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The Fundamentalist–Modernist Controversy was a religious controversy in the 1920s and '30s within the Presbyterian Church in the United States of America that later created divisions in most Christian denominations as well. The major American denomination was torn by conflict over the issues of theology and ecclesiology. Underneath those struggles lay profound concerns about the role of Christianity in the culture and how that role was to be expressed. Ernestine van der Wall, a Professor of the History of Christianity at Leiden University in the Netherlands, introduces the following origins of the characterization of the controversy. All in all the new scientific approach to the Bible caused men and women to ask themselves whether the Bible was merely a collection of myths, legends, and folklore, whether there was a kernel of history in it – and if so, what that kernel contained. The imagery of the 'kernel' and the 'husk' was immensely popular in modernist discourse. Actually it was a modern rephrasing of a much older distinction in religious history, that between the 'necessaria' and 'non-necessaria', the fundamentals and non-fundamentals of faith. The 'fundamentals', of course, was the term Christian conservatives in the United States made their own in the anti-modernist crusade in the early twentieth century, and 'fundamentalist', a term coined in 1920, is merely a label derived from this notion. == Overview == The Controversy is conventionally dated as beginning in 1922 with a sermon by a well-recognized and articulate spokesman for liberal Protestantism, Harry Emerson Fosdick. Fosdick, a liberal Baptist preaching by special permission in First Presbyterian Church, New York, delivered his sermon "Shall the Fundamentalists Win?" highlighting differences between liberal and conservative Christians. The ending of the controversy was marked by J. Gresham Machen and a number of other conservative Presbyterian theologians and clergy leaving the denomination in 1936 to establish the Orthodox Presbyterian Church.〔 Although this schism is called the "Fundamentalist–Modernist Controversy" in the Presbyterian church, very similar and far-reaching reactions against the growth of liberal Christianity have also occurred in other major Protestant denominations. At the time of the Controversy, Presbyterians were the fourth-largest Protestant group in the United States. (The Methodists were the largest, followed by the Baptists and the Lutherans; the Episcopalians were in fifth place.) After considerable internal tensions, every major Protestant denomination came to accommodate liberalism within the denomination, to one degree or another. Often, some disgruntled conservatives left their denomination, some of them establishing smaller denominations with fundamentalist-conservative foundations. Sensitized by what they saw to be successful liberal infiltration into other denominations, in the 1970s Southern Baptist conservatives began a concerted effort to rid their institutions and leadership of liberal leanings. This resulted in the Southern Baptist Convention conservative resurgence and occasioned the creation of two new Baptist denominations which accommodate the modernist theological position. A similar event took the form of the Seminex controversy of the Lutheran Church–Missouri Synod. This process resulted in the modern division of Protestant American religious life into mainline Christianity on the one hand and evangelical and fundamentalist Christianity on the other. As such, the Fundamentalist–Modernist Controversy in the Presbyterian Church is part of a wider set of developments in American religious life. However, it also contained many aspects that were continuations of long-term conflicts within American Presbyterianism. Also, the Controversy in the Presbyterian Church received disproportionate attention in the press because of the prominent role played in it by William Jennings Bryan. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Fundamentalist–Modernist Controversy」の詳細全文を読む スポンサード リンク
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