You can read two good articles on Protestant Fundamentalism "HERE" and "HERE". The point I am making is there is a parallel to the rise of Catholic Fundamentalism spurred on by the silliness of modernism in Catholicism as a result of the improper reading and implementation of Vatican II in many places throughout the world, especially affecting the priesthood and religious life.
In part, the article on a recent German movie, "Stations of the Cross" at CRUX highlights for us the modernist mentality that pushes many Catholics to become radicalized fundamentalists in a Catholic sort of way, not Protestant way. The Progressive denigration of the fundamentals of Catholic faith and worship as it was experienced for more than a millennia is completely responsible for it and is the cause of the radicalization illustrated in the movie review.
Here are some excerpts from:
Christian fundamentalismAmerican Protestant movement
Christian (protestant) fundamentalism, movement in American Protestantism that arose in the late 19th century in reaction to theological modernism, which aimed to revise traditional Christian beliefs to accommodate new developments in the natural and social sciences, especially the advent of the theory of biological evolution. In keeping with traditional Christian doctrines concerning biblical interpretation, the mission of Jesus Christ, and the role of the church in society, fundamentalists affirmed a core of Christian beliefs that included the historical accuracy of the Bible, the imminent and physical Second Coming of Jesus Christ, and Christ’s Virgin Birth, Resurrection (see resurrection), and Atonement (see atonement). Fundamentalism became a significant phenomenon in the early 20th century and remained an influential movement in American society into the 21st century. See also Evangelical church.
... A more direct challenge to traditional Christianity came from scholars who adopted a critical and historical approach to studying and interpreting the Bible. This perspective, known as modernism, treated the books of the Bible—especially the first five (the Pentateuch)—not as simple documents written by a single author but as complex texts constructed by multiple authors from several older sources. Although modernism offered a solution to many problems posed by seemingly contradictory biblical passages, it also raised severe doubts about the historical accuracy of the biblical text, leading scholars to revise the traditional history of the biblical era and to reconsider the nature of biblical authority. (For a discussion of modernism in the history of Roman Catholicism, see Modernism.)
The issue of biblical authority was crucial to American Protestantism, which had inherited the fundamental doctrine of sola Scriptura (Latin: “Scripture alone”) as enunciated by Martin Luther (1483–1546) and other 16th-century Reformers. Thus, any challenge to scriptural integrity had the potential to undermine Christianity as they understood and practiced it. In response to this challenge, theologians at the Princeton Theological Seminary argued for the verbal (word-for-word) inspiration of Scripture and affirmed that the Bible was not only infallible (correct when it spoke on matters of faith and morals) but inerrant (correct when it spoke on any matters, including history and science).
By this time, the modernist position had gained a foothold in Episcopal, Congregational, Methodist Episcopal, American Baptist, and Presbyterian denominations in the North. The stage was set for major confrontations during the 1920s, and it remained to be seen only whether the modernists could be forced out of their denominations.
Not every Protestant denomination was affected by intellectual controversy during the 1920s, of course. In some, such as the Southern Baptist Convention and the Methodist Episcopal Church, South, modernism had not become prominent. In contrast, modernists were firmly in control of the Methodist Episcopal and Episcopal churches by the 1920s, because a large block of theological conservatives had left those churches in the late 19th century to form the Holiness churches and the Reformed Episcopal Church, respectively. Other denominations, such as the Congregationalists, were so loosely organized that decisions on theological controversies were difficult to legislate.