Posts tagged with: abraham kuyper

pro_regeHow do we live in a fallen world under Christ the King?

In partnership with the Acton Institute, Lexham Press has now released Pro Rege: Living Under Christ the King, Volume 1, the first in a three-volume series on the lordship of Christ.

Originally written as a series of articles for readers of De Herault (The Herald), the work was designed for “the rank and file of the Calvinist community in the Netherlands,” not academic theologians, offering a uniquely accessible view into Kuyper’s thinking on the role of the church in the world.

In their introduction, editors John Kok and Nelson Kloosterman describe it as “fundamentally correlative and complementary” to Kuyper’s other seminal volumes on this topic, the Common Grace series and his 1898 Lectures on Calvinism. As with those other works, the Pro Rege series offers evangelicals a robust framework for cultural engagement, including a range of specific teaching and guidance on how to be “in but not of the world.” (more…)

Blog author: TGroenendal
Thursday, June 30, 2016


Abraham Kuyper (1837 – 1920) | Wikimedia Commons

The benefits of free trade are vast, and enjoyed throughout the world.  The alternative — trade restricted by protective tariffs and quotas — concentrates benefits to a protected few who profit due to less competition from foreign competitors.

The morality of free trade is clear. Individuals can choose what they buy from where, linking the world through a network of exchange. Integration through trade and exchange is a major factor lifting people out of poverty. The more and freer the trade, the better for human flourishing. Despite this, there is a growing protectionist movement in the United States political landscape.

In Abraham Kuyper’s book Antirevolutionaire Staatkunde (or Anti-Revolutionary Politics), he discusses his political support of tariff increases in the Netherlands. One of Kuyper’s arguments in defense of tariffs is a moral argument, which stems from concerns over unemployment. He writes:

Excessive enthusiasm for Free Trade and for free movement of population can deprive men of work who would otherwise have it in abundance. Free Trade can have as a consequence that many items are fabricated abroad so that there is no work to be done here. This can be observed in its simplest form in the case of lumber. If unsawed logs are imported, then the wages of sawing can be earned here. If, however, lumber arrives sawed, then the wages for sawing are lost here. (more…)

The fight for religious liberty is only beginning to intensify in America, whether for retail giants, restaurant chains, bakers and florists, sacrificial nuns, or the imminent obstructions on the path paved by Obergefell vs. Hodges.

Yet even when facing these pressures for themselves, many American Christians still seek to withhold such freedoms from those of differing religious beliefs. Forgetting our position of exile, such a stance trades the first of our God-given freedoms for narrow self-interest and self-preservation.

Such profound disconnect was recently on vivid display at the Southern Baptist Convention’s 2016 Annual Meeting, where a pastor asked Dr. Russell Moore how a Christian can possibly support religious liberty for Muslims. “Do you actually believe that Jesus Christ would support this,” the pastor asked, “and that he would stand up and say, ‘Well, let us protect the rights of those Baal worshipers to erect temples to Baal’”?

Moore’s answer couldn’t be clearer:


Blog author: jballor
Tuesday, April 26, 2016

Post harvest cultivation - - 1223870A distinctive of neo-Calvinism, that movement associated with a late-nineteenth century Dutch revival of Reformational Christianity in the Netherlands, is its focus in emphasis if not also in substance not only on individuals but also on institutions. As Richard Mouw puts it, “At the heart of the neo-Calvinist perspective on cultural multiformity is an insistence that the redemption accomplished by Christ is not only about the salvation of individuals—it is the reclaiming of the whole creation.”

This holistic perspective has led to a variety of speculations and opinions about the (dis)continuity between the redemptive-historical transitions from creation, fall, redemption, and consummation. In last week’s Acton Commentary, a section out of Abraham Kuyper’s Common Grace captures one of Kuyper’s key insights that the “fruit of common grace” has significance not only for this world but for the next as well.

1600px-Tulip_00126-27“The temporal achievements of science, technology, inventions and the like also have a divine significance,” writes Abraham Kuyper in this week’s Acton Commentary, an excerpt from Common Grace: God’s Gifts for a Fallen World.

With the destruction of this present form of the world, will the fruit of common grace be destroyed forever, or will that rich and multiform development for which common grace has equipped and will yet equip our human race also bear fruit for the kingdom of glory as that will one day exist as the new earth, under the new heaven, overflowing with righteousness?

As everyone immediately realizes, this question is not without importance. If nothing of all that developed in this temporal life passes over into eternity, then this temporal existence leaves us cold and indifferent. Everyone without an appetite for eternal life will then advance in terms of that existence, but everyone seeking a better fatherland will be unable to feel any affinity for it. After all, one day everything will be gone, unlike the caterpillar that is wrapped like a chrysalis in order later to appear in more exquisite form as a butterfly, but instead like a stage on which a series of performances were exhibited but after which nothing remains but an empty floor and unsightly walls.

The full text of the essay can be found here. Subscribe to the free, weekly Acton News & Commentary and other publications here.

Liberty University president Jerry Falwell Jr. recently stirred up a bit of hubbub over his endorsement of Donald Trump, praising the billionaire presidential candidate as a “servant leader” who “lives a life of helping others, as Jesus taught.”

For many evangelicals, the disconnect behind such a statement is more than a bit palpable. Thus, the critiques and dissents ensued, pointing mostly to the uncomfortable co-opting of Trump’s haphazard political proposals with Christian witness.

As Russell Moore put it:

Richard Muow picks up on this same point over at First Things, noting that this “third temptation” has lured many Christians throughout church history, and was aptly warned against by Abraham Kuyper, the great Dutch statesmen and theologian. (more…)

Blog author: jballor
Wednesday, December 16, 2015

This week’s Acton Commentary is adapted from an introduction to a forthcoming edited volume, The Church’s Social Responsibility: Reflections on Evangelicalism and Social Justice. The goal of the collection is to bring some wisdom to principled and prudential aspects of addressing the complex questions related to responsible ecclesial word and deed today.

A point of departure for the volume is the distinction between the church conceived institutionally and organically, perspectives formalized and popularized by the Dutch Reformed theologian and statesman Abraham Kuyper. A recent article in Themelios by Daniel Strange of Oak Hill College in London critically examines the distinction and ultimately finds it wanting: “I do not think that the institute/organism distinction, as Kuyper understood it, is a safe vehicle in which to carry this agenda forward, for it creates a forced distinction in describing the church, separates the ‘organism’ from the ‘institute’, and then stresses the organism to the detriment of the institute, ironically leading to the withering of what the ‘organism’ is meant to represent and achieve.”