Central Baptist Theological Seminary of Minneapolis, MN recently posted a statement which helps define where they think fundamentalism is or should be going. It makes some careful delineation of terms and goes out of its way to repudiate some of the more extreme versions of fundamentalism.

I appreciate the desire this statement has for working with conservative evangelicals, as much as fundamentalist ideas and principles can allow. I’m going to excerpt a few key statements in this and recommend you go read it for yourself.

Ethos Statement on Fundamentalism & Evangelicalism

To be an evangelical is to be centered upon the gospel. To be a Fundamentalist is, first, to believe that fundamental doctrines are definitive for Christian fellowship, second, to refuse Christian fellowship with all who deny fundamental doctrines (e.g., doctrines that are essential to the gospel), and third, to reject the leadership of Christians who form bonds of cooperation and fellowship with those who deny essential doctrines. We are both evangelicals and Fundamentalists according to these definitions. We all believe that, as ecclesial movements, both evangelicalism and Fundamentalism have drifted badly from their core commitments. In the case of evangelicalism, the drift began when self-identified neo-evangelicals began to extend Christian fellowship to those who clearly rejected fundamental doctrines. This extension of fellowship represented a dethroning of the gospel as the boundary of Christian fellowship. It was a grievous error, and it has led to the rapid erosion of evangelical theology within the evangelical movement. At the present moment, some versions of professing evangelicalism actually harbor denials of the gospel such as Open Theism or the New Perspective on Paul. We deny that the advocates of such positions can rightly be called evangelical.

On the other hand, we also believe that some Fundamentalists have attempted to add requirements to the canons of Christian fellowship. Sometimes these requirements have involved institutional or personal loyalties, resulting in abusive patterns of leadership. Other times they have involved organizational agendas. They have sometimes involved the elevation of relatively minor doctrines to a position of major importance. In some instances, they have involved the creation of doctrines nowhere taught in Scripture, such as the doctrine that salvation could not be secured until Jesus presented His material blood in the heavenly tabernacle. During recent years, the most notorious manifestation of this aberrant version of Fundamentalism is embodied in a movement that insists that only the King James version of the Bible (or, in some cases, its underlying Greek or Hebrew texts) ought be recognized as the perfectly preserved Word of God.

We regard both of these extremes as equally dangerous. The evangelicalism of the far Left removes the gospel as the boundary of Christian fellowship. The Fundamentalism of the far Right adds to the gospel as the boundary of Christian fellowship. Neither extreme is acceptable to us, but because we encounter the far Right more frequently, and because it claims the name of Fundamentalism, we regard it as a more immediate and insidious threat….

We wish to be used to restate, refine, and strengthen biblical Fundamentalism. The process of restatement includes not only defining what a thing is, but also saying what it is not. We find that we must point to many versions of professing Fundamentalism and say, “That is not biblical Christianity.” We do not believe that the process of refinement and definition can occur without such denials. The only way to strengthen Fundamentalism is to speak out against some self-identified Fundamentalists.

We also see a need to speak out against the abandonment of the gospel by the evangelical Left, the reducing of the gospel’s importance by the heirs of the New Evangelicalism, and the huckstering of the gospel by pragmatists, whether evangelicals or Fundamentalists. On the other hand, while we may express disagreement with aspects of conservative evangelicalism (just as we may express disagreement with one another), we wish to affirm and to strengthen the activity of conservative evangelicals in restoring the gospel to its rightful place.

The marks of a strong Fundamentalism will include the following:

1. A recommitment to the primacy and proclamation of the gospel.
2. An understanding that the fundamentals of the gospel are the boundary of Christian fellowship.
3. A focus on the importance of preaching as biblical exposition.
4. An emphasis upon progressive sanctification understood as incremental spiritual growth.
5. An elevation of the importance of ordinate Christian affections, expressed partly by sober worship that is concerned with the exaltation and magnification of God.
6. An understanding of Christian leadership primarily as teaching and serving.
7. A commitment to teaching and transmitting the whole system of faith and practice.
8. An exaltation of the centrality of the local congregation in God’s work.

These are features of an authentic Fundamentalism that we all feel is worth saving. These features describe the kind of Fundamentalism that we wish to build. Their absence in either Fundamentalism or other branches of evangelicalism constitutes a debasing of Christianity that we intend to oppose. (emphasis mine)

Be sure to read the whole thing. (The link takes you to the statement as published by Sharper Iron, where additional discussion follows.)

Personally, as I read the entire statement, it still comes across as, well, quite Fundamentalist. At least this is consistent! I still don’t see how their 5th point regarding a strong Fundamentalism is not also adding “requirements to the canons of Christian fellowship”, however.