led people to Hell just like non-Christian religions did. Biblical inerrancy was a particularly significant rallying point for fundamentalists. This approach to the Bible is associated with conservative evangelical hermeneutical approaches to Scripture, ranging from the historical-grammatical method to biblical literalism. The Dallas Theological Seminary, founded in 1924 in Dallas, will have a considerable influence in the movement by training students who will establish various independent Bible Colleges and fundamentalist churches in the southern United States. In the 1930s, fundamentalism was viewed by many as a "last gasp" vestige of something from the past but more recently, scholars have shifted away from that view. Changing interpretations The interpretations given the fundamentalist movement have changed over time, with most older interpretations being based on the concepts of social displacement or cultural lag. Some in the 1930s, including H. Richard Niebuhr, understood the conflict between fundamentalism and modernism to be part of a broader social conflict between the cities and the country. In this view the fundamentalists were country and small-town dwellers who were reacting against the progressivism of city dwellers. Fundamentalism was seen as a form of anti-intellectualism during the 1950s; in the early 1960s American intellectual and historian Richard Hofstadter interpreted it in terms of status anxiety. Beginning in the late 1960s, the movement began to be seen as "a bona fide religious, theological and even intellectual movement in its own right." Instead of interpreting fundamentalism as a simple anti-intellectualism, Paul Carter argued that "fundamentalists were simply intellectual in a way different than their opponents." Moving into the 1970s, Earnest R. Sandeen saw fundamentalism as arising from the confluence of Princeton theology and millennialism. George Marsden defined fundamentalism as "militantly anti-modernist Protestant evangelicalism" in his 1980 work Fundamentalism and American Culture. "Militant" in this sense does not mean "violent", it means "aggressively active in a cause". Marsden saw fundamentalism arising from a number of preexisting evangelical movements that responded to various perceived threats by joining forces. He argued that Christian fundamentalists were American evangelical Christians who in the 20th century opposed "both modernism in theology and the cultural changes that modernism endorsed. Militant opposition to modernism was what most clearly set off fundamentalism." Others viewing militancy as a core characteristic of the fundamentalist movement include Philip Melling, Ung Kyu Pak and Ronald Witherup. Donald McKim and David Wright (1992) argue that "in the 1920s, militant conservatives (fundamentalists) united to mount