom 24)
According to certain observers this disregard for others and rampant use of violence is markedly different from the peaceful message that jihad is meant to employ. Although fanatic jihadists have committed many terroristic acts throughout the world, perhaps the best known is the September 11 attacks. According to Ellens, the al-Qaeda members who took part in the terrorist attacks did so out of their belief that, by doing it, they would "enact a devastating blow against the evil of secularized and non-Muslim America. They were cleansing this world, God's temple".[12]
Judaism[edit]
See also: Judaism and violence
[icon] This section requires expansion. (October 2010)
See also[edit]
Bigotry
Importance of religion by country
Partisan
Religious violence
Religious terrorism
Workaholism
Citations[edit]
1.Jump up ^ Steffen, Lloyd. p. 119.
2.Jump up ^ Steffen, Lloyd. p. 120.
3.Jump up ^ Steffen, Lloyd. p. 121.
4.Jump up ^ Shafer, Grant. p. 193.
5.Jump up ^ Ellens, J. Harold. p. 42–43.
6.Jump up ^ Shafer, Grant. p. 236.
7.Jump up ^ Selengut, Charles. "Sacred Fury: Understanding Religious Violence." p. 22.
8.Jump up ^ Shafer, Grant. p. 239.
9.^ Jump up to: a b Selengut, Charles. p. 70.
10.Jump up ^ Ellens, J. Harold. p. 45.
11.Jump up ^ Steffen, Lloyd. p. 224.
12.Jump up ^ Ellens, J. Harold. p. 35.
Further reading[edit]
Anderson, Paul. "Genocide or Jesus: A God of Conquest or Pacifism?" Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol 4. Ed. J. Harold Ellens. Westport: Praegers, 2004.
Edwards, John. "Review: Was the Spanish Inquisition Truthful?" The Jewish Quarterly Review 87 (1997): 351-66.
Ellens, J. Harold, ed. The Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol. 3. Westport: Praegers, 2004.
Ellens, J. Harold, ed. Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol 4. Westport: Praegers, 2004.
Farr, Thomas. "Islam's Way to Freedom." First Things 187 (2008): 24-28.
Johnson, J. T. "Opinion, Jihad and Just War." First Things (2002):12-14.
Selengut, Charles. Sacred Fury: Understanding Religious Violence. Lanham: Rowman & Littlefield, 2008.
Shafer, Grant. "Hell, Martyrdom, and War: Violence in Early Christianity." The Destructive Power of Religion: Violence in Judaism, Christianity, and Islam Vol. 3. Ed. J. Harold Ellens. Westport: Praegers, 2004.
Steffen, Lloyd. Holy War, Just War: Exploring the Moral Meaning of Religious Violence. Lanham: Rowman & Littlefield, 2007.
Беляев, И.А. Религиозный фанатизм как иллюзорная компенсация недостаточности духовно-душевных составляющих целостного мироотношения / И.А. Беляев // Вестник Челябинской государственной академии культуры и искусств. — 2011. — № 4 (28). — С. 68-71.
[show]
v ·
t ·
e
Religion
Categories: Religious behaviour and experience
Navigation menu
Create account
Log in
Article
Talk
Read
Edit
View history
Main page
Contents
Featured content
Current events
Random article
Donate to Wikipedia
Wikipedia store
Interaction
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About Wikipedia
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Recent changes
Contact page
Tools
What links here
Related changes
Upload file
Special pages
Permanent link
Page information
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Cite this page
Print/export
Create a book
Download as PDF
Printable version
Languages
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Esperanto
Italiano
مصرى
Nederlands
Русский
Edit links
This page was last modified on 21 April 2015, at 17:37.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Privacy policy
About Wikipedia
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Contact Wikipedia
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Powered by MediaWiki
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