We are excited about our friend, Byron Borger at Hearts & Minds Books, carrying Wisdom & Wonder, “the long-awaited, freshly-translated, newly-produced, collection of newspaper pieces that Dr. Kuyper wrote so many years ago.” This book is a part of the larger “common grace” work that we are in the process of translating. We hope to have Volume 1 available by Fall 2012. Click here for more information on the Kuyper Translation Project.
Nicholas Woltersdorff, Noah Porter Professor Emeritus of Philosophical Theology of Yale University describes Wisdom and Wonder as “an eloquent theological antidote to the anti-intellectualist and anti-artistic impulses that infect so much of the contemporary church….Though Kuyper wrote these words more than one hundred years ago, they have lost none of their bite and relevance.”
Mike Wittmer, professor of theology at Grand Rapids Theological Seminary says, “American evangelicals are deeply influenced by Neo-Calvinist authors who stand on the shoulders of Abraham Kuyper. Thanks to Acton Institute and Kuyper College, we are now able to drink large gulps straight from the man himself. Wisdom & Wonder is essential reading for all of us who aspire to live well in God’s world, and these lectures on science and art are a particularly relevant place to begin. Nothing is more hotly contested and confused than these two areas of culture, and nothing stands in greater need of Kuyper’s biblical tension between creation and fall and between common and particular grace. Kuyper’s deft handling of these worldview themes proves once again that sometimes the way forward begins with a glance back.”
Check out Byron’s site here and purchase this important new work at a discounted cost.
“You’ve lost a good opportunity to shut up.” So said French president Nicolas Sarkozy to UK prime minister David Cameron as an instance of what BusinessWeek has dubbed “Europe’s Insult Diplomacy.” But it’s a retort that strikes me as equally relevant for the pontifications that pour forth from ecumenical officials in Geneva on almost every topic under the sun.
The latest instance of imprudence in the cause of desperately seeking relevance is the claim from Rev. Setri Nyomi, general secretary of the World Communion of Reformed Churches (WCRC), that the reformer John Calvin “would have been in the streets of New York or London with a placard,” joining the Occupy Wall Street movement.
I explore the dynamics of what I call the “ecumenical-industrial complex” in my book released last year, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. One of the points I make in the book is that ecumenical officials like Nyomi cannot seem to resist the opportunity to weigh in on contemporary political and economic issues as if there is a single, univocal, and absolute Christian position.
The claim that Calvin and OWS are kindred is precisely the kind of obfuscatory rhetoric that we don’t need from ecclesiastical representatives, whether at the congregational, denominational, or ecumenical level. On the constructive side, in Ecumenical Babel I make the case that the ecumenical movement, rather than making absurd claims akin to that of Calvin and OWS, might “decline to issue doctrinaire and casuistical proclamations about this or that particular policy. Instead, the ecumenical movement would understand its role in this sphere to provide broad guidance rather than particular judgments.”
The upshot of such a change would be that “the ecumenical movement’s social witness would place correspondingly less emphasis on direct political engagement and advice…and correspondingly greater emphasis on providing moral guidance to the church.” As opposed to saying that JC (whether John Calvin or Jesus Christ) “would have been in the streets of New York or London,” as Nyomi claims, instead “the character of ecumenical statements on social issues…would be far more restrained and chastened than we find today.”
Frank Schaeffer: Bachmann, Palin, Perry Use Religion Like Snake Oil Salesmen (2011)
Remaining Orthodox in a Secular World : A Sermon by Frank Schaeffer (2002)
Mark Tooley, president of the Institute on Religion and Democracy (IRD), has a story on FrontPageMag.com about Frank Schaeffer’s call for the Occupy Wall Street protesters to go after evangelical Christians. Schaeffer is the son of evangelical theologian Francis Schaeffer (1912-1984). Tooley:
A blogger for The Huffington Post, young Schaeffer is now faulting religious conservatives for facilitating Wall Street greed. He’s imploring the Wall Street Occupiers to “protest the root source of America’s tilt to the far unregulated corporate right.” For Schaeffer, the next logical step is to demonstrate “outside mega churches, Evangelical publishing houses, [and] religious organizations that lead the ‘moral’ crusades against women and gays and all the rest.”
The article, titled “Wall Street Occupiers Urged to Target Churches,” also describes Schaeffer attacking Roman Catholics as “likewise ‘fundamentalists’ who have ‘delegitimized the US Government and thus undercut its ability to tax, spend and regulate.’ So Catholic bishops, like evangelical mega churches, have also tricked their followers into voting against their ‘own class and self-interest.’” See the top video in this post for a sample of Schaeffer spleen.
In August, New York Times reporter Mark Oppenheimer interviewed Schaeffer about his new book Sex, Mom and God and said that that the author’s “break with conservatism, and with evangelicalism, came in the late 1980s.” But, as Oppenheimer described it in “Son of Evangelical Royalty Turns His Back, and Tells the Tale,” Schaeffer:
… had long been skeptical of many of his bedfellows. He found the television pastor Pat Robertson and some of his colleagues to be ‘idiots,’ he told me last week, when we met for coffee in western Massachusetts. Looking back, Mr. Schaeffer says that once he became disillusioned he ‘faked it the whole way.’
Schaeffer might be telling the truth, but remember he’s a self-confessed faker. One thing’s for sure — Oppenheimer didn’t do his homework.
The second, grainy video at the top of this post, shot in a Greek Orthodox church about six months after the World Trade Center terrorist attacks on Sept. 11, 2001, shows Schaeffer in his post-evangelical, pre-HuffPo culture wars mode — more than a decade after his purported “break” from the right. You hear him warning those in the pews about the threat from “the Islamic horde that now pours toward our frontiers” and hear him berating Protestants and Catholics for their soft “feminized” Christianity that won’t stand up to secularism, hedonism and a whole catalog of evils that might have been formulated by, say, Pat Robertson. Schaeffer wants a Christianity that isn’t wishy-washy, therapeutic and “sentimental” but has a “my way or the highway” ethic — a lot like the U.S. Marine Corps. In fact, he has found the alternative to America’s flabby faith: the Orthodox Church.
A tireless book promoter (see also the first five minutes of this longer video), Schaeffer spent a good part of the 1990s and beyond attacking Western Christianity for its many failures and novelties over and against the “pure and clean and perfect” Orthodox Church, into which he was received as a convert. The launching pad for much of this vitriol was his 1995 book, Dancing Alone: The Quest for Orthodox Faith in the Age of False Religions, which combined Orthodox triumphalism and cold-hearted sectarian vituperation and took it to new heights.
My Greek Orthodox parish was instrumental in bringing Schaeffer to Grand Rapids, Mich., in 1995 for a speaking engagement at a local high school that drew more than 1,000 people. The crowd included many curious Protestants who wanted to hear the son of the famous evangelical theologian explain why he had left the fold and converted to Orthodoxy. While in town, Schaeffer was interviewed on Calvin Forum, a public affairs program on the Calvin College educational TV channel. Indeed, the Reformed minister who interviewed him later was received into the Orthodox Church. Listen to Kevin Allen of Ancient Faith Radio interview former moderator of Calvin Forum, Robert Meyering, about the role Schaeffer played in his journey East.
What is Orthodoxy? According to Schaeffer, “it is the church that has maintained the worship, the sacrament, the truth, in its only pure form that can be found in the world today.” Problem is, in his current incarnation as scourge of the Religious Right, Schaeffer doesn’t say much about the Orthodox Church and his many years of (faking it again?) traveling the country as a Neo-Byzantine circuit rider. You see no evidence on his personal web page of any of those rants against the Catholic and Protestant enemies of Orthodoxy, nor access to a digital version of his tabloid Christian Activist newspaper that was frequently the vehicle for these attacks.
In Dancing Alone, Schaeffer decried the “Protestant debacle [embodied in the ecumenical movement] which has resulted in the disintegration of Western civilization, the acceptance of abortion on demand, the ordination of women, homosexuals and lesbians, the apostasy and heresy inherent in ‘liberal’ Protestant theology.” This was years after he “broke” with the conservatives and Religious Right? Here’s the contents page for the book on Regina Orthodox Press, the publishing house Schaeffer founded and which continues to sell titles like From Baptist to Byzantium and The Virtue of War.
Schaeffer’s Orthodox history might be inconvenient to him today because based on the Church’s teachings — sanctity of life, sexuality, marriage, a hyper-patriarchal priesthood — it looks a lot like the dimwitted “Taliban” Christians and “fundamentalists” that Schaeffer spends so much time denouncing of late. Then again, you can hardly go around advertising the fact that you spent years proselytizing on behalf of traditional morality if, today, you want to maximize your page views on HuffPo and get MSNBC producers to call you back.
IRD covered a speech Schaeffer recently gave in which he cited the Orthodox tradition’s reverence for “holy mysteries” as grounds for rejecting “the frozen being of belief.” But the mysteries of the faith in Orthodox teaching (indeed, the Christian faith rests on profound mysteries) do not provide a basis for a faith that changes, as he puts it, “like the weather.” He should go back and re-read his history of the Ecumenical Councils if he thinks that “anything goes” is how the Church does theology.
Years ago, it was obvious to some Orthodox Christians that Schaeffer had anger management issues. In a 1995 review of Dancing Alone, the scholar and essayist Vigen Gurioan said the book “oozes with the same moralism, instrumentalism and pragmatism that have contributed to the secularization and loss of catholic Christian consciousness that he condemns.”
Schaeffer, Guroian wrote, is at heart an individualist who has taken it upon himself to single handedly interpret the Truth and right all wrongs:
Schaeffer seems to have become Orthodox because the rest of America has gone wrong, and Orthodoxy is the best religious remedy for cultural crisis and moral malaise. At work here is not the catholic mind of the church but the romantic self that takes upon itself the task of reconstructing and arbitrating theological truth. Schaeffer intones “Holy Tradition” repeatedly when he passes judgment on the falsehood in others and claims truth for his own statements (“Holy Tradition says…”). But at center stage as arbiter and mediator of this so-called Holy Tradition is the “I.”
Schaeffer is still arbitrating the truth, but now from the left. Fair enough. That’s his choice. Although, inciting mobs to attack churches and publishing houses does sound a tad intolerant.
But the New York Times claim that the years of “faking it” among Christian traditionalists ended in the late 1980s, doesn’t hold water. Actually, his right wing, sectarian hate speech phase extended deep into the 1990s and 2000s, albeit masquerading in the rich brocades of Orthodox triumphalism. You wonder: Because Frank Schaeffer is such a good faker, could he still be faking it today? Is he a double agent in the culture wars, secretly going among the liberals at HuffPo and MSNBC until the time is ripe to once again expose the evildoers with new books and fresh tirades? We’ll have to stay tuned.
This book consists of 10 chapters that the Dutch theologian and statesman Abraham Kuyper had written to be the conclusion of his three-volume study on common grace. But due to a publisher’s oversight, these sections were omitted from the first printing. So they appeared first under separate publication under the title Common Grace in Science and Art, and then were added back in to subsequent printings of the larger set.
I’ve been privileged to be a part of this project, as I’ve served as co-editor of the volume with Stephen Grabill. Nelson Kloosterman has done a wonderful job translating Kuyper’s original into a readable and substantive prose. Wisdom & Wonder also features an introduction to Kuyper and his thought, particularly with respect to the topics of science and art, by Vincent Bacote, associate professor of theology at Wheaton College and author of The Spirit in Public Theology: Appropriating the Legacy of Abraham Kuyper.
One of the reasons Acton has partnered with other groups to take on this translation project is because of the potential we see for Kuyper’s teachings on common grace to impact and inform the larger world of evangelical public theology. So we’re also pleased to have Gabe Lyons and Jon Tyson contribute a foreword to Wisdom & Wonder, as they attest to the signal contribution that Kuyper’s vision of God’s sovereignty and grace stand to make to contemporary Christian life and work.
A century before the institutions of Christian higher education took up the conversation over faith and learning in earnest, Abraham Kuyper had already masterfully described the terrain. We are indebted to the Acton Institute for publishing this new translation of Kuyper’s work. Wisdom & Wonder deserves a wide readership among all those who have tried to solve the riddle of what it really means to have a Christian world and life view.
As you might expect, I’ll be saying a great deal more about this book in the coming weeks and months, as I introduce and apply some of the lessons from the text to various topics. To get a sense of what the book is going to include, you can check out an excerpt from one of the chapters on art that appears in the current issue of Religion & Liberty, “The Separation of Church and Art.”
And last, but not least, you can sign up to be one of the first to receive your copy of Wisdom & Wonder by preordering through the Acton BookShoppe (either in paperback or hardcover) today. The book will be released to the public at the Evangelical Theological Society meeting next month, but as soon as we get hardcopies we’ll move to fill these preorders. So don’t delay if you want to be among the first to support this larger project and become acquainted with Kuyper’s thoughts on the public and social implications of common grace in science and art.
So it’s a big encouragement to us when we see figures in the broader evangelical world echoing similar sentiments. In a recent interview with a Dutch newspaper, the PCA pastor Tim Keller spoke about how Kuyper and Herman Bavinck have served as inspirations. The translator for our Common Grace project, Nelson Kloosterman, provides a translation of the interview in English on his blog.
Keller says that the task of the Center for Faith and Work at Redeemer in New York City would be “unthinkable without Kuyper.” He adds, “Kuyper said many helpful things. Especially his idea of sphere sovereignty has helped me. That idea assumes that various social relationships—among persons, families, volunteers, associations, and churches—each has its own responsibility.” So here in the ministry of Redeemer in NYC we have a renewal of interest in Dutch neo-Calvinism. Maybe we can call some small part of New York by its original name of New Amsterdam again!
It’s only fair to note, too, that Keller is not uncritical of the all the developments of neo-Calvinism since Kuyper’s own day. He contends “that many churches in this tradition place heavy emphasis on living according to a Christian worldview while neglecting spiritual piety and evangelism.”
Here’s a video from a few years back where Keller makes some similar points.
“The interest in neocalvinist thought is growing beyond the Dutch Reformed world, especially in the broader evangelical movement,” writes Mouw. “And this means that there is a deep desire these days for an understanding of a robust cultural discipleship that is well-integrated with a concern for both sound doctrine and a vibrant piety.”
Recently, the Acton Institute announced a partnership with Kuyper College to translate Abraham Kuyper’sCommon 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.
“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.
Much of the conversation focuses on the role of government (or lack thereof), from a biblical perspective (or lack thereof), specifically with regard to foreign policy. As Bahnsen puts it, “As I got older and wiser, I began to realize that the heir of Friedrich Hayek was Milton Friedman, not Murray Rothbard, and that this ‘Austrian economics movement’ was a front for an extremist form of anti-war zealotry. Every single conference break was filled with the most radical of conspiracy theorists you have ever heard, and the political intentions of the major brains behind their operation were not hidden: Utter anarchy.”
A critical component of Bahnsen’s argument is the connection he draws between Ron Paul and Lew Rockwell: “Ron Paul and Lew Rockwell are joined at the hip.” Read the whole thing to see the implications that Bahnsen draws.
Wilson’s response is worth looking at closely as well. In discussing the implications of a “guilt by association” approach, Wilson writes, that “all these concerns come to a practical head when you think about the reconstructionist movement.”
Thus, concludes Wilson,
a lot of the associational difficulties that attend Ron Paul’s crowd are exactly the same as those which attended the recons. We are talking in many cases about the very same people. I believe that if we were to cross check the subscription lists for the various newsletters concerned, the results would be informative and edifying. Gary North writes for Lew Rockwell, and Gary North also worked with Jim Jordan, who has worked with Gary Demar, who worked with Peter Leithart, who works alongside me, who is friends with David Bahnsen, who works with Andrew Sandlin, who was a successor to Rushdoony, who was North’s father-in-law, who worked on Ron Paul’s staff, and on it goes.
As Moots and Terrell write, “Christian Reconstruction is in no small sense the gateway for libertarianism and Austrian economics to make its way into the thinking of the religious right. While there are clearly points of disagreement, libertarianism’s link to Christian Reconstruction is much stronger than its link to other groups within the religious right.”
The miraculous post-Soviet revival of the Russian Orthodox Church, all but destroyed by the end of the Stalinist purges in the 1930s, is one of the great stories of 21st Century Christianity. This revival is now focused on the restoration of church life that saw its great institutions and spiritual treasures — churches, monasteries, seminaries, libraries — more or less obliterated by an aggressively atheist regime. Many of the Church’s best and brightest monks, clergy and theologians were martyred, imprisoned or forced into exile. Yet, plans are now underway to build 200 churches in the Moscow area alone.
It is perhaps impossible to comprehend, without having lived through it, the depths of destruction and despair that Russia had sunk to under the Soviets. Read Aleksandr Solzhenitsyn’s 1974 essay “Live Not By Lies” and you begin to comprehend, albeit at a great distance, something about a system that destroyed tens of millions of people:
Things have almost reached rock bottom. A universal spiritual death has already touched us all, and physical death will soon flare up and consume us both and our children — but as before we still smile in a cowardly way and mumble without tongues tied. But what can we do to stop it? We haven’t the strength.
Christianity Today deputy managing editor Timothy C. Morgan interviewed Hilarion on the bishop’s recent trip to Washington. Here’s an excerpt and, following that, some recent links to interviews where Hilarion talks about a unified Christian witness on social problems. Finally, a link to his condemnation of Stalin as a “monster.”
CT: What role can the Russian Orthodox Church play in world evangelization?
Hilarion: Christ created his church not just for private use but also for missionary purposes, and the church has a missionary imperative that must be embodied in the concrete forms of preaching and evangelizing.
Some say you can be a practicing Christian in your home and your family, but you should in no way exhibit your Christian commitments in your public life, especially if you are a politician. I believe that a Christian should be a Christian everywhere. And if he is a Christian and a politician at the same time, then his political agenda should be motivated by Christian values.
In our country, some people say the church exists in order to provide certain services to people when they need them: to baptize children, to marry couples, to organize funerals, and to do services in the church.
I believe that the role of the church is much more inclusive. For example, very often nowadays our church will publicly express positions on what’s happening in the country.
Some people ask, “Why does the church interfere? It’s not their business.” We believe that the church can express its opinion on all aspects of human life. We do not impose our opinions on the people, but we should be free to express them. And people will have to choose whether to follow or not to follow, whether to listen to what we say or to ignore it.
CT: Church leaders worldwide are challenged by secularism and Islam. Which do you see as a greater threat to global Christianity?
If we speak about Islam (and of course if we mean moderate Islam), then I believe there is the possibility of peaceful coexistence between Islam and Christianity. This is what we have had in Russia for centuries, because Russian Islam has a very long tradition. But we never had religious wars. Nowadays we have a good system of collaboration between Christian denominations and Islam.
The picture is different in many other countries, and recently, even the European Parliament publicly recognized that Christians are persecuted and discriminated against in many countries, including in Islamic countries. This is a problem we have to address. Yet I believe that on many essential points, especially in many aspects of moral teaching, Christianity and Islam are allies, and we can cooperate in those fields.
Secularism is dangerous because it destroys human life. It destroys essential notions related to human life, such as the family. One can argue about the role of the church. One can even argue about the existence of God; we cannot prove that God exists to those who don’t want to believe that God exists. But when the difference in the world outlook touches very basic notions such as family, it no longer has to do with theological truths; it has to do with anthropological issues. And our debate with secularism is not about theology; it’s about anthropology. It’s about the present and the future of the human race. And here we disagree with atheist secularism in some areas very strongly, and we believe that it destroys something very essential about human life.
An alliance of faith Moscow Patriarchate calls for strategic alliance with Catholic Church Interview with Russia Today
Address by Metropolitan Hilarion of Volokolamsk Chairman of the Moscow Patriarchate’s Department for External Church Relations to the Annual Nicean Club Dinner (Lambeth Palace, 9 September 2010) Web site of the Dept. of External Relations, Russian Orthodox Church