The most depressing thing about the story might be its tragic predictability. The Fort-Worth Star-Telegram reported this week about the sexual assault and abuse of hundreds of victims by leaders of independent fundamental Baptist Churches. As I detailed in Fundamentalist U, these charges are not a sad quirk or an individual sin, but rather an inherent danger of fundamentalist institution-building.

The dangers of authority in fundamentalist institutions…

The charges are staggering. FWST reporters interviewed hundreds of victims and told their stories in detail. Time and time again, with no denominational authority to turn to, independent fundamental churches and schools relied on the utter authority of a single leader. In case after case, the obvious dangers of investing one human with so much power resulted in atrocious abuse. As one of the interviewees put it,

Those of us that have gotten out definitely know it as a cult.

Part of the cult-like structure of independent fundamental Baptist churches has always been its control of education, including independent colleges led by authoritarian leaders. As FWST reporters noticed,

The churches operate independently. But many pastors are linked by the church-affiliated colleges they attended: Bob Jones University, Hyles-Anderson College, Pensacola Christian College and Golden State Baptist College, to name a few.

Those colleges, in turn, suffer from the same institutional problems that beset independent fundamental Baptist churches as a whole. In a word, without external checks on power and influence, colleges and churches risk descending into cults, with no guard against the rapacity of all-powerful leaders.

In Fundamentalist U, I argue that this structural problem is not an unfortunate exception, but rather the rule for interdenominational conservative-evangelical institutions. Certainly not all of them, but in many cases, institutions that embraced the fundamentalist side of the conservative-evangelical family tended to turn to authoritarian solutions to the inherent dilemma of authority in interdenominational evangelicalism. In the book, I use the twin cases of Bob Jones College and Denver Bible Institute in the 1930s to make my case.

Both schools turned to an authoritarian leader to settle the inherent dilemmas of early fundamentalism. What did it mean to be a “real” fundamentalist? No one could say for sure, so some colleges invested their leaders with ultimate power to define good and bad, real and fake.

At Bob Jones College, the dictatorial authority of the leader was not to be questioned. Due to the school’s success in attracting students and keeping faculty and alumni happy, the structure worked. It certainly had plenty of critics over the years—both internal and external—but BJU was able to retain its insularity and its authoritarian power structure.

At Clifton Fowler’s Denver Bible Institute, however, accusations of sexual abuse and theological malfeasance led to a hearing of sorts. The limits of that hearing help demonstrate the inherent structural problems of fundamentalist institution-building.

In short (check out chapter three of Fundamentalist U if you want the full story), Clifton Fowler was accused of a host of sins. He was charged with conducting sexual relationships with many of the young men under his charge. He was accused of prying into the sexual lives of many of his students and congregants and then using that intimate information to bully and blackmail his students. He was accused of innovating doctrines about sexual relationships, claiming that married men and women should not have sex with one another.

In 1936, Fowler attempted to clear his name. He appealed to national leaders of fundamentalist colleges, such as Oliver Buswell of Wheaton College. The response of that blue-ribbon fundamentalist commission tells us about the dangers of authority in fundamentalist institutions.

Instead of charging Fowler with the allegations, committee members agreed to keep the accusations quiet, in order not to besmirch the name of fundamentalism. As Buswell put it, he hoped to keep the whole scandal

a strictly private matter among Christian brethren.

It is difficult not to read the testimony as a clear warning bell about the kind of abuse rampant among “cult-like” fundamentalist institutions. As one DBI insider told Buswell’s commission,

All who enter within the confines of the school as students or casual visitors come under a peculiar ‘hypnotic’ spell.

In spite of collecting damning testimony from multiple victims and witnesses, the commission concluded in the end that it could not really do anything to stop Fowler’s predatory behavior. As Buswell concluded in a private letter in 1936,

we cannot commend this man or this work to the confidence of the Christian public.  I do not suppose there is anything more we could do, since we have been given no power to take action, and Fowler practically has his trustees in his pocket, I believe.

In other words, fundamentalist leaders concluded, every fundamentalist could create his own authority. As President Buswell explained, if the trustees of his school remained loyal to Fowler, there were no external levers of control or influence others could exert.

The kind of abuse allegedly perpetrated by Dave Hyles and other independent fundamental Baptist leaders certainly seems to fall into this category. Is it a crime? Yes, indeed. Is it the result of personal sin? I believe so. But those categories of individual blame and transgression don’t adequately explain the ways that the very structures of fundamentalist institutions support and encourage these kinds of abuse and assault.