Abraham Kuyper - book note

Abraham Kuyper:  God’s Renaissance Man
James E. McGoldrick, Evangelical Press, 2000

The movement of Neo-Calvinism is closely associated with Abraham Kuyper and James McGoldrick’s important study of Kuyper’s life and influence is an insightful portrayal of Kuyper that is both sympathetic and critical in its analysis.  Weaving both a well researched biographical data with theological reflection, the book combines historical investigation with a balanced theological appraisal of Kuyper’s theological views and his enduring influence in America.  This is an indispensable introduction to the foundation of Neo-Calvinism as it continues to flavor the theological debates of the Reformed churches of our day.   

First, Kuyper’s life is viewed in the backdrop of the Dutch Reformed Church and the ongoing struggles it had with liberal theology and the growing influence of the Secession churches.   Kuyper was raised and educated in the tradition of the Reformed Church having all the doors of academic higher education open for his intellectual capabilities.   As the national schools were increasingly liberal and producing liberal pastors, the rank and file members were often the case, influenced by revivalism known as the Réveil and the piety of past Dutch influences of the puritans and the mystical orientation of the Brethren of the Common Life.    These influences would soon clash to produce a second wave of secessions in which Kuyper would attach his efforts and leadership.  

 

There were other influences at bay in the Dutch Reformed Church.   There was the strong influence of the school at Groningen, which while not as radically liberal like the University of Utrecht, did embrace an accommodating approach that married biblical faith to enlightenment thinking popular among European elites.   It was in many respects similar to neo-orthodoxy, with a reluctance to deny the faith, but reluctance to hold on to traditional orthodoxy.   The Ethicals were another branch of teaching that was started by Daniel Chantepie de la Saussaye, which embraced many liberal views regarding the faith and the Scriptures but put an emphasis on the inner life of the believer.   Finally, a third group is mentioned, the Moderns.  Founded primarily at the University of Leiden and associated with Scholten, they were importing much of the liberal higher critical thinking of the German schools, which rejected all traces of supernaturalism and made natural religion the key to all assertions about God.   

This strange mix of toxic elements was the stew in which Kuyper came to see would result in the death of the Reformed camp.  The church therefore needed the salt of truth and the work of the Spirit to renew it and bring it to a place of life altering vibrancy.   It was Kuyper that God had to shape and redirect for this great task and God opened his heart when at his first congregation, Pietje Baltus, who had the gumption to confront Kuyper, challenged him to read Calvin’s Institutes.  This proved to be pivotal and the occasion of conversion for Kuyper and he would from then on keep a picture of Baltus on his desk.   It was Kuyper’s move to Utrecht that would in many respects move him right into the mouth of a den of lions.   His academic record and background gave him the position at a notable cathedral, perhaps one of the most important churches in Holland.   Expecting the famed church to be a stronghold of orthodoxy, Kuyper discovered to the contrary that the first work he would face would be to bring the work of renewal to his own flock.   Facing the challenges of renewing the national church put Kuyper at odds with those in charge.  Eventually moving to Amsterdam and gaining the platform of a key pulpit, Kuyper would use his talents in leadership, writing and tireless efforts at seeking to reform the national church.   While for many years a critic of the Secessionists, it was only a matter of time that Kuyper would come to see that the only way forward was to work outside of the National Church.   For Kuyper, fighting the effects of heresy was a many headed hydra, which required not simply a pietistic reaction that withdrew into solitude, but a full engagement with all of society through establishment of schools, working in politics and applying God’s truth to all of life.  Because of the influence of the French invasion, and King William’s reluctance to move the schools towards the Reformed faith, Kuyper saw the need to establish Christian Schools committed to the Confessions of the Church.   He promoted a view that would seek to establish a “free model” of education not controlled by the State, yet fully accredited.  This required work in politics to change laws so that his dream of Christian education could become a reality.  Eventually going into politics and working as a journalist, Kuyper would put his greatest effort at laying a foundation in which he believed would establish future generations of Christian leaders who could face the challenges of modernism with a capable and informed, educated mind.   

In 1880, the Free University of Amsterdam would open, much to the credit of its founder Kuyper.  He would serve also as a professor for about ten years when he would step down in order to work in the political realm, becoming eventually the Prime Minister of the Netherlands.  An observer of Kuyper’s achievements and prodigious work will rightly conclude that Kuyper made a significant impact on the Reformed world.  McGoldrick takes the second half of the book to review the theology of Kuyper and consider the legacy he has through his teachings.   Here it is harder to discern whether this legacy has been all together positive.   

Chapter 9 looks at Kuyper’s theology of God and Revelation.   In the area of defending Christian orthodoxy as it was attacked by liberalism’s explicit denial of Scripture’s truthfulness and a robust Trinitarian theology, Kuyper did a masterful job and was a defender of traditional orthodoxy (pg. 110).    Innovation in his theology came in the area of Justification, where he taught an eternal justification removing it from an order of salvation on the application of the believer upon faith and putting in the eternal non historical realm of God’s decree.   This would lead to a strong supralapsarian tendency, as well as his view that the sacrament of baptism was given to children of the covenant because of an “assumed regeneration.”   These rather novel and idiosyncratic views would have a lasting impact on those who later follow Kuyper in a direction of confusion about the application of these doctrines.   McGoldrick does point out that not all the inconsistencies in the thought of Kuyper are ones that we see him pursuing to logical ends to the degree that his followers did.  Kuyper still held to the orthodox views of conversion and the importance of faith.  He valued the distinction of the Church and the unbelieving world. 

 

 He has a lasting legacy when it comes to affirming Common Grace and the discussion about Spheres.   Kuyper held a strong view that truth is known only through Christ and his Word, this truth stands in contrast or is the antithesis to the knowledge of the world because of the extent of sin upon fallen humanity.  This important concept is a key counterpoint to his view of Common Grace.   One cannot see Kuyper’s work; to bring all of life in obedient to Christ, and not see that he had a strong advocacy for common grace, where God is at work in his created world.   This positive affirmation of the Christian engagement in the world, however, is tempered with Kuyper’s appreciation for the devastating impact of sin.  When evaluating the lasting legacy of Kuyper, I agree with McGoldrick that one can appreciate his work and tireless effort to fight Modernism and his affirmation of the Lordship of Christ over all the earth, but there are hints of theological novelty that are troublesome to Reformed orthodoxy.  When considering his mysticism and his full engagement with politics and the reforming of the culture, one has to be cautious to be whole heartedly a “Kuyperian” in outlook.  It would be best, in my view to be thoroughly Biblical instead.