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The origin & basic doctrines of Fundamentalism are traced. Particular attention is given to the evolution controversy in the 1920's. By the early 1930's, Fundamentalist leaders had been forced to accept the fact that they were powerless to drive modernism from the major denominations. They either had to accept a broad church policy of accommodation or split off from the parent body. After the stock market collapse in 1929, Fundamentalism dropped out of prominence. The movement survived, but not unchanged. By the 1920's, Presbyterian support greatly diminished & a new element of virtually nondenominational Bible Instit professors shared the conference platforms with the continuing ranks of Baptist ministers. In the 1950's & 1960's the Pentecostalists were drawn into closer alliance with the older membership. For virtually every professional & scholarly group in the US there exists a Fundamentalist equivalent, eg, the Christian Businessmen's Assoc, the Christian Med Assoc, etc. These & dozens of parallel instit's, along with Fundamentalist Coll's & Bible instit's, provided the structure for the Fundamentalist movement. Therefore it is argued that Fundamentalism lives in symbiotic relationship with other forms of religion & with cultural trends, leading the Fundamentalist, paradoxically, to affirm both his despair over the world & his identification with much of the world's culture. He has resolved this tension through the creation of innumerable parallel instit's which affirm essentially worldly values. It Is concluded that Fundamentalism represents a relatively rare example of an authentic conservative tradition in Amer history. At this point in time, when many changes are underway, the Fundamentalist continues to insist that he Is the inheritor, guardian & advocate of the central truths of the Christian faith. Modified HA.

Fundamentalism's continued vitality raises ques tions about the validity of traditional historical interpretations of the movement. The explanations which focus upon the 1920's and concentrate upon socioeconomic factors in account ing for the rise of Fundamentalism have tended to discourage research into the nineteenth-century background to the move ment, and customarily forecast the quick demise of the group as members accommodate themselves to the urban indus trial environment. Contemporary Fundamentalism, which has, during the last decade, experienced an unexpected efflorescence, can be better understood if it is defined as the name applied to certain millenarians during one phase of their history, which stretches back, at least, to 1870—when they were usu ally called premillennialists—and continues to today, when they prefer to be known as Evangelicals. The unity of this movement over the past century is discussed in terms of its thought, leadership, and social structure. It is argued that Fundamentalism lives in symbiotic relationship with other forms of religion and with cultural trends, leading the Funda mentalist, paradoxically, to affirm both his despair over the world and his identification with much of the world's culture. He has resolved this tension through the creation of innumer able parallel institutions which, though completely Fundamen talist, affirm essentially worldly values. Fundamentalism rep resents a relatively rare example of an authentic conservative tradition in American history. The study of its history and structure ought to prove significant outside the limits of the history of religion.

Die offiziell geförderte "konservative" Linie des Fundamentalismus in Ägypten im Spiegel der Wochenzeitschrift "al-Liwa' al-Islamic (The Islamic Standard)" während des Jahres 1982; Vergleiche mit den Standpunkten des "radikalen" Fundamentalismus. (DÜI-Hns)

L'American Board of Missions to the Jews, Inc., la plus grande agence missionaire s'adressant spécifiquement aux Juifs, est appuyé par les Protestants à tendance fondamentaliste qui veulent convertir les Juifs à la religion chrétienne. L'auteur considère que 1'A.B.M.J. contribue à la réduction des tensions entre groupes. II apporte deux considérations à l'appui de cette thèse: (i) la persistance de 1'A.B.M.J. malgré son insuccès à convertir les Juifs et (ii) l'eschatologie prémillénaire du mouvement missionnaire qui tient les Juifs en grand estime. L'oeuvre du groupe missionnaire est analogue à celle des groupes religieux à tendance libérate mais elle s'adresse directement à une population qui, de par son orientation fondamentaliste, est isolée aux plans spatial et Idéologique des activités libérates de caractère oecuménique.