All right, we've come to fundamentalism in American history. First thing I want to do is to give a definition of fundamentalism. A simple definition of a fundamentalist is a person who adheres to basic beliefs or principles. In that sense, it's used of being a Christian fundamentalist, a Catholic fundamentalist, a Mormon fundamentalist, a Hindu fundamentalist, a Buddhist fundamentalist, an Islamic fundamentalist, or even a Darwinian fundamentalist. It is often used in a pejorative sense, meaning a negative sense. Most lately, in our lives, we talk about Muslim fundamentalist. That's the way it's used today. So that when some people hear the word fundamentalist today, they automatically think of a terrorist. So that's why this gets tricky. So we have to carefully define the word as it was used in church history, and see how it evolved. All right. It's an elusive term, one author says. Christian fundamentalists have been identified with dispensational premillennialism. But, as I will point out, some Christian fundamentalists were not dispensational. B.B. Warfield, J. Gretchen Machen were Presbyterians. They were Calvinists. They weren't Dispensationalists. What happened was that the Premillennialists and the Dispensationalists defended the Bible. So they got identified with Fundamentalism, but Fundamentalism was not that. It's something else. So that's why this gets tricky and you have to be very careful. Christian fundamentalists have often been thought as being uneducated and ignorant. But Christian fundamentalists, some of them were highly educated scholars. Linguist, was it, what Princeton guy knew 32 languages or something? I don't think that was mentioned. Warfield, those were brilliant scholars. You know, you can disagree with them, but they were scholars. But I'll explain how fundamentalists got tagged with being ignorant and uneducated. All right, here's what you need to know. Christian fundamentalism developed over a number of years, and it arose as a reaction to theological liberalism. And everybody agrees with that, by the way. That's not just my conclusion. And theological liberalism rejected inerrancy, the virgin birth, the vicarious atonement, the bodily resurrection of Christ, and the second coming of Christ. Therefore, originally, it was nothing more than a theological position. That's all it was. You could have been in any denomination. You just held to the fundamentals of the faith, which are the inspiration of the scripture, the virgin birth, the vicarious atonement, the bodily resurrection of Christ, and the second coming of Christ. That's fundamentalist. That made you a believer in the fundamentals of the faith. The word fundamentalist was not coined until 1920. That's different. But this battle started back in the 19th century. So if you believed, it was a theological position. That's all it was. It wasn't a movement. It wasn't an organization. It was just, well, I believe the Bible. And the basic tenets of the Bible. That's all it was. And it focused on the fundamentals of the faith. So in one sense, a Christian fundamentalist is a Christian who believes the five fundamentals of the faith, especially inerrancy, especially inspiration, because that's fundamental to all the others. Machen said that inerrancy became – not Machen, another author – said that inerrancy became the chief symbol of fundamentalism. Another historian said, inerrancy became the hallmark of fundamentalism. Now, this really put it in perspective for me. So let's back up. Where did this start? B.B. Warfield and A.A. Hodge wrote an article defending inerrancy against the documentary hypothesis. And Briggs wrote an article to refute them. So the basic conflict is over inspiration and inerrancy. And that is critical to this issue. Then the theological position became a movement. So, the words I want you to write down, I want you to remember, it started as nothing more than a theological position, and it then became a movement. But that didn't happen until 1920. Matter of fact, there was an author, who went to a meeting of American Baptists, and he went back home and wrote an article for a Christian magazine, and for the first time he coined the word. The men there were all talking about the fundamentals of the faith, and so he called them fundamentalists, and that's where the term became. But, In 1910, there was a series of books, which I'll get to, called The Fundamentals. So, the fundamentals was talked about, but nobody called you a fundamentalist until the movement started, which is much later. So, in defining the term, I want to make a distinction between the theological position and the movement. That's the idea. So, to make it even more interesting, the movement began in the twenties. Now, it was the movement that became characterized by a militant attitude and emphasis on prophecy, the priority of evangelism, and then ultimately on separation. Now I'm gonna go through some of this in more detail, but here's the idea. There was a prophecy movement that started in the 19th century, and they defended the fundamentals of the faith. So fundamentalism got identified with pre-trib, not pre-trib, pre-millennial dispensationalism. Then, in the 20s, there were battles among the Presbyterians and the Baptists, primarily. And so, these defending the Bible got tagged with this attitude of fighting. And that colored them till this day. There's more to that. And they picked up an emphasis on evangelism, because they were taking the Bible at face value. And they lost all the battles. So they then said, we got to get out of here. And they separated from the denominations. So that's the evolution of the concept of fundamentalism. And that's why this is so tricky and elusive to get your arms around. grew up in the South, Florida. My namesake, the hurricane is about to hit where I grew up. I'm coming home in a fury. And there was a time years ago when Time Magazine would call the Southern Baptists fundamentalists. But by that point in my life, the fundamentalists had thought the Southern Baptists were liberal, and had withdrawn from the Southern Baptists, so the Southern Baptists thought, we're not fundamentalists, those independent Baptists are fundamentalists. So Time Magazine called the Southern Baptists fundamentalists, and the Southern Baptists called the independent Baptists fundamentalists, not us. That's the confusion over the word. You've got to define what you're meaning, and at what point in history, because at one point, all the fundamentalists were trying to take over the denominations. Later in history, they all wanted to get out of the denominations. So, and form new ones. So, we need to go through this very carefully so that we understand. So within the church, there's a fight. Yes. As a matter of fact, the next statement I'm going to make is that as a movement, fundamentalism became militant. As others have pointed out, historic fundamentalism chief's hallmark has been militancy. Evangelicals declared war on liberalism. Fundamentalism was begun by men who deemed it necessary to adhere to the injunction of Jude, contend earnestly for the faith. Thus fundamentalism became not only a belief in the fundamentals of the faith, but also a militant attitude in defending the faith. We're gonna fight for this. So, what is Christian fundamentalism? As a theological position, it is belief in five fundamentals of the faith. The inerrancy of scripture, the virgin birth of Christ, the substitutionary atonement of Christ, the bodily resurrection of Christ, and the second coming of Christ. Those are generally considered the five fundamentals of the faith. In that sense, there are fundamentalists who were not militant, anti-intellectual, or separatists, but fundamentalists who became involved in the movement of fundamentalism, not only believed in the fundamentals of the faith, but they were also militant and eventually became separatists. Now if you understand that progression, you're well on your way to understanding fundamentalism. There is a book called The History of Fundamentalism by George Dollar. He is a fundamentalist. He was one of my... he was my church history professor at Dallas Seminary. And he has a PhD from Boston University. So he's written a very academic book on fundamentalism. He defines historic fundamentalism as, quote, a literal exposition of all the affirmations and attitudes of the Bible, and a militant exposure of all non-biblical affirmations and attitudes. That's fundamentalism. That's where it ended up. not just holding to the fundamentals. At the beginning, it was simply a theological position, but it ended up, after going through what I'm about to explain in more detail, it ended up an attitude, a militant attitude. So if you get into a group that own the term fundamentalist, you will find them to be very militant against, they're still fighting liberalism. Still, that's why people don't want to be called fundamentalists. Because of this. That's right. That's right. And there's a lot involved, and it's going to take most of the rest of this course. We're going to really focus on the 20th century. Because at first I said they are good. They have this fight fundamental. What's wrong with that, right? Right. That's the theological position, and that's how it started, and it was a reaction to liberalism. You got it. All right? The next thing I want to do is talk about the roots of fundamentalism. Now, I'm going to go into fundamentalism in a great deal of detail because in order to understand church history, you need to understand this. But in order to understand where we are today, you need to understand this. Now, obviously it goes back to the 19th century. The theological debate over inerrancy, the emphasis on prophecy, the priority of evangelism, and the importance of the Holy Spirit were prominent during the latter part of the 19th century. So, I'm gonna try to spell this out now in more detail. The roots, number one, the theological debate over inerrancy began in 1881. Benjamin Breckeridge Warfield, B.B. Warfield, graduated from Princeton University and from Princeton Theological Seminary. He studied in Germany under Delitzsch. You ever heard of the Old Testament commentary series called Kyle and Delitzsch? It's a classic Old Testament set. He studied under Delitzsch. In the meantime, there was a professor of theology at Princeton Seminary named A. A. Hodge. Warfield became the professor of theology at Princeton, and the leader at Princeton was A. A. Hodge, and they wrote an article which was a scholarly defense of inerrancy. And then, as I've explained, Briggs challenged Warfield and Hodge's defense of inerrancy. and he denied the mosaic authorship of the Pentateuch, the unity of Isaiah, and suggested the possibility of unsaved people having a second chance after death. Liberalism. Sounds like Catholic. Yeah. Okay. Let me see. By the way, in the 19th century, there was this same controversy in England. I don't want to go back there, but I mentioned it when we talked about Charles Haddon Spurgeon. Spurgeon got involved in it and was called the downgrade controversy because the idea was that if you start accepting this as a slippery slope and you're going to go down the grade. And he wrote some articles in The Sword in the Trial, his magazine, and people reacted because he wouldn't name the people. He said there are people holding to this liberalism. And because he wouldn't name them, they sided with the other side. And he died in his 50s, and his wife said this controversy led to his death. As a matter of fact, Suzanne wrote, quote, his fight for the faith cost him his life, end of quote. All right, that's the first issue, the battle over inerrancy. Some historians suggest that the roots of fundamentalism are in the prophecy conference of the 19th century, which highlighted dispensational premillennialism. Now, I did not know this until I started writing this course. There was, in the second half, of the 19th century, a movement on prophecy that involved all the denominations. Not everybody in all the denominations bought it, but let me just give you a little taste. Now forget fundamentalism for a minute. This is just guys getting together wanting to discuss prophecy. which really had its roots in the Plymouth Brethren. And the Plymouth Brethren's writings influenced a bunch of other people, and they started getting together and studying prophecy, the second coming of Christ. For example, there was a Methodist minister named A.C. Gabeline. There was a Presbyterian in St. Louis named James H. Brooks. There was a Baptist in Boston named A.J. Gordon. And these were the men that started studying, they were at the forefront of studying prophecy. Gabe Alline says that as far as he knows, the first prophetic conference held in the United States was at the Holy Trinity Church Protestant Episcopal Church in New York City from October 30th to November 1st, 1878. He says the call to meet was for the clear purpose of proclaiming the premillennial coming of Christ, and it included representatives from all denominations, including Protestant Episcopal, Episcopal Reformed, Dutch Reformed, Reformed, United Presbyterian, Presbyterian, Congregational, Lutheran, Baptist, and Methodist. I was shocked. They all got together to discuss pre-millennialism in New York at a Protestant Episcopal church. From 1883 to 1897, They had something called the Believers Meeting for Bible Study that met at Niagara-on-the-Lake. The teachers included James H. Brooks, A.J. Gordon, Hudson Taylor, A.T. Pearson, C.I. Scofield, and many others. That prophecy movement fizzled. And there were two reasons for that. One was that Brooks died and he was the mover and shaker. And the other is they disagreed over the rapture. Was it post-trib or pre-trib? But the reason I bring it up is that they took up the issue of, well, we believe in the fundamentals of the faith. So, that was not their main purpose, but they were all Bible-believing men, and they got identified with the theological position. There's no movement yet. The theological position of fundamentalism. So, in 1895, they had a conference at Niagara. By the way, the Niagara Bible Conference. was uh... where they they they first started meeting in various places but most the time later they met at the niagara bible conference and that is became well known as the place to go to hear preaching on uh... prophecy and and those conferences in eighteen ninety five uh... they came up with the five points of fundamentalism now the truth is there were fourteen points But what they get known for is having the five. In 1910, the General Assembly of the Presbyterian Church said the fundamentals of the faith were, one, the inspiration of scripture, two, the virgin birth, three, Christ's substitutionary atonement, four, the resurrection of Christ, and five, the miracles of Christ, not the second coming. They were Presbyterians. But what I want you to see is that up until even 1920, this was a theological position mainly among the Presbyterians. They started it, and the prophecy movement, and the Baptists got involved. But it's all, at this point, to defend the basic fundamentals of the faith. So, the third route is, besides inerrancy and prophecy, other prominent issues in the latter part of the 19th century influence the later movement. The interdenominational revivalist network that formed around D.L. Moody was a factor. The early leaders included A.J. Gordon, A.T. Pearson, who was a Presbyterian in Philadelphia, C.I. Schofield, a Congregationalist, R.A. Torrey, who was a Congregational Evangelist. They gave fundamentalism, its characteristic concern, an intense focus on evangelism as the church's overwhelming concern. So, This is very interesting. They start studying prophecy and evangelism. D.L. Moody was the Billy Graham of the 19th century. And so, this became a huge influence on a number of denominations. But you've got to understand, at this point, it's an influence, it's a position, it's not a movement, yet. Now, the Holiness Movement and the Keswick Movement also played a prominent role in the formation of Fundamentalism. The Holiness Movement which came out of American Methodism, emphasized an act of surrender and consecration of the will that led to entire sanctification. Remember that? The Keswick teaching modified that idea to make it more compatible with Reformed doctrine of sanctification. The act of surrender, or consecration, brought victory over sin and the power to serve effectively. By the 30s, the Keswick holiness teaching had become the most prominent model of the separated life spiritual dimension. So, you put all of these elements in here, but the main focus started out with prophecy, and we're now going to incorporate evangelism and this view of the spiritual life that you've got to absolutely surrender and so forth. And so this becomes what formulated into fundamentalism because these were the Bible believers and the other alternative was to be a theological liberal. So, those are the roots. Okay, now I want to talk about the development of fundamentalism. In the early 20th century, fundamentalism began to take shape. The successors of Moody and others became alarmed at the growth of liberal theology, an erosion of evangelistic commitment in their denominations, and the increase of a secular spirit in America. So, between 1910 and 1915, they published Some people published something called The Fundamentals. In August of 1909, A.C. Dixon preached a sermon that led the wealthy oil brothers, Lyman and Milton Stewart, founders of the Union 76 oil company. You drive down the street and see Union 76, that was founded by the two Stewart brothers. They founded the Union Rescue Mission. They spent no end of money sending Bibles overseas. Lyman Stewart was so concerned about liberalism, he was a Presbyterian, he wanted to start a Bible Institute in Los Angeles, like Moody Bible Institute, and he invited R.E. Torrey to come to Los Angeles and conduct an evangelistic meeting in 1908. The idea was they'd take all the converts and start a Bible Institute. The building they were going to meet in was condemned before he got here. Nothing to do with the meeting. It's just the government said it wasn't safe. And so Stuart said, we're going to start anyway. So the Bible Institute of Los Angeles was started. So later, Lyman Stewart said, well, Torrey, come be headmaster. He said, I'll only come if you start a church. And he saw some church in Wisconsin named the Church of the Open Door. So Lyman Stewart, with all of his millions, funded the building on Hope Street of Two 13-tower dormitories, one for men, one for women, and a 4,000-seat auditorium between the two. In 1915, it was finished, and Torrey became the pastor and head of the school from 1915 to 1924 when he retired. So Lyman Stewart was a Presbyterian layman. Now, Biola I mean, the Bible Institute of Los Angeles became Biola College, and now it's Biola University. In 58, it moved from downtown to La Mirada, and then I became pastor of the church in 1979, and it's a long story that would take me an hour to tell. but we ended up moving the church to Glendora. Did you go to Glendora too? Yeah. Now, I was the pastor when all that happened. It's a long story. Quick question. What killings were happening? What was happening? What killings were happening during that time? What murders took place? How did you know there were murders happening during that time? You told me. I did? There was something called the Hillside Strangler. And the Hillside Strangler, that was, I mentioned that as a decline of the church. Yeah, because they went to either Calvary Chapel or they went to... No, they went to MacArthur or Swindoll. MacArthur or Swindoll, yeah. Yeah, that's exactly what happened. Church of the Old and New and North and South. Well, that's right. You have a good memory, young man. That's right. That's what I was told when I got there, that MacArthur was C.O.D. South and Swindoll was, I mean North and Swindoll was C.O.D. South. All right, but what I want you to understand is that Stuart was the money behind all this. So, he gave $200,000 for the publication of these little magazines called The Fundamentals. The 12-volume set included articles by denominational and non-denominational evangelicals on both sides of the Atlantic, including James Orr, B.B. Warfield, R.A. Torrey, C.I. Scofield, and a slew of evangelical leaders. The first volume came out in 1910, and by 1915, 12 volumes were published. About 300,000 copies of each volume were sent to seminary professors, students, pastors, YMCA secretaries, In the United States, Canada, and Great Britain, the influence of those little magazines was felt in nearly every denomination. The essays focused on fundamentals of the faith. Very little was said about prophecy. As a matter of fact, This really intrigues me because I so thought that fundamentalism was part and parcel of the prophecy movement. It's not. In 1917, I think it was Torrey, revised the 12 volumes and they were published in four volumes. I own the four volumes. And in preparation for these lectures, I went through the four volumes. There are 100 articles in the four volumes. Of the 100 articles in the four volumes in the 1917 edition, only two are about the second coming of Christ. It's all about the defense of the fundamentals of the faith. All right. According to one author, World War I transformed these conservative evangelicals into militant fundamentalists. The liberals accused the premillennialists of being unpatriotic and perhaps even subversive. for denying that World War I was the war to end all wars, and that an Allied victory would make the world safe for democracy. Now, get the picture. Wilson wanted to get America into World War I. And by the way, he was the son of a Presbyterian pastor. And so, Wilson said, If we get into this war, it'll be the war to end all wars. If we can just get into this war, there won't be any more wars. And it will make the world safe for democracy. Well, the premillennialists who believed that we're headed for the Antichrist and the tribulations stood up and said, that ain't gonna happen. And they got attacked as being, well, you're unpatriotic. You don't want to stop all war? It's not going to happen. And that galvanized the fundamentalists. Now it's going to become a movement. In 1919, the premillennial party led a coalition of conservative Protestants to form the World Christian Fundamentalist Association to purge such ideas from the nation's churches and schools." Ideas of this is the war to end all wars. Matter of fact, when I was in college, 58 to 62, I had a classmate who went and got a doctorate in history. Now this took us down to the end of the 60s and the Vietnam War was going on. And there were people protesting the war. And so he wrote his doctoral dissertation. I lost contact with him and I never read it, but he was telling me about it when he was writing it. I happened to have a meeting with him one time. I don't even remember his name. But I remember him telling me that they approved his doctoral dissertation because he was making the parallel between what happened in World War I among Christians and what was happening in the reaction to the Vietnam War and the Christian reaction to that. And so they saw that as a great little insight, and that's what he, I don't know if he ever did it or not, but that's what I heard. I do know that a lot of authors have pointed out that World War I was, and the Depression was the demise of classic liberalism, the decline and ultimate demise of classic liberalism. The leaders of the formation of this The World's Christian Fundamentalist Association included B.B. Riley, the pastor of the First Baptist Church of Minneapolis, J.R. Stratton, Calvary Church in New York City, P.W. Philpott, R.A. Torrey, W.L. Peddingill, Lewis Barry Chafer, the founder of Dallas Seminary, W.H. Griffith Thomas, an English theologian, and others. In 1922, this organization met in Los Angeles under the sponsorship of the Bible Institute of Los Angeles. In 1923, they met in the First Baptist Church of Fort Worth. And in 1926, in the Jarvis Street Baptist Church in Toronto, Canada. And over the years, it gradually weakened and eventually died in 1940. All right. So what I've done so far is try to give you an overview in defining fundamentalism. I've given you the roots of fundamentalism. And we have talked about the development of fundamentalism up until about 1920. What I want to do next is talk about the battles. And that takes us to the 1920s. In the 1920s, the fundamentalist movement now became militant. The fundamentalists waged war in three ways, by attempting to regain control of the denominations, mission boards, and seminaries, by supporting Prohibition and Sunday Blue Laws, and by attempting to stop the teaching of evolution in public schools. Now, by this time, Because of the seminary professors teaching the pastors, teaching the churches, liberalism had permeated some of the denominations, primarily the Presbyterians and the American Baptists. Well, they were then called the Northern Baptists. They weren't actually called the Northern Baptists until 1907, that's another problem. But at any rate, by this time they're called the Northern Baptists and some liberalism had crept in. to the Presbyterians and the Northern Baptists. All right, so they decided, we're gonna take over the denominations, we're gonna take over the mission boards, because they've all been, we're gonna take them back. We're gonna support prohibition, blue laws, stores should close on Sunday kind of thing. and we're gonna stop the teaching of evolution in public schools. The war is now in full bloom. So the most famous battle of all was the Scopes Trial in 1925. Tennessee had a law that it was unlawful to teach evolution in the public schools. A man named Scopes was a substitute biology teacher and was accused of teaching evolution. So a trial was held in Dayton, Tennessee. Dayton is just a few miles north of Chattanooga, where I went to this Baptist college. So I trucked up to Dayton to see this place. It's a very small town, even to this day. The trial pitted William Jennings Bryan, a Presbyterian layman, who had been Secretary of State and three times Democratic President candidate, and an orator, a great orator. He was to be the prosecution. against a very famous Chicago defense attorney named Clarence Darrell. Scopes lost the trial. The Sunday after the trial ended, Williams Jennings Bryan died. Several southern legislatures passed laws banning the teaching of evolution in public schools. So the fundamentalists won, right? No. This is a case of winning the battle and losing the war. The fundamentalists became increasingly a separatist movement, departing from mainline Protestant denominations from which they originated. There's a famous statement some journalist said, that if you got on a train and traveled across the United States and threw a tomato, a potato, I forgot, out the window, anywhere, you'd hit a fundamentalist. But what they did is they painted now the fundamentalist as being against evolution. And despite of the fact that some highly educated and intellectual men, scholars defended the fundamentals of the tape, the term fundamentalist came to denote an anti-scholarly, anti-intellectual, anti-cultural attitude. And eventually, some of them became separatists. They practiced ecclesiastical separation, and preached personal separation. And I mean by that separation from drinking, smoking, dancing, card playing, and going to movies. That became a characteristic of fundamentalism. So the Scopes trial, they won the battle and lost the war. The second battle was denominational battle. The Northern Baptists and the Northern Presbyterians of the USA had a battle. In 1903, the Presbyterians changed their position from a hardline Calvinism to a toned-down version of Calvinism. In 1922, Harry Emerson Fosdick, a liberal Baptist, set the initial terms of the debate in his sermon, Shall the Fundamentalist Win? In 1923, J. Gretchen Machen, the Princeton Seminary Greek professor, wrote Christianity and Liberalism. In it, he argued that liberalism was not a variation of Christianity, but essentially a new religion. Liberals denied the supernatural element in Christianity. The honest solution would be for the liberals to withdraw peacefully from the denomination and start their own organization. You've started a new religion, so you should just leave." In 1910, 1916, and again in 1923, the General Assembly declared that every candidate seeking ordination to the Presbyterian Church ought to affirm the inerrancy of scripture, the virgin birth, the deity of Christ, the substitutionary atonement, the bodily resurrection, and the authentication of Christ's miracles. However, they won, right? Well, there was a man named Robert Hastings Nichols, a professor at the at a theological seminary, and he argued that the requirement was contrary to the historic policy of the Presbyterian Church, which only required that you believe the Bible, the Westminster Confession of Faith. So, he made a proposal, and it was passed by the General Assembly. It referred to the five fundamentals as particular theories. The affirmation held that the statement on inerrancy is not necessary. The virgin birth is a theory of the incarnation. The vicarious atonement is only a theory of the atonement. The resurrection of Christ was not necessarily bodily. And the miracles were used as means in works. So the affirmation is generally regarded as the turning point in the history of American Presbyterianism. By this time, liberalism had taken over the major schools of theology as well as the denominations of Presbyterians. So, they won the battle and lost the war among the Presbyterians. The Baptists had battles. A list of outstanding men in the fundamentalist movement were such men as W.B. American Baptist, Northern Baptist at the time, First Baptist Church, Minneapolis. John B. Stratton, pastor of Calvary Baptist Church in New York City. T.T. Shields, a Baptist pastor in Toronto, Canada. Bob Jones, a Methodist, founder of Bob Jones University. Carl McIntyre. Does that name mean anything to you? You ever heard the name Carl McIntyre? When I was a young man, He had a radio broadcast. I knew all about Carl McIntyre. Presbyterian. John R. Rice. Does that name mean anything to you? John R. Rice? You never heard the name John R. Rice? He was a Baptist. I had a chat with him personally before he died. I had a magazine called The Sword of the Lord, which is still being published. A man named J. Frank Norris, pastor of the First Baptist Church of Fort Worth. warlords, the fiercely independent, jealous guardians of freedom, but they were scarcely able to get along on a personal level, much less continue any corporate adventures. At any rate, Dollar, who wrote The History of Fundamentalism, others have done that, but Dollar has written it as a fundamentalist, says that four of these men were the real leaders of fundamentalism among the Baptists. One was T.T. Shields. He pastored the Jarvis Street Baptist Church in Toronto from 1910 until his death in 1955. 45 years. He was called the battling Baptist. He was Amillennial. He's noted as a great fundamentalist, but he was Amill. He attacked the Scofield Bible. But most American Baptists who were fundamentalists were pre-millennial. Then there was B.B. Reilly, longtime pastor of the First Baptist Church of Minneapolis, from 1897 to 1942, 45 years. Incredible. He fought against liberalism in the Northern Baptist Convention, was a fierce debater, especially on the subject of evolution, and believed the King James Bible was an errant. In 1902, he founded the Northwestern Bible School. Guess, he died in 1947. He remained a Northern Baptist until 1947, and just before he died he withdrew. Guess who became the president of his school? You don't know? It'll surprise you. Billy Graham. When Billy Graham came to Los Angeles, which he was unknown. I mean, he was a popular preacher, but America didn't know him. Los Angeles put Billy Graham on the map. He was president of Northwestern when he came. All right, and then evangelism took over. In 1926, at the annual meeting of the Northern Baptist Convention, Riley's last attempt to pull the Northern Baptist Convention to a conservative direction was vetoed down, voted down decisively. In 1927, the Minnesota legislation defeated his anti-evolution bill. Lost the battle. J. Frank Norris. You ever heard of the name J. Frank Norris? Oh, is he a colorful figure. Pastor of the First Baptist Church of Fort Worth. He's known as the Church of the Cattle Kings. There were more than a dozen millionaires. Now, this is the first part of the 20th century. Being a millionaire then is like being a billionaire today. He built the first megachurch in America. In the early part of the Roaring Twenties, between 5,000 and 6,000 people regularly attended his church on Sunday morning. He had the world's largest Sunday school. He was a crusader. He crusaded against Hell's Half Acre, the red light district with about 80 houses of prostitution. Many of them owned by some of Fort Worth's most prominent citizens, including those serving on the board of his own congregation. He proclaimed it against liquor. He was a supporter of prohibition and Roman Catholicism. He was a sensationalist, even preaching against people in his own congregation who were involved in drinking parties. He was called the Texas Tornado. He preached against the sins of people in political life even publicly calling them by name. One sermon title was, should a prominent Fort Worth banker buy expensive silk stockings for another man's wife. That was the title of the sermon. When he preached against evolution, he had a monkey dressed in a coat and tie on the platform. In his final years, he expressed some regret for having used sensationalism to such a degree. Let me tell you, he was one more sensational character. But he was an evangelist. Jay Frank Norris, N-O-R-R-I-S. He won multiplied thousands of people to Jesus Christ in Fort Worth and Detroit and many other places in the United States. I told you that Dr. Dollar was my history professor at Dallas, and he really talked about Norris. He said that – I remember him telling the story. I don't think this is in his book. that there was not a block in Fort Worth in which Norris had not won somebody to Christ. I remember him telling the story that at one point early in his ministry, Norris so upset people. I mean, he called the mayor by name and counsel people by name. And he walked, the manager of the department store said if Norris comes in, don't wait on him. Later, said if Norris comes in the store, give him anything he wants. The other story, one of my classmates wrote a master's thesis on Norris, and I can't remember if it was Dollar or my buddy that told this story, but Norris stood up in the pulpit one day and said, there's a man in this church having an affair. I'm going to give you one week to repent. And to see that you've repented, I want a check for $1,000 put in the offering plate next week. The next week, I forgot the number, but I think it was 10 checks for $1,000. That was J. Frank Norris. In 1922, he was expelled from the local association of Baptists. In 1923, the state convention refused to give him a seat, or the church for that matter. And the following year, he was expelled from his church. When the Southern Baptists held their annual meeting, he rented a hall near the site and preached sermons against the liberal leaders and literatures and professors of the Southern Baptists. He was the one who ultimately persuaded William Jennings Bryan to take on the Scopes trial. He pastored two churches at one time. He went to Detroit to hold an evangelistic meeting, and they persuaded him to become the pastor of the church in Detroit. But he kept being the pastor of the church in Fort Worth, so he flew back and forth between the two. And as one of the stories I heard, because of all these people around me doing all this research on Norris, is that he was preaching in Detroit one Sunday, and the people in Fort Worth wanted to hear him, so they gave him a phone hookup, and I forgot how many people got saved in Fort Worth over the telephone. So he was quite the evangelist. In 1926, he killed a man. He had a running battle with the mayor. The mayor had a wealthy friend who came to see him and threatened to kill him. He left, shut the door, turned around, came back, and Norris thought he was going to pull out his gun and shoot him, so Norris shot him, killed him. he was acquitted. Because of the Texas self-defense law. In Florida, it's called Stand Your Ground law. He was politically activist. He campaigned for people running for office. In 1928, he campaigned across Texas for Herbert Hoover and against the anti-prohibition Catholic Democrat, Al Smith. Hoover carried Texas, and Norris sat on the platform at the Washington Inaugural. He was pro-Israel. Harry Truman asked Norris to write an opinion on the Palestinian question the week prior to America recognizing the modern state of Israel in 1948. He was the founder of the Independent Fundamentalist Baptist. The month he died, August 1952, a young man from Lynchburg, Virginia named Jerry Falwell enrolled in the Baptist Bible College in Springfield, Missouri, which traces its roots back to J. Frank Norris. Actually, that story is J. Frank Norris had an associate in Detroit named Beecham Vick and they split and Beecham Vick started the Bible College in Springfield, Missouri and Jerry Falwell went to that school and in some ways was like Norris. The man who led me to Christ became eventually became the vice president of Liberty College. And as a result of that, I invited Jerry Falwell to preach at Church of the Open Door. He was as down-to-earth as any man I've ever met. He had an entourage of students with him, and we had a conference room very similar to this. They arrived just before the service and they wanted hamburgers so we sent out for hamburgers and he sat around and those students obviously admired him but he was just so down to earth. And the man who led me to Christ who was like that with him said he was a very, very godly man. But he's the one that started the moral majority and got involved in politics and all that good stuff. Now, these leaders of fundamentalists include Stratton, who was pastor of the Calvary Baptist Church in New York City. That church doesn't get much publicity, but that thing is still going on in downtown New York and is one of the great famous churches in America. I preached there once. I mean, Moody Church, the Church of the Open Door, Calvary Baptist in New York City, Bel Air, Presbyterian, what's the one, Bellevue in Memphis, Tennessee, First Baptist Church of Dallas, how could you forget that? And of course now, there's Saddleback and a whole bunch of new ones, but historically, those were the great churches in America. He was a crusader, a two-fisted, hard-fighting man of God, the most fundamental of the fundamentalists. He entered all kinds of controversies. He thought theaters should be boycotted because of their degradation of women. In the year that Fosdick preached the sermon, Shall the Fundamentalists Win?, he answered with a sermon entitled, Shall the Funny Moncalist when? Monkeist when? I didn't quite get that. In 1923, the Northern Baptist Convention invited a man who denied the virgin birth to give the keynote address. Stratton stood on a chair during the meeting and made a public protest. He was jeered and hissed. He often opposed the liberal seminary professors. In 1926 he debated a Unitarian. In 1927 he debated a preacher who said there was no hell. On the other hand, he stood up for women's rights, the separation of church and state, justice for African Americans, and some of whom were members of his own church. Unheard of in that day, would you say? All right. Where do we go from here? In 1921, during the convention, decisions were made that in essence allowed the liberal to remain on the faculties of various schools. And that, in essence, made the liberals entrenched. The fight was over. Only skirmishes would ensue. In 22 and in 25, the Fundamentalists suffered defeat after defeat on the convention floor of the Northern Baptist Convention. They'd been soundly defeated and routed in the Atlanta meeting of 23. One dollar says that in the 1920s marked the end of Fundamentalist protest within the various denominations. Fundamentalists lost the battle for the denominations. Now they turned to a new fellowship and new schools, thereby becoming isolated from the mainstream of American religious life. The next step in the history of fundamentalism was separation. We lost the battle. We're now going to separate. So let me just quickly go through some of that. They separated from the mainline denominations, but separation was not originally part of fundamentalism. In fact, at first, they did not want to separate. They wanted to reclaim the denominations. In the early stages of the controversies, Baptist and Presbyterian militants had hoped to drive the liberals out of power, if not out of the denomination altogether. Even as they lost the denominational battles during the 20s, many fundamentalists stayed within the denominations to be an evangelical influence. W.B. Reilly, First Baptist Church, Minneapolis, stayed in until just before he died. Eventually, though, they left. All right, at the beginning, separation was not an issue. In 1923, they started a Baptist Bible Union, and they said, we declare our determination not to withdraw from various conventions, but to purge our beloved denominations from such heresies. Only Norris had left his denomination, the Southern Baptist. Shields, by the way, the Canadian fundamentalist, got voted out in 1927, but as I've mentioned several times, Riley remained in until the year he died. They did not make prophecy an issue. Another resolution stated, we welcome to its membership all Baptists who sign our confession of faith, whatever variations of interpretation they may hold on the millennial question consistent with the beliefs of the personal bodily return of Christ. As long as you believe in the second coming of Christ, you're in. And they probably did that for Shields, who was Amillennial. In 1932, a group decided, we're out of here. And they formed the General Association of Regular Baptists, out of the Northern Baptists. jay frank norris organized the world baptist fellowship nineteen thirty two uh... so we move from militancy to separation at first separation from their denominations was not the issue but later it became the issue by nineteen thirty the fundamentalist movement emerged as an estranged group of dissenters To be a fundamentalist in the 30s was to bear social and psyche burden of an outsider. It was during this period that some fundamentalists separated from their denominations. So, J. Gretchen Machen, the great stalwart of the faith. withdrew from the Presbyterian Church and founded Westminster Theological Seminary. Heard of Westminster? Founded by J. Gretchen Machen in 1929. By the way, he preached the ordination sermon of Harold Ockengay. Does that name mean anything to you? You ever heard the name Harold Ockengay? He was one of the major leaders and founders of Fuller Theological Seminary. And we're gonna get to that. But I want you to know his ordination sermon, and he was a Congregationalist, was preached by a Presbyterian, J. Gretchen Mason, because he went to Preston Seminary. In 1936, Machen and others organized the Orthodox Presbyterian Church. Carl McIntyre and Oliver Buswell, the president of Wheaton College, broke from Machen and organized the Bible Presbyterian Church in 1938. An obituary from Machen, which was published in the Baltimore Evening Sun on January the 18th, 1937, was entitled, Doctor Fundamentalist. Machen himself, however, said, quote, I never call myself a fundamentalist. There is indeed no inherent objection to the term. And if the disjunction is between fundamentalist and modernism, then I am willing to call myself a fundamentalist of the most pronounced type. But, after all, I prefer myself to be called not a fundamentalist, but a Calvinist. That is an adherence to the reformed faith. Among the Baptists. The Baptist Bible Union became the General Association of Regular Baptists in 1932. In 1947, the Conservative Baptist Association was founded because it was organized by Baptists who couldn't stand the liberalism in the Northern Baptists, now called the American Baptists. In 1950, the Bible Baptist Fellowship was founded. I mentioned Betjam Vick, who closely worked with Norris in Detroit, split from him in 1950 and started the Baptist Bible College in Springfield, Missouri. Jerry Falwell graduated from the Baptist Bible College. Other groups were formed. In 1930, the Independent Fundamental Churches of America, called the IFCA today, was founded in Cicero, Illinois, in the Cicero Bible Church. Many of its pastors and leaders were from the congregational and Presbyterian backgrounds. Members of this group included Louis Talbot, Talbot Seminary, pastor, Church of the Open Door. Ammar Dahan, Does that name mean anything to you? I cut my teeth on M. R. Dahan's radio broadcast. I'm deeply in one of the greatest illustrators of spiritual truth I've ever read. They say Barnhouse was good, but M. R. Dahan was peerless, in my opinion. John F. Walvoord, Charles Feinberg, Merle Unger, of Unger Bible Dictionary. Guess who is a member of the IFCA today? John MacArthur. The Temple Baptist in Boston, the Calvary Baptist and First Baptist Church of New York City. By the way, these are churches who identified, not necessarily with the movement, but in many cases did. But these were, I'm just talking about, we're separating and we're forming other groups. So, I need to mention Temple Baptist in Boston. Carol Lockengay. Calvary Baptist, New York City. First Baptist Church, New York City. Moody Memorial in Chicago. First Baptist in Fort Worth. Church of the Open Door in Los Angeles. First Presbyterian in Seattle. With their own newspapers, radio programs, missionaries, youth programs, and Bible conferences, these churches were virtually pocket-sized denominations separated and sufficient unto themselves. Well, that's really true. Moody has a radio broadcast. Church of the Open Door was a pioneer in radio broadcasts. Then there were training schools, Bible conferences, foreign mission boards, religious magazines, all became identified with this fundamentalist movement. Most fundamentalist pastors and teachers had been affiliated directly or indirectly by the Bible school movement. It was actually started in 1856 when Charles Haddon Spurgeon founded the Pastors College in London. In 1923 it changed its name to Spurgeon's College and still exists. Then Bible colleges spoke, Spurgeon started it. But other Bible colleges like NIAC, the Christian and Missionary Alliance School, Moody Bible Institute came later, the Los Angeles Bible Institute, and there were many, many more. There was the Boston Missionary Training School, later called Gordon Bible College, then Gordon College, NIAC I mentioned, Toronto Bible College, By 1976, there were 50,000 students enrolled in 400 Bible schools in the United States. Dollar says, what Spurgeon did in London, Gordon did in Boston, Moody did in Chicago, Riley did in Minneapolis, Norris did in Fort Worth, Shields did in Toronto, John Brown and Bob Jones did in the South, Lee Roberson did in Chattanooga, T.C. Horton did in Los Angeles, Louis Barry Chafer did in Dallas. Brooks did not start a school in St. Louis, but later a school was organized and named after him. Wheaton College founded in 1860, and Columbia Bible College started in 1923, and Dallas Theological Seminary was started in 1924. All right. Let's take a break.