Old-Time Religion Embracing Modernist Culture focuses on the
founding generation of American fundamentalism in the 1920s and
1930s and their interactions with modernity. While there were
culture wars, there was also an embrace. Through a book culture,
fostered by liberal Protestants, and thriving periodicals, they
strengthened their place in American culture and their adaptation
helps explain their resilience in the decades to come. The most
significant adaptation to modernist culture was the embrace of the
modern, secular university as a model for evangelical higher
education. After political battles along sectarian lines in the
twenties, fundamentalists learned to compete in a pluralist
society. By the thirties they were among the strongest supporters
of Jews and began working with Catholics to fight communism. In
politics and higher education they encountered issues of race,
gender, and class. While opposing higher critics of the Bible,
their approaches to texts were in some cases similar: a focus on
the original languages, commitment to scholarship, ambiguities
about both the role of reason and the interpretation of key
doctrines. Several had graduate training, some even in European
universities. With their views of end times, they continued
innovative approaches to prophetic texts from nineteenth-century
dispensationalists. In response to evolution and prophetic texts,
in a time-conscious age, they also had innovative ideas about
biblical time. Fundamentalists engaged in debate with Freud and,
while rejecting his ideas, absorbed elements of psychology. Some
understood William James' effort to accommodate religion and modern
ideas. Although rejecting John Dewey's pragmatism, fundamentalists
found value in studying modern philosophy. They tapped a secular,
Enlightenment philosophy to defend their supernatural Christianity.
Between the wars they even participated in the interest in
Nietzsche. Usually dismissed as fractious, they rose above core
differences and cooperated among themselves across denominational
lines in building organizations. In doing so, they reflected both
the ecumenism of the liberal Protestants and the organizational
impulse in modern urban, industrial society. This study, the first
to focus on the founding generation, also covers a broad spectrum
of fundamentalists, from the Northeast, Midwest, the South, and the
West Coast, including some often overlooked by other historians
General
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