This Earthly Life Matters by A.A. Van Ruler - a review

This Earthly Life Matters: The Promise of Arnold A. van Ruler for Ecotheology

Arnold Van Ruler

Ernst M. Conradie (Editor), Dirk van Keulen (Introduction), Douglas G. Lawrie (Translator)

Pickwick Publications, 2023, 381 pp, hbk.  

Arnold Albert Van Ruler (1908-1970), a former professor of dogmatics at the University of Utrecht, is not well-known in the English-speaking world. This is mainly because only a few of his works have been translated. Thus this volume is more than welcome.

Van Ruler's approach has been described as "creation theology" by W.H. Velema, and he himself has been called "a theologian of earthly reality" by L.J. Van den Brom. It is exciting to see this volume dedicated to Van Ruler's approach to ecotheology. His thinking was largely influenced by theocratic ideas and his involvement with the "Protestantse Unie", which aimed to promote the theocratic vision of P.J. Hoedemaker (1839-1910), a writer who greatly influenced Van Ruler, especially in his views on a State church. Although this volume only provides glimpses of Van Ruler's theocratic notions.

Dirk van Keulen, who provides an introduction and a brief biography in this volume, has edited Van Ruler's Collected Works in Dutch. The selected translations by Douglas G. Lawrie included in this volume cover various topics such as God, creation, providence, being human, sin, earthly life, and animal protection. These chosen topics highlight Van Ruler's significance for ecotheology.

Van Ruler's writings are not easy to read, and some of the selections in this volume consist mainly of bullet points. However, he does offer some insightful aphorisms. Here are a few examples:

• God did not create me in order to get me down on my knees and to extend grace to me as a sinner.

• The Creator is revealed in creation—that is the mystery that evokes worship.

• Not only Holy Scripture is the Word of God; the entire created reality is that too.

• Heaven is created reality. Just as much as the earth is.

• Our knowledge of God is never direct and unmediated. It is always mediated.

• Even when we question anthropologically—and question thoroughly—we automatically question theologically.

• the Creator ≠ creation

• The world is indeed a “cosmos” but in the sense that it is a jewel, a bracelet on the arm of the Creator.

Conradie's essay in this volume provides an excellent overview of Van Ruler's approach. Conradie observes that Van Ruler's polemical intention is to affirm creation as good, even eschatologically, without the need to add or replace anything in creation. He emphasizes the importance of recognizing ourselves as creatures and the concept of re-creation. This notion of re-creation aligns with Herman Bavinck's understanding of restoration rather than repristination. Van Ruler's work can in some sense be seen as an extrapolation and eschatological radicalization of Bavinck's position. Van Keulen has described Van Ruler's approach as a radicalized reception of Bavinck's central thought that "grace does not abolish nature, but affirms and restores it."

Van Ruler's emphasis on re-creation and his strong doctrine of creation provides valuable insights for ecotheology. He firmly believes that the world was intentionally created by God and, therefore, belongs to God. Creation is not divine or demonic; it is a good thing that came into existence ex nihilo, from nothing. Van Ruler contrasts Christianity with paganism philosophy, noting that in Christianity, the world is not necessary but is good, while in paganism, the world is seen as necessary but not good.

In addition to his focus on creation, Van Ruler stresses the importance of eschatology. He stresses “God will not create a new world to put it in the place of the present world. God will renew this old world of ours and this renewed world will be the new world.”.

Overall, this volume serves as an excellent introduction to Van Ruler's work and provides valuable insights into a Christianity that not only affirms but embraces creation.