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The Secret Sympathy: New Atheism, Protestant Fundamentalism, and Evolution

100%
Fraser L. J.
Open Theology
|
2014
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vol. 1
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issue 1
EN
In spite of the apparent differences between the two, a number of commentators have suggested an underlying sympathy between new atheism and protestant fundamentalism (e.g. De Botton 2012; Vernon 2007; Flew 2007; Robertson 2010) While such comparisons are intriguing, it not always clear whether they should be taken seriously, as they are frequently asserted without sustained argument. This paper seeks to ameliorate this lack of clarity through a textual study of new atheist and protestant fundamentalist texts. This textual study reveals two presuppositions shared by new atheists and protestant fundamentalists: a literal, univocal, and perspicuous understanding of Scripture, and a disruptive and substitutionary conception of divine activity in nature. As such, for all their differences, both groups share similar beliefs concerning the Christian faith. While scholars frequently critique new atheist and protestant fundamentalist arguments by attacking biblical inerrancy or metaphysical naturalism, this paper concludes by arguing that a more successful critique of these two groups can be advanced by questioning the biblical and theological presuppositions that they share.
2

Afirmacja seksualności w amerykańskim protestantyzmie ewangelikalnym i fundamentalistycznym

86%
Wiktorowski G.
Rocznik Antropologii Historii
|
2019
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issue 12, Historia publiczna
227-252
XX
The author of the article believes that the Bible on which Christianity builds, and Evangelical Protestantism in particular, does not represent a full or comprehensive model of sexual ethics. Basically, it deals with body and sexuality temporarily and fragmentarily, and a deeper reflection on these issues is residual. The attitude to the body and sexuality present today in cultures that grew out of (or processed by) Judeo-Christian tradition is the result of later (re)interpretations. Therefore, it does not originate from the biblical text itself, but from the cultural, social and historical conditions of its interpreters. The pessimistic and negative post-Augustian anthropology created in Western (Latin) Christianity was undertaken by Protestantism. Within it, however, it underwent a kind of diversification. On the one hand, the body was still radically harassed, especially against all sorts of "lusts". On the other hand, sex and sexuality were dedemonized by placing them in the context of a romantic marriage bond. Thus, the apotheosis of virginity and celibacy in Catholicism was undermined. The material for the analysis are guides written from a religious and confessional perspective. Their function is to distribute ideas and reproduce attitudes represented by Evangelical communities. The stylistic and rhetorical means used by the authors, including metaphors, show a positive attitude towards human sexuality and sex as an act. However, this approach has some restrictions. They result from the patriarchal order, which is considered to be divine and complementary anthropology. Sex and sexuality are locked in a heterosexual, monogamous and romantic marriage space.
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