Changes

As these theological controversies developed, liberals and conservatives within the evangelical Protestant denominations found themselves increasingly at odds with one another. Both sides tried to ensure that their [[Frame of reference|point of view]] would define their denomination's policies and statements of faith; as a result, bitter [[Argument|disputes]] developed within several of the larger Protestant [[groups]]. Some of the evangelical denominations actually experienced little conflict, because one side or the other dominated their membership so thoroughly. The widespread acceptance of modernist [[theology]] by Congregationalists, for example, precluded extensive [[debate]] within that group, as did, conversely, the widespread rejection of modernism by the Southern Baptists. But within other groups, such as the Northern Baptists, Northern Presbyterians, and Disciples of Christ, the [[diversity]] of beliefs led to serious [[conflict]]. In each of these denominations, however, fundamentalists in the end lacked the numbers needed to ensure that their views would prevail. Realizing that the spread of modernism had made it impossible for them to take control of these groups, the fundamentalist faction within each split off from its parent body to start a new denomination.

As these theological controversies developed, liberals and conservatives within the evangelical Protestant denominations found themselves increasingly at odds with one another. Both sides tried to ensure that their [[Frame of reference|point of view]] would define their denomination's policies and statements of faith; as a result, bitter [[Argument|disputes]] developed within several of the larger Protestant [[groups]]. Some of the evangelical denominations actually experienced little conflict, because one side or the other dominated their membership so thoroughly. The widespread acceptance of modernist [[theology]] by Congregationalists, for example, precluded extensive [[debate]] within that group, as did, conversely, the widespread rejection of modernism by the Southern Baptists. But within other groups, such as the Northern Baptists, Northern Presbyterians, and Disciples of Christ, the [[diversity]] of beliefs led to serious [[conflict]]. In each of these denominations, however, fundamentalists in the end lacked the numbers needed to ensure that their views would prevail. Realizing that the spread of modernism had made it impossible for them to take control of these groups, the fundamentalist faction within each split off from its parent body to start a new denomination.

===Media Focus==

==Media Focus==

The fundamentalists' failure to control most of the large evangelical denominations did not deter them from promoting their views. They established a variety of programs and organizations that focused on advancing the fundamentalist cause outside of the existing [[structure]] of Protestant denominations. An early example of these nondenominational efforts was the publication of a series of booklets, entitled ''The Fundamentals'', which described and justified various [[conservative]] theological positions. Distributed to religious leaders, students, and pastors throughout the [[English]]-speaking world, these booklets helped spread the fundamentalist message, and provided the source of the fundamentalist movement's name. Fundamentalists also established dozens of non-denominational Bible institutes and colleges during the early twentieth century, in part to provide clergy for the many independent fundamentalist churches organized during this period. And as the century progressed, fundamentalists became very active in religious broadcasting, which enabled them to disseminate their beliefs to much larger [[audiences]] than they could reach within the confines of their own congregations.

The fundamentalists' failure to control most of the large evangelical denominations did not deter them from promoting their views. They established a variety of programs and organizations that focused on advancing the fundamentalist cause outside of the existing [[structure]] of Protestant denominations. An early example of these nondenominational efforts was the publication of a series of booklets, entitled ''The Fundamentals'', which described and justified various [[conservative]] theological positions. Distributed to religious leaders, students, and pastors throughout the [[English]]-speaking world, these booklets helped spread the fundamentalist message, and provided the source of the fundamentalist movement's name. Fundamentalists also established dozens of non-denominational Bible institutes and colleges during the early twentieth century, in part to provide clergy for the many independent fundamentalist churches organized during this period. And as the century progressed, fundamentalists became very active in religious broadcasting, which enabled them to disseminate their beliefs to much larger [[audiences]] than they could reach within the confines of their own congregations.

Following their defeats within the mainstream denominations and in the public debate over the teaching of evolution, fundamental-ists entered a period of withdrawal and consolidation. Rather than attempting to reform [[society]] at large, they concentrated on building a separate [[structure]] of religious institutions consisting of Bible colleges and institutes, non-denominational fundamentalist churches, independent missionary organizations, revival meetings, and the like. They also became increasingly involved in religious broadcasting, first in radio and then television. Televangelism provided an especially effective outlet for the fundamentalists' efforts to expand their base of support. By enabling them to operate outside traditional institutional structures, it gave them a means of addressing new, untapped [[audiences]] as well as their existing followers. The broadcast media also suited the preaching style of many of the leading fundamentalist evangelists, who relied heavily on their [[personal]] [[charisma]]. Through such efforts, fundamentalism remained an active if unobtrusive [[force]] within American culture during the [http://en.wikipedia.org/wiki/50%27s 1950s] and [http://en.wikipedia.org/wiki/60%27s 1960s].

Following their defeats within the mainstream denominations and in the public debate over the teaching of evolution, fundamental-ists entered a period of withdrawal and consolidation. Rather than attempting to reform [[society]] at large, they concentrated on building a separate [[structure]] of religious institutions consisting of Bible colleges and institutes, non-denominational fundamentalist churches, independent missionary organizations, revival meetings, and the like. They also became increasingly involved in religious broadcasting, first in radio and then television. Televangelism provided an especially effective outlet for the fundamentalists' efforts to expand their base of support. By enabling them to operate outside traditional institutional structures, it gave them a means of addressing new, untapped [[audiences]] as well as their existing followers. The broadcast media also suited the preaching style of many of the leading fundamentalist evangelists, who relied heavily on their [[personal]] [[charisma]]. Through such efforts, fundamentalism remained an active if unobtrusive [[force]] within American culture during the [http://en.wikipedia.org/wiki/50%27s 1950s] and [http://en.wikipedia.org/wiki/60%27s 1960s].

===Contemporary Expression==

===Contemporary Expression==

A [[conservative]] turn in American [[politics]] during the [http://en.wikipedia.org/wiki/70%27s 1970s] gave fundamentalists a new opportunity to bring their agenda before the [[public]]. Through movements such as the [http://en.wikipedia.org/wiki/Moral_majority Moral Majority] and the [http://en.wikipedia.org/wiki/Christian_coalition Christian Coalition], fundamentalists became extensively involved in political [[action]] during the 1970s and [http://en.wikipedia.org/wiki/80%27s 1980s], and formed the core of the "new religious right." Although the religious right supported a range of conservative positions on [[policy]] issues, the fundamentalists' primary goal was again to reform American [[society]] by addressing issues of [[faith]] and [[morality]]. They were especially concerned with trends that appeared either to undermine traditional religious [[belief]] or to limit the traditional role of religion in American life. They again confronted the issue of the teaching of evolution in public schools, now cast as a conflict between [[Darwin]]ian theory and [[creationism]], a defense of the Biblical account of creation presented in scientific terms; and in a number of locales, primarily in the South and West, they succeeded in influencing [[curricula]]r policies, although not to the point of banning evolution from [[science]] classes. Their concern with the public role of religion not only involved them most directly in the effort to restore [[prayer]] to the public schools, but also engaged them in the [[debates]] over a variety of social issues and public policy that they believed should be guided by religious principles. These issues included gay rights, pornography, immorality in the [[entertainment]] industry, and equal rights for women. They continued to face strong opposition from moderates and liberals on these issues, but, nonetheless, their efforts to organize politically substantially enhanced their influence on American culture, particularly during the [http://en.wikipedia.org/wiki/Ronald_reagan Reagan administration] of the 1980s, when candidates such as [http://en.wikipedia.org/wiki/Pat_robertson Pat Robertson] entered the active political arena.

A [[conservative]] turn in American [[politics]] during the [http://en.wikipedia.org/wiki/70%27s 1970s] gave fundamentalists a new opportunity to bring their agenda before the [[public]]. Through movements such as the [http://en.wikipedia.org/wiki/Moral_majority Moral Majority] and the [http://en.wikipedia.org/wiki/Christian_coalition Christian Coalition], fundamentalists became extensively involved in political [[action]] during the 1970s and [http://en.wikipedia.org/wiki/80%27s 1980s], and formed the core of the "new religious right." Although the religious right supported a range of conservative positions on [[policy]] issues, the fundamentalists' primary goal was again to reform American [[society]] by addressing issues of [[faith]] and [[morality]]. They were especially concerned with trends that appeared either to undermine traditional religious [[belief]] or to limit the traditional role of religion in American life. They again confronted the issue of the teaching of evolution in public schools, now cast as a conflict between [[Darwin]]ian theory and [[creationism]], a defense of the Biblical account of creation presented in scientific terms; and in a number of locales, primarily in the South and West, they succeeded in influencing [[curricula]]r policies, although not to the point of banning evolution from [[science]] classes. Their concern with the public role of religion not only involved them most directly in the effort to restore [[prayer]] to the public schools, but also engaged them in the [[debates]] over a variety of social issues and public policy that they believed should be guided by religious principles. These issues included gay rights, pornography, immorality in the [[entertainment]] industry, and equal rights for women. They continued to face strong opposition from moderates and liberals on these issues, but, nonetheless, their efforts to organize politically substantially enhanced their influence on American culture, particularly during the [http://en.wikipedia.org/wiki/Ronald_reagan Reagan administration] of the 1980s, when candidates such as [http://en.wikipedia.org/wiki/Pat_robertson Pat Robertson] entered the active political arena.