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Med Om arternas uppkomst reformerade Charles Darwin ej endast naturvetenskapens begrepp om djurrikets och mänsklighetens utveckling, utan åstadkom också ett teologiskt paradigmskifte. Medan kristenheten i Storbritannien erfor vagt motstånd mot modern läsning av Genesis, framträdde i Förenta staterna en biblicistisk antievolutionsrörelse vilken med juridiska medel ämnade obstruera sekulariseringen. Utifrån psykologiska teorier om religiös fundamentalism och konflikter i religiösa miljöer är uppsatsens syfte, att studera opposition mot darwinism i Förenta staterna och Storbritannien genom litteraturstudier av både samtida texter och senare studier. Resultatet visar, att den amerikanska antievolutionsrörelsen hade fundamentalistiska tendenser, att naturligt urval och första världskriget negativt påverkade uppfattningen om evolutionsteorin samt att känslor av förödmjukelse och skam kan varit orsak till rörelsens radikalisering på 1920-talet.

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This work examines creation science and its relationship to American Protestant fundamentalism. The thesis argues that scientific creationism is inextricably linked to American Protestant fundamentalism. More specifically, this thesis demonstrates that creation science is a direct historical product of fundamentalist thought, theology, social character, and organizational structure. Indeed, creation science is most clearly understood in light of its historical and social relationship to fundamentalism. Scientific creationism is the newest phase in the fundamentalist rejection of modernist thought and evolutionary theory. The thesis concludes that creation science is not a valid scientific endeavor, and is in instead a form of Biblical apologetics. / Master of Arts

This thesis defends two arguments. First, it is argued that new atheism and Protestant fundamentalism in Britain and America share a common historical root in the English Reformation and its aftermath. This common historical root gave rise to two presuppositions instrumental in their genesis: a literal, univocal, and perspicuous understanding of Scripture, and a disruptive and substitutionary conception of divine activity in nature. Second, it is argued that these two presuppositions continue to structure both forms of thought, and support a range of shared biblical, hermeneutical, and theological beliefs. In advancing these arguments, a number of substantive conclusions regarding atheism, Protestant fundamentalism, and the lineage of Protestant thought in Britain and America are reached. First, it is argued that, while lacking detail, popular comparisons between new atheism and Protestant fundamentalism are cogent. Second, it is argued that atheism in Britain and America grew out of intellectual and social problems within Protestantism. Third, it is argued that Protestant fundamentalism was itself a response to the same train of problems that gave rise to atheism. Fourth, it is argued that new atheism is not an areligious movement but an atheological one, which finds it necessary to engage in the task of theology in order to reject the existence of God and the truth of the Christian faith. Fifth, this study casts doubt on the self-understanding of both Protestant fundamentalism and new atheism, showing that Protestant fundamentalism is not truly biblical, nor new atheism scientific, but that both are indebted to presuppositions that neither can properly justify, and which render both self-contradictory.

This paper’s main goal is to study how religious studies teachers and religious studies teacherstudents reason concerning armed religious conflicts, with fundamentalism and terrorism ascentral concepts. The study does this with the use of semi-structured interviews. The resultsare analyzed with a phenomenographic analysis with the interviewees’ understanding of thecentral concepts being the target of the interviews. The point being that they should deliberateand reason regarding the concepts and how these could be implemented in religious studies inupper secondary school. From the results of the study it is possible to see that the intervieweespossesses good understanding for the central concepts and how these could be used ineducation on armed religious conflicts. The factor that governed whether central conceptswould be brought up during the interviewees’ teaching or not, was the notably smalltimeframe they felt limiting education in religious studies in upper secondary school.

Research paper--Bethel College, 2006. / "A research paper presented to the Department of History, Bethel College... in partial fulfillment of the requirements for the course, Social Science Seminar, History 482, Mark Jantzen, advisor"--t.p. Includes bibliographical references (p.65-68).

Thesis (M.S.)--Missouri State University, 2008. / "December 2008." Includes bibliographical references (leaves 81-87). Also available online.

Thesis (M. A.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (leaves 112-122). Also available via the World Wide Web.