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Wisdom and Wonder: Common Grace in Science & Art
PRODUCT
How will evangelicals respond to contemporary cultural shifts? What they believe influences how they respond and this will have significant ramifications for the future of a free society and its business, economic, and public sectors.
Sometimes the way forward is found by looking back.
Abraham Kuyper, a Dutch theologian and prime minister of Holland (1901–1905), elaborated on the doctrine of common grace, a theology of public service, and cultural engagement of Christians' shared humanity with the rest of the world.
As Kuyper noted, "If God is sovereign, then his lordship must extend over all of life, and it cannot be restricted to the walls of the church or within the Christian orbit." Kuyper's work shows us that God is not absent from the non–church areas of our common life and bestows his gifts and favor to all people.
ABOUT THE
Abraham Kuyper (1837–1920) is a significant figure in the history of the Netherlands and modern Protestant theology. A prolific intellectual, he founded a political party and a university, and served as the prime minister of Holland from 1901–1905. His enduring passion was to develop a theology for the general public and was seen in his extensive elaboration of the doctrine of common grace.
How will evangelicals respond to contemporary cultural shifts? What they believe influences how they respond and this will have significant ramifications for the future of a free society and its business, economic, and public sectors.
Sometimes the way forward is found by looking back.
Abraham Kuyper, a Dutch theologian and prime minister of Holland (1901–1905), elaborated on the doctrine of common grace, a theology of public service, and cultural engagement of Christians' shared humanity with the rest of the world.
As Kuyper noted, "If God is sovereign, then his lordship must extend over all of life, and it cannot be restricted to the walls of the church or within the Christian orbit." Kuyper's work shows us that God is not absent from the non–church areas of our common life and bestows his gifts and favor to all people.
ABOUT THE
Abraham Kuyper (1837–1920) is a significant figure in the history of the Netherlands and modern Protestant theology. A prolific intellectual, he founded a political party and a university, and served as the prime minister of Holland from 1901–1905. His enduring passion was to develop a theology for the general public and was seen in his extensive elaboration of the doctrine of common grace.
182 pages, Paperback
First published November 10, 2011
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About the author
Abraham Kuyper
541 books115 followersAbraham Kuyper was a Dutch politician, journalist, statesman and theologian. He founded the Anti-Revolutionary Party and was prime minister of the Netherlands between 1901 and 1905.
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Displaying 1 - 30 of 40 reviews
October 26, 2012
This book was lots of fun. I read a little bit of Kuyper earlier this year, but I think that this book really captures some of the spirit missing in some previous things I read. What Kuyper says about science, art, and common grace essentially sums up what I've felt for a long time but never had the words to say. Since "Christ ennobles all of life", things like art and science are to be received as good gifts, not things that are competing against God.
Granted, Kuyper says some extremely awkward things, particularly on race (e.g. on beauty he writes "the Arab attracts with his beautiful form, we Dutch are rather ordinary in appearance, while some primitive tribesman arouse a sense of aversion." Yikes!!) his overall perspective cannot be minimized.
Also, from a sheer publication standpoint, this book was done with much excellence. The tree/skyline juxtaposition at the beginning of the chapter was very cool and reflected the content of the book well.
Granted, Kuyper says some extremely awkward things, particularly on race (e.g. on beauty he writes "the Arab attracts with his beautiful form, we Dutch are rather ordinary in appearance, while some primitive tribesman arouse a sense of aversion." Yikes!!) his overall perspective cannot be minimized.
Also, from a sheer publication standpoint, this book was done with much excellence. The tree/skyline juxtaposition at the beginning of the chapter was very cool and reflected the content of the book well.
January 27, 2021
A primeira parte apresenta um panorama sobre a ciência e a segunda parte sobre a arte, ambas sob a ótica da graça comum estabelecida pelo neocalvinismo holandês.
Há trechos que são datados e trechos que devem ser profundamente compreendidos e debatidos.
"O motivo de arte chega até nós não a partir daquilo que existe, mas da noção de que há algo superior, algo mais nobre, mais rico, em relação ao qual o que atualmente existe corresponde somente em parte. O artista descrente pode buscar esse algo no ideal de beleza, ao passo que aqueles que vivem segundo as Escrituras consideram essa beleza sublime como a beleza da glória que há de se revelar um dia. Para nós, toda arte e toda beleza que procedem da natureza constituem uma profecia e uma prefiguração dessa glória vindoura. Consequentemente, para nós, cristãos, a arte se encontra em relação direta com nossas expectativas acerca da eternidade. Com mãos trêmulas, por assim dizer, a arte tateia em direção à glória que, por meio de Cristo, irá eventualmente encher céu e terra."
(p. 103).
Há trechos que são datados e trechos que devem ser profundamente compreendidos e debatidos.
"O motivo de arte chega até nós não a partir daquilo que existe, mas da noção de que há algo superior, algo mais nobre, mais rico, em relação ao qual o que atualmente existe corresponde somente em parte. O artista descrente pode buscar esse algo no ideal de beleza, ao passo que aqueles que vivem segundo as Escrituras consideram essa beleza sublime como a beleza da glória que há de se revelar um dia. Para nós, toda arte e toda beleza que procedem da natureza constituem uma profecia e uma prefiguração dessa glória vindoura. Consequentemente, para nós, cristãos, a arte se encontra em relação direta com nossas expectativas acerca da eternidade. Com mãos trêmulas, por assim dizer, a arte tateia em direção à glória que, por meio de Cristo, irá eventualmente encher céu e terra."
(p. 103).
February 7, 2017
O livro todo é bom, mas a segunda parte, que versa sobre a arte, me atraiu mais. Para Kuyper, “aqueles que confessam a Palavra e não fazem com que essa luz resplandeça sobre o domínio da ciência [o mesmo se aplica à arte], que pertence ao campo da graça comum, são negligentes do cumprimento de seu dever”. Nesse sentido, o livro é uma convocação para que tragamos todo pensamento cativo à obediência de Cristo, de cujo domínio nada escapa, nem um centímetro sequer. Além de tudo, é uma verdadeira aula de história. Leitura urgentíssima para os cristãos que entendem a necessidade de inserir-se no debate público sobre ciência e artes de modo geral, a fim de fazer ressoar a voz do Criador nos âmbitos da nossa existência terrena.
December 18, 2013
Abraham Kuyper is well known for a few core ideas—sphere sovereignty, antithesis, and common grace. Wisdom & Wonder is a newly translated work on common grace and its relationship to science and art. Aspects of sphere sovereignty and antithesis are here as well as they are central to Kuyper’s thought. It is these concepts that are why his legacy is a lasting one.
The book begins with science—which Kuyper notes, comes from humans “reflecting the thoughts of God from the creation.” But science is not an individual project, as it is a community project. He writes, “…science arises from the fruit of the thinking, imagining, and reflecting of successive generations in the course of centuries, and by means of the cooperation of everyone. Each person does indeed possess individual knowledge, that is, the fragmented knowledge that a person acquires. But God’s creation is so unspeakably immense, and the richness of thoughts that lie embedded in his creation is so immeasurably deep, that the fragmented knowledge of any one person virtually disappears. That little fragment is also science in the most general sense of the word.”
Kuyper acknowledges a distinction between true knowledge and false knowledge—and here, it is where we see Kuyper’s theology of antithesis come through. Sin has extensive consequences. Kuyper states it is “what lures and tempts people to place science outside of a relationship with God, thereby stealing science from God, and ultimately turning science against God.”
Sin corrupts our moral life and our reasoning, but our “darkened understanding” results in “a distorted view of things” and consequently in “false conclusions.” Kuyper has Darwinism in his cross-hairs here, for those unfamiliar with Kuyper’s era.
Kuyper goes on at length on the consequences of sin, adding that it makes us “Blind to God and to diving things.” It is important to note that this is not the way it has always been. In one of the more insightful and piercing passages writes of Adam’s scientific and linguistic power. “Adam not only perceived the essence of things, but he also named them.” Our naming borrows words from other languages—particularly Greek and Latin—“adopting words already in use.” But for Adam, “the concept of a thing existed together with the essence of a thing, and the word existed in an organic connection with this concept. Adam was never taught to speak by his mother, but he spoke automatically, and what God spoke to him, which he must have understood, already shows how highly developed his conceptual and linguistic capacities were. So we are not exaggerating when we claim that in his own thoughts and consciousness, Adam possessed a clarity, insight, and unity that we have lost.”
Kuyper writes of the two kinds of people presented in the Bible: the “natural man” and the “spiritual man.” He comments, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one.”
Again, this is the core of his thought on antithesis. These “two kinds of people who differ in principle in their ego and in their inner consciousness, then the scientific inquiry of each cannot proceed hand in hand. They cannot work together building the same wall. Each must build for himself. Inevitably a twofold kind of science must arise in parallel, on the one hand, the science of those taking their starting point in the spirit of the world, and on the other hand, the science of those taking their starting point in the Spirit who is from God.” From this principle, Kuyper argues for the Christian University—a place where Christians can advance science (and other disciplines) with the mind of Christ, rather than through the “natural man.”
Science is an important discipline and cannot be ignored, for “God’s honor requires the human spirit to probe the entire complexity of what has been created, in order to discover God’s majesty and wisdom and to express those in human thoughts with human language.”
Kuyper moves on to discuss art and common grace. One of his foundational principles is that “the Devil has no creative capacity.” “The world of beauty was…conceived by God, determined by his decree, called into being by him, and is maintained by him.” All artists rely upon God’s creativity.
Kuyper rejects relativism in beauty—affirming that beauty is a universal concept, though still may vary by individuals. “No matter how superficial the taste of many may be, a certain appreciation for beauty is still a shared feature of our human nature.” His admiration for the Greeks is strong as they seem “to possess the most classical sense of beauty.”
In fact, beauty is not “something that passes away”; in fact it “belongs to the eternal things, things that perish here in order later to return eternally in a more exalted form, and only then to make the full glorifying of God’s majesty radiate throughout his creation.”
Kuyper acknowledges while it is difficult to define beauty, we can “say that beauty is born of harmony, symmetry, and proper proportion.” He admits that’s not much of a start at defining beauty, but he writes, “Beauty is the way it is because God was pleased to make it so. And we have a sense of beauty because God created that sense of beauty within us.” It is a God-given faculty and not arbitrary feelings or criteria.
Art is a great calling and just like any other aspect of human culture, it must serve Christ the King. Those who practice art for art’s sake seek autonomy not only through artistic endeavor, but also through rejecting God as creator. But artists are not “emancipated from the moral law.” They too must obey the laws of God. This means acknowledging God as creator and surrendering their desires to Christ, rather than self. So, “Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed.”
But this does not mean that “painting serves a higher spirit only if it portrays scenes from the Bible, or architecture serves a higher purpose only if it erects buildings for worship.”
Kuyper concludes, “The spirit of Christ ennobles all of life. Someone who regards nature as Jesus regarded it, who then possesses the artistic talent for transferring the received impression to a canvas and helps us to enjoy that impression, has glorified his God as a Christian.”
This is a great, short work on science and art and is remarkably relevant despite its age.
The book begins with science—which Kuyper notes, comes from humans “reflecting the thoughts of God from the creation.” But science is not an individual project, as it is a community project. He writes, “…science arises from the fruit of the thinking, imagining, and reflecting of successive generations in the course of centuries, and by means of the cooperation of everyone. Each person does indeed possess individual knowledge, that is, the fragmented knowledge that a person acquires. But God’s creation is so unspeakably immense, and the richness of thoughts that lie embedded in his creation is so immeasurably deep, that the fragmented knowledge of any one person virtually disappears. That little fragment is also science in the most general sense of the word.”
Kuyper acknowledges a distinction between true knowledge and false knowledge—and here, it is where we see Kuyper’s theology of antithesis come through. Sin has extensive consequences. Kuyper states it is “what lures and tempts people to place science outside of a relationship with God, thereby stealing science from God, and ultimately turning science against God.”
Sin corrupts our moral life and our reasoning, but our “darkened understanding” results in “a distorted view of things” and consequently in “false conclusions.” Kuyper has Darwinism in his cross-hairs here, for those unfamiliar with Kuyper’s era.
Kuyper goes on at length on the consequences of sin, adding that it makes us “Blind to God and to diving things.” It is important to note that this is not the way it has always been. In one of the more insightful and piercing passages writes of Adam’s scientific and linguistic power. “Adam not only perceived the essence of things, but he also named them.” Our naming borrows words from other languages—particularly Greek and Latin—“adopting words already in use.” But for Adam, “the concept of a thing existed together with the essence of a thing, and the word existed in an organic connection with this concept. Adam was never taught to speak by his mother, but he spoke automatically, and what God spoke to him, which he must have understood, already shows how highly developed his conceptual and linguistic capacities were. So we are not exaggerating when we claim that in his own thoughts and consciousness, Adam possessed a clarity, insight, and unity that we have lost.”
Kuyper writes of the two kinds of people presented in the Bible: the “natural man” and the “spiritual man.” He comments, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one.”
Again, this is the core of his thought on antithesis. These “two kinds of people who differ in principle in their ego and in their inner consciousness, then the scientific inquiry of each cannot proceed hand in hand. They cannot work together building the same wall. Each must build for himself. Inevitably a twofold kind of science must arise in parallel, on the one hand, the science of those taking their starting point in the spirit of the world, and on the other hand, the science of those taking their starting point in the Spirit who is from God.” From this principle, Kuyper argues for the Christian University—a place where Christians can advance science (and other disciplines) with the mind of Christ, rather than through the “natural man.”
Science is an important discipline and cannot be ignored, for “God’s honor requires the human spirit to probe the entire complexity of what has been created, in order to discover God’s majesty and wisdom and to express those in human thoughts with human language.”
Kuyper moves on to discuss art and common grace. One of his foundational principles is that “the Devil has no creative capacity.” “The world of beauty was…conceived by God, determined by his decree, called into being by him, and is maintained by him.” All artists rely upon God’s creativity.
Kuyper rejects relativism in beauty—affirming that beauty is a universal concept, though still may vary by individuals. “No matter how superficial the taste of many may be, a certain appreciation for beauty is still a shared feature of our human nature.” His admiration for the Greeks is strong as they seem “to possess the most classical sense of beauty.”
In fact, beauty is not “something that passes away”; in fact it “belongs to the eternal things, things that perish here in order later to return eternally in a more exalted form, and only then to make the full glorifying of God’s majesty radiate throughout his creation.”
Kuyper acknowledges while it is difficult to define beauty, we can “say that beauty is born of harmony, symmetry, and proper proportion.” He admits that’s not much of a start at defining beauty, but he writes, “Beauty is the way it is because God was pleased to make it so. And we have a sense of beauty because God created that sense of beauty within us.” It is a God-given faculty and not arbitrary feelings or criteria.
Art is a great calling and just like any other aspect of human culture, it must serve Christ the King. Those who practice art for art’s sake seek autonomy not only through artistic endeavor, but also through rejecting God as creator. But artists are not “emancipated from the moral law.” They too must obey the laws of God. This means acknowledging God as creator and surrendering their desires to Christ, rather than self. So, “Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed.”
But this does not mean that “painting serves a higher spirit only if it portrays scenes from the Bible, or architecture serves a higher purpose only if it erects buildings for worship.”
Kuyper concludes, “The spirit of Christ ennobles all of life. Someone who regards nature as Jesus regarded it, who then possesses the artistic talent for transferring the received impression to a canvas and helps us to enjoy that impression, has glorified his God as a Christian.”
This is a great, short work on science and art and is remarkably relevant despite its age.
October 12, 2012
This was the first Kuyper I have read, and I thoroughly enjoyed most of it. I found it a bit uneven and his argument varied between well-reasoned and dense. He came to conclusions on occasion that I don't think were quite right, but most of what he had to say was profound and very helpful. Over all, his dealing in common grace was rich and helpful in my understanding and engagement of creation and art.
July 2, 2020
Muito bom para se ter a abordagem bíblico-reformada de vários assuntos básicos pertinentes à cultura.
Em uma linguagem relativamente simples, o autor faz boas conexões entre as verdades da Escritura, Filosofia, Ética, Artes e a Cultura.
Recomendo
Em uma linguagem relativamente simples, o autor faz boas conexões entre as verdades da Escritura, Filosofia, Ética, Artes e a Cultura.
Recomendo
July 2, 2019
This small works starts with the basic premise that God is the sovereign Lord over every sphere of life, the world of science and art has been decimated by sin but rescued from complete destruction by God’s common grace, and that the message of Christ provides the antithesis to an unbelieving thesis that there are no absolutes nor is there purpose to our existence. Dr. Kuyper posits that science is a creation ordinance on the same level as marriage and family. Science is inherent in creation. As image bearers, humankind has the “capacity to understand, to grasp, and to arrange” scientific endeavors. However observable science remains at a lower level if one does not fully grasp God’s purpose and design (God’s antithesis). We must include the spiritual aspect of science because we are created to think. As sentient beings created in the image of God, we must ask, “From where? How? And to what end?” in all of our investigations. To do otherwise is to succumb to a merely materialistic view of the universe. Similarly, Dr. Kuyper deals with art. We must be willing to ask what defines beauty and where does our sense of beauty originate. The author succinctly summarizes his understanding of art, which similar to science includes the creation of the realm of beauty, the effect of sin and how God’s common grace preserves a remnant of beauty, and that beauty will find its ultimate perfection in the coming kingdom of glory. I appreciated Dr. Kuyper’s ability to address the spheres of science and art, however I felt his reflections on science had more depth than the section on art. Specifically, I don’t think Dr. Kuyper addressed the ability of art to convey symbolism and metaphor, in addition to merely being a reflection on the concept of beauty. However, as usual, the author encourages the reader to remember that as opposed to art for art’s sake (or science for science’s sake), we should think of art (science) for the glory of God’s sake.
October 25, 2020
Bem interessante as idéias e como são defendidas pelo Kuyper. É o primeiro dele que leio. Pretendo ler mais..
O que me irritou muito na leitura foi a quantidade de erros de digitação. Fico feliz que essas obras cheguem para nós em português, mas para que simplesmente não fazem trabalho de revisão.
O que me irritou muito na leitura foi a quantidade de erros de digitação. Fico feliz que essas obras cheguem para nós em português, mas para que simplesmente não fazem trabalho de revisão.
December 18, 2017
Fantástico!
November 15, 2018
Excelente!
May 15, 2012
Science is ultimately the quest to know God in all his works. Art is the expression of that part of us which percieves beauty in both the seen and unseen, and it calls us to live in service to beauty's proliferation and adoration of its source. This is the premise of Wisdom & Wonder, where the 19th century Dutch theologian aims to inspire his fellow Christians to embrace the calling to engage these two realms.
Kuyper supplements this inspiration with history of science and art's relationship to state and church, and their evolution to become rightfully independent entities. He cautions on the consequences of abdicating these vital parts of human life completely to materialist thinkers, or engaging in their pursuit carelessly. He raises questions regarding the philosophies and practices of science and art which challenge assumptions and sacred cows from both the secular and religious perspectives.
Pro: Wisdom & Wonder provides much food for thought regarding overarching philosophical matters such as how common grace and spiritual regeneration affect our ability to form an integrated view of reality, and how our sense of beauty is formed.
Con: Keeping in mind that this was written in the 19th century, some of Kuyper's more ethnocentric thoughts can be a little off-putting. Thankfully these ideas are only expressed in less than a handful of isolated instances.
Kuyper supplements this inspiration with history of science and art's relationship to state and church, and their evolution to become rightfully independent entities. He cautions on the consequences of abdicating these vital parts of human life completely to materialist thinkers, or engaging in their pursuit carelessly. He raises questions regarding the philosophies and practices of science and art which challenge assumptions and sacred cows from both the secular and religious perspectives.
Pro: Wisdom & Wonder provides much food for thought regarding overarching philosophical matters such as how common grace and spiritual regeneration affect our ability to form an integrated view of reality, and how our sense of beauty is formed.
Con: Keeping in mind that this was written in the 19th century, some of Kuyper's more ethnocentric thoughts can be a little off-putting. Thankfully these ideas are only expressed in less than a handful of isolated instances.
Want to read
February 3, 2018From Vincent E. Bacote's introduction: "Wisdom & Wonder is a fresh, new and complete translation of two sections that Kuyper intended for his larger three-volume work on common grace. These sections were mistakenly omitted from the first edition of Kuyper's larger work. From 1895 to 1901 Kuyper wrote a series of articles in De Heraut that was later compiled and the three volumes were published in 1902, 1903, and 1904. "Common Grace in Science and Art" [the subtitled of this volume], the sections translated here, first appeared as a separate bound volume in 1905 and were also added to later printings of the three-volume set" (25).
See Aristotle's Metaphysics, where wisdom is the knowledge of causes, and the love of wisdom begins with wonder arising from ignorance of causes.
See Aristotle's Metaphysics, where wisdom is the knowledge of causes, and the love of wisdom begins with wonder arising from ignorance of causes.
February 20, 2022
This is deeply-pondered and well-reasoned as an apologetic for the Divine influence in science and art. All that is beautiful and all that can be known rationally has been provided through God, as He created the world and mankind in His image. He employs a logical, linear explanation that from the creation, man interacts with the scientific world, developing knowledge, which grows into wisdom, expands through wonder, is damaged by sin, and is expressed through art and beauty. It's not an easy read, but Kuyper lines up with the great Christian philosophers in his explanation of Christianity as revealed through the rational mind and scientific study.
November 1, 2013
Wisdom & Wonder contains a new translation of chapters written originally under the title “Common Grace in Science and Art.”
Common Grace refers to God’s preservation and self-revelation within the created order, which is imperfectly but universally available. It is revelation by the creation as well as an invitation to study, understand and enjoy the creation. It is “common” because it is not limited to Christian believers.
I’d like to give a brief account of Kuyper’s perspective on Science and Art – though he discusses a number of other topics. Kuyper states that art and science were given their start and patronized by the church and the state. One sees this in any survey of Art History: the earlier the art, the more likely it was part of worship. Art and Science, though birthed by church and state, possess legitimate and independent domains.
“First, then, let us emphasize the independent character of science. Before everything else it must be understood that science is a matter that stands on its own and my not be encumbered with any external chains.” (p. 33)
Science had its origin in the church as it grew out of the universities, which had their birth in the church.
“Science has not demanded such independence in overconfidence, but possesses this independence by diving design, so much so that science neglects its divine calling if it permits itself again to become a servant of the state or church. Science is not a branch growing from the trunk of government service, and even less a branch that grows from the root of the church. Science possesses its own root…” (p.34)
If, therefore, God’s thinking is primary, and if all of creation is to be understood simply as the outflow of that thinking of God, such that all things have come into existence and continue to exist through the Logos, that is through divine reason, or more particularly, through the Word, then it must be the case that the divine thinking must be embedded in all created things. Thus there can be nothing in the universe that fails to express, to incarnate, the revelation of the thought of God.” (p. 39)
“In this way, then, we obtain three truths that fit together. First, the full and rich clarity of God’s thoughts existed in God from eternity. Second, in the creation God has revealed, embedded and embodied a rich fullness of his thoughts. And third, God created in human beings, as his image-bearers, the capacity to understand, to grasp, to reflect, and to arrange within a totality these thoughts expressed in the creation.” (p. 41-42)
Art had a similar origin and division from the church. Art does not need to return to the patronage of the church. The Reformation, according to Kuyper, with its restrictions on art in worship, brought about an abrupt separation in Western Europe, especially where the Reformed Churches predominated. This is a good thing. Yet a true artistic vision will be incomplete without the corrective influence of the Holy Spirit and the Scriptures. Art is independent, but needs guidance to find integration
“The inspiration for art never belonged to particular grace, but always proceeded from common grace. It is exactly everyday human living that constitutes the broad arena where common grace shines, and simultaneously the arena where art constructs its own temple as well.” (p. 118)
“The separation between church and art, therefore, does not at all bear the character of a complete separation between art and religion. Instead, the bond between both is guaranteed in the ideal character of both, so that if people refuse to permit the refined religious impulse to affect art, that defect belongs not to art as such but to the impiety of those advocates.” (p. 118-119)
By way of evaluation, I have several comments.
One has to read the Kuyper with grace. He made assumptions about non-European cultures and non-Christian religions that could offend our sensibilities. We are all marked by the prejudices and judgments of our town times. Try not get impaled on these thorns.
The independence of Art and Science as domains intended by the Creator and built into the world is a scriptural idea. Kuyper cites passages such as Genesis 1 where God created by the Word. Wisdom Literature sees wisdom imbedded in all things (e.g. Proverbs 3:19-20; Proverbs 8). The wise even seemed to gather wisdom from other places (see Proverbs 22:27ff and the 30 Sayings of the Wise).
One does not need to do Christian science or Christian art to be a faithful Christian in those domains. One needs to do good science or good art. Yet, science and art are powerful tools that come without a clear moral compass or centering integration. A believer ought to do art or science in a way that is truly integrated by means of Special Grace.
“Sin’s darkening lies in this, that we lost the gift of grasping the true context, the proper coherence, the systematic integration of all things. Now we view everything only externally, not in its core and essence, each thing individually, but not in their mutual connection and in their origin from God. That connection, that coherence of things in their original connection with God, can be sensed only in our spirit.” (p. 55)
What I’d like to do is gather a few bible students, some artists and scientists from any field and read and discuss this work together.
Common Grace refers to God’s preservation and self-revelation within the created order, which is imperfectly but universally available. It is revelation by the creation as well as an invitation to study, understand and enjoy the creation. It is “common” because it is not limited to Christian believers.
I’d like to give a brief account of Kuyper’s perspective on Science and Art – though he discusses a number of other topics. Kuyper states that art and science were given their start and patronized by the church and the state. One sees this in any survey of Art History: the earlier the art, the more likely it was part of worship. Art and Science, though birthed by church and state, possess legitimate and independent domains.
“First, then, let us emphasize the independent character of science. Before everything else it must be understood that science is a matter that stands on its own and my not be encumbered with any external chains.” (p. 33)
Science had its origin in the church as it grew out of the universities, which had their birth in the church.
“Science has not demanded such independence in overconfidence, but possesses this independence by diving design, so much so that science neglects its divine calling if it permits itself again to become a servant of the state or church. Science is not a branch growing from the trunk of government service, and even less a branch that grows from the root of the church. Science possesses its own root…” (p.34)
If, therefore, God’s thinking is primary, and if all of creation is to be understood simply as the outflow of that thinking of God, such that all things have come into existence and continue to exist through the Logos, that is through divine reason, or more particularly, through the Word, then it must be the case that the divine thinking must be embedded in all created things. Thus there can be nothing in the universe that fails to express, to incarnate, the revelation of the thought of God.” (p. 39)
“In this way, then, we obtain three truths that fit together. First, the full and rich clarity of God’s thoughts existed in God from eternity. Second, in the creation God has revealed, embedded and embodied a rich fullness of his thoughts. And third, God created in human beings, as his image-bearers, the capacity to understand, to grasp, to reflect, and to arrange within a totality these thoughts expressed in the creation.” (p. 41-42)
Art had a similar origin and division from the church. Art does not need to return to the patronage of the church. The Reformation, according to Kuyper, with its restrictions on art in worship, brought about an abrupt separation in Western Europe, especially where the Reformed Churches predominated. This is a good thing. Yet a true artistic vision will be incomplete without the corrective influence of the Holy Spirit and the Scriptures. Art is independent, but needs guidance to find integration
“The inspiration for art never belonged to particular grace, but always proceeded from common grace. It is exactly everyday human living that constitutes the broad arena where common grace shines, and simultaneously the arena where art constructs its own temple as well.” (p. 118)
“The separation between church and art, therefore, does not at all bear the character of a complete separation between art and religion. Instead, the bond between both is guaranteed in the ideal character of both, so that if people refuse to permit the refined religious impulse to affect art, that defect belongs not to art as such but to the impiety of those advocates.” (p. 118-119)
By way of evaluation, I have several comments.
One has to read the Kuyper with grace. He made assumptions about non-European cultures and non-Christian religions that could offend our sensibilities. We are all marked by the prejudices and judgments of our town times. Try not get impaled on these thorns.
The independence of Art and Science as domains intended by the Creator and built into the world is a scriptural idea. Kuyper cites passages such as Genesis 1 where God created by the Word. Wisdom Literature sees wisdom imbedded in all things (e.g. Proverbs 3:19-20; Proverbs 8). The wise even seemed to gather wisdom from other places (see Proverbs 22:27ff and the 30 Sayings of the Wise).
One does not need to do Christian science or Christian art to be a faithful Christian in those domains. One needs to do good science or good art. Yet, science and art are powerful tools that come without a clear moral compass or centering integration. A believer ought to do art or science in a way that is truly integrated by means of Special Grace.
“Sin’s darkening lies in this, that we lost the gift of grasping the true context, the proper coherence, the systematic integration of all things. Now we view everything only externally, not in its core and essence, each thing individually, but not in their mutual connection and in their origin from God. That connection, that coherence of things in their original connection with God, can be sensed only in our spirit.” (p. 55)
What I’d like to do is gather a few bible students, some artists and scientists from any field and read and discuss this work together.
June 26, 2020
Kuyper consegue trazer à luz questões que, ainda hoje, incomodam os cristãos. Como resultado, ao final da leitura, compreendemos que nem tudo o que está fora do templo é ruim em si mesmo; e que devemos, como cristãos, expressar a glória de Deus buscando a Verdade e expressando a Beleza e Glória que há de vir, em nossas criações como artistas; e pesquisas, como cientistas.
September 20, 2017
This reads as if written last week, though it was written over 100 years ago. I don't agree with everything, what book do you agree with everything? But everything is challenging and inviting. Worth owning, worth reading over and over.
gave-up-on
April 18, 2022I read all the info stuff at the beginning and when I finally got to the actual book I found that it is written in flowery, convoluted prose, which I know some people enjoy, but which I have a very hard time understanding or enjoying, so I gave up.
August 24, 2019
Some good thoughts, I like parts, but I wasn't blown away by it.
July 4, 2021
Muito boa análise da perspectiva cristã sobre assuntos comuns com o mundo, ciência e arte
July 6, 2016
Engaging and challenging.
Kuyper writes about the subject of common grace, specifically applied to the subjects of science and art. I appreciated the recognition that both of these topics are foundational to God's creation and that, even if Adam and Eve had never sinned in the Garden of Eden, we would still study science and produce art - albeit quite differently than we do now. Also, Kuyper argues convincingly that these subjects are both a blessing to the world by means of God's common grace and only truly understood through the lens of Scripture for the purpose of revealing God and worshiping Him. Any other approach to these two subjects, while still able to portray truth about God and His world, still falls short of God's original design for them. Several passages were strange to read because, as Kuyper is only a man, his discussion of people's in Africa and other developing countries contradicts his own stated view of human dignity and the value of human life. Still other passages were downright scary to read because of how prescient they were - accurately predicting what happens when science or art are idolized and abused and the breakdowns in society to which those abuses can inevitably lead.
Recommended reading for any Christian wanting to grow in the ability to recognize God's common grace in the world and think critically about how to engage a secular world of art and science from a Biblical worldview.
Kuyper writes about the subject of common grace, specifically applied to the subjects of science and art. I appreciated the recognition that both of these topics are foundational to God's creation and that, even if Adam and Eve had never sinned in the Garden of Eden, we would still study science and produce art - albeit quite differently than we do now. Also, Kuyper argues convincingly that these subjects are both a blessing to the world by means of God's common grace and only truly understood through the lens of Scripture for the purpose of revealing God and worshiping Him. Any other approach to these two subjects, while still able to portray truth about God and His world, still falls short of God's original design for them. Several passages were strange to read because, as Kuyper is only a man, his discussion of people's in Africa and other developing countries contradicts his own stated view of human dignity and the value of human life. Still other passages were downright scary to read because of how prescient they were - accurately predicting what happens when science or art are idolized and abused and the breakdowns in society to which those abuses can inevitably lead.
Recommended reading for any Christian wanting to grow in the ability to recognize God's common grace in the world and think critically about how to engage a secular world of art and science from a Biblical worldview.
July 3, 2019
2019: This was my second read through the book, and it is as good as I remember. The church is most definitely not the boss of science and art, but the church should most definitely encourage Christians both to work in the spheres of science and art and also to appreciate where God's common grace has allowed unbelievers (even though often inconsistent with their stated worldview) to contribute to humanity.
2013: More deep and wide application of Christ's lordship over every thumb's width in the universe.
It convicts me even more concerning my narrow, dualistic, wrong-headed Christian thinking. I cannot be little-zealed in helping to enculturate the next disciples.
There is so much work to do, just to expand the imaginations of men for the work they can do. Business and products wait to be created. Medical and governing solutions sit unconsidered. Music and media thresholds are far from being crossed.
As Christians we do not have the imagination, the ambition, the objective restraints, or the readiness to give ourselves to it. These come from grace, and we need that most of all.
2013: More deep and wide application of Christ's lordship over every thumb's width in the universe.
It convicts me even more concerning my narrow, dualistic, wrong-headed Christian thinking. I cannot be little-zealed in helping to enculturate the next disciples.
There is so much work to do, just to expand the imaginations of men for the work they can do. Business and products wait to be created. Medical and governing solutions sit unconsidered. Music and media thresholds are far from being crossed.
As Christians we do not have the imagination, the ambition, the objective restraints, or the readiness to give ourselves to it. These come from grace, and we need that most of all.
January 4, 2014
Wisdom & Wonder is a section of Kuyper's larger work on Common Grace, translated as an independent unit discussing Common Grace in Science and Art (as evidenced by the subtitle). As a writer, I deeply enjoyed this book, though I found it difficult to read and understand at times (I had to re-read several portions, and found that reading aloud helped a lot). I also would get strange looks from people if I read a portion of it to them... Still, this book has many good thoughts on both Science and Art, and even had some very relevant things for me to consider as an artist myself.
If you are a Christian and have any interest at all in either science or art, I recommend this book to you. If you are also an artist, I recommend it even more highly.
If you are a Christian and have any interest at all in either science or art, I recommend this book to you. If you are also an artist, I recommend it even more highly.
August 6, 2013
Abraham Kuyper's Common Grace is three volumes and 1700 pages. This book is not volume 1 but a selection of writings that was omitted from the three volumes and later published as a separate booklet.
I enjoyed reading this book, as it was very similar to Kuyper's Stone Lectures on Calvinism. It will be repetitive to all who have read those lectures. It's not highly theological but a helpful assessment of how Science, Art, Creativity, Music and other spheres relate to each other in the context of the Word of God.
Overall, a good introduction to Kuyper and I'm looking forward to reading the entire Common Grace book once its translated: http://www.acton.org/research/kuyper-...
I enjoyed reading this book, as it was very similar to Kuyper's Stone Lectures on Calvinism. It will be repetitive to all who have read those lectures. It's not highly theological but a helpful assessment of how Science, Art, Creativity, Music and other spheres relate to each other in the context of the Word of God.
Overall, a good introduction to Kuyper and I'm looking forward to reading the entire Common Grace book once its translated: http://www.acton.org/research/kuyper-...
August 23, 2016
A good read. Dragged in the middle a bit.
Contains both exceedingly helpful insights (like noting that beauty comes from God alone, or that the fact that the Devil has "no creative capacity," [126] or the assertion that a good artist "translates what you yourself can barely stammer, and does so in rich and fulsome chords, and your soul feels liberated" [166]) and woefully wrong comments (like the scale of human beauty which puts Middle Eastern people on the top, Dutch people in the middle and African people on the bottom).
The section on science is worth working through to grasp Kuyper's understanding on the believer/unbeliever antithesis in relation to science.
Contains both exceedingly helpful insights (like noting that beauty comes from God alone, or that the fact that the Devil has "no creative capacity," [126] or the assertion that a good artist "translates what you yourself can barely stammer, and does so in rich and fulsome chords, and your soul feels liberated" [166]) and woefully wrong comments (like the scale of human beauty which puts Middle Eastern people on the top, Dutch people in the middle and African people on the bottom).
The section on science is worth working through to grasp Kuyper's understanding on the believer/unbeliever antithesis in relation to science.
August 12, 2012
Kuyper's treatise on the role and effects of common grace regarding science and art is a worthwhile historical and theological read. The science portion of the book was to me more engaging and important than was the section on art. As an artist, I was surprised by my lack of interest in his thesis on art though I did not disagree with his ultimate conclusions. Nonetheless, there was indeed a beautiful artistry in the author's arguments on the proper role, roots and results of science. It is for this reason that I would encourage the reading of at least the first 1/2 of this book.
October 23, 2013
Kuyper is one of the few 'original' thinkers I have read who is also accessible. The introduction and footnotes make painfully clear that some of his ideas are dated - and even racist - but I didn't find that. His argument for re-claiming science and art (not that they were ever truly lost) is compelling and necessary as we seek to be image-bearers.
September 24, 2013
Excellent and thought-provoking discussion on common grace that exists in this fallen world where even unbelievers pursue what God has granted them in the undeserving gifts of life. Challenging to Christians who have been taught otherwise. Though the language and examples used are a bit dated, as the book is about 100 yrs old, I recommend this book!
December 31, 2013
Would have given it 5 starts but the section on common grace in art was no where near as good as the section on common grace in science. Still really good and even the section on arty is worth the read. Just felt like many of Kuyper's statements on art has more to do with his personal taste than theological reasoning.
September 17, 2016
Fascinating look at the thought of Dutch Reformed theologian Abraham Kuyper. This book specifically explores his views of common grace and special grace, as they relate to the fields of science and art.
Chapter themes cover: Wisdom, Knowledge, Understanding, Education, Wonder, Beauty, Glory, Creativity, Worship.
Chapter themes cover: Wisdom, Knowledge, Understanding, Education, Wonder, Beauty, Glory, Creativity, Worship.
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