Baptist fundamentalism is a very particular sub-culture in the evangelical Christian world. I’m a member of this small sub-culture. It’s a movement with a rich and worthy legacy. What on earth is fundamentalism? Here is my brief definition:

Fundamentalism is a philosophy of ministry characterized by a militant apologetic defense and passionate, unashamed proclamation of the Christian faith from the Scriptures in the face of pagan unbelief, theological revisionism and compromise.

The “movement” was a largely American reaction against apostate theological revisionism in the later 19th century. Depending on who you ask, and where they come from, fundamentalism developed along different lines, in different denominations. The general idea was that the “rule of faith,” the core doctrines which make Christianity what it is, are worth fighting for.

During the first decades of the 20th century, these individual movements lost ground in their various ecclesiastical orbits and bureaucracies. Gradually, these men realized they’d better pull out of these apostate bureaucracies, and form their own organizations. So, pastors and their churches across our fair land did just that.

The problem

But, over the decades, this movement has ossified in some quarters. It’s inevitable, I suppose:

• The first generation goes forth on its own, to conquer new ground and blaze a glorious trail for reformation.
• The second generation takes the helm, anxious to continue in the proud and honorable tradition of their fathers.
• The third generation is focused more on perpetuating the organization, and less on the theological issues which actually created the movement in the first place.

It can become this way in any organization. The original ideals are still spoken of with respect, and the right phrases are trotted out at just the right times. And yet … there’s something wrong. The focus is now on the organization, not the original issues. This is why, for example, Al Sharpton is such a joke when you compare him to Booker T. Washington.

In the fundamentalist sub-culture over the past decade, we have seen an identity crisis. Some younger fundamentalists have fled the movement, shrieking in terror (oh, the humanity!) for parts unknown. Others have left for the confessional, Reformed world. Some are just … different. Still others have remained, anxious to reform a movement worth saving. And, some have mounted a desperate rear-guard action, anxious to fight against any notion of reform. These are (for lack of a better term) the Company Men.  However, unlike the heroic defenders at Rorke’s Drift, they shall not prevail.

The Company Men control some outlets in the fundamentalist world. Their influence is slowly waning, and their numbers are steadily shrinking. I believe a major reason for is because some have lost their sense of mission. In short, they have ossified.

The great parallel

Let me frame this in a way that might be helpful. Some readers have been, or are, leaders in local churches. This may help folks to understand where I’m coming from:

• Some fundamentalist para-church organizations are like dying churches.

Here is what I mean:

• A dying church lives in the past, idolizes it, and generally neglects its most basic functions of robust discipleship and active evangelism. Instead, dying churches tread water and gradually die out. As the end draws nearer, some church members often react with extreme defensiveness, and pine away for the “good old days” of the Nixon era, when they ran 500+ and had multiple bus routes.
• In these churches, there always are some younger, reform-minded folks who see the problem, but are rarely given free reign to actually tackle these issues. Eventually, some of them get fed up, and leave. The younger exodus begins, and you’re left with a small congregation of (sometimes) embittered older saints who dig their heads into the sand, and convince themselves they’re suffering for righteousness’ sake.
• Indeed, some of those who remain take to slandering the younger men as inexperienced, inept, “new-fangled,” and immature. This is generally (but not always) pride and arrogance talking – borne out of defensiveness.

This is a remarkable parallel to what has been happening in some fundamentalist para-church organizations for some time:

• They’re dying.
• They live in the past, idolize it, and generally neglect their most basic functions of fighting to defend the faith against theological revisionism and outright apostasy, at an intellectual and popular level. Instead, some of these dying organizations tread water and will gradually die out. As the end draws near, some fundamentalists often react with with extreme defensiveness, and pine away for the “good old days” of the Nixon era, when they had meaningful influence in the larger Christian sub-culture.
• In these organizations, there always are some younger, reform-minded folks who see the problem, but are rarely given free reign to actually tackle these issues. Eventually, some of them get fed up, and leave. The younger exodus begins, and you’re left with a small organization of (sometimes) embittered older saints who dig their heads into the sand, and convince themselves they’re suffering for righteousness’ sake.
• Indeed, some of those who remain take to slandering the younger men as inexperienced, inept, “new-fangled,” and immature. This is generally (but not always) pride and arrogance talking – borne out of defensiveness.

Do you see the parallels? Many of the godly saints in these para-church organizations can correctly diagnose these problems in local churches. Can they do it in their own organization? Will they do it? We’ll see.

This great divide, this great ossification, is tearing Baptist fundamentalism apart at the seams. Many younger men refuse to be formally identified with the movement out of disgust at what it’s become in certain quarters. Some older men are only too happy to see them go. Clearly, the thrill is gone …

The advice

This kind of talk can make a fella feel downright sad. So, I reckon I’ll share a few tidbits of advice for younger fundamentalists. I may add more to this list, as time goes by. But, for now, I think this is some pretty good advice. It’ll help put things into perspective. This advice is deliberately blunt, so flee now if you must.

So, here’s some advice when it comes to fundamentalist identity politics:

1. Write about fundamentalism, if you wish – just don’t ever discuss it online. It will destroy your soul and you will accomplish nothing. I’ve verified this over years of careful testing. (Note – I actually added this last bit of “advice” after the fact, after extensive interaction in an online forum about this very article).
2. If you usually blindly support a particular flavor of Baptist fundamentalism, without any introspection or constructive thought, that means you’re a Company Man. It also means you’re a “Yes Man.” Don’t be a “Yes Man.”
3. Don’t be a Company Man. Think for yourself, even if that means disagreeing with the godly folks who trained you. You have a brain, so use it. If your congregation wants artificial intelligence, it can turn to Alexa or Siri.
4. It’s ok to disagree. If you blindly tow the line on everything your ecclesiastical sub-culture’s powerbrokers say, you’re foolish and shouldn’t be a leader. Step down and make room for someone else.
5. Your fundamentalist heroes could be wrong about something. Yes, it’s true. But, then again, you could be wrong, too …
6. Nobody cares about fundamentalist politics but other pastors. That means it’s not important.
7. Most members of your church don’t care about the FBFI, IFCA or the GARBC. They care about Christ, the Gospel, and living holy lives. That means fundamentalism isn’t very important.
8. If “the movement” is more important to you than the original philosophy and impetus which inspired the movement in the first place (i.e. militant defense and offense against apostasy), then you’re unbalanced and unstable. Go buy yourself a life on Amazon and get some perspective.
9. Fundamentalism isn’t a confessional, pseudo-denomination. Anybody who acts like he, or his organization, is the enforcer for a narrow and very particular flavor of “fundamentalist orthodoxy” is a Company Man.
10. Think of historic fundamentalism as a philosophy of ministry, not a traditional movement. You’ll be happier.
11. Read the Bible, and love the people in your church. Don’t love fundamentalism. It won’t love you back.
12. If it’s an explicit or clearly implicit teaching of Scripture, it’s worth fighting over. If it’s a personal preference, get a life and deal with it. But, before you either launch polemical broadsides or plan an ecumenical lovefest, make sure you’ve done the exegetical and systematic work to figure out the difference between a clear teaching and personal preference.
13. Don’t be afraid of other pastors, and what they might think.
14. Before you disagree with somebody, honestly try to understand their position. This means you have to actually think critically, and be introspective (see #2, above).

In the September/October issue of Frontline magazine, the Fundamental Baptist Fellowship International (FBFI) published a number of articles critical of what it called a “Convergent” form of fundamentalism. One article in particular stands out for its bluntness and its tone. That article is entitled, “Why I Left My Fundamental Baptist Church,” by Dan Unruh, Pastor of Westside Baptist Church in Greeley, CO. The FBFI observed Bro. Unruh’s article was “provocative.” Indeed!

Bro. Uhruh published his article openly, so I feel free to openly post these honest questions to him, John Vaughn (President, FBFI) and to the FBFI as an organization as a whole. These are honest questions, asked without malice or scorn. They are sincere questions from one Christian brother to another. They are questions from one Pastor to another. If you do not travel in fundamentalist Baptist circles, these questions and the linked teaser editorial (above) may not make too much sense to you. My apologies; this post is very much an “in-house” discussion.

The following questions are directly based off of Bro. Unruh’s article.

1. What, precisely, is a “Convergent” fundamentalist? That is, what are the “marks” of a “Convergent” fundamentalist? Could you provide real-world examples, including names of men and their ministries?

You wrote, “How is it possible for a church to get to the place that it is being controlled by those who seem to have little appreciation, and in some cases even disdain, for the strong separatist Fundamental position upon which it was founded?”

2. Does this indicate your complaint is directed only against churches which were deliberately founded as “fundamentalist?” If so, please describe what “fundamentalism” looks like, from your point of view. Would a Bible Presbyterian Church, for example, fit this category?
3. What do you mean when you mention “strong separatist Fundamentalism?” Separation from what people, what groups and what organizations?
4. When does a Pastor begin to have “little appreciation” for the separatist stand you mention? That is, when is the line crossed, from your point of view?
5. At what point does a Pastor begin to have “disdain” for “strong separatist fundamentalism?” That is, which alleged compromises must occur before this line is crossed?

You wrote, “Some of the answers may be found by comparing those doing the ‘controlling’ with the Old Testament character of Absalom. His father, David, after many years of great trials, hard work, numerous battles, and miraculous victories, was used of God to unite and establish the great nation of Israel. And yet that which took him years of blood, sweat, and tears to establish was taken away from him by someone very close to him who, ‘stole the hearts of the men of Israel’ (2 Sam. 15:6b). To this day when Bible students hear the name ‘Absalom,’ they associate it with a heart-stealer.”

6. How, precisely, does a “Convergent” Pastor “steal” hearts within a congregation?
7. Does the use of the word “steal” indicate you believe a “Convergent” Pastor’s actions are deliberately motivated by deception and wickedness?
8. How do you tell the difference between Biblical reformation (as understood by the autonomous congregation and their Pastor) and alleged “heart-stealing”? How can your readers better understand your distinction? Your critics?
9. Absalom deliberately rebelled against the anointed King of God’s theocratic Kingdom. In this parallel, do you intend to suggest “Convergent” fundamentalists are rebelling against Jesus Christ? If so, how?

You wrote, “The purpose of this article is not to warn the heartstealer but rather to warn those who are susceptible to having their hearts stolen—a warning that must oft be repeated even as the apostle Paul ‘ceased not to warn every one night and day with tears’ (Acts 20:31) about those of their own assembly who would arise to attract disciples to come behind them. If there were heart-stealers in David’s day and in Paul’s day, it is certain they exist today.”

10. In the passage you cited from Acts 20:29-31, the Apostle Paul was warning the Ephesians about false teachers, “fierce wolves” who will teach “perversions of the truth.” This “truth” is generally understood to be a synonym for “the Gospel.” Do you intend to suggest “convergent” fundamentalists are false teachers who pervert the Gospel?
11. Do you intend to suggest “heart-stealing” and influencing congregations away from a particular flavor of Baptist fundamentalism is a perversion of the Gospel?

You wrote, “A fitting lesson is provided in the story of Absalom, a man whose methods seemed to be virtues but were actually vices. Absalom employed at least four vices that had the face of virtues.”

12. By comparing “Convergent” fundamentalists to Absalom, you seem to be implying that, like Absalom, “Convergents” are motivated by deceit, wickedness, and a sinful lust for power which they do not have any legitimate claim to – is this correct? If so, why do you assume this?

Under the heading “The Vice of Laziness as the Virtue of Integrity and Privilege,” you wrote, “Absalom therefore had the privilege of growing up with perceived integrity and surrounded by royalty, facts that he effectively used as a means to avoid having to face difficulty.”

13. Is this alleged “vice” only applicable to “Convergents” who have grown up in Baptist fundamentalism, since childhood? What about “Convergents” who were never raised in a Christian home and became believers and entered Baptist fundamentalism as adults?

You wrote, “It is often observed that one who has a life of privilege strives to avoid work, struggle, and difficulty. One of the self-admitted characteristics of some of the misnamed ‘young fundamentalists’ is that they ‘are products of Christian schools’ and, as used in an illustrated case, ‘have no idea how to relate to lost people.’ Sadly, the spirituality they were perceived to have possessed from the privilege of having a lifetime of Christian education was also the cause of many of them being isolated from the difficulty of head-on confrontation with sin and brazen sinners, an adversity that previous generations of Fundamentalists met, with the welcomed reinforcement of their Fundamental churches, by having to take a noticeable stand in secular schools.”

14. Again, it seems as if you are only targeting “Convergents” who were raised in Baptist fundamentalism. What about “Convergents” who came to Baptist fundamentalism as adults?
15. What do you say to “Convergent” fundamentalists who work in the secular world every single day, maintain a godly testimony and Christian witness among these “brazen sinners,” and yet still honestly disagree with you? For example, as an insurance fraud investigator, I interview criminals on a daily basis, speak to victims on a daily basis who have had their life savings swindled from them, and still maintain a historic fundamentalist philosophy to ministry and my Christian life.
16. Why do you capitalize “fundamentalist’? Does the movement function as a defacto denomination, from your point of view?

You wrote, “The fact that a lot of these privileged individuals did not have to challenge worldliness during their growing-up years may explain why today, as adults, they are so eager to experiment with and sometimes defend the beverage use of alcohol, accept any style of music in home and even in worship, join hands with rebels in so-called ‘social justice’ causes, consider the battles against sexual perversions as ‘lost,’ and generally poke fun at the practice of biblical separation that was so clear-cut to their predecessors.”

17. Please explain what a “privileged individual” is, in this context.
18. Again, it seems you assume all “Convergents” grew up in Christian homes. What do you say to “Convergents” who did not grow up as Christians, and yet still “challenge worldliness” in their own lives and in their local churches on a daily basis?
19. Please explain who the “rebels” are, in this context.
20. Which “social justice” causes do you refer to?
21. Which self-identified “Convergent” fundamentalists consider the battles against sexual perversions as ‘lost’?
22. How do you define “biblical separation,” in this context? Separation from what, precisely? What aspects of biblical separation do the “Convergents” poke fun at?
23. Do you distinguish between the practice of biblical separation in general, and your particular implementation of this doctrine? That is, is it possible for men to believe in the doctrine of separation but apply it differently than you do?
24. Have you, the FBFI, or Dr. Vaughn publically condemned the heresy of (for example) the re-inspiration view of the King James Bible, semi-pelagianism, or Charles Finney? If not, why not?

Under the heading, “The Vice of Hypocrisy as the Virtue of Transparency,” you wrote, “Absalom’s second vice was hypocrisy, a hypocrisy he concealed behind efforts to give the impression that he was transparent. Absalom did not state his intentions up front. He had a hidden agenda . . .”

25. Do you mean to imply all “Convergent” fundamentalists are motivated by deceit and wickedness? Why do you appear to assume that is the case?
26. Is it possible, from your point of view, to legitimately and honestly disagree with your position? If so, why do you appear to assume all “Convergent” fundamentalists are hypocritical?

You wrote about Absalom, “From this strategic location Absalom was able to send his spies throughout his father’s kingdom to incite a successful rebellion.”

27. Do you mean to suggest all “Convergent” fundamentalists are strategically plotting to incite rebellions in local churches?
28. What, precisely, is the alleged orthodoxy “Convergent” fundamentalists are inciting rebellion against? Where can one go to find a concise statement of this alleged orthodoxy to weigh suspected “Convergent” fundamentalists against?

You presented a hypothetical “unethical” Pastor, and wrote, “Instead of truly being transparent up front by honestly informing a church or institution about his philosophy of ministry and the changes he would make, a candidate for a leading position can couch his hidden agenda with boisterous talk of ‘transparency.’”

29. Please explain what you mean by your hypothetical “Convergent” fundamentalist hiding his alleged “hidden agenda,” and provide real-world examples.
30. Do you mean to suggest all “Convergent” fundamentalists deliberately hide their “hidden agendas” behind a smokescreen of alleged “transparency?” Why do you assume their motives are sinful?
31. How would the reader you seek to influence distinguish whether a Pastor is motivated by (1) an ongoing spiritual growth and maturity through study and prayer, or (2) an alleged “hidden agenda” intended to deceive the congregation?

Under the heading, “The Vice of Conspiracy as the Virtue of Concern,” you wrote, “The fact that a heart-stealer cannot accomplish his work alone brings us to Absalom’s third vice: conspiracy with the virtuous face of concern. Absalom’s concern for his father’s subjects was a camouflage for the formation of a conspiracy.”

32. Absalom was involved in a criminal conspiracy against God’s appointed theocratic King. In this parallel, do you intend to suggest that, by disagreeing with the FBFI, “Convergent” fundamentalists are engaging in a criminal conspiracy against Jesus Christ?
33. One of the elements of the criminal offense of conspiracy is deliberate intent; the conspirators intend to collude together to commit an act they know to be against the law. Do you mean to suggest all who agree with “Convergent” fundamentalists, and disagree with the FBFI’s particular flavor of Baptist fundamentalism, are criminal conspirators in active rebellion against Jesus Christ and His Father’s law?

You wrote, “There are those within churches and institutions who are easily flattered into facilitating the installation of a heart-stealer . . . Any of these types of people are ripe fruit for the picking by the heart-stealer.”

34. Do you mean to suggest all people within autonomous local churches and Christian institutions who agree with “Convergent” fundamentalists do so only because they have been deliberately seduced (i.e. “flattered”) by these “Convergents” for sinful reasons?
35. Do you mean to suggest somebody who disagrees with the FBFI’s particular flavor of Baptist fundamentalism has sinful and wicked intent?

Under the heading, “The Vice of Craftiness as the Virtue of Patience,” you wrote, “Lastly, Absalom was a man of patience, a virtue that allowed him to craftily scheme for two years until he found opportunity to murder his half-brother Amnon.”

36. The Merriam-Webster dictionary defines “crafty” as “clever in usually a deceptive or dishonest way.” Did you intend to suggest “Convergent” fundamentalists operate with a philosophy and mindset of deliberate dishonesty and deceptiveness? Why do you assume sinful intent?
37. By use of the adjective “craftily,” did you intend to make an implicit comparison between “Convergent” fundamentalists and Satan as the serpent?

You wrote, “A heart-stealer never comes at his victim displaying who he really is. He will wear the garment of patience to make others think he has intentions of peace. And then once he is in power his patience morphs into impatience with those who are obstacles to his agenda.”

38. Who are the victims, from your point of view?
39. Why do you assume wicked, sinful intent on the part of “Convergent” fundamentalists?

You provide several quotations from an article Jason Janz wrote, then you remarked, “Then he becomes impatient to make the changes quickly. By not stating his intentions up front he can take the time to steal the hearts of as many people as possible, and when it is his time, his ‘moment in the sun,’ he can begin to institute his fundamental transformation.”

40. Why do you assume sinful, wicked intent? That is, why do you not assume “Convergent” fundamentalists want to grow and learn from both sides and use their influence to effect positive change?

You wrote, “The Convergent can pretend he is sorry to see them go because he will by then have confederates like Shimei who will on their own shame the ‘old-time religion’ adherents for being hateful, intolerant, and men ‘of Belial’ (2 Sam. 16:7) . . . In essence they are saying, ‘You, your viewpoints, and your ways are old and worn out.’”

41. Do you believe it is possible to disagree with you, and not be considered wicked and sinful? If so, what would that disagreement look like?
42. Do you believe it is possible for a “Convergent” fundamentalist to not think your views are old and worn out, but to simply honestly disagree with you on some points of doctrine? If so, why do you appear to assume sinful and wicked intent on those who do disagree with you?

After explaining that you do not feel it is necessary to attempt to “keep” younger fundamentalists in the movement, you wrote, “Rather than letting them leave to endure on their own the hard work of founding their own ministries, there has instead been an ongoing, never-before-seen pandering that has resulted in their eventual installation in and transformation of Fundamental ministries.”

43. Please define “pandering,” in this context.
44. Please define “transformation,” in this context.
45. Which fundamentalist ministries have been transformed, in your opinion?
46. Who are the men responsible for this alleged “pandering,” which has resulted in “transformation” of certain fundamentalist ministries?

You wrote, “On the campaign trail in June of 2008 Barack Hussein Obama declared, ‘This is our moment. This is our time, our time to turn the page on the policies of the past . . . to offer a new direction for this country.’ Then five days before the election he spoke, not of restoring America, but of ‘fundamentally transforming the United States of America.’ How sad that Convergents have become to Fundamental churches and institutions what Barack Obama has become to the United States of America.”

47. Why did you use President Obama’s middle name?
48. Why do you believe “Convergent” fundamentalists are motivated by deliberate cunning, craftiness, deceit and wickedness?

Brethren, you wrote:

However, if anything in this issue comes as a rebuke to those who are dividing their churches over changes they promised not to make when they were called, or to those who have brought their churches to the brink of ruin with premature change, we pray it will be taken as a loving rebuke to be considered carefully.

I pray you’ll answer some of these honest questions, and help a confused brother better understand where you’re coming from. Bro. Unruh graciously agreed to have a telephone discussion with me in the next few days, and I look forward to it.