What do Doug Wilson, William Evans, and I have in common? We’re all puzzled by the intramural attention D.G. Hart and Carl Trueman are paying to Tim Keller, Abraham Kuyper, and the “problem” of “transformationalism.” Trueman links Hart while raising concerns:
I was struck by [Hart's] account of Abraham Kuyper. Here was a (probable) genius and (definite) workaholic who had at his personal disposal a university, a newspaper and a denomination, and also held the highest political office in his land. We might also throw in to the mix that he did this at a time when European culture was far more sympathetic to broadly Christian concerns than that of the USA today. And Kuyper failed to affect any lasting transformation of society. Just visit Amsterdam today, if you can bear the pornographic filth even in those areas where the lights are not all red.
Trueman referencing the failure of Kuyper having a lasting “transforming” influence in contemporary Amsterdam seems to ignore the profound cultural and religious shifts in the Netherlands during and following World War II. Purdue University’s Jennifer L. Foray helps us understand some of these shifts in her recent article, “An Old Empire In A New Order: The Global Designs Of The Dutch Nazi Party, 1931–1942″ in the journal European History Quarterly. One would be hard pressed to assume that Kuyper’s influence could neutralize or supercede the effects of World War II in Dutch society in light of how the war affected Christianity in Western Europe in general. The University of Utah’s John G. Francis is also helpful in the 1992 article, “The Evolving Regulatory Structure Of European Church-State Relationships” published in the Journal of Church and State in understanding those shifts. There’s simply more to the story than Kuyper circa 1905 and Amsterdam in 2013.