Three new lecturers at the VU Amsterdam (1926)

De Amsterdammer

• 27-10-1926

Kuyper’s archive online

 

Available here

The papers of Abraham Kuyper (1837-1920) were bequeathed to the Abraham Kuyper Stichting, the academic office of the Antirevolutionary Party, founded in 1922 and located in Kuyper’s former residence in The Hague. In 1971 the papers were transferred to the Historical Documentation Center for Dutch Protestantism (1800-present day) at the Vrije Universiteit Amsterdam, and kept as coll. nr. 154.

The papers have been digitized in a cooperative enterprise of the Historical Documentation Center, Princeton Theological Seminary and The Neo-Calvinism Research Institute (NRI) at Theological University Kampen, and made available to the general public by the NRI in 2020.

The archive holds almost 9.000 letters to Abraham Kuyper and many documents regarding his personal life and his family, and documents related to Kuyper’s activities as pastor, journalist, politician, university founder, professor, church leader, and author.

Abraham Kuyper: "Glory to God" From Dagen Van Goede Boodschap I: In Den Kerstnacht (Kampen: J.H. Kok, 1922)

 

GLORY TO GOD!

By Abraham Kuyper

From  Dagen Van Goede Boodschap I: In Den Kerstnacht (Kampen: J.H. Kok, 1922)

Glory to God in the highest,

on earth peace and goodwill toward men. LUKE 2: 14.

God’s angels descend into the fields of Bethlehem, singing to one another, singing to mankind, singing to their God!

And listen! The first words that come from their lips are Gloria in excelsis, "Glory to God in the highest!" Remarkable! That which we typically leave until last during the Christmas celebration is, for them, the first. We would all begin by speaking of the Child, of the blessed night, of the shepherds, of the manger, and of the beloved virgin mother. For us, the feeling, the emotional pull, and the beauty of the scene would take centre stage; and only at the very end, as a conclusion, might we also sing a "Glory to God!" But those holy angels do the exact opposite.

For them, it is "God first!"—even at Christmas. The manger, the swaddling cloths, the Child—all of that comes later.

And the angels could do no differently! For they stand day and night before God's throne. They are not like us, who struggle at times to lift our souls before the holy presence of God. For them, God is everything—at Christmas and always. Year after year, century after century, their ceaseless cry is Glory to God! They descended from God's throne, so how could they fail to glorify the exalted and magnificent God, the eternal Fountain of love?

These kind angels had gazed for ages into the profound mystery of salvation and atonement. They knew that the earth was full of godless men, none righteous, not even one. And they had wondered how their holy, righteous God could justify such ungodly sinners. Over time, they had caught glimpses of God's salvation plan but had never fully grasped its depths. Sometimes, they were allowed to take part in God's preparatory works. They were sent to Abraham and to countless other servants of God. But above all, they had been witnesses through the ages to the tender, holy majesty of God, who in His omnipotence and compassion was paving the way for the incarnation of the Word.

And now, in Bethlehem, the angels could only begin with God, singing of Him who had prepared, accomplished, and now revealed this glorious moment of salvation. So their song begins with Glory to God!—not to overshadow the Child, but because the greatness of the Child can only be seen in the radiance of God's glory. In this Child, everything converges on the will of the One who sent Him. As Jesus Himself would one day declare: "I do not seek my own glory, but the glory of Him who sent me."

This Sender—Father, Son, and Holy Spirit—is the Inspirer of the prophets, the Sender of the Messiah, and the Author of salvation. He must be the One most glorified on Christmas by Israel of old, by the Church of all ages, and by us and our children. He, who so loved the world that He did not spare His own Son but gave Him up for us, must be the focus of our praise.

And now, these angels descend to Bethlehem, these holy beings, pure and refined, and the atmosphere of godlessness on earth strikes them. Oh, this dreadful world! This fearsome humanity! For ages, the compassionate and unfathomable God had been striving in His divine love to prepare salvation for this world, and yet the cold world had ignored Him, blind to His works, without a song for His glory, living as if there were no God in heaven, even daring to blaspheme and curse Him.

Descending to earth and hearing no song for the Holy One, the angels themselves begin to sing. They sing, perhaps as precentors for others. The night is so still—there is no voice, no sound! And then, from their angelic lips, the song arises: Glory to God in the highest! A psalm of adoration ascends to Him who desires to be glorified, rising from earth to heaven.

They sing without calculation, without effort, simply because glorifying God is their very nature. Yet their song has become the song of the Church, resounding each Christmas, pushing back against the world’s forgetfulness of God, stirring the faithful to remember Him. Their song pleads with us: “Oh, it is well that you sing of the manger, the shepherds, and the Child—but above all, Church of the Son of God, never forget to give Him glory. Teach your children to lift their hearts in praise to the Creator and Redeemer of all things!”

To think that God exists for us would be a blasphemous thought. No, we exist for Him and for Him alone. The purpose of our being, our lives, and the lives of our loved ones is all summed up in this one eternal truth: “To glorify God and His holy name!”

If this becomes the fruit of your Christmas celebration, then it is good. But if it does not, it counts for nothing. Indeed, who knows whether it might even become sin—a sin that no gifts or carols could conceal. For, oh, if there is one day when we, who carry death within us, are deeply obligated to honour our holy God, is it not when Emmanuel comes?

Therefore, banish from Christ’s Church any trivialization of the sacred! Do not misuse the holiest and tenderest event the earth has ever witnessed to create "a delightful evening" or lose yourself in sentimental fantasies. That is what the unbelievers and blasphemers of God’s divinity already do. No, before God, keep the holy things holy, or you forfeit the blessing.

Oh, we do not begrudge our children their joy or the poor their comfort. We want to join you in celebrating the tenderness and beauty of the Christmas scenes. Indeed, the angels also sang of peace on earth and goodwill toward men. But let us hold firmly to this truth: Keep the first thing first! Let Glory to God in the highest! always lead and remain the highest note of our celebration.

The Messiah did not come to provide charming scenes. The Word became flesh to wage war against sin, the world, and the devil. His mission was to accomplish God’s eternal purpose, to justify sinners, sanctify the ungodly, and save the lost. It was for the salvation of God’s elect.

God, the only wise and holy One, is to be praised for eternity. He is Love, so immense in height, depth, breadth, and length that it surpasses all understanding.

And now, this divine love chose to place the Child in the manger as the starting point for the Lord’s salvation to arise. Satan, on the other hand, sought to destroy that Child. See how he drove Herod with hatred and murderous intent to slaughter the innocent, all in an attempt to destroy the Child and nullify the manger.

So, everything surrounding the manger is of utmost seriousness—a struggle between life and death, between God and Satan, between the omnipotence of eternal Love and the forces of hell.

Therefore, it is fitting for Christ’s Church, for God’s children, to keep the sacred things of Christmas within the inner courts of worship.

Here lies the mystery of godliness, so profound and great: God is at work! All is from Him! And so, to Him, your God, be glory in the highest heavens!

Sing this psalm yourself from the depths of your soul, and teach your loved ones to do the same.

Jan Van Lonkhuyzen: International Ambassador for Neo-Calvinism in CTJ 59(2) (2024): 295–322

My article on "Jan Van Lonkhuyzen: International Ambassador for Neo-Calvinism" has now been published in Calvin Theological Journal 59(2) (2024): 295–322.

 

Coming soon(ish)

 

Abraham Kuper and Natural Theology

 My paper, co-written with David Kristanto, on Kuyper's approach to Natural Theology has now been published. It is available here: https://www.koersjournal.org.za/index.php/koers/article/view/2547

Neo-Calvinist Research Institute Dooyeweerd Bibliography

 

One of the most exciting things to happen this year is: https://sources.neocalvinism.org/dooyeweerd/

It contains an extensive bibliography of Herman Dooyeweerd and links to innumerable online works of Dooyeweerd.

Dmytro Bintsarovskyi has been working on this project for a while and it has now come to fruition.

Can we KNOW God is real? - Roy Clouser

 

Klaas Schilder’s review of Kuyper’s Lectures on Calvinism

 De Reformatie 12 (18 Dec 1931)

Dr. Abraham Kuyper, Calvinism, New Edition, with an Introductory Chapter by Dr. Henry Beets.
Wm. B. Eerdmans Publishing Co., 234 Pearl St., N.W. Grand Rapids, Mich., 1931.

This book contains the English edition of the famous and well-known Stone Lectures that Dr. Abraham Kuyper delivered in the fall of 1898 at Princeton, New Jersey. These Stone Lectures have already been introduced multiple times to our Dutch people; not long ago, Mr. Kok published an excellent edition in the Dutch language. The Stone Lectures by Dr. Kuyper have been discussed so often in the Dutch press that we can forego a proper attempt at evaluation here.

Even if one considers that Dr. Kuyper in 1898 could enjoy all the benefits that any early effort in a "beginning" of "liberating Israel" can typically exploit—both in his own positioning and in the reaction his work received from interested kindred spirits—Kuyper's Stone Lectures have nonetheless had significant importance for the judgment of later years. How fine their structure was, and how aptly the hand of the general-theologian has struck in this case, becomes even clearer when one considers how painfully later announced plans to revive Calvinism fundamentally missed the mark; here, I am thinking of names like Barth, Haitjema, and others.

Now, Dr. Beets has provided an introduction for this English edition. With great expertise, Dr. Beets offers an overview of the state of affairs in revived Calvinism across the board since 1898. An overview for which many will be grateful to Dr. Beets, even if they think differently in certain areas. For example, I see in Barthianism—and in any reserved praise of its axioms—nothing less than a radical assault on Calvinism. Only in so far as Barth and others have adopted certain well-known slogans of Calvin is there a resemblance in tone. But even then, only to a limited extent; one only needs to think of the "objectivity" element in Barthian theology. The "turn toward the objective," which attracted some, ultimately amounted to a "turning away from the objective" in the case of a man who forever forbade calling God an "object."

Nevertheless, Dr. Beets has generally provided a very fine and accurate overview of the gains Calvinism has made since 1898. His overview, which indeed presents rich possibilities for the future, becomes for us a further encouragement, when placed alongside the material content of Kuyper's lectures, to ensure that we do not allow Calvinism to bleed out in our own country—or in our external work—by, for instance, extending a hand to ethical or Barthian movements (whether inside or outside a particular group) that, while invoking Calvin's name, are laying anti-Calvinist explosives under what was painstakingly built e voto Calvini (in accordance with Calvin's will).

K.S.

Kuyperania 1890s-1950s

My paper dealing with work on Kuyper in English up to the 1950s has now been published

Bishop, S. (2024). Kuyperania 1890s-1950s: A Survey of English-language Literature on Abraham Kuyper. Tydskrif Vir Christelike Wetenskap | Journal for Christian Scholarship, 60(1&2), 103-135. Retrieved from https://pubs.ufs.ac.za/index.php/tcw/article/view/1405 

Findings 7 is out

 A new issue of Findings is out: 

https://www.thumbwidthpress.net/product-page/findings-7

Chris Gousmett          Editorial: Identifying – but how?

Anderson Paz             Political Order in Herman Dooyeweerd

Zane Richer                 Review Essay: The Two Moralities, by R Janoff-Bulman

Steve Bishop                Hendrik Jan van Riessen (1911–2000): An Introduction

Hendrik van Riessen     Creation and Science

Bavinck's writings on pedagogy & writings on Bavinck's pedagogy

 Bavinck’s Works on Pedagogy

English translations

“Classical Education,” in Essays on Religion, Science and Society ed.  John Bolt, translated by Harry Boonstra and Gerrit Sheeres (Grand Rapids: Eerdmans, 2008), 209–244.

“Trends in Pedagogy,” in Essays on Religion, Science and Society ed.  John Bolt, translated by Harry Boonstra and Gerrit Sheeres (Grand Rapids: Eerdmans, 2008), 205–208.

“Pedagogical Principles” from De School met den Bijbel 

 Bavinck's introduction to the meeting of the "Association of Reformed Schools in the Netherlands" (1915)

In Dutch

Paedagogische Beginselen. Kampen: Kok, 1904 [2nd edn 1917] [Pedagological Principles]

"Paedagogiek als wetenschap." De School met den Bijbel 2 no. 11, 13, 15, 17, 19, 25, 27, 29, 31, 33, 35, 37, 40, 42, 44, 46 (1904). [Pedagogy as a Science]

De taak van het Gereformeerd Schoolverband: Voor onderwijs en opvoeding, 1 (Hilversum: Klemkerk, 1906). [The task of the Reformed School Association: For education and upbringing, 1. (Speech delivered at the second general meeting of the Reformed School Association in Utrecht, October 10, 1906)]

“Inleiding,” in A. Anema, H. Bavinck, A. Kuyper Jr., J. C. de Moor, P. A. E. Sillevis Smit and J. Woltjer, Christendom en opvoeding (Baarn: Hollandia, 1908), 1–32. [“Introduction” in Christianity and Education]

De Opvoeding Der Rijpere Jeugd (Kampen: J. H. Kok, 1916). [The education of mature youth]

De Nieuwe Opvoeding (Kampen: Kok, 1917). [The new education]

Works on Bavinck’s Pedagogy

In English

Brederveld, J. Christian Education: A Summary of Bavinck’s Pedagogical Principles. Translated by two members of the Calvin College Faculty. Grand Rapids: Smitter Book Company, 1928. [Translation of Hoofdlijnen der Paedagogiek van Dr. Herman Bavinck, met Critische Beschouwing. (Amsterdam: De Standaard, 1927).]

Harinck, George. "Bavinck and Pedagogy" in Bruce Pass (ed.) Herman Bavinck: Centenary Essays. (Leiden: Brill, forthcoming).

Jaarsma, Cornelius Richard. The Educational Philosophy of Herman Bavinck: A Textbook in Education. Grand Rapids: Eerdmans, 1935.

Price, Timothy Shaun. “Herman Bavinck and Abraham Kuyper on the Subject of Education as Seen in Two Public Addresses.” The Bavinck Review, 2, no. 1, (2011): 59–70. 

Price, Timothy Shaun. “Pedagogy as Theological Praxis: Martin Luther and Herman Bavinck as Sources for Engagement with Classical Education and the Liberal Arts Tradition,” Ph.D. thesis, University of Aberdeen (2013).

Strebel, Hanniel. Proposal for a Theological Prolegomena of Education: Lessons from Herman Bavinck’s Legacy Evangelical Review of Theology (2015) 39(2): 128–143.

In Dutch

Rombouts, Fr. S. Prof. Dr. H. Bavinck, Gids Bij de Studie van Zijn Paedagogische Werken (‘s-Hertogenbosch-Antwerpen: Malmberg, 1922).

Brederveld,  J. Hoofdlijnen der Paedagogiek van Dr. Herman Bavinck, met Critische Beschouwing (Amsterdam: De Standaard, 1927).

van der Zweep, L. De Paedagogiek van Bavinck (Kampen: Kok, 1935).

van Klinken, Lucas [1894- ]. Bavinck’s Paedagogische Beginselen (Meppel: Boom, 1937).

 Los, Sietse Oene [1871-1944]. “H. Bavinck 1854-1921” in Moderne Paedagogen en richtingen (Amsterdam: N.V. Dagblad en drukkerij de standard, 1938),  163-198.

Murre, Piet M.  “Het bereiden van brood,” Vitale idealen, voorbeeldige praktijken (Amsterdam: Buijten & Schipperheijn, 2012), 103–119.

In German

Strebel. Hanneil. Eine Theologie des Lernens. Systematisch-theologische Beiträge aus dem Werk von Herman Bavinck. VKW: Bonn, 2014.

Kuyper: Metamorphoses of a much-travelled statesman

 "Gedaanteverwisselingen van een veel-reizend staatsman" [Metamorphoses of a much-travelled statesman.]  Kuyper is shown in different attire corresponding to the location he is visiting:

1. In Berlijn (Berlin): Kuyper is dressed in a formal military-style uniform, possibly indicating his interactions with military or official figures in Germany.
2. In Tirol (Tyrol): He is depicted in hiking or mountaineering gear, suggesting leisure or outdoor activities in the mountainous region of Tyrol.
3. In Brussel (Brussels): Kuyper appears to be casually dressed, possibly indicating informal or everyday activities in the Belgian capital.
4. In Sliedrecht: He is shown in a scholarly or professional attire, holding documents or a book, which reflects his role as an intellectual or academic figure in this Dutch town.

 

Kuyper—the lonely sentry

 

De Eenzame Wachtpost (1887 - 1919)

by Albert Hahn (1877 – 1918)

In the illustration, Kuyper is shown standing on a cliff beside a monumental structure, which is likely meant to represent his political and ideological platform. The imagery of him standing on the edge suggests a precarious position, possibly alluding to the challenges and controversies he faced during his career.

Foundations 86 (Summer 2024) has been published

 

Available here: https://www.affinity.org.uk/foundations/issue-86-summer-2024/

Herman Bavinck's introduction to meeting of the "Association of Reformed Schools in the Netherlands" (1915)

A provisional translation from "Verslag van een korte inleiding naar aanleiding van Spreuken 4:1–13, uitgesproken op de Algemene Vergadering van het Verband tussen Gereformeerde Scholen in Nederland." De School met den Bijbel (5 August 1915).

MINUTES of the General Meeting of the "Association of Reformed Schools in the Netherlands," held on Wednesday, May 12, 1915, at the Arts and Sciences Building in Utrecht.

Opening. 

The Chairman, Prof. Dr. H. Bavinck, opens the meeting shortly after eleven o'clock. 

According to the attendance list, there are 40 persons present. 

After singing Psalm 119:8, the Chairman leads the assembly in prayer, reads Proverbs 4:1-13, and adds the following remarks:

The reading provides us with a complete program of education; all principles of education are encompassed within it. The aim of education as indicated here is the formation of the mind, not merely as a faculty but as the understanding acquired through education, synonymous with wisdom. In Proverbs, wisdom is not only discussed as intellectual understanding but also as moral insight. It is both theoretical and practical in nature. It is wisdom also in relation to our conduct. Secondly, the means are indicated: instruction, teaching, law, and oral instruction. It is the subject matter derived from all laws, firstly from God's Law, but also from all His ordinances. Above all, from His Word, but also as far as it is known from history and nature. Through tradition, it has come down to us. We have to expand it and pass it on to future generations. Thirdly, there is mention of the way: discipline. The Hebrew word for discipline means, in a broader sense, instruction, admonition. The essence of discipline does not lie in punishment; that is merely incidental. Discipline is instruction, as opposed to teaching; it is encouragement, and motivation, and thus encompasses not only intellectual but also moral guidance. Discipline comes from the teacher, but the son must grasp it, and keep it. Thus, there must also be action on the part of the child. The child must be attentive with heart and soul. Fourthly, the reading points out the high significance of wisdom. It is called an ornament, a crown, a pleasant addition. It is a "wreath". Thus, it also has an aesthetic side; it refines, it truly beautifies; it also governs form. Finally, the fruit is mentioned. Wisdom guards against error. It gives life, a long life on earth. According to the Old Testament meaning, this is not merely existence but even more, joy in life. Wisdom brings happiness. Thus, this passage from Proverbs gives us a comprehensive program for education.

Regarding the state of the Reformed School Association, there is no reason to boast, yet given the circumstances, there is cause for gratitude.

Our agenda does not offer a particularly extensive program. Nonetheless, it allows for enjoyable discussion. I warmly welcome you all.

Herman Bavinck

Reforming economics: 4 July in Cambridge

 

Herman Bavinck on Pedagogical Principles from De School met den Bijbel

A rough and ready provisional translation of  

Herman Bavinck “Pedagogical Principles”, De School met den Bijbel (24 November, 1904): 1-2.

 

Pedagogical Principles

Herman Bavinck

Under this title, I can give a brief overview of the book, which will be published within a few days by Mr. Kok in Kampen.

In an Introduction, the necessity of education and pedagogy is first argued. Since humans are born helpless and yet, according to their nature, have a reasonable and moral destiny, education is necessary for them and can only be spoken of in relation to humans, not angels or animals. This education is part of the care that the young person generally receives, is therefore accompanied by nourishment and is also related to it. Since humans consist of body and soul, both nourishment and education are indispensable for them.

In the broadest sense, humans are educated by the society and environment in which they are born and live. But usually, education, rightly, has a narrower meaning and refers to the planned, personal, moral activity that parents and teachers devote to children to prepare them for the tasks that await them in life.

The intentional, planned nature of this education is further significantly strengthened by the fact that it has increasingly been transferred from the family to the school; for although family and school are closely related, they are also distinguished from each other in various respects.

From the moment that education acquired a planned character, it has also been the subject of study. And this study is necessary and good, provided that not too much or everything is expected of it. Theory and practice, even in education, as elsewhere, cannot do without each other. Pedagogy bears fruit for education and has value in itself. And it has become more important and gained more significance as the former unity in worldview and life philosophy has given way to various differences and oppositions.

Pedagogy, being not merely an empirical, positive but also a normative, constructive science, is closely related to worldview, theology, philosophy, religion, and ethics. It does not disdain experience but does not stop at the question of how education has been, but tries to indicate how it ought to be, and is therefore determined by the idea we cherish about the origin, nature, and destiny of humans.

But precisely on these highly important questions for pedagogy, empiricism provides no answer. Rather, we all view these, whether we want to or not, in the light of the worldview we have formed from other than purely empirical data. Everyone views empiricism and history with their own eyes and through their own lens. From a Christian standpoint, we derive our worldview from the Holy Scriptures. Therefore, the Holy Scriptures have fundamental and principal significance for Christian pedagogy. Christian pedagogy differs from other pedagogical inquiries not in that it is biased and the others are unbiased, but both start from beliefs and metaphysical assumptions. The first derives these from Scripture, the others derive them from the fluctuating philosophy of the day.

After this Introduction, three main chapters deal with the Purpose, the Starting Point, and the Method of Education.

In education, everything primarily depends on the purpose one has in mind. There has always been a difference of opinion about this. Among some ancient peoples, this purpose had a more religious, and among others, a more ethical character. Among the Greeks and Romans, education aimed at full citizenship. In Israel, too, education was national, but because Israel was the people of God, it was, as such, thoroughly religious and theocratic.

Christianity placed reconciliation in the community with God at the center of life, thereby bringing individual personality to the forefront but immediately incorporating it into the community of saints. For education and teaching, the Christian religion had great significance.

Firstly, it gave education a new content, namely an objective truth independent of humans; secondly, it offered in that truth a center around which all subjects of education and science could group themselves; and thirdly, it sanctified and glorified all natural life through this truth.

When Christianity entered the world, it soon degenerated under the hands of its confessors. In response to increasing worldliness, many serious pious people were attracted by the ascetic ideal of life, seeking the purpose of education solely in religion. This Roman Catholic asceticism later found acceptance among Protestants through pietism, Methodism, etc.

However, the general observation, not only with the eye but with all senses, is the starting point of all teaching and the foundation of all knowledge. This is not new but has always been recognized and taught by all Christian theologians and philosophers. Therefore, there is absolutely no objection to starting the teaching and practice of science with this sensory observation and using and exercising each sense according to its measure and nature. But the observation with the eye should not be privileged at the expense of that with the ear. For although the period of childhood until school age can in a certain sense be called the period of perception, because in that time the main material of representations is acquired, with which the mental life must later work, it is still incorrect to say that all our representations come from visual perception. This is not the case even in the aforementioned first period of childhood and becomes even less so when the child attends school and especially through the word of the teacher receives expansion and enrichment of its consciousness. And thus the idea that the child should learn nothing but what it understands also falls. For memory is strongest in childhood and absorbs the easiest. Especially the religious and moral principles instilled in youth work long afterwards and provide support in life. Therefore, Bible and catechism, religion and dogma deserve a place in elementary school.

Thirdly, modern pedagogy errs in that it wants to know nothing of coercion or punishment in school discipline. But this error is already beginning to avenge itself in the increasing lawlessness of youth, about which many teachers in the capital complain and which makes them long for corporal punishment again. Those punishments no longer fit in the new pedagogy, which has severed the moral bond between teacher and child. The Holy Scripture proceeds from a different principle. It maintains the right of punishment but acknowledges as its basis that there is a moral relationship between parents and children, between teachers and students. In this system, punishment is in place, but this punishment in school is again distinguished from that in the state and from discipline in the church.

After discussing the objective and subjective methods, the result can now be summarized. But this result, although easily deduced from the foregoing, is still highly complex due to the many factors involved in teaching, both from the side of the teaching material and from that of the child. Therefore, designing a curriculum and a course of study is almost an impossible task. Hence, for a long time, there has been an emphasis on concentration in education, and the idea of the eight cultural periods, the eight school years, and the eight teaching materials was conceived by Ziller. But these attempts to bring unity cannot be considered successful.

However, the idea of concentration is a good one that should not be neglected, and which can come to full fruition especially in the Christian school. For the Christian confession brings unity between family, school, and church; it groups all education with all its subjects and parts around a center; and it lays an organic connection between the starting point and goal of education through a gradual development of the teaching material and a psychologically correct view of the child.

BAVINCK

Neo-Calvinism: Contours and Theses

A chart comparing Goheen and Bartholomew's "Contours" and Brock and Sutanto's "Theses" on neo-Calvinism: pdf here.

Terms used in Goheen and Bartholomew's Contours

Terms used in Brock and Sutanto's Theses

Herman Bavinck’s review of Kuyper’s Encyclopaedia of Sacred Theology Volume 1 from Da Bazuin

 A quick and dirty, provisional translation.

Herman Bavinck. "Review of Encyclopaedie der Heilige Godgeleerdheid. Deel I, by A. Kuyper", De Bazuin 42:13 (1894).

Encyclopaedie der Heilige Godgeleerdheid. Deel I [Encyclopaedia of Sacred Theology], by Dr. A. Kuyper. Part I, Introductory part. Amsterdam, Wormser 1894.

This Encyclopaedia, as we read in the preface, stands on the principles of Reformed theology, which the author professes with full conviction. For this reason alone, the appearance of this work is an event that will not fail to make its impact felt within and outside the circle of Reformed churches. There was no shortage of encyclopaedias of various principles and directions. There was a pressing need for a Reformed Encyclopaedia, and this need was felt more deeply as time went on.

By encyclopaedia, one understands that science which chooses science itself as the object of its research and reflection. This meaning of the encyclopaedia is demonstrated comprehensively and clearly in the first 50 pages of this part. The name, the idea, and the concept of the encyclopaedia are discussed successively, and then the concept of the Theological Encyclopaedia is developed.

From this, the great importance of this science and also of the work that Dr. Kuyper brings to light is already apparent. The deepest questions of science, the principles of Theology, are discussed. The task of the encyclopaedia is to make us aware of the sciences' principles, objects, goals, and coherence. Science is also an organic whole with its own life. The encyclopaedia attempts to trace that life; to highlight the members of that organism, i.e., the various fields in their organic connection; and to identify and combat the errors and shortcomings that also occur in this organism.

The general encyclopaedia attempts to do this with science as a whole. The specialized encyclopaedias, of law, letters, etc., do this concerning a particular group of fields or sciences that are organically related. Among these, the Theological Encyclopaedia strives to make us understand the organism of Sacred Theology in its principles and coherence.

Therefore, encyclopaedic study is an indispensable requirement for anyone who strives not merely for knowledge and scholarship but for science in the true sense. In it, science first comes to full self-awareness, reflecting on its own nature and essence. It is the ultimate, the highest, the science of sciences.

We cannot be grateful enough to the esteemed author for this work. He was the designated man for it, both in breadth and depth of vision. Moreover, this work also has current relevance. Little has been done in our circles in terms of encyclopaedic study. Hagenbach briefly glanced at the beginning of theological study to get an overview of the number of fields and the literature that had appeared on them. But there was hardly any real study. This certainly explains the misunderstandings and confusion about the principles and essence of Theology in our circles. Everyone thinks of Theology in their own way. Dr. Kuyper's work, especially the second and third parts, will undoubtedly provide the necessary clarification on many questions.

Of course, this does not mean that from now on, one should simply accept this work and say yes and amen to everything the author asserts and claims. A work like this is not primarily intended to be learned and parroted, but to be studied and thoughtfully considered. The greatest blessing from this work will come if the rich and deep thoughts of the author stimulate our own thinking and lead us to independent insight and judgment.

Nevertheless, this Encyclopaedia will promote agreement on the principles and fundamental ideas of Theology among us. The author's insight into the true character of Reformed Theology is so accurate that anyone who has studied it to some extent cannot withhold their agreement.

Therefore, it is to be hoped that all our students and ministers will acquire this work. Fifteen guilders is quite an expense for many, but the price is extremely low for such a comprehensive scientific work. And by owning such a work, one gains access to many other books and brochures.

The first part, after dealing with the concept of the encyclopaedia, extensively covers the history of this science. It testifies to enormous diligence. The search for and mastery of many books necessary for this must have cost a great deal of effort. A whole series of authors on the encyclopaedia passes before our eyes. One might almost say it was "too much of a good thing." But a somewhat complete history of this field had not yet been given. And in the evaluation of each author, not only does Dr. Kuyper's own standpoint become clear, but also the relationship in which he stands in other directions. Furthermore, the appreciative tone, even in serious criticism, is striking. Everywhere, the voice of the true scholar is heard, who is solely concerned with the truth. This will also contribute to the appreciation of his work in wide circles. Finally, the style is never dull or dry, but vigorous, clear, and captivating from beginning to end. May it find many readers and win many disciples for the Reformed principles.

H. BAVINCK.

Roy Clouser is interviewed by Paul Vanderkley

 

See the full interview here: https://youtu.be/60HfvocGnVg?si=XtWyjkJxM4M7N_ax

Herman Bavinck’s review of Kuyper’s The Work of the Holy Spirit from Da Bazuin

Herman Bavinck’s review of Kuyper’s The Work of the Holy Spirit

In a series of pieces in the De Bazuin [The Trumpet],* Herman Bavinck provided brief reviews of the three volumes of Kuyper’s Het Werk van den Heiligen Geest. These are provisional, quick and dirty translations.

Herman Bavinck “Review of Het Werk van den Heiligen Geest, by A. Kuyper (deel I)”, De Bazuin 36 (25) (1888):

Het werk van den Heiligen Geest. [The Work of the Holy Spirit ] By Dr. A. Kuyper. 

Eerste deel. 

Amsterdam, Wormser.

In this work, which will be complete in three volumes and then cost 17.50, we are offered a reprint of the extensive series of articles that Dr. Kuyper wrote in De Heraut about the work of the Holy Spirit, along with two pieces that appeared in the De Heraut under their own titles (Sanctification and Love) but are now included as a third part under the work of the H. G. [?] will be included.

The author now precedes the entire work with a preface of 30 pages. Therein, we receive a complete list of Owen's works; a list of works written earlier and later on the Holy Spirit; and a repeated refutation of Dr. [Eduard] Böhl [1836-1903)]. 

We now announce this new work by Dr. Kuyper with only a few words. Perhaps we will return to the content later; there is certainly enough in it that deserves discussion and about which the Reformed theologians have not unanimously agreed.

May this writing contribute to a better understanding and appreciation of the work of the Holy Spirit! 

H. B.

 

Herman Bavinck “Review of Het Werk van den Heiligen Geest, by A. Kuyper (deel II)”, De Bazuin 37 (8) (1889):

The work of the Holy Spirit in the individual. 

The first part of this book deals with the work of the Holy Spirit for the church as a whole; the recently published second part discusses the work of the Holy Spirit in the individual.

It successively discussed the work in humanity before the fall, in the sinner at regeneration, calling and conversion, justification and faith. Recommendation of these studies, already known from De Heraut, is unnecessary; announcement of a work by the esteemed author's hand is sufficient. It is not necessary to agree with Dr. Kuyper on everything, for example, on regeneration, calling, justification, etc., to also claim the name of Reformed. The path that Dr. K. has taken and continues with so much talent is not the only one that runs through Reformed Theology. However, even with differences of opinion, there is much to learn from this work. Therefore, we wish it to be in many hands. Mr. Wormser has ensured a neat publication.

B.

 

Herman Bavinck “Review of Het Werk van den Heiligen Geest, by A. Kuyper (deel III)", De Bazuin 38 (2) (1890):

[The Work of the Holy Spirit, by Dr. A. Kuyper. Part III, in the individual.] 

Amsterdam, J. A. Wormser. 

This, the third and final part of Dr. Kuyper's study on the work of the Holy Spirit, has long awaited an announcement in the Bazuin. Fortunately, this important work, unlike many brochures, does not lose its value with each passing day but retains its significance for years to come. With this part, the study of the prolific writer on the work of the Holy Spirit is completed. Specifically, in this final part, Sanctification, Love, and Prayer are successively discussed. Of these three pieces, we consider the first to be the most important. In it, Sanctification is once again clearly explained, in accordance with the teaching of Scripture and the Reformed confession, and defended against various errors that have crept into this part of the truth. But the other two essays, on love and prayer, are also instructive and edifying. We do not need to provide a detailed account of the content, as readers will likely remember it from De Heraut. The convenient format and clear printing in which these articles are now presented, in conjunction with their intrinsic value, will undoubtedly prompt many to decide to acquire this work. The work as a whole is an enrichment of our theological literature. The subject, too often overlooked and neglected in earlier times, tugs at the hearts of every Reformed believer. The thorough treatment and clear presentation make it a book rich in learning and comfort for both the simple and the learned. And an index, both of topics and persons, as well as Bible verses, facilitates its use. May this work of the learned author therefore find wide circulation and thus contribute to ever greater appreciation of the work of the Holy Spirit!

* Da Bazuin was subtitled: Voices from the Christian Reformed Church in the Netherlands. (For the benefit of the Theological School in Kampen.)

 

Interview with Roy Clouser

This is must watch!  An interview with Roy Clouser

https://www.youtube.com/watch?v=a4cUw0KkfDU

Auguste Lecerf's "The Calvinistic Impulse for the Sciences"

 

Auguste Lecerf's "The Calvinistic Impulse for the Sciences"  Neocalviniana (April 2024)

Findings 6 (March 2024)

 

Available from here

Issue 6, March 2024

Chris Gousmett Editorial – Misplaced Piety and the Denigration of  Creation

Richard A. Russell Is Karl Barth’s Christocentrism a valid Christian way of theological thinking?

Steve Bishop Jenő Sebestyén – The Hungarian Kuyper

Jenő Sebestyén Dr Abraham Kuyper – a translation of the Introduction to the Hungarian edition of “Lectures on Calvinism”

Richard Middleton Our postmodern moment: The Biblical Metanarrative

David Neville Book Review: J Richard Middleton: Abraham’s Silence

Chris van Haeften On the same page: Dooyeweerd on law and subject

Steve Bishop Kuyper Bibliography

Steve Bishop Dooyeweerd Bibliography

Faith in Law, Law in FaithFaith in Law, Law in Faith: Reflecting and Building on the Work of John Witte, Jr.

 

Faith in Law, Law in Faith: Reflecting and Building on the Work of John Witte, Jr.

Editors: Rafael Domingo, Gary S. Hauk, and Timothy P. Jackson

Across four decades, John Witte, Jr. has advanced the study of law and religion by retrieving religious sources of law, renewing timeless teachings of religion for today, and reengaging with the difficult issues confronting society. Interdisciplinary, international, and interfaith in scope, Witte’s work has generated an enormous body of scholarship. This collection of essays by leading scholars examines his impact and maps new directions for future exploration.

Open access available here.

Harry Van Dyke: The Legacy of Abraham Kuyper

 This will be brilliant!

https://wordbridge.net/books/van-dyke/the-legacy-of-abraham-kuyper

New and forthcoming neo-Calvinist books

 

“Everything matters” Gordon Spykman

 My paper on Gordon Spykman has now been published:

Bishop, Steve (2024) "Everything Matters: Gordon Spykman - A Neo-Calvinist Theologian," Pro Rege: Vol. 52: No. 3, 1 - 15.

Available at: https://digitalcollections.dordt.edu/pro_rege/vol52/iss3/1