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.

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.

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.)

 

Abraham Kuyper and some of his critics

 My paper looking at some of Kuyper's critics has now been published:

Bishop, S. (2023). Abraham Kuyper and some of his Critics. Tydskrif Vir Christelike Wetenskap | Journal for Christian Scholarship, 58(3&4), 57 - 93. Retrieved from https://pubs.ufs.ac.za/index.php/tcw/article/view/785

A Kuyper Book Club - Reading through Pro Rege 3

 KUYPER BOOK CLUB! Kuyper's Pro Rege Vol. 3 

A group are going to read Kuyper's Pro Rege Vol. 3 over the next 6 months (starting Feb). 

Jason of the Laymen's Lounge, has created a Facebook Group so we can throw up quotes, thoughts, questions, etc.

To join use this QR code

The provisional reading plan is:

Feb. 1-5: pp. 1-18

Feb. 6-12: pp. 19-43

Feb. 1319: pp. 44-68

Feb. 20-26: pp. 69-94

Feb. 27-Mar. 5: pp. 95-119

Mar. 6-12: pp. 120-143

Mar. 13-19: pp. 144-167

Mar. 20-26: pp. 168-186

Mar. 27-April 2: pp. 187-215

April 3-9: pp. 216-241

April 10-16: pp. 242-270

April 17-23: pp. 271-288

April 24-30: pp. 289-315

May 1-7: pp. 316-340

May 8-14: pp. 341-364

May 15-21: pp. 365-380

May 22-28: pp. 381-406

May 29-June 4: pp. 407-431

June 5-11: pp. 432-449

June 12-18: pp. 450-467

June 19-25: pp. 468-475

June 26-July 2: pp. 479-480

Asia Kuyper Institute 2nd International Seminar 22 September 2022

 

Abraham Kuyper and evolution

 My article on Kuyper and evolution has now been published:

Bishop, S., 2022. Abraham Kuyper and evolution. KOERS — Bulletin for Christian Scholarship, 87(1). Available at: https://doi.org/10.19108/KOERS.87.1.2510

Doctoral Theses on Abraham Kuyper

 Here are some of the doctoral dissertation on Kuyper

In English

Bacote, Vincent 2002 The role of the Holy Spirit in creation and history with special reference to Abraham Kuyper Drew University. 

Campbell-Jack, Walter Campbell 1992 Grace without Christ? The doctrine of common grace in Dutch-American neo-Calvinism University of Edinburgh.

Casey, Ramon J. 1988 Abraham Kuyper’s Political Worldview Regent University, Virginia.

Chiu, Agnes S.  2016.   Common Grace and Common Good For China: An Exposition Of Abraham Kuyper And Leo Xiii On Labor Struggles In Twenty-First Century China Fuller Theological Seminary.

Dagley, Logan  2018 The Missional Church As An Institution And Organism: How Abraham Kuyper’s Ecclesiological Distinction Clarifies The Church’s Mission In Relation To Selected Contemporary Missiological Challenges. Southeastern Baptist Theological Seminary. 

Duk, Kwang 1999 Ecclesiology and social ethics: A comparative study of the social and ethical role of the Church in the views of Abraham Kuyper and Stanley Hauerwas Kampen.

Douma, Jochem   1966   Common Grace in Kuyper, Schilder, and Calvin: Exposition, Comparison, and Evaluation.    Lucerna: Crts Publications, 2017.

Greeson, Dennis 2021 Common Grace, Providence, and the Saeculum: Abraham Kuyper’s Theology of Culture Revisited. Southeastern Baptist Theological Seminary

Harefa, Surya Hadianto 2020 A free church in a free state: the possibilities of Abraham Kuyper's ecclesiology for Japanese evangelical Christians. Kampen. 

Heslam, Peter S. 1993 Abraham Kuyper’s lectures on Calvinism: an historical study Oxford University Published as Creating a Christian Worldview, Paternoster, 1998.

Himes, Brant Micah 2015. For a better worldliness: The theological discipleship of Abraham Kuyper and Dietrich Bonhoeffer. Fuller Theological Seminary, Center for Advanced Theological Study. 

Jones, Timothy 2022 Saving Common Grace: Kuyper and Present Possibilities for Public Theology in the UK.   King’s College London.

Kaemingk, Matthew 2013 “Mecca and Amsterdam: Christian Ethics between Islam and Liberalism Vrije Universiteit and Fuller Seminary. 

Kobes, Wayne A. 1993 Sphere sovereignty and the university: theological foundations of Abraham Kuyper’s view of the university and its role in society Florida State University.

Langley, McKendree R. 1995. Emancipation and apologetics: the formation of Abraham Kuyper’s Anti-Revolutionary Party in the Netherlands, 1872–1880 Westminster Theological Seminary.

Naylor, Wendy Fish 2006 Abraham Kuyper and the emergence of neo-calvinist pluralism in the Dutch school struggle University of Chicago.

Park, Jae-Eun              2016 Driven By God: Active Justification and Definitive Sanctification in the Soteriology of Bavinck, Comrie, Witsius, and Kuyper. Calvin Theological Seminary. Published by V&R, 2018.

Porter, Jacob         2011 Abraham Kuyper’s Sphere Sovereignty: Theological Comparisons And Application To Poverty. Southern Baptist Theological Seminary 

Prideaux, Louise 2020 Approaching the Complex, Cultural Other: Towards a Renewal of Christian Cultural Engagement in the Reformed Tradition University of Exeter.

Rooy, Sidney H. 1956 Kuyper vs. Warfield: an historical approach to the nature of apologetics. Union Theological Seminary.

Un, Steven A.   2020 Theology of the Public Sphere: An Interpretation of the Philosophy of Hannah Arendt and Jürgen Habermas from the Perspective of the Theology of Abraham Kuyper with Implications for Public Theology and the Indonesian Context. VU Amsterdam.

Van Heukelom, Raymond R. 1952/53 Abraham Kuyper's view of the function of the church in the world. Northern Baptist.

Wagenman, M.R. 2017. The Power of The Church: The Ecclesiology of Abraham Kuyper. Bristol University and Trinity College. Published by Pickwick Publications, 2020.

Westra, John 1972 Confessional political parties in the Netherlands, 1813–1949 University of Michigan. 

Wood, John Halsey, Jr. 2010 Going Dutch in the modern age: Abraham Kuyper’s struggle for a free church in the nineteenth-century Netherlands. Published by Oxford University Press, 2013.

Young, William 1943. The development of a Protestant philosophy in Dutch Calvinist thought since the time of Abraham Kuyper. Union Theological.

In chronological order

Young, William 1943 The development of a Protestant philosophy in Dutch Calvinist thought since the time of Abraham Kuyper. Union Theological.

Van Heukelom, Raymond R. 1952/53 Abraham Kuyper's view of the function of the church in the world. Northern Baptist.

Rooy, Sidney H. 1956 Kuyper vs. Warfield: an historical approach to the nature of apologetics. Union Theological Seminary.

Douma, Jochem   1966   Common Grace in Kuyper, Schilder, and Calvin: Exposition, Comparison, and Evaluation.    Lucerna: Crts Publications, 2017.

Westra, John 1972 Confessional political parties in the Netherlands, 1813–1949. University of Michigan. 

Casey, Ramon J. 1988 Abraham Kuyper’s Political Worldview Regent University, Virginia.

Campbell-Jack, Walter Campbell 1992 Grace without Christ? The doctrine of common grace in Dutch-American neo-Calvinism University of Edinburgh.

Heslam, Peter S. 1993 Abraham Kuyper’s lectures on Calvinism: an historical study Oxford University.

Kobes, Wayne A. 1993 Sphere sovereignty and the university: theological foundations of Abraham Kuyper’s view of the university and its role in society Florida State University.

Langley, McKendree R. 1995 Emancipation and apologetics: the formation of Abraham Kuyper’s Anti-Revolutionary Party in the Netherlands, 1872–1880 Westminster Theological Seminary.

Duk, Kwang 1999 Ecclesiology and social ethics: A comparative study of the social and ethical role of the Church in the views of Abraham Kuyper and Stanley Hauerwas Kampen.

Bacote, Vincent 2002 The role of the Holy Spirit in creation and history with special reference to Abraham Kuyper Drew University. 

Naylor, Wendy Fish 2006 Abraham Kuyper and the emergence of neo-calvinist pluralism in the Dutch school struggle University of Chicago.

Wood, John Halsey, Jr. 2010 Going Dutch in the modern age: Abraham Kuyper’s struggle for a free church in the nineteenth-century Netherlands. Published by Oxford University Press, 2013.

Porter, Jacob 2011 Abraham Kuyper’s Sphere Sovereignty: Theological Comparisons And Application To Poverty. Southern Baptist Theological Seminary. 

Kaemingk, Matthew 2013 “Mecca and Amsterdam: Christian Ethics between Islam and Liberalism Vrije Universiteit and Fuller Seminary. 

Himes, Brant Micah 2015 For a better worldliness: The theological discipleship of Abraham Kuyper and Dietrich Bonhoeffer. Fuller Theological Seminary, Center for Advanced Theological Study. 

Himes, Brant Micah. 2015 For a Better Worldliness: The theological discipleship of Abraham Kuyper and Dietrich Bonhoeffer. PhD Thesis Fuller Theological Seminary, Center for Advanced Theological Study. Published by Wipf & Stock.

Chiu, Agnes S. 2016 Common Grace and Common Good For China: An Exposition Of Abraham Kuyper And Leo Xiii On Labor Struggles In Twenty-First Century China Fuller Theological Seminary

Park, Jae-Eun 2016 Driven By God: Active Justification and Definitive Sanctification in the Soteriology of Bavinck, Comrie, Witsius, and Kuyper.

Wagenman, M. 2017 The Power of The Church: The Ecclesiology of Abraham Kuyper. Bristol University and Trinity College. Published by Pickwick Publications, 2020.

Dagley, Logan  2018 The Missional Church As An Institution And Organism: How Abraham Kuyper’s Ecclesiological Distinction Clarifies The Church’s Mission In Relation To Selected Contemporary Missiological Challenges. Southeastern Baptist Theological Seminary. 

Harefa, Surya Hadianto 2020 A free church in a free state: the possibilities of Abraham Kuyper's ecclesiology for Japanese evangelical Christians. Kampen. 

Prideaux, Louise 2020 Approaching the Complex, Cultural Other: Towards a Renewal of Christian Cultural Engagement in the Reformed Tradition University of Exeter.

Un, Steven A. 2020 Theology of the Public Sphere: An Interpretation of the Philosophy of Hannah Arendt and Jürgen Habermas from the Perspective of the Theology of Abraham Kuyper with Implications for Public Theology and the Indonesian Context VU Amsterdam

Greeson, Dennis 2021 Common Grace, Providence, and the Saeculum: Abraham Kuyper’s Theology of Culture Revisited. Southeastern Baptist Theological Seminary

Jones, Timothy 2022 Saving Common Grace: Kuyper and Present Possibilities for Public Theology in the UK. King’s College London.

Non-English theses (thanks to Marinus de Jong @jmarinusdejong) and George Harinck

Praamsma, Louis          1945 Abraham Kuyper als kerk historicus. Kampen Ridderbos, Simon Jan 1947. De theologische cultuurbeschouwing van Abraham Kuyper Kampen Dengerink, Jan Dirk      1948. Critisch-historisch onderzoek naar de sociologische ontwikkeling van het beginsel der "souvereiniteit in eigen kring" Kampen. de Ru, Cornelis              1953. De strijd over het hoger onderwijs tijdens het ministerie-Kuyper, Kampen Velema, Willem H.         1957. De leer van de Heilige Geest bij Abraham Kuyper, ‘s-Gravenhage. Sutarno [Boedisoesetya, Soetarno] 1970. Het kuyperiaanse model van een christelijke politieke organisatie, Baarn.

Douma, Jochem              1966.   Algemene Genade

van Keulen, Dirk 2003. Bijbel en dogmatiek: schriftbeschouwing en schriftgebruik in het dogmatisch werk van A. Kuyper, H. Bavinck en G.C. Berkouwer (2003)

 

Additions courtesy of @EricSungminKong Vogel, Leroy. Die Politischen Ideen Abraham Kuypers und seine Entwicklung als Staatsmann. Würzburg: Mayr, 1937. [PhD diss., Heidelberg University, 1937. 108 pages]

Kasteel, Petrus Albertus. “Abraham Kuyper.” PhD diss., Katholieke Universiteit Leuven, 1938.

Leeuwen, Petrus Antonius van. Het kerkbegrip in de theologie van Abraham Kuyper. Franeker: Wever, 1946. [PhD diss., Roomsch Katholieke Universiteit Nijmegen, 270 pages]

Langman, Harm Jan. Kuyper en de Volkskerk: Een Dogmatisch-ecclesiologische Studie. Kampen: Kok, 1950. [PhD diss., University of Groningen, 1950. 294 pages]

Rosenboom, Enno Edzard. “Die Idee einer Christlichen Universität im Theologischen Denken von Abraham Kuyper.” PhD diss., University of Göttingen, 1950. [219 pages + Endnotes 107 pages]

Voerman, Jan. “Het Conflict Kuyper-Heemskerk.” ThD diss., Rijksuniversiteit te Utrecht, 1954. [134 pages]

Treurnicht, Andries Petrus. “Die Verhouding van die Staat tot die Kerk by dr. Abraham Kuyper, 1843-1920.” PhD diss., University of Cape Town, 1956.

Rooyen, Jan Hendrik Petrus van. Kerk en Staat: 'n Vergelyking tussen Kuyper en van Ruler. Groningen: V. R. B. Kleine, 1964. [ThD diss., Rijksuniversiteit te Utrecht, 1964. 372 pages]

Weringh, Jacobus van. Het Maatschappijbeeld van Abraham Kuyper. Assen: Van Gorcum, 1967. [PhD diss., University of Groningen, 1967.]

Koppen, Christiaan Anthonius Jozef van. Abraham Kuyper en Zuid-Afrika: Noten. Bunnik: [s.n.], 1981. [ThD diss., Rijksuniversiteit te Utrecht, 1981. 273 pages] ———. De Geuzen van de Negentiende Eeuw: Abraham Kuyper en Zuid-Afrika. Wormer: Inmerc, 1992. [320 pages]

Petersen, C. J. “Verbreek die Kettings!: 'n Analities Barthiaans-Marxistiese Religiekritiek op die Teologiese Model van Abraham Kuyper.” PhD diss., PThU., 1982. [84 pages]

Langbroek, C. Een Onderzoek naar de Laïkale Vakken binnen de Diakonologische Groep bij Abraham Kuyper en Enkele Volgelingen. Veenendaal: [s.n.], 1983. [PhD diss., Apeldoorn ThU CGK, 1983]

Koornhof, Johannes J. E. “Woord en Heil: die Woord as Heilsmiddel in die Teologie van Abraham Kuyper.” ThD diss., University of Stellenbosch, 1985. [ix, 380 pages]

Olivier, Mieder Johannes Palm. 'n Kritiese Bespreking van die Eskatologie van Abraham Kuyper. Potchefstroom: [s.n.], 1986. [PhD diss., Universiteit van die Witwatersrand, Johannesburg, 1986. 344 pages]

Schaeffer, Johannes Christianus. “De Plaats van Abraham Kuyper in ‘De Vrije Kerk’.” PhD diss., Apeldoorn ThU CGK, 1994. [170 pages] ———. De Plaats van Abraham Kuyper in "De Vrije Kerk”. Amsterdam: Buijten & Schipperheijn, 1997. [219 pages]

Janssens, Rienk. “De Opbouw van de Antirevolutionaire Partij 1850-1888.” PhD diss., VU Amsterdam, 2001. [411 pages]

Baarssen, Dirk. Sporen van Comries rechtvaardigingsleer. Apeldoorn: Labarum Academic, 2021. [PhD diss., VU Amsterdam, 2021. Supervisor: W. van Vlastuin, Co-supervisor: A. Goudriaan. About A. Kuyper, H. Bavinck, A. G. Honig, A. Kuyper, Jr. G. C. Berkouwer, CGK, G. Bond(NHK), G. Gemeenten, G. Gemeenten in Nederland]

You Should Know Common Grace

 My article on Common Grace is now online at the Laymen's Lounge - courtesy of Jason Estiponal. 

KLC's The Big Picture

 

The Kirby Laing Centre has produced the first issue of The Big Picture - and it is truly fantastic. It includes articles on Kuyper - what other reason is needed to read it?

You should know neo-Calvinism

 The wonderful Laymen's Lounge has posted my short introduction to neo-Calvinism - you can read it here:  https://thelaymenslounge.com/you-should-know-neo-calvinism/

Also included is a tentative analysis of strands of Christianity and how they would answer key questions:

Five Reasons for Reading Kuyper Today - a zoom seminar with Craig Bartholomew

 

To register go to:

https://www.eventbrite.com/e/craig-bartholomew-on-five-reasons-for-reading-kuyper-today-tickets-128822711197

Adventures in the Kuyper archive

 Jasmijn Vervloet, curator of the Protestant Heritage collections at the VU Amsterdam, is embarking on an adventure in the Kuyper archive to gain a better understanding of Abraham Kuyper, the founder of VU Amsterdam.

Details here.

Review of Kuyper's On Education

 Stiemsma, Shaun (2020) "The Presence of the Past: A Review of Abraham Kuyper's On Education," Pro Rege 49(1): 43 - 47.  Available at: https://digitalcollections.dordt.edu/pro_rege/vol49/iss1/8

Kuyper on 'What is a Christian family?'

Abraham Kuyper on what it is to be a Christian family:

"For a family to be Christian, three things must be present in it through the Spirit of Christ and the result of his work. The first is the restoration of what sin and misery have corrupted. The second is the elevation of original family life to its ideal. And thirdly, in order that this blessing might not be passing but fix its roots in the family and seek to be nourished there, the family must sanctify its communion by establishing a family altar before which the entire family (that is, parents, children, and servants) kneel so as to give to God the honor and worship he is due for what he in his grace has given the family and to ask him to bless its life. Only in this way can Christ exercise his dominion as our King over the family as well. Only in this way will he be honored as King in the family and through the family. The good things that happen will proceed from him through his Spirit. And Christian parents who with their baptized children and Christian staff live together in such a family will know that not only their personal salvation, but also the exalted grace they enjoy in family life, comes to them from their God only for the sake of Christ."

Pro Rege: Living Under Christ’s Kingship

Volume 2: The Kingship of Christ in Its Operation. Lexham Press, 2017.  p. 317

Common grace - ecclesiastical suicide?

This lecture from professor David J.Engelsma, professor emeritus of the PRC Seminary, delivered on 26 Sept, 2014 at Sunshine Community Church in Grand Rapids, MI, looks at Kuyper's common grace 'project'. Engelsma is no friend of common grace and his approach is rather polemical.

The immediate occasion for the lecture is the Acton Institute’s translation project of Kuyper’s Common Grace. Engelsma sees common grace as having an important spiritual, social and practical purpose: ie the Christianising of America. Common Grace is a sortie in the culture wars.

In this lecture he is concerned strictly with Kuyper’s common grace as a cultural doctrine and as a teaching that accounts for the doing of good by unbelievers, that calls Christians to unite with Roman Catholics and non-Christians to make America, and the world, Christian.

He maintains that Kuyper taught common grace as the Christianising of the world. He asks is that the Reformed calling or is it ecclesiastical suicide? He asserts that it is ecclesiastical suicide.

Engelsma lecture starts approximately 15 minutes in, after the introduction from Den Hartog.

A Good Friday meditation - by Abraham Kuyper

REDEMPTION THROUGH HIS BLOOD

Abraham Kuyper

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Ephesians 1:7).

At Venice, in a Roman Catholic church, officials will show visitors a drop of Jesus’ blood, spattered upon a piece of cloth, carefully preserved. Whether this drop of blood was actually shed by Jesus can never be proved. That it was not is as hard to demonstrate. There is nothing to say against supposing that one of the women who followed Jesus, out of tender regard for Him, blotted up with her skirt some of the blood spattered against the cross or oozing from the thorn-pierced brow. It is not impossible to believe that this piece of cloth was carefully preserved, that it tremulously passed from mother to daughter, until it eventually passed into the hands of ecclesiastical officials.

But, even though nothing compels us to regard such a piece of cloth and drop of blood as unactual, even, in fact, if the actuality of these could be scientifically demonstrated, that bloody mark upon that piece of linen would add nothing to our faith. Granted that the blood were actual, it would not be that blood of which the apostle said that “through it” we have redemption. To those who penetrate more deeply, that drop of blood is blood no longer. Blood is a material substance which has life. When that life leaves it, when that blood congeals and dries, it is nothing more than decaying matter. It has neither life nor potency.

Hence, God’s people may not look to such a preserved particle of the blood of Christ for redemption, but must look to the red blood of Christ, to the blood of Christ when it was still blood, when Christ’s life still coursed with it, when it was still warm by reason of the life-warmth of the exertion of our Lord’s soul.

There is no atonement without blood. Hence, no one may mock the confession of the church of God which asserts that redemption comes by “faith in His blood.” The scornful laughter of the ungodly at the so-called “blood-theology” will, we fear, some day severely aggravate their suffering. Precious in the sight of the Lord is the death of His saints: How much more precious, then, the death of the Son of God? Nor are we to believe the interpretation that this love was revealed in that blood and that it is really by His love, not by His blood, that we are saved. For the love of Christ is as clearly manifest in the statement made in the counsel of peace: “In the volume of the book it is written of me, I delight to do thy will.”

No, but the Church of God must, in a literal sense, cling to the beautiful teaching of the apostles and must in quiet reverence confess that she has her redemption through His blood.

That does not, of course, mean that that blood was the source, the fountain out of which salvation flowed, or that the Lord God was first moved to reveal His grace by that blood. Those who think so are not familiar with the Holy Scriptures. The apostle adds the explanation that blood is effectual only according to the riches of His grace. That means, then, that the source of the blessedness, the fountain of salvation, lies not in the blood but in God’s eternal grace, which is superabundantly laid away as a treasure for all His elect. Nevertheless, the Church clings tenaciously to the truth that in the incomprehensible counsel of eternal grace, saving grace is in its effects attached to the blood of Christ. Let no one wishing to avoid that condemnation try to break that relationship between grace and blood. “For the life of the flesh is the blood: and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul.”

Hence we need not guess or conjecture, but we can know what is the seat, the source of this mystery of grace. That source lies not in the corpuscles nor in the plasma, but in the soul of the body.

An animal, or a human creature, is really a wonderful organism. One can come upon it as a composition of matter and moisture lying prostrate. Suddenly one sees it move, arise and approach. One hears sounds issuing from it, and, if it is a human being, one hears songs of freedom and of praise. How is that possible? The Scriptures say that is due to the miracle of blood. Conceive, if you can, of the creature you saw without blood. The composition of matter would crumble then and would decay. But the creature has blood. Hence it has life, unsearchable, incomprehensible life, and that life, the Scriptures say, exists in the blood. God, the Creator of animal life, tells us: “Life, the soul of the body, exists in the blood.” Hence the seriousness of illnesses of the blood; hence the fatality when thirst causes the blood to become parched. Whatever affects the blood affects the whole human being.

Everything depends, therefore, upon a true and certain knowledge that our Refuge and Mediator really poured out His blood for us. That does not mean, of course, that all of our Saviour’s blood flowed away. In fact, very little blood flowed from Jesus’ wounds before He died. It gushed forth only after the spear had been thrust into His side afterwards. Before that, a little had oozed from His whipped shoulders, a little from His thorn- lacerated brow and a little from the wounds of the nails in His hands and feet. It was not a matter of quantity, but of the soul of the body contained in it.

The certainty we needed for full assurance of redemption was this: That He poured His blood for us, that the soul of the body contained in that blood was again separated from it by death, or, in Isaiah’s words, that “He hath poured out his soul unto death.”

John appreciated our need of that assurance most. The Lord God knew that we needed it. Hence He planned it so that a brutal soldier, doing what no one who loved Jesus could have done, profaned Christ’s body by driving his spear into it. Therefore he who loved Jesus, the beloved Apostle John, seeing that brutal act, confirmed it for us preciously, saying that “he saw it” and that he saw that the water issuing from the wound was blood no longer. “Forthwith came there out blood and water.” By that statement we are assured that the soul of Christ’s body had departed from it.

Taken from: Kuyper, A. 1960. The Death and Resurrection of Christ: Messages for God Friday and Easter. Grand Rapids, MI: Zondervan, pp. 60-62.

'Kuyperania in recent years' Koers 79(1) (2014), 6 pages. doi: 10.4102/koers.v79i1.2138

My 'Kuperania in recent years' has now been published in Koers.

It is available as HTML  |  EPUB  |  XML  |  PDF (341KB)

In it I take a look at these six important books:

Rooted and grounded: The church as organism and institution (Abraham Kuyper)
Going Dutch in the modern age: Abraham Kuyper’s struggle for a free church in the Netherlands (John Halsey Wood Jr.)
Kuyper in America: This is where I was meant to be (Abraham Kuyper)
Abraham Kuyper: Modern Calvinist Christian democrat (J.D. Bratt)
Abraham Kuyper: An annotated bibliography 1857–2010 (T. Kuipers)
Wisdom and wonder: Common grace in science and art (Abraham Kuyper)

Kuyper's Common Grace #CG1.1 Chapter 25

25 The Probationary Command

The issue of language discussed in the previous chapter is important as when Adam and Eve  were told “in the day that you eat of it you shall surely die” it must mean something to them. If they did not understand this prohibitory command then humans are not culpable.

Adam knew nothing theoretical about the animals, yet they were not unfamiliar to him through “life contact”. 

“Man had been created in God’s image, and thus in human measure and human form, God mirrored his own knowledge in man’s consciousness. Man knew nothing by way of study, and even less from within himself. Neither did nature as such teach him. All his knowledge in which he had been created was light from God that glowed in the mirror of his consciousness” (233).

Adam would have filed a biology assessment yet his “immediate awareness nevertheless functioned impeccably”. Kuyper thus rejects the idea that Adam’s moral self-awareness was only awakened through the eating of the tree. Sin did bring an opening of the eyes, but sin brought darkness not clarity of insight. 

 The probationary command was a “sovereign ordinance based on nothing but the sovereign determination of God’s will” (235). It stands outside of the moral world order and of the law of God, “the eating or not of the tree was such as morally indifferent”. What mattered was not the tree but “but only that God presses upon man his absolutely sovereign will and forbids him something by virtue of that sovereignty.” (235)

“[I]f Adam had continued entirely to follow the good for the sake of the good, because that good drew him and comported with the inner exhortation and sense of his heart, then he would have been a lover of virtue but of such a kind that he would have denied the God of his life in whose image he had been created. “ (236) 

The content of the command is in one sense irrelevant as Kuyper in his final sentence notes: “The more insignificant the matter, the more decisively and certainly it would be clear whether obedience was because of God’s will.” (238)

Kuyper's Common Grace #CG1.1 Chapter 23

23 The Basis for Further Development

Humanity was in Paradise In good relationship with God, with a “perfect flawlessness”. What hen about development? With development comes a choice: development in accordance with God;s will or against it: “a choice that would correspond to the requirement implicit in the position of image-bearer or that would go against being that image.” (212)

“Adam had to move forward. The state of simply being a product of creation could not continue. He had to move from that state to go on to that second state, which would be the product of creation together with a choice of will. Man himself working in God’s work and as his work. Or, if he chose against God, working against God’s work and therefore immediately locked in punishment and curse by the reaction of God’s sovereignty.” (213)

Original righteousness was the starting point, but only a starting point. There had to be development.

Kuyper then turns again to the tree of the knowledge of good and evil. He prefers to call this tree “the tree of conscience” (215).  The tree of life, the other named tree, is found in other places in the scriptures but the tree of conscience is not.

The two trees, Kuyper maintains, show a duality in humanity. The tree of conscience relates to our body and the tree of life to our soul. He rejects a trichotomous view as being “twaddle” and “simply absurd” (216); “the duality of our existence is understood as a necessary [doctrine]” (219)