--- In [email protected], Carla Annamarie
<[EMAIL PROTECTED]> wrote:
>
> actually, terminology "fundies" kudu di clarified..
> apakah fundies memang ada dalam ajaran agama2?...,realnya the
stigma
> "fundies" memang udah di blow up sama media, certain ppl took
advantage to
> gain many ppl to support in the name of religion...
> actually, fundies kebanyakan cuman slogan aja abt agama, agama
menjadi
> modal jualan utk subjective goals..
> apakah criteria "fundies" me-legalize killings others that re
different...?
> anyway, klo ada fundies yang meng-claim to achieve their purpose by
> killings and destructions in the name of religion..i think it's
ridicolous
> and completely nonsense..,they re no fundies of their religion,
just a sick
> opportunist ppl...
> i think in Irland there're ppl who claim that they re defending
their
> christian beliefs with teror and killings..i think they re just
thirsty
> -blood psychopat....
-------------------------
DH:
MBak the terminology "fundy" is usually used in indicating other
people's behaviour. The fundies are alway other people, and never be
ours..
We can read comment on fundamentalism of the Protestants by Catholic
media:
-----------
" Fundamentalism is a relatively new brand of Protestantism started
in America that has attracted a tremendous following, including many
fallen away Catholics. How did this popular movement originate? The
history of Fundamentalism may be viewed as having three main phases.
The first lasted a generation, from the 1890s to the Scopes "Monkey
Trial" of 1925. In this period, Fundamentalism emerged as a reaction
to liberalizing trends in American Protestantism; it broke off, but
never completely, from Evangelicalism, of which it may be considered
one wing. In its second phase, it passed from public view, but never
actually disappeared or even lost ground. Finally, Fundamentalism
came to the nation's attention again around 1970, and it has enjoyed
considerable growth.
What has been particularly surprising is that Catholics seem to
constitute a disproportionate share of the new recruits. The Catholic
Church in America includes about a quarter of the country's
inhabitants, so one might expect about a quarter of new
Fundamentalists to have been Catholics at one time. But in many
Fundamentalist congregations, anywhere from one-third to one-half of
the members once belonged to the Catholic Church. This varies around
the country, depending on how large the native Catholic population
is.
Fundamentalist churches in the South have few converts from
Catholicism because there never have been many Catholics in most
parts of the South. In the Northeast and Midwest, where Catholics are
more common, one finds former Catholics making up a majority of some
Fundamentalist congregations. And in the Southwest, with its
substantial
Hispanic population, former Catholics are the congregation. Indeed,
it has been estimated that one out of six Hispanics in this country
is now a Fundamentalist. Twenty years ago there were almost no
Hispanic Fundamentalists.
Fundamentalism: Relatively New
While the origin of the term "Fundamentalist" has a fairly simple
history, the movement itself has a more confused origin. There was no
individual founder, nor was there a single event that precipitated
its advent. Of course, Fundamentalist writers insist that
Fundamentalism is nothing but a continuation of Christian orthodoxy.
According to this theory, Fundamentalism flourished for three
centuries after Christ, went underground for twelve hundred years,
surfaced again with the Reformation, took its knocks from various
sources, and was alternately prominent or diminished in its influence
and visibility. In short, according to its partisans, Fundamentalism
always has been the Christian remnant, the faithful who remain after
the rest of Christianity (if it can even be granted the title) has
fallen into apostasy.
Until almost 100 years ago, Fundamentalism as we know it was not a
separate movement within Protestantism, and the word itself was
virtually unknown. Those people who today would be called
Fundamentalists were formerly either Baptists, Presbyterians, or
members of some other specific sect. But in the last decade of the
nineteenth-century, issues came to the fore that made them start to
withdraw from mainline Protestantism.
The issues were: the Social Gospel, a liberalizing and secularizing
trend within Protestantism that tried to weaken the Christian
message, making it a merely social and political agenda; the embrace
of Darwinism, which seemed to call into question the reliability of
Scripture; and the higher criticism of the Bible that originated in
Germany.
To meet the challenge presented by these developments, early
Fundamentalist leaders united around several basic principles, but it
was not until the publication of a series of volumes called The
Fundamentals that the movement received its name.
The basic elements of Fundamentalism were formulated almost exactly a
century ago at the Presbyterian theological seminary in Princeton,
New Jersey, by B. B. Warfield and Charles Hodge, among others. What
they produced became known as Princeton theology, and it appealed to
conservative Protestants who were concerned with the liberalizing
trends of the Social Gospel movement, which was gaining steam at
about the same time.
In 1909 the brothers Milton and Lyman Stewart, whose wealth came from
the oil industry, were responsible for underwriting a series of
twelve volumes entitled The Fundamentals. There were 64 contributors,
including scholars such as James Orr, W. J. Eerdman, H. C. G. Moule,
James M. Gray, and Warfield himself, as well as Episcopalian bishops,
Presbyterian ministers, Methodist evangelists, and even an
Egyptologist. As Edward Dobson, an associate pastor at Jerry
Falwell's Thomas Road Baptist Church, summarized the
collaboration, "They were certainly not anti-intellectual, snake-
handling, cultic, obscurantist fanatics."
The preface to the volumes explained their purpose: "In 1909 God
moved two Christian laymen to set aside a large sum of money for
issuing twelve volumes that would set forth the fundamentals of the
Christian faith, and which were to be sent free of charge to
ministers of the gospel, missionaries, Sunday school superintendents,
and others engaged in aggressive Christian work throughout the
English speaking world."
Three million copies of the series were distributed. Harry Fosdick, a
theological liberal, wrote an article in The Christian Century
called "Shall the Fundamentalists Win?" He used the title of the
books to designate the people he was opposing, and the label he
originated became commonly used to designate those who adhered to The
Fundamentals.
The fundamental doctrines identified in the series can be reduced to
five: (I) the inspiration and what the writers call infallibility of
Scripture, (2) the deity of Christ (including his virgin birth), (3)
the substitutionary atonement of his death, (4) his literal
resurrection from the dead, and (5) his literal return at the Second
Coming.
The Five Fundamentals
Fundamentalists' attitude toward the Bible is the keystone of their
faith. Their understanding of inspiration and inerrancy comes from
Benjamin Warfield's notion of plenary-verbal inspiration, meaning
that the original autographs (manuscripts) of the Bible are all
inspired and the inspiration extends not just to the message God
wished to convey, but to the very words chosen by the sacred writers.
Although the doctrine of the inspiration and inerrancy of the Bible
is most commonly cited as the essential cornerstone of the
Fundamentalist beliefs, the logically prior doctrine is the deity of
Christ. For the Catholic, his deity is accepted either on the word of
the authoritative and infallible Church or because a dispassionate
examination of the Bible and early Christian history shows that he
must have been just what he claimed to be?God.
Most Catholics, as a practical matter, accept his divinity based upon
the former method; many?the apologist Arnold Lunn is a good example?
use the latter. In either case, there is a certain reasoning involved
in the Catholic's embrace of this teaching. For many Fundamentalists,
the assurance of Christ's divinity comes not through reason, or even
through faith in the Catholic meaning of the word, but through an
inner, personal experience.
As Warfield put it, "The supreme proof to every Christian of the
deity of his Lord is in his own inner experience of the transforming
power of his Lord upon the heart and life." One consequence of this
has become painfully clear to many Fundamentalists: When one falls
into sin, when the ardor that was present at conversion fades, the
transforming power of Christ seems to go, and so can one's faith in
his deity. This accounts for many defections from Fundamentalism to
agnosticism and secularism; the tenuous basis for the
Fundamentalist's beliefs does not provide for the dark night of the
soul. When that darkness comes, the Fundamentalist has no reasonable
basis for hope or faith.
As an appendage to the doctrine of the deity of Christ, and
considered equally important in The Fundamentals, is the Virgin Birth?
although some Fundamentalists list this separately, resulting in six
basic doctrines rather than five. One might expect the reality of
heaven and hell or the existence of the Trinity to be next, but the
Virgin Birth is considered an essential doctrine since it protects
belief in Christ's deity. One should keep in mind, though, that when
Fundamentalists speak of Christ's birth from a virgin, they mean that
Mary was a virgin only until his birth. Their common understanding is
that Mary later had other children, citing the scriptural passages
that refer to Christ's "brethren."
In reaction to the Social Gospel advocates, who said Christ gave
nothing more than a good moral example, the early Fundamentalists
insisted on their third doctrine, namely, that he died a
substitutionary death. He not only took on our sins, he received the
penalty that would have been ours. He was actually punished by the
Father in our stead.
On the matter of the resurrection, Fundamentalists do not differ from
orthodox Catholics. They believe that Christ rose physically from the
dead, not just spiritually. His resurrection was not a collective
hallucination of his followers, nor something invented by pious
writers of later years. It really happened, and to deny it is to deny
Scripture's reliability.
The most disputed topic, among Fundamentalists themselves, concerns
the fifth belief listed in The Fundamentals, the Second Coming. There
is unanimous agreement that Christ will physically return to Earth,
but the exact date has been disputed. Some say it will be before the
millennium, a thousand-year golden age with Christ physically
reigning on earth. Others say it will be after the millennium. Others
say that the millennium is Christ's heavenly reign and that there
will be no golden age on earth before the last judgment. Some
Fundamentalists also believe in the rapture, the bodily taking into
heaven of true believers before the tribulation or time of trouble
that precedes the millennium. Others find no scriptural basis for
such a belief.
Such are the five (or six) main doctrines discussed in the books that
gave Fundamentalism its name. But they are not necessarily the
beliefs that most distinguish Fundamentalism today. For instance, you
rarely hear much discussion about the Virgin Birth, although there is
no question that Fundamentalists still believe this doctrine. Rather,
to the general public, and to most Fundamentalists themselves, today
Fundamentalism has a different focus.
Distinguishing Marks
The belief that is first and foremost the defining characteristic of
Fundamentalists is their reliance on the Bible to the complete
exclusion of any authority exercised by the Church. The second is
their insistence on a faith in Christ as one's personal Lord and
Savior.
"Do you accept Christ as your personal Lord and Savior?" they
ask. "Have you been saved?" This is unmodified Christian
individualism, which holds that the individual is saved, without ever
considering his relationship to a church, a congregation, or anyone
else. It is a one-to-one relationship, with no community, no
sacraments, just the individual Christian and his Lord. And the
Christian knows when he has been saved, down to the hour and minute
of his salvation, because his salvation came when he "accepted"
Christ. It came like a flash.
In that instant, many Fundamentalists believe, their salvation is
assured. There is now nothing that can undo it. Without that instant,
that moment of acceptance, a person would be doomed to eternal hell.
And that is why the third most visible characteristic of
Fundamentalism is the emphasis on evangelism. If sinners do not
undergo the same kind of salvation experience Fundamentalists have
undergone, they will go to hell. Fundamentalists perceive a duty to
spread their faith?what can be more charitable than to give others a
chance for escaping hell??and they often have been successful.
Their success is partly due to their discipline. For all their talk
about the Catholic Church being "rule-laden," there are perhaps no
Christians who operate in a more regimented manner. Their rules?non-
biblical rules, one might add?extend not just to religion and
religious practices proper, but to facets of everyday life. Most
people are familiar with their strictures on drinking, gambling,
dancing, and smoking.
Fundamentalists also are intensely involved in their local
congregations. Many people returning to the Catholic Church from
Fundamentalism complain that as Fundamentalists they had no time or
room for themselves; everything centered around the church. All their
friends were members; all their social activities were staged by it.
Not to attend Wednesday evening services (in addition to one or two
services on Sunday), not to participate in the Bible studies and
youth groups, not to dress and act like everyone else in the
congregation?these immediately put one beyond the pale; and in a
small church (few Fundamentalist churches have more than a hundred
members) this meant being ostracized, a silent invitation to conform
or to worship elsewhere.
Nevertheless, despite the criticism Fundamentalists sometimes
receive, they do undertake the praiseworthy task of adhering to
certain key Christian tenets in a society that has all too often
forgotten about Christ"
---------------
The Americans use this term to indicate the Moslems who believed to
apply terrorism to islamize the Western world.
Pokoke, yang fundy adalah orang lain
Salam
danardono
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Berdikusi dg Santun & Elegan, dg Semangat Persahabatan. Menuju Indonesia yg
Lebih Baik, in Commonality & Shared Destiny. www.ppi-india.org
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