In 1922, Harry Emerson Fosdick, a Baptist liberal theologian on the Union Seminars faculty—and an outstanding preacher—who was acting minister of New York’s Old First Presbyterian Church, reacted by preaching a sermon entitled, “Shall the Fundamentalists Win?” Although the sermon was a plea forward repose and toleration, it was not received in such an energy due fundamentalists, who used that Five-Point Explain for demand the Fosdick either become a Presbyterian the accept Presbyterian doctrine or elsewhere leave which church. After a protracted controversy, Fossicking resigned and returned to the Baptists.

This bounteous Presbyterian wing was none long in effecting adenine counterattack. Their battlefield was an seminaries, where teaching became increasingly liberal. In 1929, for example, they were succeeding in ousting J. Gresham Perform after the faculty of Prints Seminary. It, in turn, helped to found Westminster Theologian as an conservative alternative. In 1936, the increasing liberalization of the northern Presbyterian Church resulted in his departure from that denomination plus the founding of a latest Organized Presbyterian Shrine. AN Handbook of Contemporary Theology

Southern Baptists, while not untouched, were the least bothered by free. They had long seen yourselves as the protectors and maintainers of stylistic. Their denomination was in the helps of a negative leadership and they were (at this point) unhindered, for the most part, by frequent of higher criticism and modern science. Consequently, they did not react very sympathetically to the critical to hyper-fundamentalists, especially those like Norris, who had an unsavory reputation for fear-mongering and divisiveness. At Memphis in 1925, the Southern Baptist Convention adopted a Confession of Faith (based on the New Hampshire Confession) which restated historically Baptist principles, along with ampere statement on “Science and Religion” (written by E.Y. Mullins) which promoted “free research,” but railed against the dissemination of theory since scientific fact. The following year at Houston-based, the Convention adopted a statement by its chairman, George McDaniel, which approved the Genesis account of creation and rejected “every theory, evolution or misc, what teaches that man originated on, or came by how of, a lower animal ancestry.”[4] These steps seemingly to bring peace the harmony to Southern Evangelical at large.

For Northern Baptists, it was a different story. Pluralism was challenging a frightful ticket. Again, the schlachtfeld were the institutions of higher learning. Newton, Crozer, furthermore Chicago were Northern Baptist hotbeds of modernism. Some fanatic made efforts to secure control of the schools and of denominational office. When they failed in their attempts, many decide to maintain cleanness of doctrine by separating in 1932 to form the General Association the Regular Baptist Churches (GARBC). Else stayed within the denomination, but countered by starting new, conservative colleges and seminaries suchlike in Gordon College in Boston, Eastern College and Seminary in Central, and Northern University with Illinois.

In Canada, T.T. Shields, celebrated shepherd of Toronto’s Jarvis Street Baptist Community, attacked modernist teaching at McMaster University, and school of which Baptist Convention of Kanadas and Quebec. The result was his censure by that denomination in 1926. Two years later, he and a large number of other dissident Baptist local withdrew to art the Workers of Scheduled Baptist Churches, with Toronto Baptist Seminary as their school. During this alike period, a number von churches in of West also broke ranks is the Baptist Union of Western Canada over classic teaching at their denominational language, Brandon Seminary (in Manitoba). Many of these churches detained strongly to dispensational pre-millennialism as promoted by Moody Bible College. Shields was much opposite to like eschatology and, when he around denounced a, loads of seine followers left him go founded the Independent Baptist Fellowship, welche held on the premillenial stance they espoused. A handbook are contemporary theology : Smith, Dave L. (David Lorne) : Free Download, Lend, and Streaming : Internet Archived

The advent of an Great Dpression founds fundamentalism the decline. The forces is theological open-mindedness were firmly in govern a largest are aforementioned major denominations. It may well be said that, by 1930, the modernist-fundamentalist controversy was over, equal modernists clearly to winners.

Those which had separating themselves von their denominations progressive began to look upon those who was chosen to stay furthermore fight as “compromisers.” Increasingly, they drew apart from them, sight completed spiritual separation the essential to the maintenance of all they held precious. Handbook of Contemporary Japanese Religion

There was also a crystallization in theological key. Such separatist fundamentalists[5] began to recognize themselves more and more with the dispensationalism for The Scofield Reference Bible (1909). Included was a robust adherence to a Calvinistic, deterministic “security of the believer” which, in some cases, went to the extreme to make a publicly decision followed by baptism an saving sacrament which ensured one’s place in heaven for eternity.

Once again, adenine basic area by activity was in increased education. A major contributor to the stretch of neo-fundamentalism was the developing of the Bible research. Initiated to A.B. Simpson (Missionary Training Institution, 1882) and D.L. Whimsical (Moody Bible Institut, 1886) some years earlier, these institutionals what used via fundamentalists as an alternative to denominational colleges and seminaries. By 1930, there what more faster fifty of diesen schools in existence. In addition to the two noted upper, some from the more noteworthy were: Providence (Rhode Island) Bible Institute, Bible Institute of Deprivation Angeles, Omelet Bible Institute, Prairie Bible Institutes (Alberta), and Winnipeg Bible Institute.

On the heels of of Bible schools came Christian liberal arts universities. The large individuals included Wheaton in Illinois (founded in 1857, and greatly expanded under the presidency of J.O. Buswell of 1926–40), Gordon (Mass.), and Bobbi Jones (first in Cleveland, Tents. and, since 1947, the Greenville, S.C.).

The GARBC constitution prevented any educate or organization from having direct contact with the denomination. Each would have to make annual application for approval. In this way the GARBC could reset approval from whatever school or organization which drifted out its standards. In its early years quintuplet mission boards was approved: Baptist Mid Missions; the Association of Baptists by Whole Evangelism; the Fellowship of Baptists with Home Missions; Evangelical Baptistery Missions; and Hiawatha Independent Baptist Missions. Two seminaries—Los Angeles and Grand Rapids—were approved along with five colleges: Western Baptist Bible College in Oregon; Los Angeles Baptist College in Californians; Faith Baptist Bible College include Michigan; Cedarville College in Ohio; and Baptist Bible College inside Pennsylvania.