The Seven Seals of Fundamentalism: Christians and The Book of Revelation

In Charles Stroziers Essays from the Fundamentalist Mindset (chapter 10), he discusses the 7 seals of fundamentalism. These include violence, time, revenge, paranoia, survivalism, the Elect, and redemption. This reading had much in common with the previous fundamentalist essays, and Strozier once again argues that the Book of Revelation indirectly influences millions of people to take on an apocalyptic mindset.

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Holes In the Mindset: Half-cocked Fundamentals

Strozier’s breakdown of Revelation allows for us to simply soak in the main points of John’s visions without drowning in the language and warnings for morality, making it a lot easier to understand and empathize with fundamentalists, like Colby said. However, I have to say that I find myself disagreeing with some of his analysis of Revelation and also some of what he says about some of his seals of fundamentalism, particularly what he says of the letters and what he also says on the seal of revenge.

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The Seven Seals of Fundamentalism

What caught my eye in this text (well, what caught my mind, I guess or…my mind’s eye?) was Strozier’s notion of the elect, because, to me, this is one of the most crucial dimensions of the Book of Revelation that makes it so dangerous, especially in a fundamentalist context. If a fundamentalist group truly believe they are elect, then anything they do could potentially be justified. It reminded me of Calvinism and the notion of predestination, which stated that God had already decided who was elect and who was damned, and there was nothing that could be done to change to which group an individual belonged. This idea gives people who believe they are in the elect a blank check, essentially, which has tremendous destructive potential, especially when considering that rigid, dualistic-thinking fundamentalists may be likely to believe they are members of the elect.

Following this line of thought, I think I’ve picked up on yet another strange contradiction Revelation embodies: it’s an “ugly and dangerous text,” yet it has enacted some positive social change (Strozier 119). This got me thinking: to what degree is any text a rorschach, onto which people project their innermost thoughts, feelings, and desires? How much control does any author have over his or her work? I recall the George W. Bush quote that we were shown from Kurt Eichenwald’s 500 Days, where the president seemed convinced that Gog and Magog were convening in the Middle East; how much of how we interpret any text are we just like Bush, seeing things that may not be there at all?

Book of Revelation and the Fundamentalist Mindset

Strozier makes an interesting argument regarding time in Chapter Ten. According to Strozier, there are two kinds of time: chronological and kairotic. Kairotic is a qualitative measure of time, which is uneven and weighted in value and marked by one’s experiences. Strozier argues that the Book of Revelation marks time kairtoically because time switches back and forth from past to present.

One quote in this chapter that really stood out to me was: “An important consequence psychologically but also politically is to free fundamentalists from an obligation to the actual past and present, that is, the world as we know it. They are defined spiritually and ethically only by their relation to an imagined future.” This quote made me think about our past discussions on born-again Christians and how it was possible for them to live a pure life, even if their past life had been full of sin. With a kairotic mindset of time, the past becomes irrelevant when there is only the future to think about.

Another interesting dualism that Strozier presents in this chapter is the dualism behind evil: Evil is something that fundamentalists condemn but also embrace. They condemn sin and lead pure lives, but according to Strozier it is something that they also embrace because “it confirms their persecution and certainty of redemption.” It seems really un-Christian for a group to wish for sin and evil among others just so that it will cement their standing of purity. Furthermore, it was even more disturbing to hear a lack of sympathy for sinners.

I think that the most powerful section of Strozier’s tenth chapter is “Seven: Redemption”. In this section, Strozier has presented a dualism that the Book of Revelation can be used for good but it can also be used for evil. It was surprising to me that it has inspired others to promote positive social change. I guess when I think about the Book of Revelation, I always think of fundamentalists groups. I think that Strozier makes such a powerful statement when he says: “But it is frankly disturbing to witness the current uses of the text by privileged white Americans. There is great potential for violence when the ruling class feels victimized.”

Suburbias Against Satan: The White Upper Crust and Strozierue

I was struck by how Strozier made the connection between the religions evangelism, the violence in Revelation, and that it is largely being practiced by white, upper-class people.  This was something that I feel I often treat as an assumption, and, reflecting back on the documentation Lee gave us at the beginning of the semester (showing the breakdown of Christianity and its “sects”), am interested in thinking about further.

Obviously, this essay hits at a time that religion and “the future,” is in the American social consciousness. I couldn’t help but think of Romney, though he identifies as a Mormon and thus uses the Book of Mormon, and also how very apocalyptic-style thought has often been used to back certain candidates. As someone who grew up in the midst of a largely white, Christian community, reading Strozier, I couldn’t help but reflect on all of the people I knew growing up (that I could classify as fitting Strozier’s description) and the class/socioeconomic levels of those involved.

I can’t help but think that there are certain correlations between being white, upper-class, and filled with the binary belief system, paranoia, and rage of the world. There is often a privileged belief system (that sometimes can be categorized separate from fundamentalism, and then it’s just ‘racism’ or ‘prejudice’) that is easily identified as ethnocentrism, and allows a rich, white person to separate him or herself from the disparity that, let’s face it, is often more common among minorities. This reinforces a binary. There is also the paranoia (citing this from personal, viewed experience of people I knew/know) of being “attacked,” or somehow endangered or threatened by any “dangerous” minorities, especially, and if someone lives in a gated community (especially one that is largely non-ethnic) I think this kind of belief system is easily strengthened. Add to this the idea that a person in a gated community such as this probably drives.

Now, while it may seem silly to consider driving as reinforcement of the fundamentalist, ethnocentric belief system, when I was doing research about the Houston MTA, one reason that was discussed (by a Rice professor of Urban Studies I interviewed) related to this idea: Driving creates a self, and other. Public transportation, which was failing to pique interest in Houston, was uninteresting to the upper class (and inherently white, by correlation) because it meant there was no space, or separation, from those of other classes, races, social statuses – i.e., the homeless or drug-addicted. I think that the professor was on to something here, though it was hard to quantify this hypothesis. I do think that, often, all of this suburban lifestyle I tend to associate with fundamentalist Christianity inherently reinforces the belief system because it leads to a lot of separation, a lot of niche communities (the evangelists, the Protestants, etc. – all separated and labelled) and this means that those niches (such as the gay area of Montrose Street, Houston) is easily ignored by those who find it sinful or dangerous (such as Joel Osteen).

Searching for Sinners in Fundamentalism

What immediately struck me about this chapter from Strozier was the fact that fundamentalist pastors gain their legitimacy through their knowledge of Revelation.  The ideas and images of Revelation are clearly some of the most popular biblical themes to fundamentalists because it could be about them. Everyone is more fascinated with their own history than with others’, in the same way, fundamentalists believe (and hope) that Revelation is about them.  Therefore, fundamentalists are always in search of and hope that they find the sinners, so that they can be the ones who are saved. Continue reading

Hypocrisy in Todays Fundamentalists

When reading essay 10 by Charles Strozier, I found that it was aggressively against the idea of fundamentalism. At first, it summarizes The Book of Revelation and makes the statement that it is more quoted than actually read, suggesting that the belief systems that fundamentalists cite from the bible are more selectively chosen rather than taken as a whole. Nevertheless at the end of his summary, he speaks about the fundamentalist mindset in seven different aspects starting with time and ending with redemption. Each of them strikes a blow at fundamentalists. This is probably preparation for the movie Jesus Camp, as it has to do with children who are brainwashed into being religious zealots. Throughout the seven aspects of the fundamentalists, common themes such as violence, death, and personal belief are touched upon. Continue reading