Herman Bavinck showed that othodox theology continues to speak authoritatively today. Since the English translation from Dutch of Herman Bavinck's magisterial 4-volume Reformed Dogmatics , there has been a blossoming interest in Bavinck's theology. Readers have been drawn to Bavinck for his faithfulness to the Reformed tradition while also engaging the questions of 19th-century Europe. Far from simply revisiting the older dogmatic systems, Bavinck faithfully engages modern trends like historical-criticism, the epistemological problems raised by Kant, the rationalism of the philosophes , and the radical changes ushered in through the French and European revolutions. The question then is, was Bavinck orthodox, modern, or both ? In Orthodox yet Modern , Cory C. Brock argues that Bavinck acts as a bridge between orthodox and modern views, insofar as he subsumes the philosophical-theological questions and concepts of theological modernity under the conditions of his orthodox, confessional tradition. By exploring the relation between Bavinck and Schleiermacher, Orthodox yet Modern presents Herman Bavinck as a theologian eager to engage the contemporary world, rooted in the catholic and Reformed tradition, absorbing the best of modernity while rejecting its excesses. Bavinck represents a theologian who is at once orthodox, yet modern.
Well researched and fascinating. Brock’s work is rich not only because Bavinck and Schleirmachar are endlessly interesting on their own right, but also because he engages in the topic with all the care it deserves. It raises really good questions about the legitimacy of borrowing the grammar of modern philosophies and running them through a reformed grid. If we approve wholesale, one can imagine how this might raise questions about the legitimacy of doing the same with postmodern philosophies. There, however, it is sticky, for it is hard to determine how it is possible to use postmodern grammar through a reformed structure when the postmodern structure is its grammar. Then again, can the same not be said about the modern philosophies Bavinck made use of, whilst (as Brock demonstrates) retaining his orthodox soul? Again, this book helpfully raises really important questions for theology today.
It also highlights that, despite the surge of interest Bavinck studies have enjoyed these last 20 years, there is still much, much more to explore. We have not even begun to grapple with how fascinating of a figure Bavinck is. He is known as a dogmatician, for good reason. But Brock (along with Eglinton’s recent work) demonstrates that he could have easily been christened in our ecclesial imagination as a social commentator, an ethicist, an apologist, or a philosopher. Indeed, maybe he still should be.
*Lexham press was kind enough to give me this book. I was asked to write an honest review, not a positive one*
“Bavinck is orthodox yet modern insofar as he subsumes the philosophical-theological questions and concepts of theological modernity under the conditions of his orthodox, confessional tradition.”
Brock brings helpful insight into the theology of Bavinck by tracing his educational experiences and then his influence on seceding theologians. The thesis that Bavinck was orthodox, yet modern is clearly defended through the work by illustrating that despite his modern approaches and positions that resembled that of Schleiermacher. Brock identifies that his critique of the modern is fundamentally orthodox. This coupled with Bavinck’s positions being critiques by his followers is to exemplify the adamant orthodoxy of the great Dutch theologian.
What a phenomenal read. Not only does Brock demonstrate a thorough-going commitment to scholarship in his handling of Bavinck and Schleiermacher, but the overall aim of the book -- which seems to clearly be more than just an investigation into Bavinck's assimilation of German idealism -- is highly commendable. To be Orthodox yet Modern is, in the fantastic way Brock words it, to stand on the shoulders of those who have come before us. Especially "even surprising shoulders for those amid the confessionalist context."
I've never liked the Christian tendency to reject and ridicule modern philosophy or to pigeonhole and dismiss theologians who don't fit their particular confessional mould. Brock shows how Bavinck embraces the 'yes' and the 'no' of theology. Embracing common grace and the fruits that come with it. Learning, admiring, and exploring the world around us through language both old and new. This is the exciting task of the theologian and Brock does an excellent job of giving us insight into how Bavinck participated in this work.
Theology, if it is to be of any value, must take up the monstrous task, each generation, of straddling contemporary philosophic struggles with orthodox and confessional faith. To show the world around us that we don't blindly cling to tradition, but that our catholicity allows us to embrace each generation with grace and insight.
An incredibly interesting book on Bavinck and Schleiermacher. Bavinck’s use was highly nuanced; though critical in his dogmatics, his appropriation of Schleiermacher’s language suggests he wasn’t just purely negative on F.S. This book has some great room for discussion, particularly as it relates to the relationship of theology and philosophy, as well as how we may appropriate from other thinkers (whom we may not be sympathetic to) in order to better formulate truth.
Helpful to see how Bavinck uses Schleirmacher’s language and ideas, also the ways he misunderstood S. as a thinker and theologian — makes engaging with Dogmatics richer. Dry writing though!