Category: Publications

Abraham KuyperRecently, the Acton Institute announced a partnership with Kuyper College to translate Abraham Kuyper’s Common Grace. Understanding the importance of reaching out to the evangelical community, Kuyper’s work is essential in developing evangelical principles and social thought. The Common Grace translation project is summarized by the Acton Institute:

There is a trend among evangelicals to engage in social reform without first developing a coherent social philosophy to guide the agenda. To bridge this gap, Acton Institute and Kuyper College are partnering together to translate Abraham Kuyper’s seminal three-volume work on common grace (De gemeene gratie). Common Grace was chosen because it holds great potential to build intellectual capacity within evangelicalism and because a sound grasp of this doctrine is what is missing in evangelical cultural engagement. Common Grace is the capstone of Kuyper’s constructive public theology and the best available platform to draw evangelicals back to first principles and to orient their social thought.

The Grand Rapids Press interviewed Stephen Grabill, director of programs at the Acton Institute who is also serving as the general editor of the translation project. Grabill explained the current relevancy of Kuyper’s work:

“In terms of the way Christians have brought their faith into the public sphere in the last 30 years, Kuyper represents a much more thoughtful and reflective way of building a constructive public theology,” Grabill said.

“He wasn’t a policy wonk but an idea guy who sought to synthesize a lot of movement and point to various economic political trends that integrated the Christian faith and did it in a way that didn’t politicize the faith, which is a breath of fresh air to people today.”

[…]

Grabill said he hopes the translation will provide evangelicals with a coherent social philosophy to guide their agendas in a way he believes is lacking today.

“I think Kuyper would say both the left and the right have polarized the gospel in ways that may have been unintentional in the beginning of the process,” Grabill said.

“They need a better understanding of culture, and what Kuyper does is he provides the foundational theological and philosophical thought to understand culture in a way that’s constructive and not ideological, and merely an attempt to change it to a different end.”

Volume one of Common Grace is scheduled to appear in the fall of 2012.

Readers can sign up for project updates by clicking here and can become fans of Common Grace on Facebook by clicking here.

Click here to read the full article appearing in the Grand Rapids Press.

In today’s edition of Capital Commentary, HBU assistant professor of literature Micah Mattix explores the question, “How Might the Arts Be Funded?” He ably and briefly surveys the recent history of politics surrounding the NEA.

And he concludes by noting that art is inherently “relational” and that “the problem with large, centralized organizations like the Endowment is that they are often unable to take such relational elements into account.”

He muses:

However the arts are to be funded, this relational element of art must be taken into account. Instead of encouraging artists to write against their audience out of spite or merely play it safe, funding should help artists to flourish while encouraging them to communicate the truth (of which speaking “prophetically” is part) in love. I wonder if funding the arts at the local level might help to do exactly this.

We can think of it in another helpful way as the concept of subsidiarity (which is a principle of society, not just politics) applied to the arts, specifically artists and their communities and audiences. In some ways this question about funding and the arts is a subset of the broader cultural critique of the market economy, that is, that markets do not support authentic cultural expression. This also has to do with whether you think work, leisure, or some third thing is the basis of culture.

In an argument analogous to that which Abraham Kuyper makes in his treatise, Common Grace in Science and Art, it may be at one time that the arts were necessarily dependent on institutional support from the church and the state in order to exist and grow. But we are certainly at the point, at least in the developed West, where it is not strictly necessary from a purely financial point of view that the government serve as the sole, or even primary, patron. The ideal in this vein is that the arts flourish and mature, come into their own and stand in their own independent space, related to other spheres yet distinct from them in terms of their general sustenance. (This is not to say that civic and sacred art projects are out of bounds, but that they do not exhaust the limits of art as a cultural phenomenon. They are, rather, projects that are intended to illustrate the grandeur of the empire, whether temporal or eternal, respectively.)

Mattix draws on a recent controversy over the Christian stewardship of art published in the Journal of Markets & Morality between Calvin Seerveld and Nathan Jacobs. You can find the text of their dialogue in issue 12.2, and you can also listen to a subsequent podcast moderated by David Michael Phelps (in two parts: Part 1 and Part 2).

In the forthcoming Spring 2011 issue of Religion & Liberty, we are featuring an interview with Wayne Grudem. His new book, Politics According to the Bible, is an essential resource for thinking through political issues in light of Scripture (Zondervan 2010). If you write about faith and politics, this book is a handy resource to have at your disposal. I find myself using it more and more as a resource in my own writing.

He is also the author of Business for the Glory of God, which is definitely a book that fits nicely within Acton’s mission. It was a delight to talk with Wayne during this interview. He is extremely gracious and kind and a serious thinker who contributes so much not to just issues of policy for Christians, but theology as well. Be sure to check the upcoming print or online edition for the rest of the interview.

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Dr. Wayne Grudem is the research professor of theology and biblical studies at Phoenix Seminary in Arizona. He previously taught at Trinity Evangelical Divinity School for 20 years. He has served as the President of the Council on Biblical Manhood and Womanhood, as President of the Evangelical Theological Society (1999), and as a member of the translation oversight committee for the English Standard Version of the Bible. He also served as the general editor for the ESV Study Bible (Crossway Bibles, 2008). Dr. Grudem’s latest book is Politics According to the Bible (Zondervan, 2010). He recently spoke with Religion & Liberty’s managing editor Ray Nothstine.

It seems that political partisanship has been especially toxic in recent years. What can Christians do to be an effective witness against the hyper-partisan politics that many say is bad for the country?

I don’t think people should avoid being partisan. People should stand firmly for the right policies, as they understand them. What we can avoid is failing to act with kindness and graciousness towards those with whom we disagree.

When I encourage Christians to influence governments for good, this does not mean an angry, belligerent, intolerant, judgmental, red-faced and hate-filled influence, but rather a winsome, kind, thoughtful, loving, and a persuasive influence that is suitable to each circumstance and that always protects the other person’s right to disagree. But one also has to be uncompromising about the truthfulness and moral goodness of the teachings of God’s Word.

I want to encourage Christians to be careful of their attitudes and not to bring reproach on their cause by acting with hateful attitudes toward others. However, I do not think that the solution to political partisanship in the United States is some kind of compromise in the middle of two party’s differences. This is because I think in many cases there are morally right and wrong positions, and we should continue to hope that the morally right positions will triumph and the wrong positions will be defeated in the normal course of ordinary political discussion and by democratic elections.

What are your thoughts on the tea party movement? Is it a movement Christians should be involved with?

I am in favor of following the original intent of the Constitution, and I am in favor of lower taxes and less government control on people’s lives. I think, as I explain in my book, those positions are consistent with Biblical teachings on the role of government and the way judges should function in a nation. In the Bible, judges have the role of interpreting and applying laws, but not of changing laws or making laws. That is the difference between conservative and liberal views of the courts. So those are good emphases in the tea party movement, as I understand it: those are emphases on a limited role for judges, the original meaning of the Constitution, and lower taxes and smaller government. Those are consistent with Biblical teachings. Now, you know, as in any movement there can be diverse views, but from what I know of the tea party movement, I’ve found that it has been a good thing.

You supported Governor Romney in the last presidential election. Do you think there is a credible argument for not supporting Romney, solely because of his Mormon faith?

Yes, an argument can be made that it is a significant political liability. I don’t think I recognized how strong the suspicion of Mormonism was, and the anti-Mormon sentiment among some evangelical Christians. Mormon theology is, frankly, very different from evangelical Christian theology on what we believe about the Bible, about the nature of God, about who Jesus is, about the nature of the Trinity, about the nature of Salvation and the nature of the Church. Those are incredibly huge differences in doctrine. And while I can support a Mormon candidate for political office, and I am very happy to work with Mormon friends on political issues, I cannot cooperate with them on spiritual issues because our theology is so different.

I still think that Governor Romney is a highly qualified candidate, and an honorable and trustworthy and wise man, and if he wins the nomination, of course I will support him and vote for him.

The Acton Institute and Kuyper College are partnering to produce a first-ever English translation of Abraham Kuyper’s seminal work Common Grace (De gemeene gratie). The three-volume project will be published through Acton’s recently acquired imprint, Christian’s Library Press, and the first volume is slated to appear in the fall of 2012.

More details are appear below and at the Kuyper translation project page. You can sign up at the page to be kept up-to-date as the project progresses. There you can also download and share a brochure about the project (PDF), the table of contents for the three volumes (PDF), as well as a translation of Kuyper’s introduction to the first volume (PDF). These brochures were distributed to attendees of last week’s conference hosted by the Abraham Kuyper Center for Public Theology at Princeton Theological Seminary, “Calvinism and Culture.”

Summary

There is a trend among evangelicals to engage in social reform without first developing a coherent social philosophy to guide the agenda. To bridge this gap, Acton Institute and Kuyper College are partnering together to translate Abraham Kuyper’s seminal three-volume work on common grace (De gemeene gratie). Common Grace was chosen because it holds great potential to build intellectual capacity within evangelicalism and because a sound grasp of this doctrine is what is missing in evangelical cultural engagement. Common Grace is the capstone of Kuyper’s constructive public theology and the best available platform to draw evangelics back to first principles and to orient their social thought.

Press Release

GRAND RAPIDS, Mich. (April 19, 2011)—The Acton Institute and Kuyper College are collaborating to bring for the first time to English-language audiences a foundational text from the pen of the Dutch theologian and statesman, Abraham Kuyper. Kuyper’s three-volume work, Common Grace (De gemeene gratie) appeared from 1901-05, during his tenure as prime minister in the Netherlands.

These works are based on a series of newspaper editorials intended to equip common citizens and laypersons with the tools they needed to effectively enter public life. The doctrine of common grace is, as Kuyper puts it, “the root conviction for all Reformed people.”

“If the believer’s God is at work in this world,” says Kuyper, “then in this world the believer’s hand must take hold of the plow, and the name of the Lord must be glorified in that activity as well.”

Dr. Stephen Grabill, director of programs at the Acton Institute, serves as general editor of the project. He points to the contemporary need to understand Kuyper’s comprehensive and cohesive vision for Christian social engagement. “There are a host of current attempts to try to describe how evangelicals should be at work in the world,” Grabill said. “Kuyper’s articulation of the project of common grace shows how these efforts must be grounded in and flow naturally from sound doctrine.”

Placing social engagement, particularly within the context of business activity, in the broader context of sound theology is a large part of what led Kuyper College to partner in this translation project. “Abraham Kuyper’s project in Common Grace helps provide a reliable and engaging theological basis for our new business leadership program,” said Kuyper College president Nicholas Kroeze.

John Bolt, professor of systematic theology at Calvin Theological Seminary and author of A Free Church, a Holy Nation: Abraham Kuyper’s American Public Theology, will serve as a theological advisor to the project. He describes the basic intention of Kuyper’s work as intended “to challenge the pious, orthodox, Reformed people of the Netherlands to take seriously their calling in Dutch culture and society. His basic argument was: God is not absent from the non-church areas of our common life but bestows his gifts and favor indiscriminately to all people.”

The translation and publication project will cover a two year period, and the three volumes total over 1,700 pages in the original. Dr. Nelson Kloosterman of Worldview Resources International and translator of numerous Dutch works will oversee the translation of the texts. The completed translation will be published by Christian’s Library Press, the recently acquired imprint of the Acton Institute. Volume one of Common Grace is scheduled to appear in the fall of 2012.

For more information please visit:

http://www.acton.org/kuyper

Thrift almost seems like a lost virtue among much of our governing class. It is also true of the general population. We don’t have to just look at our staggering public debt, but consumer credit card debt tells the story too. In a past post on the virtue of thrift, Jordan Ballor reminds us that “thrift is one of the things that separates civilized capitalism from savage consumerism.”

When I worked for U.S. Congressman Gene Taylor in Mississippi, we had a lot of second-hand office equipment. The boss was always serious about saving tax dollars. I know there are still representatives out there that take thrift seriously. However, we should also let the illustration provided by Amity Shlaes on Calvin Coolidge over at National Review sink in, especially given some of the lavish entertainment we hear about in Washington:

For Coolidge, no savings was too small to overlook. Recently William Jenney, the archivist for the state of Vermont at the Coolidge homestead, pulled out for me an old looseleaf notebook. It contained the White House housekeeper’s journal of outlays for White House entertainment. The White House, even then, received tens of thousands of visitors a year; the Coolidges hosted Col. Charles Lindbergh and Ignacy Padereweski, the pianist and politician. There were many days when Coolidge shook 2,000 hands. But he also kept an eye on the budget. For 1926, the housekeeper itemized each purchase for each event; the total was $11,667.10. For 1927 she managed to get the amount down to $9,116.39. The president reviewed this and wrote her a note: “To Miss Riley, very fine improvement.”

Shlaes, who has a forthcoming book on Calvin Coolidge coming out soon, was interviewed in Religion & Liberty’s 2009 fall issue. She discusses her book The Forgotten Man and the Great Depression in the interview.

I have also touched on Coolidge on the PowerBlog. In a post titled “Keep Cool with Coolidge,” I linked to a great recording on Coolidge talking about the cost of government spending. Have a listen:

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Below is the full-length version of “The Rich Young Man: The Law Versus Privilege,” an essay published in the winter 2011 Religion & Liberty. John Kelly’s essay was shortened because of space limitations for the print issue. He was passionate about sharing the full version, which he edited himself for readers of the PowerBlog. Mr. Kelly, a financial advisor, also authored a piece in 2004 for Religion & Liberty titled “The Tithe: Land Rent to God.”

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THE RICH YOUNG MAN: THE LAW VERSUS PRIVILEGE

by John Kelly

As Jesus conducted his public ministry, he drew considerable crowds. Within the throngs were, of course, the peasants of the neighborhood, along with longer-term disciples. There were many who wished to see miracles, many who wished to hear his sayings of peace, love, hope and promise. There were those who wanted reinforcement of the Law and those who wished to see some of the Law abandoned. And within all these groups were many who were troubled by personal doubt.

Jesus spoke with these people, engaging them, answering their questions, asking them questions, all the while proclaiming the authority and the efficacy of the Law. He said, “Do not imagine that I have come to abolish the Law or the Prophets. I have come not to abolish – but to complete them.” He then goes on – he’s trying to make sure his listeners understand: “In truth I tell you, till heaven and earth disappear, not one dot, not one little stroke, is to disappear from the Law until all its purpose is achieved.” (Matthew 5:17-18 – NJB)

Some of Jesus’ most engaging images come from these conversations. Rich and poor, titled and powerless, legalists and apostates, disciples and strangers all had encounters with Jesus that fleshed out for them his view of the Law. However, our lack of knowledge regarding the economic, political and cultural environment in which Jesus lived and preached sometimes hampers our understanding of his message.

One of the more famous of these encounters was with the rich young man. This story is found, in almost identical versions, at Matthew 19:16-22, Mark 10:17-22 and Luke 18:18-23. He approached Jesus and asked what was necessary to be saved. “Good Master, what must I do to inherit eternal life?” Jesus replied that the young man should keep the commandments. “I have kept all these,” stated the rich young man, “What more do I need to do?” Jesus said to him, “If you wish to be perfect, go and sell your possessions and give the money to the poor … then come, follow me.” This was too much for the young man. Scripture says that he “went away sad, for he was a man of great wealth.”

This story seems too hard for most of us. What is fundamentally wrong with being rich? Preachers try to make sense of this passage by assuming that the rich young man was too materialistic, and that the story is a warning to us about that failing. That much may be true, however, that interpretation is about the young man’s reaction, not about Jesus’ words. Jesus instructed him to sell everything he had and give it to the poor. Why? (more…)

Religion & Liberty’s winter issue featuring an interview with patristics scholar Thomas C. Oden is now available online. Oden, who is a Methodist, recalls for us the great quote by Methodist founder John Wesley on the Church Fathers: “The Fathers are the most authentic commentators on Scripture, for they were nearest the fountain and were eminently endued with that Spirit by whom all Scripture was given.”

Oden reminds us of the relevancy of patristics today, he says “You can hardly find any contemporary political issue that has not been dealt with, in some form, in a previous cultural and linguistics situation by the early Christian writers.” We hope you will enjoy the interview and the portion of this interview that was previewed on the PowerBlog in January.

Thomas C. Oden in Mozambique

2011 Novak Award Winner Hunter Baker has written “Social Leveling: Socialism and Secularism” for the winter issue. Baker says:

The logic of social leveling applies to more than property. Indeed, socialism and secularism are closely related to one another. While socialism seeks to erase the economic distinctions between human beings by taking individual choices about property out of people’s hands, secularism seeks to erase the religious differences between people by making religion irrelevant to the life of the community.

Rev. Johannes Jacobse has contributed a review of of Defending Constantine by Peter J. Leithart. An extended review of the book has already been posted on the PowerBlog.

John Kelly, a financial advisor, has written an essay called “The Rich Young Man: The Law Versus Privilege.”

Whittaker Chambers is the “In The Liberal Tradition” figure for this issue. For further Chambers reference, I reviewed Whittaker Chambers: The Spirit of a Counterrevolutionary by Richard M. Reinsch II last issue. Chambers words and witness have been an inspiration to me.

There is more in the issue so please check out the entire publication online and feel free to offer us feedback and ideas for future content in Religion & Liberty. The spring issue will feature an interview with theologian and author Wayne Grudem.

We’ll have the Winter 2011 issue of Religion & Liberty online later this week and you won’t want to miss it. Subscribe here. We’re previewing the issue on the PowerBlog with a book review that, because of space limitations, had to be shortened. This post publishes it in full.

Constantine and the Great Transformation

Defending Constantine by Peter J. Leithart (IVP Academic, 2010)

Reviewed by Johannes L. Jacobse

The argument that the lifting of the persecutions of early Christians and the subsequent expansion of the Christian faith led to a “fall” of the Christian Church is more widespread than we may believe. Academics have defended it for years. Popular Christianity, especially conservative Protestantism, takes it as a truth second only to the Gospel.

Towering over this argument is Constantine the Great. When Constantine faced the final battle that would determine if he became Rome’s new emperor, he saw a cross shining in the sky above the sun and heard the words, “By this sign conquer.” He took it to mean that divine providence chose him to be the emperor of a new and undivided Rome. His soldiers went to battle with a cross painted on their shields and won. The persecutions stopped. Christianity was the new religion of the empire.

But is the collective wisdom accurate? Is it true that the fourth century represents decline? No, argues Peter J. Leithart in his new book Defending Constantine.

Emperor Constantine (Byzantine mosaic ca. 1000 from the Hagia Sophia)

“Constantine has been a whipping boy for a very long time and still is today,” Leithart begins. The historical and theological consensus identifies Constantine with “tyranny, anti-Semitism, hypocrisy, apostasy, and heresy.” Constantine, the conventional wisdom goes, was a “power hardened politician … a hypocrite who harnessed the energy of the Church for his own ends … a murderer, usurper, and egoist.”

This opinion has its roots in the work of John Howard Yoder, a prominent pacifist and “probably the most influential Mennonite theologian who ever lived,” Leithart argues. His influence is far reaching and includes such prominent names as Stanley Hauerwas of Duke University among others. “In Yoder’s telling, the Church ‘fell’ in the fourth century (or thereabouts) and has not yet recovered from that fall. This misconstrues the theological significance of Constantine … ”

Challenging Yoder’s thesis is not the only reason Leithart wrote the book but it certainly is the most compelling. Leithart believes Yoder’s pacifist preconceptions distort the historical record to such a degree that they blind us to the inherent moral power of the Christian faith to transform and elevate human culture. The pacifism of Yoder and like-minded disciples, Leithart argues in so many words, is nothing less than a debilitating emasculation of the Christian faith. (more…)

Blog author: jballor
Wednesday, February 23, 2011
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From Abraham Kuyper’s opening address to the First Social Congress in Amsterdam, November 9, 1891, The Problem of Poverty:

The first article of any social program that will bring salvation, therefore, must remain: “I believe in God the Father Almighty, Maker of heaven and earth.” This article is today being erased. Men refuse any longer to recognize God in statecraft. This is not because they do not find the poetry of religion charming, but because whoever says I believe in God thereby acknowledges God’s ordering of nature and an ordinance of God above human conscience–a higher will to which we as creatures must submit ourselves.

Kuyper said this at the close of the nineteenth century, and in the intervening decades the question of the place of the Christian faith in public life has become even more pressing.

This year’s Novak Award winner Hunter Baker has written an important volume on the place of religion in civil discourse, The End of Secularism. He also participated with Jonathan Malesic on a controversy appearing in the latest issue of the Journal of Markets & Morality on the question, “Is Some Form of Secularism the Best Foundation for Christian Engagement in Public Life?” (PowerBlog readers can get complimentary access to the controversy in PDF form here.) Baker and Malesic were also kind enough to follow up on their exchange in the journal with a Radio Free Acton podcast, “Concealing Christian Identity.”

This year also marks the 120th anniversary of the First Social Congress, held in Amsterdam from November 9-12, 1891. In that same issue of the Journal of Markets & Morality, we have the pleasure of publishing a translation of a paper composed by Herman Bavinck at that congress, “General Biblical Principles and the Relevance of Concrete Mosaic Law for the Social Question Today.” This translation also includes an extensive introduction from John Bolt, who writes of the “overlooked” tradition of European social congresses as “organized movements for social reform, often including a variety of groups and interests, and acting in varying degrees of concert over an extended period of time.”

Jordan Ballor already highlighted Rob Moll’s piece in today’s Wall Street Journal in his earlier post on business and Christian ministry. The piece quotes David W. Miller who was interviewed in the Winter 2008 issue of Religion & Liberty on the topic of theology at work. Earlier on the PowerBlog, I also posted a related PBS interview with Miller on corporate morality.

Another great resource from the Religion & Liberty archives on theology and work is an interview with Laura L. Nash.