Cultic Studies Review, Vol. 7, No. 2, 2008, Page 52
1. There is a spirituality at risk and a response to a perceived crisis
2. There is a conflict with enemies whose secularist policies and beliefs are contrary to
religion itself and
3. This battle is not a conventional political struggle but is experienced as a cosmic
war between the forces of good and evil.
Armstrong says that fundamentalists retreat from mainstream society but can be quite
pragmatic in creating an ideology that provides the faithful with a plan of action, often
under the guidance of a charismatic leader.
According to Armstrong, what separates us from our ancestors is our extreme focus on
realism and not myth, on actual events instead of the meaning of the event—logos vs.
mythos. Ancient peoples regarded logos and mythos as inseparable and indispensable to
life. As societies began to discount mythos as false and superstitious in favour of science
and technology, fundamentalists felt and continue to feel that they are battling against
forces that threaten their most sacred values.
Throughout this book, one learns that the modernizing process can induce great anxiety. As
their world changes, people can feel disoriented and lost. Emotions of helplessness and fear
of annihilation may follow. In extreme circumstances, these emotions may erupt in violence.
In less extreme circumstances they may lead to isolation and/or attempts to change the
threatening world.
Armstrong sums up by saying that fundamentalist ideologies are rooted in fear, with a need
for fundamentalists to segregate the faithful. This way, the battle for God can then be seen
as an attempt to fill the void created by scientific rationalism. Alternative societies spring
up, with the faithful demonstrating their disillusion with cultures that cannot easily
accommodate the spiritual. Fundamentalists often lack the compassion that all faiths have
insisted is essential to religious life. Instead, these modern branches of fundamentalism are
preaching an ideology of exclusion, hatred, and, as noted, even violence.
Armstrong finishes the book by identifying the problems with rationalism, which often shows
lack of respect for religion and its adherents. She states that secularists must also show
benevolence, tolerance, and respect for humanity, and show empathy for the fears,
anxieties, and needs of the fundamentalists amongst us.
A worthwhile and scholarly read.
Bonnie McKenzie
1. There is a spirituality at risk and a response to a perceived crisis
2. There is a conflict with enemies whose secularist policies and beliefs are contrary to
religion itself and
3. This battle is not a conventional political struggle but is experienced as a cosmic
war between the forces of good and evil.
Armstrong says that fundamentalists retreat from mainstream society but can be quite
pragmatic in creating an ideology that provides the faithful with a plan of action, often
under the guidance of a charismatic leader.
According to Armstrong, what separates us from our ancestors is our extreme focus on
realism and not myth, on actual events instead of the meaning of the event—logos vs.
mythos. Ancient peoples regarded logos and mythos as inseparable and indispensable to
life. As societies began to discount mythos as false and superstitious in favour of science
and technology, fundamentalists felt and continue to feel that they are battling against
forces that threaten their most sacred values.
Throughout this book, one learns that the modernizing process can induce great anxiety. As
their world changes, people can feel disoriented and lost. Emotions of helplessness and fear
of annihilation may follow. In extreme circumstances, these emotions may erupt in violence.
In less extreme circumstances they may lead to isolation and/or attempts to change the
threatening world.
Armstrong sums up by saying that fundamentalist ideologies are rooted in fear, with a need
for fundamentalists to segregate the faithful. This way, the battle for God can then be seen
as an attempt to fill the void created by scientific rationalism. Alternative societies spring
up, with the faithful demonstrating their disillusion with cultures that cannot easily
accommodate the spiritual. Fundamentalists often lack the compassion that all faiths have
insisted is essential to religious life. Instead, these modern branches of fundamentalism are
preaching an ideology of exclusion, hatred, and, as noted, even violence.
Armstrong finishes the book by identifying the problems with rationalism, which often shows
lack of respect for religion and its adherents. She states that secularists must also show
benevolence, tolerance, and respect for humanity, and show empathy for the fears,
anxieties, and needs of the fundamentalists amongst us.
A worthwhile and scholarly read.
Bonnie McKenzie
