Previously, I outlined some of my the problems with fundamentalism and offered a plea to my progressive fundamentalist brothers, but I didn’t want to just end there. With any journey out of something, you are also moving toward something else. As I’ve moved away from fundamentalism, it isn’t because I’m angry or merely disillusioned with the movement. Yeah, I’ve been kicked in the chops a time or ten by fundamentalist leaders. But I’m not leaving because of that. In fact, I was dead set on staying and getting busted on for the rest of my life until God showed me that not only did the fundamentalists not want me, but that I needed what my evangelical brothers and sisters had to offer.

So this post was only supposed to list 5 benefits, but after some of the comments on my previous post, I’ve thrown in an extra one for good measure. Here we go:

You will grow spiritually as a result of your substantial interaction with your evangelical brothers and sisters.

Fundamentalism tends to skew either toward an intellectual dryness or an emotional vapidity. In spending time with my evangelical brothers, I’ve found that truth and love tend to work more in equal parts. Having been more familiar with the cold intellectualism of fundamentalism, I’ve rediscovered an “affective” dimension of my faith even while interacting with academics in an evangelical seminary. In my experience, evangelicals do a far better job expressing love, engaging in humble service, and enjoying the work of the Holy Spirit in their worship and growth in sanctification than I’ve seen in fundamentalist circles. There are exceptions in both cases, but this has been the norm from my experience. All but a couple of my fundamentalist seminary professors seemed to have to flip a switch to transition from teaching theology or Greek to talking about pastoral implications of the doctrine or text. In my evangelical seminary experience, doctrine and life were more closely intertwined. I’ll never forget the very emotional moments in class when my professors would tear up as they shared how the text had impacted their lives.

From evangelicals I’m learning that love means more than just being nice to those who are nice to you. It means investing in the lives of others. From evangelicals I’m learning that joy means more than a smile when they pass you in church. It means delighting in Jesus and his people even when that doesn’t seem logical.  From evangelicals I’m learning that peace means more than avoiding open hostility. It means leaving your gift at the altar until the relationship is made right. You’ll grow in these basic Christian characteristics (Rom. 14.17; 15.13; Gal. 5.22) by seeking out your evangelical brothers and sisters.

Another area of growth will be clearer recognition of your own pride and legalism. As long as you remain comfortably within the fishbowl of fundamentalism, you won’t have to look far in order to find someone more legalistic than yourself. But once you start connecting wholeheartedly with your evangelical brothers and sisters, you’ll suddenly discover the legalistic bent of your own heart and the desperate need of your congregation in this area. I once tried to explain to a leader in a progressive fundamentalist church that legalism still existed in his church. I’ll never forget his blank look as he replied, “what legalism?” He insisted on pointing out how far the church had come and how different they were from other fundamentalists, but I urged that he consider that legalism is a bent of the heart (my own included) and could never be eradicated. So when I followed with the question, “so you would say that no one in your church struggles with legalism?”, his reply was simply: “no.” Remain in fundamentalism and you’ll be like a fish that doesn’t know that it’s wet.

So it’s simple: you and your church have much to gain by interacting more deeply with these brothers and sisters.

“Christians have no right to reject from their fellowship those whom God himself has accepted.” – Doug Moo

You will discover helpful viewpoints on issues that you may not have considered.

Fundamentalism suffers a great loss because of its sectarian disconnectedness from the rest of Christianity. I recently read an excellent DMin thesis from a fundamentalist seminarian who went to great lengths to convince his fundamentalist brothers that they were actually missing out on an excellent method for discipleship by not adopting small group ministry models. He saw one of his substantial hurdles in this thesis as the unwillingness of fundamentalists to adopt a practice that didn’t seem to originate in-house, as it were (81-83, 90-92).

But I think ministry models are only the beginning. While fundamentalists are often conversant with published knowledge in the evangelical community, their awareness of challenges and approaches on major issues (e.g., biblical approaches to same sex attraction, mandatory reporting, etc.) often woefully lags far behind. Growing up in fundamentalist circles, we were simpy told that homosexuality was a sin (it was often implied that it was a worse sin than others) and laws against same-sex marriage were championed as a means to keep homosexual sin at bay. So needless to say, I was woefully unequipped to speak with a friend who came to me and said: “I’m attracted to other guys; am I a Christian?” Evangelicals have a far better track record of approaching issues with same sex attraction and homosexuality both in personal discussions and political confrontations.

For another example, most fundamentalist churches (with only a few exceptions) simply don’t disciple well. Many from a fundamentalist background can identify with this statement:

“I personally received no follow up or discipleship after making my profession of faith.” – Mitch Nichols

Now we could argue that maybe evangelicals have an equal problem with discipleship, but I’ve personally seen consistent and concerted efforts toward discipleship in evangelical ministries, the likes of which I’ve never seen in fundamentalism. And if making disciples is what Jesus called us to do, then we need the benefit of learning from those who are fulfilling the Great Commission (Matt. 28.19). Frankly in areas such as discipleship, you and your church have much to lose by failing to interact with your brothers and sisters.

You will experience the freedom to engage your culture with truth in fresh ways.

Whether you are conscious of it or not, your fundamentalist baggage keeps you from freely engaging with your culture in lots of non-syncretistic ways. Just take a moment to look at your church’s Great Commission efforts. It’s either not happening or largely happening in culturally insensitive ways (e.g., knocking on doors). Evangelicals have, for years, been evangelizing postmoderns and those from post-Christian cultures. You have much to gain by learning from them.

In fundamentalist settings (although not exclusively reserved to fundamentalists), contextualization is rarely taught and both the results and practice of contextualization are often feared. And I think I know why. I remember sitting in a class under Dr. David Beale at Bob Jones Seminary when he drew parallels between various movements during the Reformation and H. Richard Niebuhr’s categories of Christ and Culture. I remember vividly the feeling of surprise that hit me: “you mean there are systematically thought-out methods of engaging with culture besides just creating our own subculture and hiding in it?!?” I was blown away. Over the following months I began pouring myself into studying contextualization, transitioned to another seminary, and gained fresh opportunities to engage with those who were contextualizing in a biblical way. I’d been looking for thoughtful, thoroughgoing, biblical ways to interact with my culture similar to those used by Christ and the Apostles. Fundamentalism doesn’t provide that, can’t provide that. The evangelical community engages with the culture in multiple ways (see Keller, Center Church) and not just the “against culture” approach modeled by fundamentalism.

You’ll be able to know that you did your best to point the next generation to Jesus and not to your subculture.

Countless thousands of kids growing up in fundamentalism have wanted nothing to do with Christianity after interacting with the pride and lack of love that pulses through the movement. All it takes is an awakening to the fact that the regulations we’re given don’t match up with reality and Scripture, and the whole system comes crumbling down. And for some, the frame of Christianity or orthodoxy comes down along with the facade of the fundamentalist movement. I’m not saying that your kids won’t leave the church if you leave fundamentalism. That’s been happening for decades. But it’s one thing to see your kids leave the church because they’ve been confronted by the Gospel and they don’t want it. It’s another thing to see them leave because of the stuff you’ve added to the Gospel.

I’ve watched all 3 of my siblings struggle with their faith in the subculture of fundamentalism. I’ve wrestled with my own faith and found myself defeated and questioning whether or not it was worth going on living. Yeah. The oppression and isolation of fundamentalism immobilizes and sucks the life out of your kids. The Gospel does the exact opposite. Ditch fundamentalism and give your kids the Gospel. Clear the clutter that will keep your kids from seeing Jesus.

When I got well-nigh excommunicated (to me, placing a cap on the degree to which a lay servant in the church is allowed to use his gifts is equivalent to excommunication if I am right that gifting = responsibility to serve) from my progressive fundamentalist church for “subjective” and non-doctrinal and non-ethical reasons (read: I was found lacking in fundamentalist sensibilities), I was faced with a decision. Do I try to find another progressive fundamentalist church, spend years gaining another congregation’s trust, continue to live my life in a way that keeps the legalists happy, and still risk making these progressive fundamentalists unhappy too, or do I go ahead and pull out of the movement entirely? The one thing that made me go with the latter option was my daughter. I saw her bouncing around on the living room floor, loving life and bursting with energy. The last thing I wanted her to do is to grow up with the dark struggles that I endured under fundamentalism. I want her to grow up watching her mommy and daddy praising Jesus and worshipping with people who are looking for the best in her. I want her faith to be a joy and not a burden. So I left fundamentalism. And you should too.

You and your congregation will be able to enjoy the freedoms that they have in Christ instead of enduring the bonds of legalism.

If you’ve begun to grasp the implications of the Gospel, you’re probably acutely aware of a bevy of personal life choices that you’re not free to discuss in private or on social media. You make dozens of decisions a day based on what will avoid raising the ire of the legalists. You encourage others in the church to do the same for the sake of unity. You’re constantly trying not to step on landmines of the fundamentalists–landmines that are largely preoccupied with things of earth (Phil. 3.19). Yes, ironically, fundamentalists seem preoccupied with separation from the world, but instead can’t stop talking about the things of earth: don’t wear, don’t drink, don’t listen. But this isn’t what Jesus saved you and your church to…not do(?). The motions that the legalists want you to go through aren’t necessary to keep them from slipping into sin; they’re yokes of slavery (Gal. 5.1). Their regulations won’t even overcome the power of the flesh, as the guardrail premise suggests (Col. 2.23). The legalist who seeks to enforce their rules on the people in your congregation deserves to hear a resounding “NO!” Breaking from the demands of fundamentalism allows you to stand with confidence and resist the fundamentalists’ extra-biblical militancy with the authority of Scripture (Col. 2.20).

“For me to draw dividing lines that He has not drawn grieves Him, hurts the body of Christ, and hinders the work of the Great Commission.” – Matt Olson

You will be able to speak truth without fear.

Pastors all have their concerns when they step into the pulpit regarding what they should say or not to say. But progressive fundamentalist pastors maintain an additional set of concerns when they step into the pulpit. You know that if you’re preaching through Colossians 2, for example, you’re going to remain a little coy about exactly what Paul was condemning when he spoke about those who tried to enforce rules on “eating and drinking” (v. 16). Right now you’re inhibited from speaking with all the force of the Apostle when he passionately lashed out against the legalists in defense of the Galatian believers (5.12). Gain the freedom to speak loudly where the Bible does.

To understand this issue at an individual level:

“Only in recent years has the movement begrudgingly acknowledged that it needs people like me, and seeks my support, my money and my time.  But it still only wants me on its own terms and that includes my silent acquiescence, and that is a price that the Gospel does not demand.”  – Mitch Nichols

Are you willing to continue to pay the price of silence? I’m not. I remember a time about 4 years ago when I heard the following statement from a fundamentalist leader:

“There’s a basic fallacy that is quite prevalent today in the matter of the worship of fundamental Bible believing people. The fallacy is this: it’s all about the gospel. That’s a fallacy. All kinds of compromise can come into the church under that false…premise.” – Bob Jones III

I posted that quote on my Facebook with no comment for or against. Within a few hours, my progressive fundamentalist pastor called me asking that I pull the quote down. He told me that citing that statement was tantamount to calling out this leader and that calling out a local Christian leader would absolutely jeopardize my future ministry. So I immediately deleted my post. I gave them my silence. Now it’s not that my pastor thought Bob Jones III was right; in fact, he agreed that the man was dead wrong. But progressive fundamentalists have to play the politics game with fundamentalism and aren’t allowed to directly call out the broken theology and practice of the movement.

When you break from fundamentalism, you’ll be able to speak out and protect the sheep in the way the Bible calls us to.  And that’s why you’re reading this post today.

Tomorrow I’ll discuss some of the breaking points (although I’m now non-committal on exactly how many points there will be) from fundamentalism as people and churches make the move toward post-fundamentalism.

Defining Fundamentalism

Christians who label themselves “fundamentalist” come in all shapes and sizes. When some hear this term, they pejoratively associate it with all Christians with more “conservative” positions than they themselves hold. But the way I’m using the term here is different. I’m using it of a particular segment of people who are part of a particular sociological movement within conservative Christianity. This movement claims a heritage that stems from the fundamentalist-modernist controversy in the early portion of the 20th century, but has, in reality, abandoned its historical roots in pursuing theological conservatism (Beale, In Pursuit of Purity, 5 – “Historic fundamentalism has changed.”). Today fundamentalism pursues cultural conservatism (conserving elements of seemingly holier bygone eras) and has added a singular approach to doctrinal error (distanced separatism).  But in reality, the conservative evangelicals from whom they have separated are the true fundamentalists, waging battle royal for the faith against liberalism and the far left of evangelicalism. They are the front line of infantrymen. Fundamentalists are the artillery troops who conveniently find themselves huddled miles from the fight. And instead of dropping shells on the enemy, they safely lob shells at their own front line troops. I say “safely,” because they rarely/never receive a return volley, but, rather, kind accolades. I think this is for two reasons: (1) they have no substantive relationship with evangelicals, and (2) evangelicals have legitimate issues that they’re battling against rather than the groundless critiques of the fundamentalists.

The Problem of Fundamentalism

The problem of fundamentalism is visible at a foundational level. The movement’s pursuit of separatism in an attempt to reach the highest ground of Christianity has been the path that has placed fundamentalism on the cliff. This spirit has been helpfully and powerfully critiqued by Phil Johnson (see “Dead Right” Part 1 and Part 2). Another excellent critique on sound biblical grounds comes from my friend and colleague Stan McCune. I’ll add a little to the already solid argument against fundamentalism as I set up my plea to progressive fundamentalists.

Why Distanced Separation is a Problem

I really have no simpler argument on why the fundamentalist preoccupation with separation is a problem than to point to the Pharisees. Most of you who’ve been raised in fundamentalism, like me, are already rolling your eyes. You don’t get the connection. Here it is: the word “Pharisee” is Aramiaic for “Separate Ones.” And for whom did Jesus reserve his strongest, loudest, and longest critiques during his ministry? Was it the liberal Sadducees?  Was it the corrupt politicians? Was it the sinful prostitutes and murderers? Nope, nope, and nope. It was the Pharisees. Separate ones: Jesus is pointing at you.

An Example of the Problem: Broken Scholarship

One recently noted result of the fundamentalist separatism is that fundamentalist scholarship, at its best, is intentionally not currently contributing to the scholarly community and is even fearful of publishing with reputable evangelical publishing houses. And I firmly believe that they’ll continue in this insular vein of academics because it’s rooted in the very core of what fundamentalism is all about–separatism. As the dean of a fundamentalist seminary once wrote me:

“Our purpose in our PhD programs is to train men for academic leadership [in] fundamentalist, separatist ministries, not in broader evangelicalism, so we are not much concerned about their responses to us and whether their doors are opened or closed.”

Another Example of the Problem: Fear of Evangelical Scholarship

This broken form of separatism is exemplified by my interaction with one of the upper echelon leaders at Bob Jones University (probably referred to as a “mainstream” fundamentalist organization). I asked him about connecting with churches in the movement and he didn’t even bother asking about my theology; he immediately told me:

“With all due respect, you’ve sought out seminary training outside of fundamentalism, and so you frankly have no place in fundamentalism. I couldn’t recommend you to fundamentalist churches with your kind of background.”

Rather than valuing those who’ve existed outside of their fishbowl, fundamentalists immediately slander, mark, and avoid those who aren’t fully inbred within the movement. This has been blatantly apparent to me since my first visit to my regional ETS meeting.

The Obvious Problem: Hyper-Fundamentalism

I’d like to briefly dive into the fishbowl of fundamentalism in order to broaden our perspective of what’s wrong with fundamentalism. The much maligned hyper-fundamentalist is the go-to bogey man of fundamentalism. A self-identified fundamentalist once described this person as maintaining some or all of the following eight characteristics (adapted from Kevin Bauder in Four Views on the Spectrum of Evangelicalism, 43-44):

1. His loyalty to an organization, movement or leader is unquestioning.
2. His stance on extra-biblical or anti-biblical issues is militant.
3. He views any form of association with another believer as full endorsement of even their errors.
4. He is unable to receive criticism.
5. He views academia and Christian intellectuals in a negative light.
6. He holds nonessentials as tests of fellowship.
7. He sees militant political action as essential.
8. He practices double standards in his personal ethics.

Bauder sees these behaviors as indicative of the most extreme wing of the movement (FVSE, 44), but those who’ve had thoroughgoing interaction with the movement would likely see elements of this behavior more widespread–behavior which breeds easily in a culture which prizes distanced separatism from the rest of Christianity.

“You may be thinking that I am pointing to a discomfort with hyper-fundamentalism, and in some cases that is true.  However, the subculture as a whole seems to blur the Gospel and even at times consciously or unconsciously attempts to add to it.”  – Mitch Nichols

Why the Hyper-Fundamentalist Problem isn’t Going Away

Part of the fundamentalist’s inability to see the scope of their problem is rooted in their sectarian mindset. By remaining largely within the confines of their own movement, they don’t see their own pride or legalism because they’re constantly comparing themselves to the behaviors of the more radicalized fundamentalist. The insular and sectarian tendencies of the movement ensure that hyper-fundamentalist tendencies are allowed to grow and thrive because no fundamentalist has to look far to find someone more “hyper” than themselves.

In spite of the fact that the characteristics of hyper-fundamentalism which Bauder defines permeate more of the movement than I think Bauder can admit, I do agree that there is a more moderate segment of the movement (for a more extensive interaction with the work, see my review here). And I also agree with him that this segment of fundamentalism is rapidly diminishing (FVSE, 46) in favor of either the radicalized extreme of the movement or a more progressive brand of fundamentalism that appreciates more of what their conservative evangelical brothers are doing (FVSE, 45). It’s this progressive wing of fundamentalism that I’ve been involved with for the past 6 years in particular, and my article is aimed at addressing some of the issues in this portion of the movement.

The Predicament of the Progressive Fundamentalist

Yes, by comparison, the progressive fundamentalist seems like a less abrasive kind of fundamentalism, but there are some major challenges with this segment of fundamentalism. From my perspective, in a taxonomy of fundamentalism from hyper to mainstream to progressive (some prefer “old-time”, “traditional”, and “historic” as labels that slightly overlap what I’m aiming for here), progressive fundamentalism can be bifurcated into divergent fundamentalists and emerging fundamentalists. Divergent fundamentalists accept some theological or practical outliers from mainstream fundamentalists (e.g., use of “sanctified” CCM or willingness to study at evangelical institutions), but still stand resolutely committed to remaining embedded in the fundamentalist movement. On the other hand, emerging fundamentalists accept both the theological and practical outliers from mainstream fundamentalism, but (in contrast to divergent fundamentalists) are decisively and inevitably headed out of the fundamentalist movement and desire renewed fellowship with conservative evangelicals. A church or pastor would be considered post-fundamentalist after they have finished parting ways (often a result rather than an intention) with the movement of fundamentalism and its unbiblical practices and have begun substantial new mutual relationships with the broader conservative evangelical community.

I think that most progressive fundamentalists would agree with me that fundamentalism is a deeply flawed movement. Most progressive fundamentalists have begun to deeply value the Gospel’s role in their sanctification and now recognize the legalistic prohibitions that fundamentalism places on the leadership and congregants in their churches. Most progressive fundamentalists (and even hyper and moderate fundamentalists) see problems, but do they see the solution? They’ve seen the issues for at least a decade now. But who’s willing to do what needs to be done for the sake of their own souls and for the souls in their care? Or will progressive fundamentalists continue to sit on the fence while they acclimatize to their “safe” forms of legalism and pride on the fringe of a toxic movement? There are a few in the movement who recognize the problems and are fighting to retain the next generation of leaders, but they presume (1) that reform is actually possible and (2) that the value of remaining in the movement is somehow greater than leaving it. They tell us that the their movement is not on sinking sand, but that the issues we’re seeing are the mere foibles of a few–problems with the edifice and not the foundation of the movement (McLachlan, Reclaiming Authentic Fundamentalism, 3-4). But I would strongly contend (1) that reform is not broadly welcomed (even hotly resisted) even in the “moderate” wing of the movement and (2) that the dangers of remaining in the movement are far worse than leaving it (I’ll get to that soon). And I think that my generation sees these two points acutely. In our experience, fundamentalism has only doubled down and pushed us out. The divergence and emergence of fundamentalists has driven the rhetoric of hyper and mainstream fundamentalists into a furious frenzy. They don’t want you and your efforts to reclaim or reform the movement.

A Plea to Progressive Fundamentalism

My plea to my conflicted progressive fundamentalist brothers is to immediately and decisively pursue full fellowship with your evangelical brothers at the expense of relationships within the broken fundamentalist movement. The movement is radicalizing toward hyper-fundamentalism and diminishing in the middle, and you’re in the danger of maintaining sole or primary fellowship with believers who have a radically inferior view of the Gospel, which could tempt you to become dormant in your pursuit of the Gospel and proud of your standing. I plead with divergent fundamentalists to begin emerging from the movement. I plead with emerging fundamentalists to stay the course and become post-fundamentalist. You need the benefit of Gospel-centered fellowship and the removal of fundamentalist restraints on your church and people. You need to leave the unbiblical movement behind you for the sake of your own spiritual health.

The “moderate” fundamentalists scorn your position as a reckless experiment, from which you will return groveling in hopes of acceptance back into the fundamentalist network.

“Ridicule from the New Fundamentalists is not at all surprising, but most of our friends are keeping their head down hoping all this will pass over. In five years you will hear a large collective ‘Oops’ after we have lost an entire generation of our preacher boys.” – Fundamentalist Pastor quoted approvingly by Rick Arrowood

Surprisingly, I’m going to tell you that these fundamentalists are partly right. If you see progressive fundamentalism as an end in and of itself, if you think that you can carve out a safe existence on the fringe of fundamentalism (i.e., becoming a clan of “divergent” fundamentalists), you’re grossly mistaken. Your church and organization will dwindle out of existence by attrition; those who are still enamored with separatism will leave, and those who you’ve shepherded toward the Gospel will continue moving while your church slams on the brakes to avoid leaving the movement. Your personal growth in the Gospel will be hindered as you continue to exemplify the legalistic constraints of fundamentalism.

But here’s where I hope the fundamentalists are dead wrong: I believe that “emerging” fundamentalists truly don’t intend to stay in the fringes. They rightly want to pursue full fellowship with conservative evangelicalism even if it results in the loss of fundamentalist connections. And I hope to urge these believers to take the next step in this awesome journey. In the next two articles, I will offer 5 [edit: now 6] benefits in letting go of fundamentalism and 5 [edit: now 6] breaking points you need to push through as you and your church leave fundamentalism.