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Many of the elements of fundie psychosis (millenialism, dispensationalism, etc.) only emerged in the nineteenth century and didn't really catch on until the early 20th century.
Prior to that, many fundamentalist Protestant denominations were vigorous supporters of Church/State separation, since they felt that mainstream denominations held too much political power, and that the smaller sects they belonged to were marginalized by a "Christian" polity that defined "Christian" in terms of the very broad-based, 'watered-down' (to them) theologies of the mainstream Episcopalian, Lutheran and Presbyterians. Baptists were not yet consolidated into the juggernaut Southern Baptist coalition/denomination, they were still very much defined by varying and somewhat regionalized theological interpretations. Those smaller sects embraced the concept of keeping religion out of politics and government altogether.
They were also fiercely attached to their local congregations and while they supported "missionary" efforts to "heathen" parts of the world when surplus cash was available, they focused their evangelical fervor on expanding the local congregation and gaining acceptance among their own and other Christian sects for their particular theological interpretations. There was no sense of needing to "evangelize" as a pseudo-patriotic expression of how their faith informed their participation in the political and social life of the greater community.
Most of all, they still had a sense of Christianity and Christian evangelism as a vehicle for PERSONAL transformation; that is, they expressed their faith as a way of increasing their own faith and bringing their OWN actions into harmony with the principles of their religion. This is analogous to the Islamic concept of "jihad" as the personal spiritual battle for self-transformation, as opposed to an external war against those who disagree with or differ with your faith.
That's the real "Old Time Religion" that you would find in small, poor, rural communities in America's Midwest and South and Appalachian regions right up until radio and television provided the Billy Sundays and Aimee Semple McPhersons with a tool for getting rich while "spreading the message."
The current perversion identified as "Old Time Religion" is a phenomenon closely related to the growth of mass communications, and hence, not very "old" at all. It is more strongly influenced by the psychology of mass communications, the coldly technical aspects of how to form affinity bonds across the widest social band and how to promote individual identification with a directed group agenda, than by the Bible and the early Church writers.
sadly, Bright
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