The Bavinck Review 3 (2012): 5–8 Editorial
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Calvinism Isn't the Only Truth: Herman Bavinck's Impressions of The
Calvinism Isn't the Only Truth: Hennan Bavinck's Impressions of the USA George Harinck On July 22 of the year 1892 two Dutch theologians passed through customs at Rotterdam harbor. They set sail to America to make a three months trip through the United States and Canada. Both of them were professor at the Theological School of the Gerefonneerde Kerken in Nederland at Kampen. According to their passports their names and dates of birth were: Douwe Klazes Wielenga, born August 22, 1841 and Herman Bavinck, born December 13, 1854. They were professors, but that did not mean they belonged to the substantial citizens of the Netherlands. Bavinck and Wielenga originated from the circles of the Secession of 1834, a group of simple and at first humiliated Reformed people. Their conviction was formulated in the classical texts of the Belgic Confession of 1561, the Heidelberg Catechism of 1563, and the Canons of Dordt of 1618/1619. Their piety was linked most closely to the Scriptures. They were trained to struggle by the history and doctrines of Calvinism, and they were familiar with suppression and believed they were among the elect. The trip of these two Refonned professors cannot be separated from the voluminous emigration of the Dutch to America in the second half of the nineteenth century, and the transatlantic ecclesiastical relationship that resulted from it. There had been contacts between the Nederlands Hervonnde Kerk and the Dutch Refonned Church of America since the seventeenth century, but they were watered down. The emigration flow towards America that originated in 1846, however, had changed this situation. -
The “Doctrine of Discovery” and Terra Nullius: a Catholic Response
1 The “Doctrine of Discovery” and Terra Nullius: A Catholic Response The following text considers and repudiates illegitimate concepts and principles used by Europeans to justify the seizure of land previously held by Indigenous Peoples and often identified by the terms Doctrine of Discovery and terra nullius. An appendix provides an historical overview of the development of these concepts vis-a-vis Catholic teaching and of their repudiation. The presuppositions behind these concepts also undergirded the deeply regrettable policy of the removal of Indigenous children from their families and cultures in order to place them in residential schools. The text includes commitments which are recommended as a better way of walking together with Indigenous Peoples. Preamble The Truth and Reconciliation process of recent years has helped us to recognize anew the historical abuses perpetrated against Indigenous peoples in our land. We have also listened to and been humbled by courageous testimonies detailing abuse, inhuman treatment, and cultural denigration committed through the residential school system. In this brief note, which is an expression of our determination to collaborate with First Nations, Inuit and Métis in moving forward, and also in part a response to the Calls to Action of the Truth and Reconciliation Commission, we would like to reflect in particular on how land was often seized from its Indigenous inhabitants without their consent or any legal justification. The Canadian Conference of Catholic Bishops (CCCB), the Canadian Catholic Aboriginal Council and other Catholic organizations have been reflecting on the concepts of the Doctrine of Discovery and terra nullius for some time (a more detailed historical analysis is included in the attached Appendix). -
Or “Grace Restoring Nature”? Edwards and Bavinck on the Heart of Christian Salvation Dane C
The Bavinck Review 3 (2012): 9–29 “Created Over a Second Time” or “Grace Restoring Nature”? Edwards and Bavinck on the Heart of Christian Salvation Dane C. Ortlund ([email protected]) Bible Publishing Director, Crossway Man must be converted twice, first from the natural to the spiritual life, and thereafter from the spiritual to the natural life. —Johann Cristoph Blumhardt Perhaps the two thinkers being most significantly re- appropriated and re-appreciated in current evangelical theological discourse are Jonathan Edwards and Herman Bavinck. Barth has certainly been on the receiving end of a surge of interest of late, as has Calvin with the recent celebration of his five hundredth birthday. Others too could be mentioned as enjoying fresh stage time such as B. B. Warfield to whom there has finally been devoted a synthetic explication of his thought;1 Charles Hodge, whose relation to Scottish Common Sense Realism and alleged rationalism is being hotly discussed;2 Cornelius Van Til, whose 1. Fred G. Zaspel, The Theology of B. B. Warfield: A Systematic Summary (Wheaton: Crossway, 2010); note also the forthcoming volume by the same author, Warfield on the Christian Life: Living in Light of the Gospel, Theologians on the Christian Life (Wheaton: Crossway). See also the recently published dissertation by David P. Smith, B. B. Warfield’s Scientifically Constructive Theological Scholarship, Evangelical Theological Society Monographs (Eugene, OR: Pickwick, 2011), which debunks reductionistic views of Warfield’s alleged “dictation” theory of inspiration. 2. Along with Smith’s work mentioned in the previous footnote, see, e.g., Paul Kjoss Helseth, “Right Reason” and the Princeton Mind: An Unorthodox Proposal (Phillipsburg, NJ: Presbyterian & Reformed, 2010); Paul C. -
The Pre-History of Subsidiarity in Leo XIII
Journal of Catholic Legal Studies Volume 56 Number 1 Article 5 The Pre-History of Subsidiarity in Leo XIII Michael P. Moreland Follow this and additional works at: https://scholarship.law.stjohns.edu/jcls This Symposium is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in Journal of Catholic Legal Studies by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. FINAL_MORELAND 8/14/2018 9:10 PM THE PRE-HISTORY OF SUBSIDIARITY IN LEO XIII MICHAEL P. MORELAND† Christian Legal Thought is a much-anticipated contribution from Patrick Brennan and William Brewbaker that brings the resources of the Christian intellectual tradition to bear on law and legal education. Among its many strengths, the book deftly combines Catholic and Protestant contributions and scholarly material with more widely accessible sources such as sermons and newspaper columns. But no project aiming at a crisp and manageably-sized presentation of Christianity’s contribution to law could hope to offer a comprehensive treatment of particular themes. And so, in this brief essay, I seek to elaborate upon the treatment of the principle of subsidiarity in Catholic social thought. Subsidiarity is mentioned a handful of times in Christian Legal Thought, most squarely with a lengthy quotation from Pius XI’s articulation of the principle in Quadragesimo Anno.1 In this proposed elaboration of subsidiarity, I wish to broaden the discussion of subsidiarity historically (back a few decades from Quadragesimo Anno to the pontificate of Leo XIII) and philosophically (most especially its relation to Leo XIII’s revival of Thomism).2 Statements of the principle have historically been terse and straightforward even if the application of subsidiarity to particular legal questions has not. -
The Alleged Legalism in Paul's Doctrine of Justification
The Princeton Theological Review. EDITORS: Francis L. Patton, Benjamin B. Warfield, John D. Davis, John DkWitt, Wm. Brknton Grkene, Jr., Geerhardus Vos, Robert Dick Wilson, Wm. Park Armstrong, Henry W. Smith, Joseph H. Dulles, James Oscar Boyd, Caspar Wistar Hodgk, Frederick "W. Loetscher, Kerr D. McMillan, David DeF. Burrell. VOLUME I. 1003. PHILADELPHIA: PUBLISHED BY MacCalla & Co. Inc., 237-9 Dock Street 8# NuW Yo=fK vUBLlC LIBRARY 3541309 A9TOH, LENOX AND TILDEN FOUNDATIONS R 1905 L Copyright, 1908, by The Princeton Theological Review. UacCalia & Co. Inc., Mnteti, STl-9 Dock St., PhUa. CONTENTS. JANUARY. PAOI I. — Edward Irving. Meade C. Williams, D.D 1 II. — Dashing the Little Ones against the Rock. Howard Os good, D.D., LL.D 23 III. IV. —— Prof.An Exegesis Swing on of Ritschl2 Corinthians and His v. Critics. 1-5. Samuel James T. Orr, Lowrie, D.D. 38 D.D 51 V. — The Authenticity and Genuineness of the Book of Esther. W. Scott Watson, M.A 62 VI. — Success in the Ministry. William Irvin, D.D 75 VII. — Modern field, Theories D.D., LL.D of the Atonement. Benjamin B. War- 81 VIII. — A Study in Textual Criticism. William T. Whiiley, M.A., LL.D 93 IX. — The Epic Verse of Milton — Paradise Lost. Theodore W. Hunt. Ph.D., L.H.D 101 X . — Reviews of Recent Theological Literature Ill 1 . — Apologetical Theology. Benjamin L. Hobson, D.D.; Ben jamin B. Warfield, D.D., LL.D.; W. Brenton Greene, Jr., D.D 1 1 1 2. — Exegetical G.Park Vos, Armstrong, Theology.Ph.D., D.D.; AM John James D. -
Herman Bavinck's Theological Aesthetics: a Synchronic And
TBR 2 (2011): 43–58 Herman Bavinck’s Theological Aesthetics: A Synchronic and Diachronic Analysis Robert S. Covolo PhD candidate, Fuller Theological Seminary In 1914 Herman Bavinck wrote an article for the Almanak of the Vrije Universiteit entitled, “Of Beauty and Aesthetics,” which has recently been translated and republished for the English-speaking world in Essays on Religion, Science, and Society.1 While this is not the only place where Bavinck treats the subject of beauty, this article stands out as a unique, extended glimpse into Bavinck’s theological aesthetics.2 In it we see that Bavinck was conversant with philosophical aesthetics and aware of the tensions of doing theological aesthetics from both a small “c” catholic and a distinctly Reformed perspective. There are many ways to assess Bavinck’s reflections on aesthetics. For example, one could look at the intimations in Bavinck’s works of the aesthetics formulations of later Dutch Reformed writers such as Rookmaker, Seerveld, or Wolterstorff.3 1. Herman Bavinck, “Of Beauty and Aesthetic” in Essays on Religion, Science and Society, ed. John Bolt, trans. Harry Boonstra and Gerrit Sheeres (Grand Rapids, MI: Eerdmans, 2008), 245–60. 2. See also Herman Bavinck, Reformed Dogmatics, vol. 2, God and Creation, ed. John Bolt, trans. John Vriend (Grand Rapids, MI: Baker, 2004), 252–55. 3. This in itself would prove to be a very interesting study. In one section of the essay Bavinck entertains an idea by a “Mister Berland” who maintains “the characterization of an anarchist situation in the arts.” See Bavinck, “Of Beauty and Aesthetics,” 252. -
Theosis in the Thought of Herman Bavinck?: Thomas F
Theosis in the Thought of Herman Bavinck?: Thomas F. Torrance’s Reconstruction of the Doctrine and its Promise for Bavinck’s Theology Dennis Greeson KEY WORDS | Herman Bavinck | Thomas F. Torrance | Theosis | | Nature and Grace | Union with Christ | ABSTRACT Central to understanding Herman Bavinck’s creation ontology is the dictum “grace restores and perfects nature.” The second half of this, namely that God’s work of grace aims to lead creation towards its perfection, is often neglected in articulations of Bavinck’s theology. To help underscore the importance of this perfecting work, with its soteriological and eschatological dimensions, this essay proposes that there is a fundamental similarity between this element of Bavinck’s thought and the doctrine of theosis. To that end, this essay examines Thomas F. Torrance’s doctrine of theosis, as a facet of his broader trinitarian theology, to highlight that not only do Bavinck and Torrance bear some surprising similarities, but also Torrance provides language helpful to reexamine Bavinck’s eschatological anthropology in light of the category of theosis. INTRODUCTION Central to Dutch theologian Herman Bavinck’s emphasis on the way the economy of grace theological system is the formula that “grace leads to a unique development of creation not restores nature.” This is Bavinck’s shorthand otherwise possible. As Bavinck stresses, one for understanding the unity of the biblical must affirm that “grace repairs andperfects narrative and drawing out its implications n atu re .” 1 Bavinck’s understanding of the relation for understanding the Creator-creature of God’s work of redemption from sin to the relationship. -
Religion and the Abolition of Slavery: a Comparative Approach
Religions and the abolition of slavery - a comparative approach William G. Clarence-Smith Economic historians tend to see religion as justifying servitude, or perhaps as ameliorating the conditions of slaves and serving to make abolition acceptable, but rarely as a causative factor in the evolution of the ‘peculiar institution.’ In the hallowed traditions, slavery emerges from scarcity of labour and abundance of land. This may be a mistake. If culture is to humans what water is to fish, the relationship between slavery and religion might be stood on its head. It takes a culture that sees certain human beings as chattels, or livestock, for labour to be structured in particular ways. If religions profoundly affected labour opportunities in societies, it becomes all the more important to understand how perceptions of slavery differed and changed. It is customary to draw a distinction between Christian sensitivity to slavery, and the ingrained conservatism of other faiths, but all world religions have wrestled with the problem of slavery. Moreover, all have hesitated between sanctioning and condemning the 'embarrassing institution.' Acceptance of slavery lasted for centuries, and yet went hand in hand with doubts, criticisms, and occasional outright condemnations. Hinduism The roots of slavery stretch back to the earliest Hindu texts, and belief in reincarnation led to the interpretation of slavery as retribution for evil deeds in an earlier life. Servile status originated chiefly from capture in war, birth to a bondwoman, sale of self and children, debt, or judicial procedures. Caste and slavery overlapped considerably, but were far from being identical. Brahmins tried to have themselves exempted from servitude, and more generally to ensure that no slave should belong to 1 someone from a lower caste. -
Faith and Learning the Heritage of J
REVIEW: Hoffecker’s Charles Hodge by Barry Waugh NewHorizons in the Orthodox Presbyterian Church OCT 2012 OCT Faith and LearninG The Heritage of J. Gresham Machen by Katherine VanDrunen ALSO: NEW BOOKS ON OLD PRINCETON by D. G. Hart and John R. Muether V o l u m e 3 3 , N u m b e r 9 NewHorizoNs iN tHe ortHodox PresbyteriaN CHurch Contents Editorial Board: The Committee on Christian Education’s Subcommittee on Serial Publications Editor: Danny E. Olinger FEATURES Managing Editor: James W. Scott Editorial Assistant: Patricia Clawson Cover Designer: Christopher Tobias 3 Faith and Learning: The Heritage of Proofreader: Sarah J. Pederson J. Gresham Machen © 2012 by The Committee on Christian Education of By Katherine VanDrunen The Orthodox Presbyterian Church. All rights reserved. Unless otherwise indicated, all Scripture quotations are 6 The Personal Side of Charles Hodge from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publish- By Alan D. Strange ers. Used by permission. All rights reserved. Articles previously published may be slightly edited. The Legacy of Geerhardus Vos 8 New Horizons (ISSN: 0199-3518) is published monthly By Danny E. Olinger except for a combined issue, usually August-Septem- ber, by the Committee on Christian Education of the Orthodox Presbyterian Church, 607 N. Easton Road, 19 Planning for a Minister’s Retirement Bldg. E, Willow Grove, PA 19090-2539; tel. 215/830- By Douglas L. Watson 0900; fax 215/830-0350. Letters to the editor are welcome. They should deal with an issue the magazine has recently addressed. -
Not a Covenant of Works in Disguise” (Herman Bavinck1): the Place of the Mosaic Covenant in Redemptive History
MAJT 24 (2013): 143-177 “NOT A COVENANT OF WORKS IN DISGUISE” (HERMAN BAVINCK1): THE PLACE OF THE MOSAIC COVENANT IN REDEMPTIVE HISTORY by Robert Letham READERS WILL DOUBTLESS be aware of the argument that the Mosaic covenant is in some way a republication of the covenant of works made by God with Adam before the fall. In recent years, this has been strongly advocated by Meredith Kline and others influenced by his views. In this article I will ask some historical and theological questions of the claim. I will also consider how far Reformed theology, particularly in the period up to the production of the major confessional documents of the Westminster Assembly (1643-47), was of one mind on the question. 2 I will concentrate on the argument itself, without undue reference to persons.3 1. Herman Bavinck, Reformed Dogmatics, Volume 3: Sin and Salvation in Christ (Grand Rapids: Baker Academic, 2006), 222. 2. Apart from the works of Kline, cited below, others have addressed the matter in some detail - Mark W. Karlberg, “The Search for an Evangelical Consensus on Paul and the Law,” JETS 40 (1997): 563–79; Mark W. Karlberg, “Recovering the Mosaic Covenant as Law and Gospel: J. Mark Beach, John H. Sailhammer, and Jason C. Meyer as Representative Expositors,” EQ 83, no. 3 (2011): 233–50; D. Patrick Ramsey, “In Defense of Moses: A Confessional Critique of Kline and Karlberg,” WTJ 66 (2004): 373–400; Brenton C. Ferry, “Cross-Examining Moses’ Defense: An Answer to Ramsey’s Critique of Kline and Karlberg,” WTJ 67 (2005): 163–68; J. -
The Holy See
The Holy See IN PLURIMIS ENCYCLICAL OF POPE LEO XIII ON THE ABOLITION OF SLAVERY To the Bishops of Brazil. Amid the many and great demonstrations of affection which from almost all the peoples of the earth have come to Us, and are still coming to Us, in congratulation upon the happy attainment of the fiftieth anniversary of Our priesthood, there is one which moves Us in a quite special way. We mean one which comes from Brazil, where, upon the occasion of this happy event, large numbers of those who in that vast empire groan beneath the yoke of slavery, have been legally set free. And this work, so full of the spirit of Christian mercy, has been offered up in cooperation with the clergy, by charitable members of the laity of both sexes, to God, the Author and Giver of all good things, in testimony of their gratitude for the favor of the health and the years which have been granted to Us. But this was specially acceptable and sweet to Us because it lent confirmation to the belief, which is so welcome to Us, that the great majority of the people of Brazil desire to see the cruelty of slavery ended, and rooted out from the land. This popular feeling has been strongly seconded by the emperor and his august daughter, and also by the ministers, by means of various laws which, with this end in view, have been introduced and sanctioned. We told the Brazilian ambassador last January what a consolation these things were to Us, and We also assured him that We would address letters to the bishops of Brazil in behalf of these unhappy slaves. -
6 Herman Bavinck (1854-1921)
Autopistia : the self-convincing authority of scripture in reformed theology Belt, H. van der Citation Belt, H. van der. (2006, October 4). Autopistia : the self-convincing authority of scripture in reformed theology. Retrieved from https://hdl.handle.net/1887/4582 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/4582 Note: To cite this publication please use the final published version (if applicable). id9411265 pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com 6 Herman Bavinck (1854-1921) Herman Bavinck was a son of one of the ministers of the Dutch Secession, Jan Bavinck – (1826-1909). The spiritual climate of the Secession characterized by an experimental – 1 knowledge of sin and grace placed a lasting stamp on Herman Bavinck. He studied theology at the liberal university of Leiden instead of the theological school at Kampen and this decision evoked criticism in his church.2 His professor in systematic theology was J.H. Scholten (1811-1885), a liberal systematic theologian who incorporated the Reformed doctrine of predestination into his philosophical idealism.3 Another professor was the Old Testament scholar A. Kuenen (1828-1891), one of the fathers of historical- criticism. Bavinck ascribed his critical attitude and his desire to understand his opponents to his theological training in Leiden.4 After a short pastorate Bavinck became professor of the Theological School in Kampen at the age of 28. He taught systematic theology, the encyclopedia of theology, Gereformeerde dogmatiek and philosophy.