An accidental blog

"If God is sovereign, then his lordship must extend over all of life, and it cannot be restricted to the walls of the church or within the Christian orbit." Abraham Kuyper Common Grace 1.1.

Tuesday, 31 October 2006

Reformational evolutionary biology


Kerry Hollinsworth in a recent post has pointed out some useful resources on reformational biology:

I thought it might be useful to some of the younger members who may not be aware of the work of J. J. Duyvene De Wit in the area of Evolutionary Biology to have some references to this outstanding scholar.

A New Critique of the Transformist Principle in Evolutionary Biology. J. H. Kok, 1965. (65pp)

The Impact of Herman Dooyeweerd's Christian Philosophy Upon Present Day Biological Thought. (pp. 405-433) in Philosophy and Christianity. J. H. Kok. 1965.

Organic Life and the Evolutionistic World and Life View, in, Christian Perspectives: The Unioniville Lectures, 1962 (pp 11-70)


J. J. Duyvene de Witt was born in the Netherlands in 1909, he was head of a pharmaceutical company befor taking a PhD at Utrecht in 1939. From 1951 he held the chair of zooology at the University of Bloemfontein, South Africa.

Sunday, 29 October 2006

Eagleton on Dawkins

Terry Eagleton has a review of Dawkins's The God delusion here. (London Review of Books 28 (20) 19 October 2006.  Eagleton starts:

Imagine someone holding forth on biology whose only knowledge of the subject is the Book of British Birds, and you have a rough idea of what it feels like to read Richard Dawkins on theology.Imagine someone holding forth on biology whose only knowledge of the subject is the Book of British Birds, and you have a rough idea of what it feels like to read Richard Dawkins on theology.

Calvinistic Philosophy and Reformational Thought index

Theo Plantinga has, with sponsorship from SSHRC, started to compile a list of the contents of reformational books. He explains:

The purpose of this index is to facilitate and promote the study of Calvinistic philosophy and reformational thought. The idea underlying it is that when it is not possible to hold in your hand a certain book that seems to deal with a subject of interest to you, it would be helpful to have some sort of detailed and objective indication of the book's contents. If a friend or colleague could photocopy the table of contents and the index when he visits the University of Rhode Island, let's say (which happens to have a copy of the book in its library), when he attends a conference there next month, he would be doing you a favor. You could then determine whether it would be worthwhile for you to try to get hold of the book via interlibrary loan, or to track it down in the used bookstores using the internet. Or perhaps you could then try to get someone at the University of Rhode Island to photocopy the one essay or article in the book that you need for your work.

Well, what if the table of contents and index of the book in our example, the one you have heard of but never have seen, were available on the internet? That's the idea of this index in a nutshell. With the permission of the publishers (in the case of books still under copyright) and with the blessing of the authors (where we can get hold of them), we reproduce the basic publication information, the table of contents, the index, the publisher's abstract (if there is one), and the dissertation summary (if there is one). It's as simple as that.

Deatils of how to get involved are here. A list of FAQ are here.

Reformational Colloquium Leeds 27-28th Oct 2006

This Friday and Saturday I was at the Reformational Colloquium in Leeds. It was organised by David Hanson of WYSOCS.

It was an excellent and action packed time. It as particulalry good to meet fellow bloggers Paul Robinson, Rudi Hayward and Jeremy Ive.

The event started at noon on Friday with two excellent presentations by David Hanson and Richard Russell on the origins of the Reformational movement in the UK. In Richard's case it was in the early 1960s when IVF were sent a set of the Unionville lectures, they didn't know what to do with them and so were given to Richard - who was studying at UCW Aberystwyth - by Geraint Fielder a Travelling Secretary.

David traced the roots back to the Soverign Grace Union and an ex-miner Henry Atherton who took a group over to the Netherlands in 1928 - a group that included David's parents (though they weren't an item at that time!). A series of subsequent meetings led to the formation of the International Association for Reformed Faith and Actuion in 1953. Also invoved in the IARFA were Lance and Hazel Bidewell who were also at the Leeds meeting.

The reminder of the weekend was split up into about 25 ten minute presentations. These included art, short stories, testimonies of how people came into contact with the reformational movement, presentations on eating, book supplies, creationism, health issues, information technology, websites, science, politics, philosophy and activities that people were involved with. It was an inspiring and moving time.

It is hoped that will be a bi-annual event.

Monday, 23 October 2006

Dooyewerd bibliography (1915-1986)

Below is a bibliography of the writings of Herman Dooyeweerd from 1915-1987. One from 1987 onwards will follow shortly. I’d appreciate knowing if I have missed any of his works or if any of the details are incorrect.


Update 24th October 2006: my thanks to Isabella Guthrie-McNaughton, librarian ICS, for substantial corrections to this listing. 3 November 2006: thanks to Theo Plantinga for some corrections to the Dutch. Any remaining errors are of course my own! 19 November 2006 - I have added all the subsequent updates and a few more references.


1915

De neo-mystick en Fr. van Eeden’ in Almanak van het Studentencorps aan de Vrije Universiteit 1915 [Free University Student Almanak]: 134-160. Translated by J. Glenn Friesen here .)


1917

De ministerraad in het Nederlandsche staatsrecht. (Thesis, Vrije Universiteit te Amsterdam) Amsterdam: Wed. G. Van Soest, 1917.

1920
‘Het vraagstuk der gemeentemonopolie in het belang der volksgezondheid hoofdzakelijk beschouwd in het licht van de nieuwe opvattingen in zake de dedrijfsvrijheid’ Themis LXXXI: 126-151.

1922
‘Staatsbemoeiing en individueele vrijheid Staatsbemoeiing en individueele vrijheid’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 7: 31-38.

1923-1924
‘Het Calvinistische beginsel der souvereinteit in eigen kring als staatkunde beginsel’ nederland en Oranje 4 (1923): 98-99, 185-189; 5 (1924): 8-15 27-31, 71-76.

1924-1927
‘In de strijd om een christelijke staatkunde;proeve van een fundering der calvinstische levens- en wereldbeschouwing in hare wetsidee’ Antirevolutionaire Staatskunde [Antirevolutionary politics], 1 (1924-25), 7-25, 62-79, 104-118, 161-173, 189-200, 228-244, 309-324, 433-460, 489-504, 528-542, 581-598, 617-634; 2 (1926): 244-265, 425-445; 3 (1927) (driemaandelijksch ergaan) 142-195.

1925
Calvinisme en Natuurecht. Referat voor de Calvinistiche Juristeen Vereeniging. Amersfoort: W. van Wijngen.

Leugen en waarheid over het Calvinisme’ Nedeland en Oranjie 6 (4): 81-90.

1926

De Beteekenis der Wetsidee voor Rechtswetenschap en Rechtsphilosophie. Kampen: J.H. Kok (inaugural address)


Calvinisme contra Neo-Kantianisme naar aanleiding van de vraag betreffende de kenbaarheid der goddelijke rechsorder’ Tijdschrift voor Wijsbegeerte 20: 29-74.


Tweeerlei kritiek: om de principieele zijde van het vraagstuk der medezeggenschapAntirevolutionaire Staatskunde 2: 1-26.

Het oude problem der christelijke staatkunde’ Antirevolutionaire Staatskunde 2: 63-84.

De band met het beginsel: inzake het vraagstuk der medezeggenschap’. Nederland en Oranje 7: 1-18, 33-40.

1927

De oorsprong van de anti-these tusschen Christelijke en Humanistische wetsidee in hare beteekensi voor de staatkunde’ Antirevolutionaire Staatskunde, driemaandelijks 1: 73-107.


Vraag en antwoord’ Antirevolutionaire Staatskunde (driemaandelijks) 1: 142-195.


1928

De universaliteit der rechtsgedachte in de idée van den kultuurstaat’ in Almanak van het Studentencorps aan de Vrije Universiteit (Amsterdam: N. V. Dagblad en Drukkerij): 103-121.


Het juridisch causaliteitsprobleem in het licht der Wetsidee’ Antirevolutionaire Staatskunde, driemaandelijksch organ 2 (1): 21-121.


Beroepsmisdaad en strafvergeldig in’t licht der wetsidee’ Antirevolutionaire Staatskunde, driemaandelijks 2: 233-309, 389-436.

Beginsel of utiliteit?’ Nederland en Oranje 9.

‘De consequentie der calvinistische wetenschapsbeschouwing: verlag rede’ Jaarboek der Vrije Universiteit te Amsterdam: 36-38.

‘Vergeldende gerechtigheid verbiedt de doodstraf’ Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 14 (2): 9-14.


1929-1930
‘De dietsche cultuurgedachte uit calvinistisch oogpunt bezein’. Jaarboek van het Dietsch Studentenverbond: 44-47.

1930

De bronnen van het stellig recht in het licht der wetsidee: Een bijdrage tot opklaring van het probleem inzake de verhouding van rechtsbeginsel en positief recht’. Antirevolutionaire Staatskunde 4: 1-59, 224-263, 325-362; 8 (1934): 57-94.

‘De structuur der rechtsbeginselen en de methode der rechtswetenschap in het licht der wetside’ Wetenschappelijke Bijdragen Angeboden door hoogleraren der Vrije Universiteit ter Gelgenheid van haar Vijftig-jarig Bestaan. 20 October 1930. door F. W. Grosheide et al. Amsterdam: Dagblad en Drukerij De Standaard: 223-266.


Grondslag en doel’.

1931

De Crisis in de Humanistische Staasleer: in het licht eener Calvinistische kosmologie en kennistheorie. Amsterdam: W. Ten Have.

Bespreking van ‘Annalen der critische philosophie’. Themis 92: 439-444.

‘De juridische uit leggingsmethoden en hare grondslagen’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 16 (2): 20-24, 46.

‘De zin der politiek’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 17 (2): 15-21, 28, 31.


1932

Norm en feit: Een kritische beschouwing naar aanleiding van het geschrift van Mr. S. Rozemond over ‘Kant en de Volkenbond’’. Themi XCIII: 155-214.


De theorie van de bronnen van het stellig recht in het licht der wetsidee’ Handelingen van de Vereeniging voor Wijsbegeerte des Rechts XIX (1932-1933) 19 (1): 1-28; 19 (2): 1-10, 24-31 It was also published in: Mensch en Maatschappij 9 (1933), p. 340-396.


De Zin der Geschiedenis en de ‘Leiding Gods’ in de Historische ontwikkeling. Publicates van de Reunisten-Organisatie van N.D.D.D.

Het Amsterdamsche rapport inzake de medezeggenschap van het personeel in de gemeentebedrijven en -diensten’. ARS 8: 71-86, 121-132, 157-68.

1933
‘De grondwet van de nieuwe Duitse evangelische kerk en de positie der Gereformeerden in de ‘Landskerken’De grondwet van de nieuwe Duitse evangelische kerk en de positie der Gereformeerden in de ‘Landskerken’’. ARS 9: 433-446.

‘Lotgevallen der universiteit’. Jaarboek der Vrije Universiteit te Amsterdam.

1933-37, 1940-45, 1946-53
‘Presidential speeches for the Protestant-Christelijke Reclasseringsvereeniging’.


1934

De zin der geschiedenis vanuit der Openbaring’. Vox Theologica 5: 117-122.


1935

De wetsbeschouwing in Brunner’s boek ‘Das Gebot und die Ordnungen’’ Anti-revolutionaire staatkunde IX: 334-374.

Het vraagstuk van het organisch kiesrecht in een nieuw stadium’. Almanak van het studentencorps aan de Vrije Universiteit: 105-121.

1935-6

De Wijsbegeerte der Wetsidee. 3 Volumes. Amsterdam: H. J. Paris, 1935-1936.


1936

Het dilemma voor het Christelijk wijsgeerig denken en het critisch karakter van de wijsbegeerte der wetsidee’. Philosophia Reformata 1 (1): 3-16.


Het tijdsprobleem en zijn antinomieen op het immanentiestandpunt’. Philosophia Reformata 1 (2) (1936): 65-83; 4 (1) (1939): 1-28.


Wat de wijsbegeerte der wetsidee aan Dr. Kuyper te danken heeft’. De Reformatie 63-65.

Gelooven en denken Gelooven en denken’.

‘Syllabus 1936’.

1937
‘De beteekenis van de wijsbegeerte der wetsidee voor de theorie der menschelijke’. Philosophia Reformata 2(2): 99-116.

‘De gevaren van de geestelijke ontwapening der Christenheid op het gebied van de Wetenschap’. Geestelijk weerloos of weerbaar? (samengesteld door J.H. de Goede, Jr.) Amsterdam : Mij Holland: 143-204.

‘De wijsgerige grondslagen van het fascisme: DiscussiebijdrageDe wijsgerige grondslagen van het fascisme: Discussiebijdrage’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 24 (2): 58-65.

‘Grondproblemen in de leer der Rechtspersoonlijkheid’. Themis 98.


Response to the curators of the Free University by Dooyewerd and Vollenehoven translated by J. Glenn Friesen.

1938
‘Beginselen en werkelijkheidseischen’. Orgaan ten Dienste der Prot.-Chr. Reclasseerings-vereeniging (July- Aug).

‘De wijsgerige grondslag der democratie’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 25 (2): 33-42, 59-61.

Geloof en wetenschap. 26-28.


1938 -39

De niet-theoretische vooroordelen in de wetenschap: critiek op een oncritische critiek’. Philosophia Reformata 3 (1938): 193-201 and Vox Theologica 10 (1939): 103-109.


Recht en Historie Assen: G. F. Humelen.


1939

De transcendentale critiek van het wijsgerig denken: Een bijdrage tot overwinning van het wetenschappelijk exclusivisme der richtingen’. Synthese IV: 314-339. Dordrecht: D. Reidel.


Kuyper’s wetenschapsleer’. Philosophia Reformata 4 (4): 193-232.


Das naturliche rechtsbewusztsein und die erkenntnis des geoffenbarten Gottlichen gesetzes’ . ARS 13(2): 157-182.

‘De weg der differentatie in strafrecht en reclasseering’. Orgaan ten Dienste der Prot.-Chr. Reclasseerings-vereeniging (July-Aug).

‘Politiek en ethiek’. Handelingen van de Vereeniging voor Wijsbegeerte des Rechts 26 (2): 37-45


1940

Het tijdsprobleem in de wijsbegeerte der wetside’. Philosophia Reformata 5 (3): 160-182; 5 (4): 193-234. Also published: ‘Het tijdsprobleem in de Wijsbegeerte der Wetsidee’. [Loosduinen]: Electrische Drukkerij Kleijwegt, 1940. (Gereformeerde Psychologische Studievereeninging). A provisional translation by J. Glenn Friesen is available here .


1940-41
De ‘Theorie de l’institution’ en de staatsleer van Maurice Hauriou: parts I, II and III. Anti-Revolutionaire Staatkunde 14: 301- 347; 15: 42- 70.

1941

Grondthema’s van ‘t Wijsgeerig denken van ‘t’. Philosophia Reformata 6: 172-173.


De transcendentale critiek van het wijsgerig denken en de grondslagen van de wijsgeerige denkgemeenschap van het avondland’. Philosophia Reformata 6: 1-20.


Een tweegesprek met Prof. Ovink over dogmatische en critische wijsbegeerte’ Gereformeerd Theologisch Tijdschrift 42: 209-227.


De vier religieuze grondthema’s in den ontwikkelingsgang van het wijsgeerig denken van het Avondland : Een bijdrage tot bepaling van de verhouding tusschen theoretische en religieuze dialectiek’. Philosophia Reformata 6: 161-179.


Boekspreking: Pos. Philosophie der Wetenchappen’. Vox Theologica 12: 85-90.


1942

De leer der analogie in de Thomistische Wijsbegeerte en in de Wijsbegeerte der Wetsidee: naar aanleiding van het verslag van de achtste algemeene vergadering der vereeniging voor thomistische wijsbegeerte : ‘de analogie van het zijn’’. Philosophia Reformata 7 (1): 47-57.


De leer van den mensch in de Wijsbegeerte der Wetsidee’. Correspondentie-bladen 7 (Dec): 134-143.

De zin der geschiedenis’. (Door J.D. Bierens de Haan). Assen: Van Gorcum: 17-27.

1943-46

De Idee der Individualiteits-Structuur en het Thomistisch substantiebegrip: Een critisch onderzoek naar de grondslagen der Thomistische zijnsleer’. Philosophia Reformata 8 (1943): 65-99, Philosophia Reformata 9 (1944): 1-41, Philosophia Reformata 11 (1946): 22-52.


1944
‘Aan de genarale synode der Gereformeerde Kerken in Nederland te UtrechtAan de genarale synode der Gereformeerde Kerken in Nederland te Utrecht’ and D. H. Th. Vollenhoven.

‘Enkele opmerkingen inzake de ‘Richtlijnen’ betreffende een toekomstige bedrijfsorganisatie’.

1945
‘Het Calvinisme oorsprong en waarborg onzer consitutioneele vrijheden?: Bijdrage tot het vraagstuk van de verhouding van de Christelijke vrijheid tot de politieke vrijheden’. Amsterdam: Ten Have.

‘'s Hoogen Raads beleid tijdens de bezetting’. Nieuw Nederland: christelijk cultureel sociaal dagblad 1(2): 2.

1946
‘De verhouding van individu en gemeenschap rechtsphilosophisch bezien’. Algemeen Nederlands tijdschrift voor wijsbegeerte en psychologie 39: 5-12.

1946-47
Translation of: ‘Grondproblemen der Wijsgerige Sociologie’: ten lectures given by Prof. Dr. Herman Dooyeweerd in the School of Engineering at Delft, The Netherlands, 1946-1947 by Magnus Verbrugge (Published in Dutch in Stellingwerff (ed.)
(1962)).

1947

‘Introduction to a Transcendental Criticism of Philosophic Thought’. Evangelical Quarterly, XIX: 42-51.


Tien voordrachten over sociologie’. Syllabus 1946-1947 van de Stichting Studium Generale aan de Technische Hoogeschool te Delft.


1948

Transcendental Problems of Philosophic Thought: An Inquiry into the Transcendental Conditions of Philosophy. Grand Rapids: Eerdmans.


Het Wijsgeerig Tweegesprek tusschen de Thomistische Philosophie en de Wijsbegeerte der Wetsidee’. Philosophia Reformata 13: 26-31, 49-58.

Een nieuw geschrift over Hauriou’s leer der ‘Institution’ /Een nieuw geschrift over Hauriou’s leer der ‘Institution’ ‘. Bestuurswetenschappen 2: 1-15.

‘Grondproblemen der sociologie’. Nieuw Nederland: maandblad voor economie, staatkunde en cultuur 3 (1-13, 15, 20)

‘Introduction a une critique transcendentale de la pensee philosophique’.
Library of the tenth International Congress of Philosphy, v. 2. Amsterdam : L.J. Veen: 70-82.

‘Standen en klassen in de samenleving’. Nieuw Nederland: christelijk cultureel sociaal dagblad 12 (3).



1949

Reformatie en Scholastiek in de Wijsbegeerte. Franeker: T. Wever.


Bespreking van : ‘De Beteekenis van het subject in de moderne waarde-philosophie onder het licht der Wetsidee’ by J. P. A. Mekkes ‘. ARS 19 (11): 405-6.


‘De sociologische verhouding tusschen recht en economie en het probleem van het Zgn ‘economische recht’ . Opstellen op het gebied van recht, staat en maatschappij aangeboden aan


Prof. Dr. A. Anema en Prof. Dr. P.A. Diepenhorst bij hun afschied van de Vrije Universiteit door oud-leerlingen, Januari 1949. Edited by Herman Dooyeweerd et al. Amsterdam: S. J. P. Baker: 221-265.

De vooronderstellingen van ons denken over recht en samenleving in de crisis van het moderne Historisme : een critische overpeinzing naar aanleiding van Mr. H. W. Scheltema’s


‘Beschouwing over de vooronderstellinging van ons denken over recht’.Themis: 193-248.

‘Het historische element in Groen’s staatsleer Het historische element in Groen’s staatsleer’ in Groen’s ‘Ongeloof en revolutie,’ een bundel studien edited by L.C. Suttorp et al.

Opstellen op het gebied van recht, staat en maatschappij aangeboden aan Prof. Dr. A. Anema en Prof. Dr. P.A. Diepenhorst bij hun afschied van de Vrije Universiteit door oud-leerlingen, Januari 1949. edited by Dooyeweerd. Amsterdam: S. J. P. Baker.

Strafrechtelijke problemen bij de gevangenishervorming. Orgaan ten dienst der Protestants-Christelijke Reclasseringsvereniging 17 (6-7) 1-12.


1950

Bespreking: Kranenberg’ De Grondslagen der Rechtswetenschap’. Themis: 89-98.


De strijd om het schriftuurlijk karakter van de Wijsbegeerte der Wetside’. Medelelingen van de Vereniging voor Calvinistische Wijsbegeete (July): 3-6.


Aard en voorwaarden der wetenschap Aard en voorwaarden der wetenschap. Geloof en Wetenschap: Levensbeschouwing en levenshouding van de academicus. Utrecht : N.V. Dekker and Van De Vegt: 15-32.

De modale structuur van het juridisch oorzakelijkheidsverband . Series Mededelingen der Koninklijke Nederlandse Akademie van Wetenschappen 13(5).

De strijd om het souvereiniteitsbegrip in de moderne rechts- en staatsleer : uitgewerkte rede ter gelegenheid van de 70e herdenking van de stichting der Vrije Universiteit op 20 Oct. 1950. Amsterdam: H J Paris.

Geloof en Wetenschap : Levensbeschouwing en levenshouding van de academicus. Utrecht-Nijmegen : Dekker & van de Vegt.

Natuurlijke Godskennis . Christelijk Schoolbad (Baarn) 41 (27 April): 1; (4 May): 1.

Wat is rechtswetenschap? Interfacultaire colleges aan de Vrije Universiteit te Amsterdam, cursus 1949-1950.


1951
The contest about the concept of sovereignty in modern jurisprudence and political science. Free University Quarterly 1: 85-106.

Mr. E. H. Jacob’s ‘Juridisch modernisme en het staatrecht van onze tijd’. Themis : 348-351.

1952

Ter nagedachtenis van mijn vriend Prof. Dr. Ph. Kaohnstamm’ Mededelingen van de Vereniging voor Calvinistische Wijsbegeerte (Sept): 11-12.


1953

Berust het volkenrecht nog op universal erkende grondslagen?’. Handelingen van de Vereniging voor Wijsbegeerte des Rechts XLVII, 2nd part.


Over de methode van begripsvorming in de rechtwetenschap. Een nadere critische beschouwing van Prof. Mr. R. Kranenburg’s De Grondslagen der Rechtswetenschap, Juridische kennisleer en Methodologie’. Themis 114 (3): 298-340.


1954

De analogische grondbegrippen der vakwetenschappen en hun betrekking tot de structuur van den menschelijken ervaringshorizon Mededelingen der Koninklijke Akademie van Wetenschappen 17 (6): 171-192. Amsterdam: Noord-Hollandse Uitgevers Maatschappij.

[Translated by Robert D. Knudsen as ‘The analogical concepts’]


La secularisation de la science. La Revue Reformee 5: 138-157. (Presented at the first congress of the International Association for Reformed Faith and Action, Montpellier, France, in 1953.)

'De leer van de mens in de Wijsbegeerte der Wetsidee’ Sola fide 7 (2): 8-18.


De wijsbegeerte en het hoger onderwijs in de rechtswetenschap De wijsbegeerte en het hoger onderwijs in de rechtswetenschap. Algemeen Nederlands tijdschrift voor wijsbegeerte en psychologie 46 (4): 191-194.

Perikelen van een historistische rechtstheorie : Een critische beschouwing van de ‘Inleiding tot de studie van het Nederlandse Recht’ door Prof. Mr. L.J. van Apeldoorn. Themis

Probleem van die Christelike wysbegeerte, II. Die Gereformeerde vaandel.
24 (2): 21-30.


1953-58

A New Critique of Theoretical Thought. 4 Volumes. Translated by David H. Freeman et al. Amsterdam: H. J. Paris; and Philadelphia: Presbyterian and Reformed Publishing Company. Translation and revision of the Dutch De Wijsbegeerte der Wetsidee (1935-6).


1956

Enkele losse grepen uit de discussie ter jaarvergadering 1956’ Correspondentie-bladen XX (June): 41-45.


1957

Wijsbeeerte en Geschiedenis. Referaat gehouden op de conferentie van de organisatie van studneten in de geschiedenis in Nederland te Arnhem.


De verhouding tusschen individu en gemeenschap in de Romeinsche en Germaansche eigendomsopvatting.

Wezen en gronslagen van het rechtWezen en gronslagen van het recht. Publikatie (Nederlands Gesprek Centrum), no. 15


1958

De verhouding tussen wijsbegeerte and theologie en de strijd der faculteiten’. Philosophia Reformata 23: 1-21, 49-84.


Maatstaven ter onderkenning van progressieve en reactionaire bewegingen, Rede 150-jarig bestaan Koninklijke Akademie van Wetenschappen. Amsterdam: Noord-Hollandse Uitgevermaatschappij, 1958.


The criteria of progressive and reactionary tendencies in history’ Verslag van de plechtinge viering van het honderdvijftigjarig bestaan der Koninklijke Nederlandse Akademie van Wetenschappen. Amsterdam: 213-228.


Dictaat- Encyclopaedie der Rechtwetenschap

Een nieuwe studie over het Aristotelisch begrip der gerechtigheid.
Themis

Mouvements progressifs et regressifs dans l’histoire Mouvements progressifs et regressifs dans l’histoire. La Revue Reformee 36 (9)

Philosophie et theologie La Revue Reformee 35 (3): 48-60.

Cinque conferences donnes au Musee social a Paris.La Revue Reformee 39 (3): 1-76.


1959

Schepping en evolutie’. Philosphia Reformata 24 (3-4): 113-159.

Vernieuwing en bezinning: om het reformatorisch grondmotief .Zutphen : J.B. van den Brink. (Articles originally appeared in Nieuw Nederland)


1960

In the Twilight of Western Thought: Studies in the Pretended Autonomy of Philosophical Thought. Nutley, New Jersey: The Craig Press, 1960.


‘Van Peursen’s critische vragen bij A New Critique of Theoretical Thought’, Philosophia Reformata 25 (1960): 97-150.


‘Christianity, Humanism and the European Future’ Delta, Winter issue: 39-41.

1961
‘De staatsvrije sfeer,’ Themis 80: 177-182.

De taak ener wijsgerige anthropologie en de doodlopende wegen tot wijsgerige zelfkennins’ Philosophia Reformata 26: 35-59.

Het typisch structuurprincipe van de staat en de leer der staatsdoeleinden’ Weekblad voor Privaatrecht, Notarisambt Registratis (Egges-number) 92 (Dec, 9, 1961), 507-513.


Wijsbegeerte de Wetsidee:’ Christelijke Enclyclopedie. Kampen: J. H. Kok, 2nd ed. VI, 618-622.

1962
Verkenningen in de wijsbegeerte, de sociologie en de rechtsgeschiedenis. Christelijk perspectief I Ed., J. Stellingwerff. Amsterdam: Buijten en Schipperheijn.

Encyclopaedia van der Rechtswetenschap. Vol. III ‘De bronnen van het stellig recht’. Amsterdam (mimeo).


Encyclopaedia van der Rechtswetenschap. Hoofdstuk V. Amsterdam: Bureau Studentenraad VU.


1963

Vernieuwing en bezinning om het reformatorisch grondmotief. 2nd enlarged edn. Zutphen: J. B. Van den bring, 1963. The English title is Roots of Western Culture: Pagan, Secular, and Christian options. Trans. by John Kraay. Toronto: Wedge Publishing Foundation, 1979.


De waarde der grondwet’ Handelingen van de Vereniging voor Wijsbegeerte des XLVII. Zwolle: Tjeenk Willink: 20-23


1964

De verhouding tussen rechtsfilofie an rechtssociologie’ Feestbundel, aargeboden aan Prof. Dr. Ferdinand van Goetham (Louvain): 557-576.


‘Sociology of law and its philosophical foundations’ translated by John Kraay.

The centre and the periphery’. Lecture at the ACP (Provisional translation by J. Glenn Friessen 2005)

1965
‘Het oecumenisch-reformatorisch grondmotief van de Wijsbegeerte der Wetsidee en de grondslagen der Vrije Universteit’.
Philosophia Reformata 31: 3-15.

1966
‘The Secularization of Science’. Translator, Robert D. Knudsen. International Reformed Bulletin, IX (July): 2-17. (Translation of ‘La secularisation de la science’ (1954))

‘Het gesprek tussen het Neo-Thomisme en de Wijsbegeerte der Wetsidee’. Tijdschrift voor Filosofie en Theologie 27 (2): 202-213. (Festschrift for Prof. H. Robbers)

Het oeumenisch-reformaterisch grond-motief’ Philosophia Reformata 31: 3-15.

Herdenking van Anne Anema (10 februari 1872-18 februari 1966). Jaarboek der Koninklijke Nederlandse Akademie van Wetenschappen.

Gesprek met de hoogleraren Dooyeweerd en Van Peursen over de vraag: Is de gereformeerde wereld veranderd? (with C A van Peursen) Libertas ex Veritate (Jan)

1967
‘Die Philosophie des Gesetzesidee und ihre Bedeutung fűr die Rechts - und Sozialphilosophie, I, Einfűhrung’.
Archiv fűr Rechts- und Sozialphilosophie, LIII: 1-30, 465-515.


Herdenking van Anne Anema,’ Jaarboek van de Konink1ijke Nederlandse Academie Wetenschappen, 1966 - 1967. Amsterdam: Noordhollandse Uitgeversmaatschappij.


Encyclopaedie der Rechtswetenschap. Amsterdam : SRVU- Uitgave

1968
The Christian Idea of the State. Translated by John Kraay. Nutley (N.J.): The Craig Press.

The analogical concepts’. Translation of ‘De analogische grondbegrippen der vakwetenschappen en hun betrekking tot de structuur van den menselijken ervaringshorizon’ by Robert D. Knudsen (mimeo).

1969
Wat is die mens? Bloemfontein : Sacum Beperk (Translation of What is Man? from Twilight)

1971
‘Cornelius van Til and the transcendental critique of theoretical thought’. Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetic of Cornelius Van Til. Edited by E.R. Geehan. Nutley: Presbyterian and Reformed Publishing Company: 74-89.

‘Sociology and law and its philosophical foundations’. Truth and Reality: Essays Dedicated to H G Stoker Braamfontein.

Na vijf en dertig jaren’. Philosophia Reformata 36: 1-10.

1972
De sekularisasie van die wetenskap II De sekularisasie van die wetenskap II .
Tydskrif vir Christelike Wetenskap Tydskrif vir Christelike Wetenskap (Translation of ‘La secularisation de la science’.)

1973
Het juridisch wilsbegrip en de juridisch-normatieve uitlegging van rechts-handelingen. Speculum Langemeijer Zwolle : Tjeenk Willink.

1974
De actualiteit van de schepping: Gesprek met Prof. Dr. H. Dooyeweerd, 9 mei 1974 (with Sander Griffioen et al.)internationaal Christelijk Studiecentrum.


1975
‘De Kentheoretische Gegenstandsrelatie en de Logische Subject-Objectrelatie’.
Philosophia Reformata 40 (3-4): 83-101.

The last interview of Dooyeweerd by Pieter Boyles (translated by J. Glenn Friesen).

1979
‘The problem of the relationship of nature and grace in the Calvinistic law-idea’. Anakainosis 4: 13-15

Roots of Western culture: Pagan, Secular and Christian Options. Wedge: Toronto

1983
The limits to state interference in the world of enterprise (as seen from a Biblical perspective). Journal of Christian Reconstruction 10 (1): 115-127. (Translation of speech delivered in 1931 by Magnus Verbrugge.)

1986
A Christian Theory of Social Institutions. The Herman Dooyeweerd Foundation: La Jolla CA.

Grenzen van het theoretisch denken.Geschiedenis van de wijsbegeerte in Nederland.

no date given
‘The theory of man: thirty-two propositions on anthropology’. Translated by ? A translation of: 'De leer van de mensch in de Wijsbegeerte der Wetsidee'.

Sunday, 22 October 2006

Parable of the pounds Lk 19:11ff

I'm speaking at the church service this morning on Luke's parable of the pounds. Here the gist of what I'm sayng.

Ask a Westerner today to summarise the message of this parable and he would probably respond, ‘As Christians, we should use our gifts wisely and responsibly.’ But is that what the story means?

When trying to understand any text we need to take into account several aspects: the text, the reader, the author and the historical setting. A response such as the above only takes into account the twentieth-century reader and his or her cultural context and worldview. We also need to take into account the text, what the author intended and the historical setting. This is not the time for a session on hermeneutics, so without spelling out these different aspects let's look at the parable.

There is undoubtedly some connection between the parable of the talents in Matthew 25.14-30 and this one, but they are different enough to be regarded as distinct stories. Not least the value of a talent, about 6,000 denarii and a denari is about one day's wage for a labourer, and a pound (or mina) which is equivalent to about three months wages. Several elements are unique to Luke’s version. Most particularly, in Matthew we are told of ‘a man going on a journey’; here, it is a nobleman going to a distant country to secure ‘royal power’ for himself. He is successful, despite opposition, and on his return he has his enemies put to death.

There are many layers of meaning in this parable, but how would a poor first-century Jew in occupied Palestine have understood it? Presumably, she would have identified most with the servant who had achieved the least. Now, according to the tradition of Jewish oral law in the Mishnah, this man had done nothing wrong in wrapping the money in cloth to keep it safe. He was obliged merely to make good any loss.

Many of us today assume that the nobleman in the story represents Jesus. This identification would have been puzzling to the original hearers, if not absurd. The Jewish historian Josephus records that in 4 BC Archelaus, the son of Herod the Great, had to go to Rome to confirm that he would inherit his father’s throne. At the same time, a delegation of 50 Jews also went to Caesar, to protest that they did not want him to rule over them. The opening lines of the parable seem to be a deliberate reference to that recent history. The people who first heard the story must have taken the nobleman to be not Jesus but the tyrannical Archelaus.

The nobleman is thus no hero. He seems to take pleasure in robbing the poor to reward the rich and to delight in the slaughter of his enemies, and is interested more in profit than in the welfare of his people. Not surprisingly, his servants fear him.

How are we to understand the parable, then? Luke’s editorial comments in verse 11 provide some clues. Jesus is in Jericho, on his way to Jerusalem 17 miles away, and the disciples imagine that the coming of his kingdom is imminent. He has just had his encounter with Zacchaeus, which Luke recounts in the first 10 verses of this chapter. The tax collector who had grown rich by exploiting the poor – not unlike Archelaus – has had his life turned around, and has experienced immediate salvation (Lk 19:9).

So, it is not surprising that the disciples are optimistic that the kingdom has all but come. The fact that one of the oppressors has just given half of his possessions to the poor and has paid back fourfold anyone he has cheated must have seemed like a foretaste of it. Now, as they approach Jerusalem, they are expecting that Jesus will seize power and establish the kingdom of God. It is this misconceived hope that Jesus is answering. In effect, he is saying, ‘If you want to play power games, look what happens: the rich get richer and the poor get poorer. Don’t oppose those in power by using their own methods!’

And all this just before the Passover, a time when messianic expectations were at their peak. Many of the Jews were awaiting someone who would free them from the Roman occupiers, and from collaborators such as Archelaus and Zacchaeus.

Jesus’ strategy is very different: he is not going to Jerusalem to seize power. It is no accident that Luke places this parable immediately before his ‘triumphal’ entry into Jerusalem (19:28-44). The fact that Jesus rode in on a donkey would have undermined any ridiculous thoughts of a military coup. It is almost as if he were saying, ‘My way of becoming king is not like Archelaus’.’ Jesus dealt with his enemies not by putting them to death but by dying himself.

The parable was not told, then, to show that if we have gifts and talents we should use them wisely or lose them. Rather, it is a warning that if we try to win power in the way that ‘the world’ does, all that will result is that the oppressed will experience only greater oppression. Instead, we are to follow the example of the man on a donkey, who gave up all to attain all.

Saturday, 21 October 2006

Center and the periphery by Dooyeweerd

Glenn Friesen ahs translated a 1964 lecture by Dooyeweerd 'Center and periphery: the philosophy of the law idea in a changing world'.

Glenn notes:
Dooyeweerd's January, 1964 lecture, toether with the discussion that followed, is a very important text for reformational philosophy. Marcel Verburg refers to excerpts from it, in his book Herman Dooyeweerd: Leven en werk van een Nederlands christen-wijsgeer (Baarn: Ten Have, 1989)[‘Verburg’]. But the entire lecture and discussion have never been published, and never translated into English.

Friday, 20 October 2006

Dooyeweerd from Twentieth-Century Encyclopedia of Religious Knowledge

Dooyeweerd, Herman (1894-1977)

Dutch theologian. Born in Amsterdam, he graduated from the Free University there, and was assistant director of the Kuyper Institute, The Hague (1922–26), before appointment as professor of the philosophy of law in the Free University (1926–65). His major work, A New Critique of Theoretical Thought (4 vols., 1953–58), challenged the “pretended autonomy” by which philosophical thought asserts self-sufficient independence from divine revelation. He attacked speculative metaphysics, insisting that true knowledge of God and self-knowledge come from the working of God’s Word and Spirit in the heart. Accepting the concepts of general revelation and common grace, he held that neither provides any foundation for natural theology based on man’s unaided reason. Moreover, orthodox theology was no guarantee of true spiritual understanding; the latter comes through submission of the whole person to the message of Holy Scripture concerning “redemption by Jesus Christ.” Acceptance or rejection of this was “a matter of life and death to us, and not a question of theoretical reflection.” In 1935 Dooyeweerd cofounded the journal Philosophia Reformata, and was prominent in the establishment of the Association for Calvinistic Philosophy (later called Christian Philosophy). From 1948 he was a member of the Royal Dutch Academy of the Sciences.

Charles M. Cameron

From The Twentieth Century Encyclopedia of Religious Knowledge, editor J.D. Douglas, consulting editor, with Robert G. Clouse et al (Grand Rapids, Baker, 1991)

Thursday, 19 October 2006

Richard Russell on 1 Cor 1-2 (part 2): the 'foolishness' of the cross

If you asked the Corinthians or the Ephesians (Paul was writing from Ephesus) or the Athenians why they regarded the preaching of the cross as foolish what are they likely to have said? Paul didn’t spell it out in his letter, as its readers would have known this already - but we don’t without some research. So for starters here of a few of the objections they would have had - to which Paul would have had to reply in detail if he was to win them over - more apologetics than preaching. No wonder he spent years in some of these places. This should sensitise us for evangelism in our culture and other cultures. Also unless these issues are worked through pagan ideas will re-appear in the life of the church and be regarded as solidly Christian. Indeed this is precisely what has happened.

1. The immortal glitterati gods and goddesses on mount Olympus are a self-centred aristocracy - partying and fighting - who have little concern with mortal humans. Their occasional concern usually involves seducing beautiful women or bringing tragedy on some talented and ambitious man who is getting above his station...getting a bit too god-like for comfort. The idea of a god sacrificing himself for mere mortal was utterly unthinkable. Mortals existed in order to serve the gods with worship and sacrifices in their temples (the temple of Aphrodite- Venus- was huge with 1000 prostitute priestesses)- and to be their playthings -not the other way round.(Just like the 400,000 slaves in Corinth existed to serve their masters amongst the 250,000 freemen).

2. Even if the gods had compassion on mortal man - which they don't - they cannot save him from death and cannot resurrect him. Fate is a stronger impersonal power which even the gods cannot overcome.

3. Even philosophers who wanted a "higher" "more spiritual "idea of deity end up with a self-preoccupied deity. Aristotle's god is "Thought-thinking -about-itself" - who neither created the world nor loves it -indeed is quite oblivious to it. He - or it? -has other things on his mind - himself!

4. The idea of an immortal taking on mortal flesh was regarded as both impossible and abhorrent. Flesh and matter were intrinsically evil so any incarnation would make the one incarnated evil by definition.

5. The Greeks regarded history as cyclical - so the very idea of a directional history was strange to them. This of course is what we have in the unfolding plan of God from creation to re-creation with Jesus’ life, death, resurrection and second coming at the centre of it.

6. The Greeks had various idea of the afterlife none of which involved glorious bodily resurrection. Some held we all went into a grey ghostly world of shades in an underworld - a dismal sort of minimal life, all the joy and colour and pleasure drained away. Others, like Plato suggested that a tiny minority (philosophers mostly -he would say that!) could escape the fate of reincarnation (as humans, slugs or whatever) so that their rational souls currently imprisoned in bodies( yuk!) could escape up into the unchanging heaven of static perfection to simply be for ever.
7. For the Greeks the gods were Greek....not barbarians! So they didn't take well to any deity who was Jewish... a foreign deity! No immigrant gods!

8. Underlying all this the Greeks had no conception of Creator and creation., and the love and commitment of the Creator for his creatures. For them there was simply the higher unchanging world and the world of flux, change and decay around us; a "natural "world and a "spiritual" world .Both were eternal. There would never be a re-newed re-united heaven and earth indwelt by God-with-us, Emmanuel!

Isn't the whole biblical revelation about things so glorious - even more so when you consider the pagan alternative. The tragedy is that many aspects of paganism were brought into the church by church fathers- theologians!- and have depressingly hung around ever since in spite of reformations, renewals and revivals. We need an even more determined effort in our time to get back to the Bible! and to examine the last 2000 years of church history with prophetic eyes wide open!

Richard A. Russell

Sunday, 15 October 2006

Richard Russell on 1 Cor 1-2 and anti-intellectualism (part 1)

These notes represent the thoughts of Richard Russell after reflecting on someone else’s sermon on 1 Cor 1 and 2.

1.Tell me if I am being unduly sensitive here as a former professional philosopher and currently writing a book on Christian philosophy...but I did feel an underlying anti-intellectualism running through the sermon which I don't believe has good warrant from the Bible generally or from the passages referred to from 1 Corinthians.

The speaker claimed (rightly) that Paul was very highly educated. He also claimed that at his conversion "all his cleverness, all his learning is gone in a trice". Yes his worldview is transformed from Pharasaic Judaism (centred on Israel , the law and the temple) to a recognition that Jesus is the promised Messiah of God. This means that all his education/ cleverness and learning is now dedicated to another vision - as is clearly manifest in his writings and debates with brilliant and sophisticated political/cultural/intellectual /religious leaders throughout the Roman world. If Paul had become un-educated, stupid and simple he could have never written and done what he did...he could have never been the apostle to the Gentiles.

The opposition Paul encounted on his travels was not the dismissal of some simpleton with some half-baked "simple Gospel" - he would simply been seen as a joke. Rather it was his penetrating criticism of the very religious and philosophical pre-suppositions of classical pagan culture that produced both converts and enemies. No different in essence from the Old Testament prophets exposing the idolatry behind cultural practices. To cap it all I am struck by the finesse of Jesus' argumentative and debating skills, his logical penetration of underlying issues, his use of evidence and parrying questions...already happening by the time he was 12 years old. No wonder that a leading philosopher at the University of California has recently produced a paper with the title "Jesus the logician" ! And there was no doubt that Jesus was a politician (and political theorist) articulating his views about the nature of a just and happy society. Not surprisingly wherever the Church has been reformed and renewed we find we find leaders - Luther, Calvin ,Comenius, Cromwell, Wesley , Carey, Kuyper,etc.— whose intellectual capacities are fully engaged in clarification and controversery concerning the Biblical message, the state of the church and the culture.

2. Where does the anti-intellectual bias come from in our church culture? This is a complex story here so let me pick out a few threads.

First the 18th century Enlightenment saw "penetrating reason" as the glory of human nature (as had the pagan Greek philosophers). In reaction the 19th century Romantic movement posited "deep feeling" instead and vilified "reason". Romanticism was embraced by the Evangelicalism of the time and the concepts of "head" and "heart" came into currency as basic categories with which to interpret human reality. "Head" is dodgy, superficial, shallow, unspiritual and ungodly. "Heart" by contrast is authentic, deep, real, spiritual and godly. Likewise whereas the Enlightenment had seen cultured rational educated adult men as the people in touch with reality, this was inverted by Romanticism. So it idealised the uneducated, the unsophisticated, the immature , the simple—children, peasants and women.(Have you ever wondered why men are such a minority in (evangelical) churches and the men you do find can seem a bit wimpy and domesticated?)

It may come as a bit of a shock that this head/heart analysis is completely unbiblical...indeed anti-biblical. The Scriptures use the word translated "heart" not to mean merely the seat of emotionality but as the deepest centre of human identity and therefore the source of all our ways of being—acting, willing, speaking, thinking as well as feeling. Biblically there is no "head". Indeed "the head"(="the reason" or "the mind") is a philosophical joke. It has turned a function of the heart "thinking "( a doing verb) into a noun as if it was a thing "the mind". So head/heart talk is unedifying nonsense...we should ban it!

Secondly, the mass marketing mentality involved in the origins of modern mass evangelism. The pressure here is to make the gospel of the Kingdom of God into a straightforward consumable product reducible to a few spiritual laws, a few simple texts or a easy formula, so that a "sale" of the "product "can be clinched after the shortest of conversations. Then you publish the "sales" figures—so millions more want the "product". And a very good living can be enjoyed by the captains of this industry like the tele-evangelists, God's sales men. All this seems a million miles from the fullness and richness of the "great commission" given by Jesus in Matthew 28. (It may not come as a surprise that many of the key people in the birth of the modern American advertising industry have demonstrable evangelical backgrounds—adverts far more manipulate our desires and fears rather than inform us clearly and honestly about the product in question. The advertisers all preach "another Gospel"— we can be saved, made happy, made popular, made exclusive, made younger, made secure, made powerful , made beautiful and desirable, etc,etc—by "simply" ("simply" again) purchasing their goods or services. And they know (but do we know ?) we are not just purchasing a product but a lifestyle, a worldview.

3. Exposition of Corinthians. The speaker said that Paul admits that the Gospel is complete foolishness. To say that is to agree with the pagan philosophers. Paul to the contrary is actually saying that the Gospel is the objectively deep wisdom of God for us, and the pagan philosophers are fools for not recognising it, and so their "wisdom" is spurious. The passage from Isaiah 29:14 about God destroying the "wisdom of the wise" is about the "wise" in Judah thinking than an alliance with Egypt can save them when threatened by Assyria. This has nothing to do with some implied animosity on God's part towards intelligence or wisdom which are beautiful gifts of the Creator not to be despised in the fashion of the Romantics. The pagan philosophers end up abusing their intellectual gifts by putting them at the service of a false view of reality which they pit against the way things really are.(So even God's little people are better off than they are). And what a waste - their God-given gifts could enable them to be Paul's fellow workers and equals. They really would be able to rattle the bars of classical pagan culture "from the inside"! They are missing out on key jobs in the Kingdom of God in order to defend a worldview and culture which has no future and is built on sand.

4. Philosophy has a vital role in human life and society. It is a response to the big worldview questions that every human needs to ask: Who am I? Where am I? What's wrong with the world? What's the remedy? In our society many people are scared of these questions. Often they turn the question of the meaning of life into a joke, like Pilate when he mockingly and ironically asked Jesus "What is truth?" without waiting for a reply. So escapism - overwork, drugs, home -improvement, sport, computers, art, children, drink, sex, anything and everything - is the order of the day - anything to stop that primeval call of God "Where are you Adam?" echoing in our minds. This is a call to take adult responsibility before our Creator for what we are doing in his name -as we must for we bear his image and represent him on earth.

But even if we try to avoid philosophical questions we cannot avoid philosophical presuppositions about human rights and justice, the status of animals, the scope of science, the point of education, the best economic system, the validity of war, the causes of crime, the relationships between nations, the human prospect for the future and much more.

So we simply can't just "reject” philosophy—we can't avoid it. It can be quite amusing to listen to those who reckon they are a philosophy free zone who have their thinking and speaking structured by all sorts of dubious philosophical distinctions and categories e.g. practical/theoretical, fact/value, head/heart, fact/theory, subjective/objective, individual/society, absolute/relative, time/eternity. So instead of being conformed to the escapism and immaturity of our violent, sick, sad, stressed society the Christian community should enthusiastically and rigorously engage with all these questions – after all we are the only people who should dare to do so – if all the treasures of wisdom and knowledge are hidden in Christ as Paul maintains in Colossians. Our job is to disclose and display these treasures before a watching and cynical world which has nearly given up hope that there can be any good news from anywhere. The fruit of this engagement will be Christian philosophy rooted in the great narrative of creation, fall and restoration through Christ, through whom and for whom all things exist.

5. The Cross; just a brief comment. The speaker focussed exclusively of the reconciliation of the individual to God as the significance of the cross. Jesus died in my place so my soul will go to heaven. If this is taken to be the heart of the Gospel then it is deeply reductionistic if not a travesty. Paul's gospel is so much bigger and more glorious. In Colossian 1:19-20 he writes: "For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood shed on the cross." In short through the second Adam all the baleful consequences of the fall – the alienations between heaven and earth, people and God, people and people, people and the non-human creation- would be overcome, and the shalom of God through Christ would characterise everything.

Also it will not be my "soul "going to "heaven" but rather my body being resurrected , finding its final home in the renewed earth – as Romans 8 explains.( The soulish stuff comers right out of pagan philosopher Plato!) As for heaven, it is plainly unmarketable. Who in their right mind wants to "go to heaven" if heaven is thought of as something beyond space and time, beyond description with lots of light, angels and worship for eternity? You really need to be desperate to find such an alien place attractive – a raging toothache or worse might do the trick – "Someone put me out of my misery!".. Much ancient philosophy and oriental religions (eg Buddhism) despair of the world and want to transcend it somehow. But we know that God so loved the cosmos and that Jesus is the saviour of the cosmos – that the kingdoms of this world will become the kingdom of or Lord and of his Christ, and he will reign for ever and ever. (Rev.11:15).

Saturday, 14 October 2006

Tortoise

Tortoise are an excellent Chicago-based post-rock band.  I have recently purchased the excellent value Lazararus Taxon, a 3 CD 1 DVD box set for £13!  This set from you Tube is on the DVD:


The highlight of the DVD is the band playing with three drummers at a Jazz Fest - awesome!

Also on You Tube are:

A 30 min live set

Four-day interval video

Clip from ICA the Show





Monday, 9 October 2006

Runner blog


The H. Evan Runner blog has added a podcast - an excerpt from one of Runner's lectures from the 1980s. There are also notes from 11 lectures on the site - it is interesting to compare them with Theodore Plantinga's notes of Runner's lectures in the 1960s.

Sunday, 1 October 2006

Steen pages


I've now added a Pete Steen pages to the All of Life redeemed website. There are several book reviews by him, a paper on 'Time and eternity' and an interview with him by Bert Witvoet.

My thanks go to Perry Recker, Bill Gram-Reefer and Pete's son, Todd Steen for help in putting up the pages.