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Joel Carpenter, in his book "Revive Us Again - The Reawakening of American Fundamentalism" (1997) describes the fundamentalism of the 1930s as characterized by combativeness, by "militancy," "machismo," "aggressiveness," and "pugnacity." He notes nicknames that were "more appropriate for boxers than for preachers," such as J. Frank Norris (Texas Tornado) and a number of "Fighting Bobs" (Ketcham, Shuler, etc).
He says, "Fundamentalism's penchant for militancy turned inward in another way as well. Especially among the separatists, for whom the sense of cultural alienation grew deepest, pastors became increasingly authoritarian and at times bullying in their relationships with their congregations. Pastors saw themselves as the Lord's anointed and viewed the world as filled with sinister forces, so the sheep in their fold needed herding. Brow-beating from the pulpit, a common practice in separatist circles, was one of the most obvious indications of this growing dictatorial spirit."
He states that John R. Rice "exemplifies the accusatory, intimidating thrust of such rhetoric. . . . By example, and by explicit teaching in his publications, Rice taught thousands of fundamentalist pastors how to boss others around." (pp. 66-67)
Carpenter implies that the principle of "preacher rule" arose during the 1930s and was rare, if present at all, prior to that time. Which raises the question, how in the world did true Christianity survive before that time, without strong-willed preachers to boss, bully and browbeat the layfolk?
He says, "Fundamentalism's penchant for militancy turned inward in another way as well. Especially among the separatists, for whom the sense of cultural alienation grew deepest, pastors became increasingly authoritarian and at times bullying in their relationships with their congregations. Pastors saw themselves as the Lord's anointed and viewed the world as filled with sinister forces, so the sheep in their fold needed herding. Brow-beating from the pulpit, a common practice in separatist circles, was one of the most obvious indications of this growing dictatorial spirit."
He states that John R. Rice "exemplifies the accusatory, intimidating thrust of such rhetoric. . . . By example, and by explicit teaching in his publications, Rice taught thousands of fundamentalist pastors how to boss others around." (pp. 66-67)
Carpenter implies that the principle of "preacher rule" arose during the 1930s and was rare, if present at all, prior to that time. Which raises the question, how in the world did true Christianity survive before that time, without strong-willed preachers to boss, bully and browbeat the layfolk?
