Religious Fundamentalism in Developing Countries

Saha, Santosh C. and Thomas K. Carr. Religious Fundamentalism in Developing Countries. Westport, CT: Greenwood Press, 2001. 217 pp.

This is one in a series of books known as "Contributions in the Study of Religion." Much is made of the holocaust in this series. Five of the twelve volumes so far produced deal with it. Only two deal with evangelical Christianity in any way. I personally find this to be offensive, given the role played in America's history by Protestant evangelical Christianity. But since it is au courant to downplay religion's role in American life, this imbalance is not surprising.

This tome consists of a series of chapters penned by different folk on various subjects. Islam is the focus in four of the eight chapters. One chapter deals with the Hindu revivalist movement in India. One dwells on religion in South Africa. Only one chapter, written by Harriet A. Harris, concentrates on evangelical Christianity-and she writes of black Pentecostals in London, hardly the capital city of a "developing" country, but interesting nevertheless. Harris is well qualified to discuss this topic. She holds a D.Phil, in theology from Oxford and is a Lecturer of Theology at Exeter. In her chapter she focuses on black Protestant fundamentalism and charismatic faith groups. It is on her chapter that I will comment.

Early on she informed us that black churches in England are "fissiparous." I confess I had to consult Webster. It did not help me better understand her meaning to learn that fissiparous means "reproducing by fission." How that term from nuclear physics relates to black churches still puzzles me. The rest of her essay, however, is clear and straightforward.

She tells us that traditional churches are frightened by black evangelicalism, for black pentecostal energy is focused on spreading the Gospel of Jesus Christ, to minister to their own people, to be a channel of grace for others (p. 146), not to be recipients of mission activity. Further black churches are highly critical of white ones, accusing them of compromising over homosexuality and biblical teachings on marriage and divorce. Britain was once a great missionary country, but it has now, she avers, backslidden because of its reluctance to give a Christ-centered message for the new millennium (p. 147).

Black ministers shake their heads over Church of England allowances for gays, for lesbians, for single mothers, for rampant sexuality when, they say, "the Bible doesn't allow that." Westerners "won't receive what they're offered from the Bible, because they . . . are Christian already" (p. 153). But, she writes, there is a difference between having Christian ancestors and personally committing one's life to Christ.

Harris tells us that black theologians are pastoral rather than systematic. They love to tell stories about God's love rather than exegete an obscure scriptural passage that may or may not impinge upon the lives of their listeners. For them. Scripture is a way to build up faith, to motivate action, and to back up points (p. 160). There is very little difference here between black ministers in England and their fellows in the United States.

This book is worth the price for those interested in knowing more about the rise of black evangelicalism and fundamentalism. The other chapters are frosting on the cake of Harris' careful focus.

Cecil B. Currey University of South Florida

Copyright Association of Third World Studies, Inc. Spring 2003
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