Abstract: Abraham Kuyper (1837-1920) and Adolf Schlatter (1852-1936) were both in touch with Adolf Stoecker, 1835-1909} at the end of the nineteenth century. Their interaction with the German Lutheran politician and party-founder is fascinating in many respects. In this essay. I compare Reformed and Lutheran approaches to politics using the example of the interaction between Kuyper, Schlatter and Stoecker. This historical case study offers much food for thought as we today seek to deal with the growing support for right-wing parties in Europe, and as we intend to offer a theologically balanced approach to Christian engagement in the realm of politics.
Hiemstra, John 2018. What did Kuyper really say? Christian Courier 28 May
John Hiemstra explains this article: 'Should churches speak out on key political issues? Or should they simply focus on churchly tasks? My denomination, the Christian Reformed Church, is discussing this hot topic, partly due to the election of President Trump, in its annual Synod. The two "overtures" to Synod, opposing public engagement by our church, both use the 19th century theologian, Abraham Kuyper's principle of sphere sovereignty to argue against churches engaging public issues. I argue, in this CC article, that they have seriously misunderstood Kuyper's thinking on sphere sovereignty.'Schaap, James C. 2018. Square inches and Project Blitz. Stuff in the Basement blog
Looks at the Christian Right's Blitz project and the misappropriation of Kuyper's square inch quote.Dagley, Logan, Greeson, Dennis and Ng, Matthew 2018. Review of five of the recent translations in the Kuyper Translation Project. Themelios 43(1):147-150.
Wagenman, Mike 2018. Review of: Contours of the Kuyperian Tradition: A Systematic Introduction by Craig Bartholomew Themelios 43(1):160-
Wagenman concludes: Those new to Kuyper or the Kuyperian tradition may find themselves struggling to fully appreciate the explosive power of Kuyper’s thought for life and ministry today. As Bartholomew notes repeatedly, specific retrieval and application of Kuyper’s thought for today is still needed. Therefore, those looking for practical or application-oriented treatments of Kuyper’s thought will need to consult the notes or postscript for other resources within the Kuyperian tradition. This is not a fault of Bartholomew’s work but a sign of the rich resources that remain to be unearthed from this prolific public theologian. But Bartholomew’s grasp and presentation of Kuyper’s daunting genius is inspiring and full of the joy of working in the fields of the Lord.
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