Contemporary Protestant Dutch Theology I. JOHN HESSELINK Recently a Scottish theologian made the following comment in a review of two books by Dutch theologians: "Holland, a comparatively small country, has always impressed the rest of the world by her ingenuity and vitality. The Dutch robustness seems to have channeled itself into theology these days. " This observation is quite accurate except for the implication in the last phrase that the flowering of Dutch theology is a recent phenomenon. Ever since the Reformation in the Netherlands, Dutch theology has been noted for its vigor and originality. However, it is particularly since World War II that Dutch theological works have received world-wide attention. This is due partially to the ecumenical contribu­ tions of several Dutch theologians and also because of the translation of many Dutch theological works in the last two decades. Protestant theology in the Netherlands is almost exclusively written from a Reformed perspective, for the Reformed tradition is the dominant one in this land. The Roman Catholic Church, however, has made a remarkable recovery, especially since the war, and is now as large or larger than all the Reformed Churches put together. The percentage of Catholics has not increased so much as their political and ecumenical influence. Although this article will concentrate on Protestant theology, it should be noted that Dutch Roman Catholic theology is also well known for its vigor and progressive spirit. In order to understand the peculiar accents and concerns of Dutch theology some knowledge of the historical background is necessary. Much of this is familiar to those who belong to the Dutch Reformed tradition, but younger members of this tradition in the U. S. are frequently unaware of much of their historical­ theological heritage. I Some of the distinctive characteristics of contemporary Dutch theology can be traced to the nature of the Reformation in the Netherlands which was at the same time a struggle for national independence and freedom from the rule of Spain. This struggle lasted for approximately eighty years, ending in 1648. The leader of this movement was Prince William of Orange who became a Calvinist. The first confession of faith, now known as the Belgic Confession, was written in 1561 by Guido de Bres and was adopted by a synod held in Antwerp in 1566. This Confession was distinctly Reformed in its theology. Soon Reformed con­ gregations began to spring up throughout the land, but most of them were forced into exile. Consequently they were known as "the churches under the cross." Their first national synod was accordingly not held in the Netherlands but in Emden, Germany, in 1571. (However, it should be noted that at this time national boundary. lines were not sharply distinguished.) Here the church was officially 67 organized. Along with the Belgic Confession, the Heidelberg Confession was adopted as a confessional standard. But it should be noted that other Protestant or reforming influences were at work in the Netherlands much earlier, and these influences continued to be felt even though the national church in the northern part of the Netherlands came to be Reformed. Already in the fourteenth and fifteenth centuries the Brethren of the Common Life and similar lay societies, often of a communal nature, stressed a simple, devout and practical Christianity. Their theology was Augustinian and they were influential in promoting literacy and biblical studies. They also produced many devotional writings, the best known being The Imitation of Christ, usually attributed to Thomas a Kempis. It was from this background that the great Dutch humanists arose: Wessel Gansfort and Erasmus. In the meantime, certain Augustinian monks were intro­ ducing the teachings of Luther. Two of them were burned at the stake as early as 1523 for this heresy. Zwingli's influence was also felt and in the early years the Anabaptists also flourished- and were persecuted. These groups were ruth­ lessly suppressed by the Catholics (often by inquisitors sent in by the pope from outside) and thus were not able to develop. Amazingly, it was precisely during this period of persecution that Calvinism began to flourish although the earliest congregations were formed in exile in 1548-15 50. Complete independence was not achieved until 1648. It is significant that Catholics, humanists, and Calvinists fought side by side against the Spanish so that when independence was finally gained it was decided that tolerance for all religious groups should be granted. In practice tolerance was not always observed, but this was nevertheless a remarkable achievement in the history of the church. At the beginning of the seventeenth century a theological conflict broke out within the Reformed Church between the followers of Arminius who taught the cooperation of the human will in salvation and strict Calvinists. (Cf. the excellent study of Arminius by Carl Bangs, Arminiw: A Study in the Dutch Reformation, Abingdon, 1971.) The former position, commonly known as Arminianism, was rejected at the Synod of Dort held in 1618 and 1619. (Delegates also came from Reformed Churches in England, Switzerland, and Germany.) In reaction to the "Remonstrance" of 1610 which contained the five points of Arminianism, the delegates to the Synod of Dort composed the Canons of Dort which contain the five points of Calvinism: unconditional election, limited atonement, total deprav­ ity, irresistible grace and the perseverance of the saints. (Some prominent Amer­ ican dictionaries and encyclopedias still attribute the five points of Calvinism to Calvin himself.) The Canons of Dort were then adopted as the third standard of the Reformed Church. This strict Calvinism was later modified somewhat by the so-called federal theology (the doctrine of the covenants of works and grace) of Coccejus who taught at Franeker and Leiden. Rene Descartes, who died in 1560, wrote most of his works in the Netherlands and also contributed toward the free-thinking 68 which was to flourish in the next century. The most influential theologian of the period and a foe of Coccejus was Gij sbert Voetius. We should also not overlook the fact that the great artist Rembrandt was active during this period. By his use of the contrast between light and shadow he gave symbolic expression to the con­ trast of sin and grace in Calvinist thought. In the eighteenth and nineteenth centuries the traditional Calvinist position was weakened by the growing influence of rationalism and later by the liberalism of Schleiermacher and Ritschl. The breakdown of the .Reformed Church was fur­ ther abetted by the dominance of the state which for two centuries did not permit a national synod to be held ! The state also controlled the theological faculties and even determined the church's doctrinal standards. Whereas most of the eccle­ siastical and theological leadership fell into the hands of the liberals, the common people found comfort in pietism and mysticism and various sects developed. Historical Calvinism did not lack completely for defenders, however. In the first half of the nineteenth century influential figures such as Bilderdijk, De Costa, and Van Prinsterer sought to reform the Church from within and restore it to its confessional basis. But others were pessimistic about the possibility of reforming the Church and in 1834 the first of several secessions occurred. A second major secession took place in 1886. In 1892 most of these congregations united to form the Gereformeerde K erken in Nederland (i.e., the free Reformed Churches in the Netherlands) as over against the national H ervormde Kerk (Reformed Church) in the Netherlands. The former denomination has grown in membership from less than one-fifth of the original Reformed Church to over one-third at the present time. These two Reformed churches dominate the Dutch Protestant scene for the Lutherans, Mennonites, and other Protestant groups are very small. One of the leading figures in the secession of 1886 was Abraham Kuyper ( 183 7-1920), the brilliant theologian, journalist, and politician. (He later be­ came prime-minister of the Netherlands!) Kuyper has been described by the American historian, K. S. Latourette, as "one of the ablest men in the entire Re­ formed heritage." Kuyper has been known in Japan because of his Princeton Stone lectures on Calvinism which were translated into Japanese. Two other major works of his have also been available in English for many years: Principles of Sacred Theology (1898) and his more popular book, The Work of the Holy Spirit (1888-9) . Theologically, however, a contemporary of Kuyper's who was also a member of the Gereformeerde Kerken, Herman Bavinck (1854-1921), is more important. He succeeded Kuyper in the chair of systematic theology at the Free University in Amsterdam (founded by Kuyper) and wrote what is probably the greatest sys­ tematic theology in the classical Reformed tradition since Calvin's Institutes, namely, his four volume Gereform eerde Dogmatiek ( 1895-1901). Only part of one volume has been translated into English (The D octrine of God). The fourth edition (1928-30) was translated into German. But his own more popular com­ pendium of his theology, namely, Magnalia Dei, is available in English : Our Rea- 69 sonab!e Faith (an unfortunate departure from the original title which means "The Mighty Works of God"). As is characteristic of many of the leading Dutch theologians, Bavinck com­ bined piety with broad learning and practical concerns with an academic life. His writings also deal with such concerns as the relation between religion and educa­ tion, applied ethics, aesthetics, philosophy, and psychology. In all of his writings he sought to achieve a synthesis between the created order and the grace manifest in Jesus Christ. There is hardly a Dutch theologian today who is not greatly in­ debted to Herman Bavinck.