Posts tagged with: sphere sovereignty

kuyper12In Guidance for Christian Engagement in Government, a translation of Abraham Kuyper’s Our Program, Kuyper sets forth an outline for his Anti-Revolutionary Party.

Founded by Kuyper in 1879, the party had the goal of offering a “broad alternative to the secular, rationalist worldview,” as translator Harry Van Dyke explains it. ”To be “antirevolutionary” for Kuyper, Van Dyke continues, is to be “uncompromisingly opposed to ‘modernity’ — that is, to the ideology of the French Revolution and the public philosophy we have since come to know as secular humanism.”

Greg Forster has compared the work to Edmund Burke’s response to the French Revolution, calling it “equally profound and equally consequential.” And indeed, though written nearly a century later and set within a different national context, Kuyper’s philosophy aligns remarkably close with that of Burke’s.

The similarities are most notable, perhaps, in the area of social order. Kuyper expounds on the subject throughout the book, but in his section titled “Decentralization,” his views on what we now call “sphere sovereignty” sound particularly close to Burke’s, though rather uniquely, with a bit more “Christian-historical” backbone.

Kuyper observes a “tendency toward centralization” among the revolutionaries, wherein “whatever can be dealt with centrally must be dealt with centrally,” and “administration at the lower levels” is but a “necessary evil.” Such a tendency, he concludes, “impels to ever greater centralization as soon as the possibility for it arises.” (more…)

Blog author: jballor
posted by on Thursday, August 18, 2011

As part of our ongoing engagement with the Protestant world, the Acton Institute has taken on the translation of Abraham Kuyper’s Common Grace, under the general editorship of Stephen Grabill and in partnership with Kuyper College. We’re convinced that renewed interest in the thought of Abraham Kuyper (1837-1920), and in fact rediscovering aspects of his thought that have been lost or misconstrued in the intervening decades, is critically important for the reconstruction of Protestant social thought.

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.

Be sure to follow along as the Common Grace translation project proceeds. We’ve got some developments to announce in the coming weeks and months. You can also “like” the Common Grace page on Facebook to keep up-to-date, and sign up to receive email updates on the Common Grace project page.

On this eve of the mid-term elections in the United States, it’s worthwhile to reflect a bit on the impetus in North American evangelical Christianity to emphasize the importance of politics. Indeed, it is apparent that the term “evangelical” is quickly coming to have primarily political significance, rather than theological or ecclesiastical, such that Time magazine could include two Roman Catholics (Richard John Neuhaus and Rick Santorum) among its list of the 25 most influential “evangelicals” in America.

When the accusations came to light about Ted Haggard, which led to his resignation from the National Association of Evangelicals and eventual dismissal from New Life Church, the first instinct by many was to see this as primarily a political event. Late last week James Dobson said of Haggard, “It appears someone is trying to damage his reputation as a way of influencing the outcome of Tuesday’s election.” Perhaps the timing of the charges did indeed have political motivations, but Haggard’s admission of guilt carries with it implications that reach far beyond mere politics, into the realm of the spiritual.

It should be noted that after Haggard’s guilt came to light, Dobson did say that the scandal had “grave implications for the cause of Christ,” and Pastor Larry Stockstill, head of the oversight board in charge of Haggard’s investigation, said “that politics played ‘zero’ role in the haste of the process that led to Haggard’s removal, and that the oversight board received no political pressure from anyone.” But even so, the fact that Haggard has been portrayed as a political heavyweight (with access to the President) and the National Association of Evangelicals has been called “a powerful lobbying group,” rather than an ecumenical and ecclesiastical organization, speaks volumes. (more…)