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.)