Neo-Calvinism in The Evangelical Repository 9th series no. 1 October 1866

 

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.

 

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

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

 

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

Neo-Calvinism in Germany

 

Neo-Calvinism in Spanish

My article You Should Know: Neo-Calvinism has been translated into Spanish. The Spanish version can be found here.

 

Neo-Calvinist doctoral theses: On Vollenhoven, on Dooyeweerd, & on Schilder

Theses on Vollenhoven

Garrood, A. P. 1982 Forming Karl Marx's Philosophical Conception: A Transcendental Argument Concerning D. H. T. Vollenhoven's Christian Philosophy University of Kent.

Ive, Jeremy 2012 A Critically Comparative Kuyperian Analysis and A Trinitarian, 'Perichoretic' Reconstruction of The Reformational Philosophies of Dirk H. Th. Vollenhoven And Herman Dooyeweerd King's College London.

Kok, John Henry 1992 Vollenhoven: His Early Development VU Amsterdam.

Tol, A. 2010 Philosophy In the Making: D. H. Th. Vollenhoven And The Emergence Of Reformed Philosophy, Together With The Text-Critical Edition Of His Isagoge Philosophiae. VU Amsterdam.

Theses on Dooyeweerd

Brümmer, Vincent 1961 Transcendental Criticism and Christian Philosophy: A Presentation and Evaluation of Herman Dooyeweerd's "Philosophy of The Cosmonomic Idea." Stellenbosch

Chaplin, Jonathan 1993 Pluralism, Society and the State: the neo-Calvinist Political Theory of Herman Dooyeweerd (1894-1977). London School of Economics

Choi, Yong-Joon 1999 Dialogue and Antithesis: A Study of Dooyeweerd's Critique of Culture Potchefstroom University for Christian Higher Education.

Clouser, Roy A. 1972 Transcendental Critique, Ontological Reduction and Religious Belief in The Philosophy Of Herman Dooyeweerd University of Pennsylvania

Conradie, A.L. 1957 The Neo-Calvinistic Concept of Philosophy with Special Reference To H. Dooyeweerd: A Study In The Problem Of Philosophic Communication University of Cape Town

Henderson, Roger D. 1994.     Illuminating Law: The Construction of Herman Dooyeweerd's Philosophy 1918-1928.     VU Amsterdam.

Marcel, Pierre 1956 Translated and published as: The Christian Philosophy of Herman Dooyeweerd Vol 1 And 2 (Wordbridge, 2013). The Original Was in French Montpellier

Skillen, James 1973 The Development of Calvinistic Political Theory in the Netherlands with Special Reference to the Thought of Herman Dooyeweerd Duke University

Steen, Peter 1970 The Idea of Religious Transcendence in The Philosophy of Herman Dooyeweerd, With Reference To Its Significance For Reformed Theology WTS

Verburg, Marcel E. 1989 Translated and published as: Herman Dooyeweerd: The Life and Work of a Christian Philosopher (Paideia, 2015) VU Amsterdam

Young, William 1943 The Development of a Protestant Philosophy in Dutch Calvinist Thought Since the Time Of Abraham Kuyper. 

Union Theological

Utilising Dooyeweerd

Aiyenitaju, O. T. 2017 Understanding ICT Classroom Issues Encountered by Teachers: The Application Of Dooyeweerd's Philosophy University of Salford

Berenyi, Robert Otto 2001 The Conservation of Buildings: A Philosophical Examination University of Salford.

De Luliis, Manila 2010 A Dooyeweerdian Approach to Time In Sustainable Development University of Salford.

Joneidy, S. 2015 Making Sense of The Information Systems Use Field University of Salford.

Jones, Gareth Owen 2007 Dooyeweerdian Philosophy, Knowledge-Based Systems, And Sustainability University of Salford.

Kane, Suzanne Colette 2005 Multi-Aspectual Interview Technique (M.A.I.T.) University of Salford

Khojah, Ghadah M. A 2018 Using Dooyeweerd's Aspects to Understand Down To Earth Issues In Use Of Medical Records University of Salford

Kimani, A. G. 2017 A New Framework for Defining, Identifying and Explicating Tacit Knowledge: Qualitative Research Using Aspectual Analysis on SMEs University of Salford

Lombardi, Patrizia Lucia 1999 Understanding Sustainability in the Built Environment: A Framework For Evaluation In Urban Planning And Design University of Salford.

McGibbon, S. 2018 Towards An Aspectual Conception of Trust University of Salford

Winfield, Michael James 2000 Multi-Aspectual Knowledge Elicitation University of Salford

Theses on Schilder

De Jong, A. C. 1954.  The Well-Meant Gospel Offer: The Views of H. Hoeksema and K. 

Schilder. Franeker: T. Wever.

DeJong, Jackobus 1990 Accommodatio Dei: A Theme in K. Schilder's Theology of Revelation, (Kampen: Mondiss, 1990). TU Kampen

Douma, Jochem 2017. Common Grace in Kuyper, Schilder, and Calvin: Exposition, 

Comparison, and Evaluation.  Hamilton: Lucerna, 2017.

De Jong, Marinus 2019 The church is the means, the world is the end: the development of Klaas Schilder's thought on the relationship between the church and the world. TU Kampen

The State of neo-Calvinism in Wales

 My piece on neo-Calvinism in Wales is now up here

Family Tree of Calvinistic philosophy

 Over at the Layman's Lounge is my family tree of Calvinistic philosophy - concentrating primarily on neo-Calvinists.

It has gone through several drafts - with helpful comments from Gregory Baus, Derek Schuurman and Jet Weigand-Timmer. 

This is the latest iteration (click on the image to enlarge 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:

Neo-Calvinism Research Institute

The neo-Calvinism Research Institute has a newly launched webpage. It is well worth checking out and bookmarking

https://www.neocalvinism.org/

George Harinck's 2018 Bavinck Lecture: Neo-Calvinism in International Perspective

Herman Bavinck Lecture 2018 • Theologische Universiteit Kampen from TUKampen on Vimeo.

Harinck looks at the Neo-Calvinism in international perspective.

He begins with three important methodological observations:

1. In the past Christianity has largely been an 'export' from Europe. In the last century this has changed; Europe is no longer the centre. However, it has not been replaced by other centres; it has become poly-centric.

2. Neo-Calvinism has been previously studied under the history of ideas. However, ideas do not stand on their own, there is an economy of knowledge. Knowledge is not independent of context. Too long it has been thought of as a box of ideas, but now the stress is on interactivity.

3. Andrew Walls saw the spread of Christianity as a series of shifts marked by migration. Migration helps us to understand the transfer of neo-Calvinism to North America. There is a bilateral interaction - cross-pollination, where knowledge is less important than personal relationships. ideas are often the contexts.

Harinck poses the question why was neo-Calvinism more attractive to North America than say, Scotland or Switzerland?

He looks at three important heralds of neo-Calvinism in the US.
Nicholaus M. Steffens (1839-1912)
Henry E. Dosker (1855-1926) and
Gerhardus Vos (1860-1949)

A 'family tree' of Calvinistic philosophy

A 'family tree' of Calvinistic philosophy taken from
Bas Hengstmengel 2011. Herman Dooyeweerd & Alvin Plantinga: Philosophy and Rationality in the Reformed Tradition. Thesis. Faculty of Philosophy, Erasmus University Rotterdam, The Netherlands.

Friesen's Neo-Calvinism and Christian Theosophy - a review

Neo-Calvinism and Christian Theosophy

Franz Baader, Abraham Kuyper, Herman Dooyeweerd

J. Glenn Friesen

Calgary: Aevum Books, 2015

ISBN 9780994775108

Pbk, 586pp, £13.95.

Dooyeweerd always maintained that his philosophy was not ‘a closed system’ and that ‘It does not claim to have a monopoly on truth in the sphere of philosophical reflection, nor that the provisional conclusions of its inquiries have been made sacrosanct because of the central biblical motive which motivates and controls it. As a philosophy it does not in any way demand a privileged position for itself; on the contrary, it seeks to create a real basis for philosophical dialogue among the different movements - movements which often isolate themselves and which can only lead to stagnation and overestimation of one’s own ideas’ (Christian Philosophy and the Meaning of History, Ser B, Vol. 13: 4). He was open to it being modified, debated and developed. Elsewhere he stated that 

‘It has been said so many times that repeating it almost becomes boring: The Philosophy of the Cosmonomic Idea does not pretend infallibility either in respect of its positive philosophical conceptions or with regard to its critique on traditional philosophy’ (Dooyeweerd 2013 in On Kuyper:154).

This has certainly been evidenced in discussions regarding the supra-temporality of the heart, which has promoted much discussion. Even among Dooyeweerdians this idea does not have wide support. Pete Steen described it as a’difficult problem’; he highlighted and documented some problems and issues with this idea in his The Structure and Nature of Dooyeweerd’s Thought (Toronto: Wedge, 1983). Others that took issue with Dooyeweerd over it were D.H.Th. Vollenhoven, Hendrik Van Riessen, S.U. Zuidema, K.J. Popma, Henk Geertsma and James Olthuis. These reject it on the premise that it is either anthropocentric and/or dualistic.

Now J. Glenn Friesen, a lawyer with a PhD in religious studies, claims that the idea of a supra-temporal heart, among other ideas of Dooyeweerd, originates not in Kuyper, van Prinsterer or even in Calvin but in the work and writings of the Christian theosophist Franz Baader. Rather than dismissing the supra-temporal heart as an aberration in Dooyeweerd’s thinking, Friesen maintains that it is a key component of Dooyeweerd’s philosophy. He maintains that to reject it is to abandon the basis of his Christian philosophy. Friesen has written on this before - and not without controversy. A series of papers in Philosophia Reformata and a conference at Redeemer University College in 2006 were in part a response to Friesen’s position. (Links to some of the papers can be accessed here.)

This book is the development of these papers and of much more research. It is in three parts. The first looks at the reception of Christian theosophy in neo-Calvinism. It should be mentioned that the theosophy of Baader is far removed from the theosophy of Madame Blavatsky. Baader was a Catholic and presents very much a Christian theosophy. In this section Friesen prevents a helpful overview of the theology and philosophy of Baader, Daniel Chantepie de la Saussaye (1818-1874), J.H. Gunning Jr. (1829-1905), Kuyper, Fredrick van Eeden (1860-1932) and Jan Woltjer (1848-1917).

The second part looks at the development of reformational philosophy in Dooyeweerd and Vollenhoven. In many ways, Friesen’s approach is complementary, though at times contradictory, to Anthony Tol’s in his Philosophy in the Making. Most interesting - and perhaps most controversial - is the nature of the ‘find’ in 1922. This Friesen maintains is Okke Norel’s article. Unfortunately, Norel’s article hasn’t (yet) been translated into English. 

Part 3, which accounts for well over one-half of the book, is a massive expansion of Friesen’s paper from Philosophia Reformata ’95 theses on Herman Dooyeweerd’. Here the theses have been expanded to incorporate copious references and showing the parallels to Van Baader’s thought.

Friesen goes against the trend of attempting to harmonise Vollenhoven and Dooyeweerd and points out the divergence of their views. A difference which seems to be over the nature of the supra-temporal heart.

There are a number of possible responses to Friesen’s thesis among them:

 (1) He is completely wrong. However, it is difficult to see how someone who has read this book could maintain that position. There are many similarities between Baader and Dooyeweerd that Friesen has highlighted, even if Dooyeweerd doesn’t directly quote Baader. It could, of course be argued, that the similarities are because both are Christians and both are dealing with the same data within reality, rather than any direct influence.
(2) He is largely wrong — this has largely been the response of Strauss, in response Friesen has provided more evidence to support his thesis, and so the onus is on those who would reject his position to respond.
(3) He is largely right — we then embrace his position and perhaps then we should speak of being neo-Baaderists rather than neo-Calvinists and recognise that in agreeing with Dooyeweerd we should reject Calvinism, or we could — as many have done — reject Dooyeweerd’s notion of supra-temporality.
(4) Or we could accommodate his view as one among many interpretations of Dooyeweerd, and accept that there is truth in his thesis but that it doesn’t change the usefulness, effectiveness, comprehensiveness, coherence or truth of Dooyeweerd’s approach. We should take care not to commit the genetic fallacy and throw the dooyeweerdian baby out with the Baaderian water. 

This book will promote controversy - that’s not such a bad thing. It is well-researched treatise and a surprisingly a good read. I look forward to the seeing the discussions it provokes and I hope that in doing so more light than heat will be generated.

Glenn Friesen talks about his book in a two-part interview here  and here. 

Update: Glenn's article recently published in Philosophia Reformata “Dooyeweerd’s Ida of Modalities: The Pivotal 1922 Article” is online here.
(http://www.members.shaw.ca/hermandooyeweerd/Modalities.pdf)

Resources for a Christian approach to art and aesthetics

Artway
  See Artway's list of suggested readings here

Craig Bartholomew 1994. “'Dominion’ as a Key to Understanding Art,” in Venster op Die Kunste: Christelike Perspektiewe/ A Window on the Arts: Christian Perspectives (Potchefstroom: IRS, 1994), 41-57.

Graham Birtwistle

•   in discussion with Gerard P. Pas

• 'Art and the arts' In Tim Dean and David Porter (editors) Art in Question, Marshall Pickering, 1987. 

Hilary Brand and Adrienne Dengerink Art and Soul: Signposts for Christians in the Arts Piquant, 2001.

Adrienne [Dengerink] Chaplin , 'Past the Post: Post-modernist Art and Beyond,' Third Way (March 1988) 14-16

Adrienne Dengerink Chaplin 'What's the point?' Summer reading and the arts Comment 2007.

Adrienne Dengerink Chaplin  The Philosophy of Susanne Langer: Embodied Meaning in Logic, Art and Feeling Bloomsbury Academic, 2019.

William Dryness Visual Faith: Art, Theology, and Worship in Dialogue. Baker Academic, 2001.

Geoff Hall [website]

•     The Wilderness and the Desert of the Real

•     The Cultural Way of Being

•     The Artists Autobiography

•     Translating the Invisible Wind

     All published by Upptacka Press and available here.

Nigel Halliday [website] 'Christians and the arts' Affinity Bulletin (March)

Abraham Kuyper 'Calvinism and art' in Lectures on Calvinism. Grand Rapids: Eerdmans.

Nancy Pearcey Saving Leonardo. B&H, 2010.

James Romaine (editor) Art as Spiritual Perception: Essays in Honor of E. John Walford Crossway, 2012.

Hans Rookmaaker

Art Needs no Justification (IVP, 1978) on-line version

Modern Art and the Death of a Culture (IVP, 1970)

Marleen Hengelaar-Rookmaaker (editor) The Complete Works of Hans R. Rookmaaker (Piquant, 2002/3) vols 1-6:

1. Art, Artists and Gauguin
2. New Orleans Jazz, Mahalia Jackson and the Philosophy of Art
3. The Creative Gift, Dürer, Dada and Desolation Row
4. Western Art and the Meanderings of a Culture
5. Modern Art and the Death of a Culture
6. Our Calling and God’s Hand in History

       On Rookmaakker Transpositions series

Anne Roberts Outside the frame: Postmodern art Cambridge Papers 20 (2) June 2011.

Duncan Roper

'The gospel, art and aesthetic theory'. Issues Number 6, November 1990.

'Aesthetics, art and education: a Christian look at art' (1980) [pdf] No Icing on the Cake: Christian Foundations for Education (ed. Jack Mechielsen) (Brookes-Hall Publishing Foundation, 1980)

'Aesthetics, art and education: consequences for curriculum' (1980) [pdf] No Icing on the Cake: Christian Foundations for Education (ed. Jack Mechielsen) (Brookes-Hall Publishing Foundation, 1980)

'A Christian Look at Educating Art & Aesthetics' (Sept 1978) [pdf]

Richard and Janice Russell 'The darkening West: a study in contemporary art and philosophy' (available from CSU here.)

Philip Graham Ryken Art for God's Sake, A Call to Recover the Arts. Presbyterian and Reformed, 2012.

Francis Schaeffer Art and the Bible. IVP, 1973.


Calvin Seerveld

Seerveld's books are available from Tuppence Press (in North America) and the Christian Studies Unit (in the UK) and Piquant (in the UK)

Rainbows for a Fallen World. Toronto: Tuppence Press, 2005

Bearing Fresh Olive Leaves: Alternative Steps in Understanding Art Piquant 2000.

The gift of artistry - God's clothing for human life

Creativity [pdf] Big Picture 1 (3) (Trinity 1999): 5-6, 31-32.

Vollenhoven's legacy for art historiography. Philosophia Reformata 58(1983): 49-79.

Towards a cartographic methodology for art. J. Aesthetics and Art Criticism 39 (2) (1980): 143-154.

'Two Writers Engage in Rainbow Action: Nick Looks at Cal; Cal Looks at Nick' in Vanguard 10.6 1980 4, 5 and 18.

On Seerveld:

Gregory Baus Seerveld’s Hineinlebenshaltung
Lambert Zuidervaart and Hernry Luttikhuizen eds., Pledges of Jubilee. Grand Rapids: Eerdmans, 1995

Nathan Jacobs and Calvin Seerveld 2009 "How Should Christians be Stewards of Art?" Journal of Markets & Morality 12 (2)  369- 398. 

Daniel Sidell God in the Gallery: A Christian Embrace of Modern Art. Grand Rapids: Baker Academic, 2008.

Peter Smith 'Making paintings'. In Tim Dean and David Porter (editors) Art in Question, Marshall Pickering, 1987.

David Thislethwaite The Art of God and the Religions of Art
[available at the link from the author]

E. John Walford

• Great Themes in Art. Pearson, 2001.

• Crisis in the Temple of Art: To Which "gods" Will Curators Now Pay Homage?

• Constructing, Living, and Communicating a Vision: Options for Postmodern Christian Artists

• 'Learning to perceive through visual art'. In Jeffry Davis and Philip Ryken (editors)  Liberal Arts for the Christian Life. Crossway, 2012.

John Wilson One of the Richest Gifts. Handsell Press, 1981.

Margaret Wilson ‘A Window upon the world: Engaging with painting’ Cambridge Papers 11(3) September 2002.

Margaret Wilson ‘The window is closed: Engaging with early to mid-twentieth-century painting’ Cambridge Papers 16 (3) September 2007.

Lambert Zuidervaart, Art in Public: Politics, Economics, and a Democratic Culture. Cambridge University Press, 2010.

Lambert Zuidervaart, Artistic Truth: Aesthetics, Discourse, and Imaginative Disclosure. Cambridge University Press, 2009.

Lambert Zuidervaart and Henry Luttikhuizen, eds., The Arts, Community and Cultural Democracy (St. Martin's, 2000).

Many of these books if they are in print are available from Byron Borger's Hearts & Minds Bookstore in the USA. See also his list of books for the creative arts.



Other bibliographies for a Christian approach to ...


... mathematics
... technology
... geography
... psychology
... language and linguistics
... worldview books
... biology
... sport
... politics
... economics
... biblical view of what it means to be human
... sphere sovereignty
... education
... law
... history
... vocational discipleship
... music

Contours of a Missional Neo-Calvinism by Mike Goheen and Craig Bartholomew

Here is an updated version of Contours of a Neo-Calvinist Position from April 2011.

Contours of a Missional Neo-Calvinism

Mike Goheen and Craig Bartholomew

1. We begin with Jesus the Lord Christ and this focus opens up into a full Trinitarian faith.
2. Christ is rendered to us truly in Scripture, which is fully trustworthy as God’s Word.
3. Christ stands at the centre of the biblical story and the good news he proclaims is about the kingdom as the goal of history—God is restoring his rule over the whole of human life and all of creation.
4. Since Christ has revealed and accomplished the end of history the Scriptures have a storied shape, and as such tell the true story of the whole world.
5. A central theme in the biblical story is God’s election of a people to embody the kingdom, to be a preview of the goal of history, and thus to bear witness to Christ’s rule over all of life in life, deed, and word – this constitutes mission.
6. The comprehensive gospel of the kingdom has been narrowed and consigned to a very minor, private place within the dominant Western humanist worldview, and this calls for a conscious articulation of a biblical worldview in relation to the cultural worldview to enable the church to recover the public truth and all-embracing scope of the good news.
7. The good news is a message concerning the restoration of the creation including human life from sin, and thus a biblical worldview insists on a comprehensive and integrated understanding of creation, fall and restoration as the most basic categories of the biblical story.
8. The fundamental backdrop of God’s drama of restoration is creation and thus we embrace a rich doctrine of creation including its good and dynamic creation order and humanity’s place within it.
9. God’s order for creation unfolds in history and thus we affirm the historical development or differentiation of creation.
10. The implication of the fall is that the power of sin and evil now radically twists every part of creation, individual and communal human life, and cultural development. While the structures of society remain good the distorting power of sin means they have been radically misdirected.
11. The Bible tells the story of restoration centred and accomplished in the death and resurrection of Jesus the Christ which is the recovery of God’s originally good purposes for the whole of his creation and all of human life.
12. The outpouring of the Spirit brings a foretaste of God’s renewing power into history.
13. The church is the community that is gathered to Christ in repentance and faith for the forgiveness of sins, based on the substitutionary work of Jesus on the cross, and so have begun to taste that comprehensive salvation with the call to make known Christ’s forgiveness and renewing power in life, word, and deed across the whole spectrum of human life.
14. The local congregation plays a central role in God’s story as that place where God’s renewing power is at work to form and nurture a faithful kingdom community.
15. Since God’s restorative power is at work in the creation by the Spirit, and since the forces of evil remain powerfully at work in the creation, we recognize an ultimate religious conflict for the whole of human life that will often lead to suffering. The church is called to side with the kingdom of God and participate in God’s redemptive mission—the missio Dei—as witnesses to his victory. But since we await the final victory, there is no room for triumphalism.
16. The mission of God’s people must be rooted in a communal life centred in the gospel, and also in a vibrant spirituality of worship, prayer, and thanksgiving.
17. God is at work leading his creation to its destiny of a new heavens and a new earth, and only then will the kingdom finally come. Then the whole of human life and the creation will be restored and renewed from sin and its consequences.

Thanks to Mike Goheen for permission to publish it here and to Mike Wagenman for facilitating it.

Mindmap of James Eglinton's Trinity and Organism Ch 7

Mindmap of chpater 7 of James Eglinton's Trinity and Organism. Here herman Bavinck's ecclesiology is examined in light of the organic motif. The link between contemporary debates in the Netherlands and with neo-calvinism are made. Kuyper's distinction between church as organism and as institution and the distinction between the invisible and visible church are drawn upon.

This book of Eglinton provides an excellent overview of Bavinck's theology.

Mindmap of James Eglinton's Trinity and Organism Ch 4

Mindmap of chapter 4 of James Eglinton's trinity and Organicsm.

Here Eglinton, after rejecting the bipolar view of Herman Bavinck, looks for an alternative reading. Bavinck is rightly placed in the neo-Calvinist tradition. Bavink's theology is thoroughly reformed and Trinitarian. The unity-in-diversity of the Trinity is used by Bavinck as a key component. To misunderstand the Trinity is to  grossly misappropriate the creation. 

The emphasis here is on the neo-calvinist distinction between the Creator and creation. God's existence is not self caused or dependet on anything. God is wholly unlike anything - but everything else is like God. This is why there are vestiges of the Trinity within the creation.

After the ground clearing of previous chapters, Eglinton here is beginning to lay a new pathway for the understanding of Bavinck.

Bavinck's organic motif: mindmap of Eglinton's Trinity and Organism Ch 3

Mindmap of James Eglinton's Trinity and Organism chapter 3 'Bavinck's Organic Motif'.

Eglinton examines Bavinck's organic motif and finds that Veenhof's use of it flawed. The motif is not as universally defined or as homogeneous as supposed. Van Eck's examination of it has shown that such a view is wrong. Veenhof's approach is to assuem that Bavinck's use is defined by a historical-etymological approach. A better way is to see how Bavinck uses the metaphor. Mattson suggests that it comes from  Reformed theology. This is supported by the fact that Kuyper sues such a term and that Josef Bohatec has traced it sue to Calvin.

The organic motif is best seen in the light of a reformed trinitarianism rather than Idealism - contra Veenhof.

How many Bavinks? Mindmap of Eglinton's Trinity and Organism Ch 2

Mindmap of James Eglinton's Trinity and Organism ch 2: "How many Bavinck's?"

Eglinton examines the thesis that has dominated Bavinck studies, the idea that there are two Bavinck's. The Reformed, orthodox theologian and the Modern, progressive academic. This bipolar reading of Bavink has been the lens through which Bavinck has been read. It is found in Jan Veenhof and more recently in VanDrunen's two-kingdom approach.

Eglinton draws upon Nelson Kloosterman to show how flawed this model is.