Posts tagged with: Common grace

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…)

“Good work…does not disassociate life and work, or pleasure and work, or love and work.”

These words, written by Wendell Berry, pulse throughout the work of Laremy De Vries, owner and chef of The Fruited Plain Café, a sandwich and coffee shop in Sioux Center, Iowa.

For De Vries, our work unites general revelation with special revelation, yielding an opportunity for “valuing the created world not only insofar as it belongs to God in a sphere sovereignty sense, but also in the general revelation sense.” The work of our hands reveals far more than we tend to believe.

In a video from Our Daily Bread, he explains this further, showing how such a perspective transforms his approach to his business and community:

As De Vries explains, our work is meant to reveal the glory of God: (more…)

Blog author: jballor
Tuesday, April 26, 2016
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Post harvest cultivation - geograph.org.uk - 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.
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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.

Blog author: jballor
Wednesday, November 25, 2015
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FLOW Lord's PrayerIn this week’s Acton Commentary, “Cheap Grace and Gratitude,” I extend the notion of “cheap grace” beyond the realm of special or saving grace to the more mundane, general gifts of common grace.

One of the long-standing criticisms of common grace is that it actually cheapens or devalues a proper understanding of special grace. That is, by describing the common gifts of God to all people as a form of “grace,” the distinctive work of salvation can be overshadowed or under-emphasized.

This criticism of the doctrine of common grace gets at something important: there is a recurring challenge to rightly order our loves and our appreciation for the diversity of God’s gifts. I take this concern about the relationship between common grace and special grace to be a version of the problem of relating nature and grace.

It is important, as I argue in the commentary, to appreciate the gracious foundation of all of creation. So it is a gift of God that we have the sun, rain, food, and shelter just as it is a gift of God that we have repentance, forgiveness of sins, and freedom in Christ.

But that isn’t to say that all gifts are the same. In the abstract I would much rather have forgiveness of sins than daily bread. As the Puritan John Flavel (c.1630–1691) put it, “God has mercies of all sorts to give, but Christ is the chief, the prime mercy of all mercies; O be not satisfied without that mercy.”

As it turns out, though, forgiveness of sins presupposes our existence, which requires (among other things) daily bread. Thus the Puritan Richard Baxter (1615-1691) observed that

if nature be not supported, men are not capable of other good. We pray for our daily bread before pardon and spiritual blessings; not as if it were better, but that nature is supposed before grace, and we cannot be Christians if we be not men: God hath so placed the soul in the body, that good or evil shall make its entrance by the bodily senses to the Soul.

In this way, special grace presupposes nature or the realities preserved through common grace. The Dutch theologian Herman Bavinck argued that grace restores nature. And Abraham Kuyper, in his writings on common grace in science and art, put it this way:

Scripture does not arrange both of those—the way of salvation and natural life—like two ticket windows next to each other, but continually weaves them together like threads, giving us a view of the world, its origin, its course within history, and its ultimate destiny, within which, as though within an invisible framework, the entire work of salvation occurs.

So today, this Thanksgiving, and every day, let us be thankful for all the good gifts that come from God. Being thankful for our daily bread, how much more thankful should we be for the forgiveness of sins!

AKSWPTYesterday was Abraham Kuyper’s birthday, and tomorrow is Reformation Day, so it seems appropriate to note once again in this space that we have launched a new 12 volume series of Kuyper’s works. The title of the series is Abraham Kuyper Collected Works in Public Theology, and the goal is to bring more of the primary source materials from this virtuoso theologian and statesman into circulation in the Anglophone world.

Mel Flikkema and I are serving as general editors of the series, and I am also serving as a volume editor for the three volumes on Common Grace. You can read more details about the origins, contents, and goals of the series in the General Editors’ Introduction that I have posted here. As Mel and I write, “The church today—both locally and globally—needs the tools to construct a compelling and responsible public theology. The aim of this translation project is to provide those tools—we believe that Kuyper’s unique insights can catalyze the development of a winsome and constructive Christian social witness and cultural engagement the world over.”

The first volume to be made available in the series is Our Program: A Christian Political Manifesto, translated and edited by Harry Van Dyke. This remarkable text is a commentary and elaboration of the principles and convictions of the Anti-Revolutionary Party in the Netherlands, of which Kuyper was a key leader.

Kuyper has a powerful legacy that has most often been noted explicitly within the context of the Reformed tradition, and particularly Dutch Reformed churches. But it is my conviction that Kuyper has important lessons, many positive and some negative as well, perhaps, to teach us today and to communicate more broadly to the evangelical and even ecumenically Christian world.

As Tracy Kuperus reflects on just the political aspects of Kuyper’s diverse legacy,
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Christian’s Library Press has released Volume 1 of its English translations of Abraham Kuyper’s most famous work, Common Grace, which is made up of 3 books (Noah-Adam, Temptation-Babel, Abraham-Parousia). The books are part of a larger translation project that you can read about here.

The work presents a public theology of cultural engagement rooted in the humanity Christians share with the rest of the world, making it an extremely valuable resource for Christians seeking to develop a winsome and constructive social witness. The books are part of a larger translation project that you can read about here.

Common Grace Volume 1

This week, CLP will be giving away two sets of the volume (3 books in each).

To enter, use the interface below. There are five ways to enter, and each will increase your odds. The contest will end Friday night at 11:59 p.m.

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