Changes

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.

During the [http://en.wikipedia.org/wiki/90%27s 1990s], fundamentalists maintained their commitment to [[political]] [[action]], although developments at the national level, such as Pat Robertson's failed bid for the Republican presidential nomination in 1988, led many to [[focus]] on local or grassroots efforts. Control of local school boards became one of the most common objectives of fundamentalists in their attempts to influence public policy. They also adopted a more direct approach to expressing their opposition to trends within the [[entertainment]] industry through boycotts of entertainment production companies and their advertisers. Thus, although its prominence in national politics had declined, fundamentalism continued to offer a substantive [[critique]] of [[mainstream]] American [[culture]]. Finally, it has also provided a [[model]] for understanding the resurgence of militant religious traditionalism in other regions of the world, within religious cultures as different as [[Islam]], [[Judaism]], and [[Hinduism]]. In this sense, the term "fundamentalism" now applies not only to a conservative wing of evangelical Protestantism in the United States, but to a variety of [[analogous]] social trends, sometimes accompanied by the [[violence]] of "Holy war," that have developed around the [[earth|globe]].—Roger W. Stump

During the [http://en.wikipedia.org/wiki/90%27s 1990s], fundamentalists maintained their commitment to [[political]] [[action]], although developments at the national level, such as Pat Robertson's failed bid for the Republican presidential nomination in 1988, led many to [[focus]] on local or grassroots efforts. Control of local school boards became one of the most common objectives of fundamentalists in their attempts to influence public policy. They also adopted a more direct approach to expressing their opposition to trends within the [[entertainment]] industry through boycotts of entertainment production companies and their advertisers. Thus, although its prominence in national politics had declined, fundamentalism continued to offer a substantive [[critique]] of [[mainstream]] American [[culture]]. Finally, it has also provided a [[model]] for understanding the resurgence of militant religious traditionalism in other regions of the world, within religious cultures as different as [[Islam]], [[Judaism]], and [[Hinduism]]. In this sense, the term "fundamentalism" now applies not only to a conservative wing of evangelical Protestantism in the United States, but to a variety of [[analogous]] social trends, sometimes accompanied by the [[violence]] of "Holy war," that have developed around the [[earth|globe]].—Roger W. Stump

==Quote==

==Quote==

The materialistic [[scientist]] and the extreme [[idealist]] are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common [[standard]] of high [[moral]] [[values]] and [[spiritual]] test levels. In every age [[scientists]] and [[religion]]ists must recognize that they are on [[trial]] before the bar of [[human]] need. They must eschew all [[warfare]] between themselves while they strive valiantly to justify their continued survival by enhanced [[devotion]] to the [[service]] of human [[progress]]. If the so-called [[science]] or [[religion]] of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more [[worthy]] order.[http://urantia.org/cgi-bin/webglimpse/mfs/usr/local/www/data/papers?link=http://mercy.urantia.org/papers/paper132.html&file=/usr/local/www/data/papers/paper132.html&line=51#mfs]

The materialistic [[scientist]] and the extreme [[idealist]] are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common [[standard]] of high [[moral]] [[values]] and [[spiritual]] test levels. In every age [[scientists]] and [[religion]]ists must recognize that they are on [[trial]] before the bar of [[human]] need. They must eschew all [[warfare]] between themselves while they strive valiantly to justify their continued survival by enhanced [[devotion]] to the [[service]] of human [[progress]]. If the so-called [[science]] or [[religion]] of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more [[worthy]] order.[http://urantia.org/cgi-bin/webglimpse/mfs/usr/local/www/data/papers?link=http://mercy.urantia.org/papers/paper132.html&file=/usr/local/www/data/papers/paper132.html&line=51#mfs]