Reformed fundamentalism (also known as fundamentalist Calvinism) arose in some conservative Presbyterian, Congregationalist, Reformed Anglican, Reformed Baptist, Non-denominational and other Reformed churches, which agree to some extent with the motives and aims of broader evangelical Protestant fundamentalism. The movement was historically defined by a repudiation of liberal and modernist theology, the publication (1905–1915) entitled, The Fundamentals, and had the intent to progress and revitalise evangelical Protestantism in predominantly English-speaking Protestant countries, as well as to reform separated churches according to the Bible, historic expression of faith and the principles of the Reformation. The Fundamentalist–Modernist controversy, and the Downgrade controversy, kindled the growth and development of reformed fundamentalism in the United States and the United Kingdom. Reformed fundamentalists have laid greater emphasis on historic confessions of faith, such as the Westminster Confession of Faith.
History and main leaders
Carl McIntire formed the Bible Presbyterian Church in 1937. For McIntire the term Fundamentalist included attachment to the fundamentals of the historic Christian religion as defined by the Westminster Confession of Faith, the doctrinal standard of the Presbyterian Church and by the Apostles Creed and Nicene Creed. He was a Calvinist who believed that John Calvin's Institutes of the Christian Religion, the Westminster Confession, and the Shorter and Larger Westminster catechisms were the finest articulations of the Christian faith.The Constitution of the Bible Presbyterian Church, (Independent Board of Home Missions, various editions), which McIntire helped to prepare.
Theological distinctives
Broader conservative evangelicalism
Pertaining to salvation and the gospel
Christocentric (a special emphasis upon Christ in preaching, interpretation and practice), and 'crucicentric' (a special emphasis on the atoning work of Christ on the cross) The perspicuity or clarity of scripture for salvation (2 Tim. 3. 15) The distinction of mankind from the rest of the created order, as mankind is created in "the image [tselem] and likeness [demuth] of God" (Gen. 1. 27) The Original Sin and Fall of mankind (Gen. 3), and the subsequent pervasive sinfulness and total depravity of all humans. The imago Dei is regarded as present but tainted. Two eternal conditions and abodes: the eternal life that is realised in the present by faith in Jesus Christ and that ends with the believer in the presence of the Lord (Heaven) after bodily death, and spiritual death that is realised in the present through slavery to sin and spiritual blindness that results in the unregenerate in eternal perdition (Hell) after bodily death. Christians believe that only God's grace in Christ can rescue condemned sinners from eternal destruction. Jesus distinguished between the "broad way that leads to destruction," and the "narrow way that leads to life" (Matt 7:13-14). Christian exclusivism, or particularism. Salvation in Christ alone. Jesus is taught as having sole access to God the Father (John 14. 6) and as being the 'first' and highest priority for the Christian and the world (pre-eminence of Christ). Emphasis is placed upon the prophetic fulfilment of the scriptures in Christ. Regeneration by the Holy Spirit and the personal indwelling of the Holy Spirit. Regeneration is considered to precede faith. Salvation received through the appropriation of the saving work of Christ, not by any human deeds or efforts (Tit. 3. 5). Jesus' perfect obedience to the Law (active obedience), atoning death in place of guilty law-breaking sinners (substitutionary atonement), and the satisfaction of the demands of God's justice at the cross (penal substitution) are positively affirmed and defended. Justification by faith alone in Christ alone and Jesus Christ as the object of saving faith. Faith as a gift from God (Eph. 2. 8). Emphasis upon evangelism.
Other fundamental Protestant and biblical theology
39 books of the Old Testament and the 27 books of the New Testament and Scripture as the supreme and final authority in faith, practice and life. Trinitarianism (Triune God). Church invisible and Church visible. Reformational solae – scripture alone (sola scriptura), grace alone (sola gratia), faith alone (sola fide), Christ alone (solus Christus), glory to God alone (soli Deo Gloria). Tota scriptura (the whole scripture) and prima scriptura (scripture first) are related to sola scriptura. Gymnobiblism and accommodation – the bare, accommodated text of a vernacular Bible without commentary, may be safely given to the unlearned as a sufficient guide to religious truth. The believer's necessary dependence on the Holy Spirit, and the evidence of the works of the Holy Spirit on the believer (e.g. conviction of sin, confidence of forgiveness in Christ, assurance of adoption, renewed hope of heaven, etc.). The action of Christian faith through means of grace to spiritually soften and cleanse the believer, and the Puritan notion of "heart work." Compatabilism. The goodness and grace of God, particularly the saving grace and forgiveness that comes through the redemption that is found in Christ. The severity of sin and the righteousness of the law of God. The practice of believers to contend against 'spiritual darkness' and unrighteousness. The ordination of human government for maintaining justice and law. The judgement of Christ and the Last Judgement. The resurrection of the dead. The rapture (gathering) of God's elect. Pre-tribulationism is common in dispensationalism. The millennial reign of Jesus Christ, and chiefly historic premillennialism. This is in contrast with dispensationalist premillennialism. Non-conformism and (ecclesiastical) separatism. The principle and practice of separation (2 Tim. 3). The priesthood of all believers. The existence of the 'good works' of believers. The absence of contradiction between true scriptural interpretation and (authentic) science. The "chief end of man" to glorify God, and enjoy him forever (Westminster Shorter Catechism Q1). Original creation made from nothing (creatio ex nihilo). Unlike more mainstream fundamentalism, some reformed Christians have accepted forms of Historical, Young Biosphere (YBC) and Gap creationism. Mosaic authorship of the Pentateuch. Conservative scholars have posited some assistance in Mosaic composition and antiquity of any source documents. Traditional authorship is ascribed to books entitled after a name, such as Amos, Isaiah, Matthew, John etc. Heterosexual and monogamous marriage as God-ordained, and the belief in only specific biblical grounds for divorce.
The inspiration and preservation of the Scriptures
Verbal plenary inspiration
Reformed fundamentalists believe in the inspiration (theopneustia) and conservation of the entire scripture. The forerunning debates in the nineteenth and early twentieth centuries resulted in the defence of the doctrine of the superintended plenary (full) organic inspiration of the scriptures, a doctrine confused and derided as 'mechanical' inspiration at the time. François Gaussen's defence of plenary inspiration has been one influential Protestant testimony. For conservative fundamentalist evangelicals, inspiration never ceased with the inaccessibility of the originals.
Since the scriptures are the work of God, "[s]peculation into the "how" of inspiration is a prying into what is not revealed [...] We are not told how God inspired the writers of the scriptures. It is probable that none could know save those who were so energized" and the particular process of inspiration and the doctrine of scripture is likened to the incomprehensible (to reason) doctrines of the Trinity and incarnation. The overarching salvific end of the scriptures (2 Tim. 3.15) is often emphasised, and that hermeneutical limitations do not subtract from the salvific end and Divine activity of the scriptures. Psalm 119.89 is shown to defend the eternal settling of the Bible. The verity of inspiration and purity of the words are predicated as resting upon the scripture itself, whether all the writers knew they were writing scripture or not. The canon is considered the collection of inspired books that God alone intended to be the rule of faith, and laid on the consciences of Christians; other apostolic works, such as Paul's Epistle to the Laodiceans (Col. 4. 16), were therefore unintended to become a 'rule of faith' for the entire Christian community.
Verbal inspiration, upheld by various Protestant churches, maintains that the individual backgrounds, personal traits, and literary styles of the writers and compilers were authentically theirs, but had been providentially prepared by God for use as His instrument in producing scripture. It is held that the normal exercise of endowed human abilities was unhindered and that the process of inspiration was superintended so mysteriously, that every word written was the exact word God wanted to be written. Original words of scripture are considered to be of an 'holistic inspiration' (i.e. unable to be dissected into substance and form). Copies and printed editions when free from scribal erratum, are handled as God-breathed and are the foundation of translation. Therefore, the scripture is considered unfailing and blunder-exempt from within (ab intra). The biblical writer/prophet's scriptural familiarity is considered providentially prepared. Additionally, the languages in which the writing was completed, are considered as being perfectly adapted to the expression of God's 'divine thoughts.'
The translations of the Greek New Testament and Hebrew Old Testament are considered the inspired word of God to the extent that they are a close, accurate rendering of the scriptures. Wherever the English version of the testaments lies fairly within the confines of the original, the authority of the latest form is as great as that of the earliest. In other words, inspiration is not considered as 'limited to that portion which lay within the horizon of the original scribes'. The Bible's inspiration is made immediately apparent by the Holy Spirit to the believer only, who has been gifted the Spirit at salvation.
Preservation of the texts of scripture
Verbal preservation is defined by the retention of every canonical word in the original languages that God intended for future generations. It is held that not a single word, letter, accent, or character, in the originals has been lost to the Church. The preservation of scripture is considered complete, kept through the providentially-guided and continuous "normal" (regular) copying of scribes, and "singular" (special) transmission, compilation and printing.
The preservation of God's written word is contended as a faith position that Christ himself held (Matt. 5.18) and as detectable/locatable. Other scriptures that have been cited as documentary confirmation of God's preservation of the written Word are Matt. 5.18, Matt. 24.35, John 10.35, and 1 Pet. 1.25. Chapter 1.8 of the Westminster Confession of Faith speaks of the scriptures as being "by His singular care and providence, kept pure in all ages, [and] are therefore authentical."