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Abraham Kuyper: A Short and Personal Introduction
Richard Mouw was first drawn to Abraham Kuyper's writings about public life in the turbulent 1960s. As he struggled to find the right Christian stance toward big social issues such as the civil rights movement and the Vietnam War, Mouw discovered Kuyper's Lectures on Calvinism — and, with it, a robust vision of active Christian involvement in public life that has guided him ever since.
In this “short and personal introduction” Mouw sets forth Kuyper's main ideas on Christian cultural discipleship, including his views on sphere sovereignty, the antithesis, common grace, and more. Mouw looks at ways to update — and, in some places, even correct — Kuyper's thought as he applies it to such twenty-first-century issues as religious and cultural pluralism, technology, and the challenge of Islam.
136 pages, Paperback
First published May 28, 2011
About the author
Richard J. Mouw
87 books42 followersRichard John Mouw is a theologian and philosopher. He held the position of President at Fuller Theological Seminary for 20 years (1993-2013), and continues to hold the post of Professor of Faith and Public Life.
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Displaying 1 - 30 of 37 reviews
September 2, 2013
For a book promising a "personal" introduction to Kuyper, this offers very little of Kuyper's life or his influence on the author's life. Instead, it's a not-quite-systematic overview of Kuyper's theology. Mouw delivers on the "short" part of the promise, though I would have liked more stories about this theologian-statesman who influence so many of the institutions in which I grew up. Also, I'm pretty sure I was the only soccer fan reading this on the bus to the Sounders/Timbers match last weekend.
December 29, 2025
As advertised, this is a short introduction to Kuyper’s thought. Mouw also helpfully highlights some shortcomings in Kuyper’s thought, and provides necessary correctives. This is a great resource for anyone interested in exploring Neo-Calvinism.
January 9, 2025
Mouw’s take on key Kuyperian themes.
September 22, 2020
Spit the bones out and you’ll be nourished and encouraged.
October 25, 2016
As far as introductions to neo-Calvinism go, this is the most lucid. Prof Mouw goes beyond the standard "take every square inch" models of Neo-Calvinism and asks us to reflect on what it means to be created for many-ness.
His chapter on “Filling the Earth” is standard Kuyperian treatment, so I won’t spend much time on it here. His chapter “Celebrating Many-ness” was pure gold. Contrary to state-church claims, the church of Christ doesn’t depend on only one form and that being manifested in a national church. Indeed, we should celebrate a “multiplicity of institutions” (16). Pluriformity means “created complexity” (17). We have to be careful, though. Affirming many-ness without insisting on an integrated whole leads only to the nihilistic void of postmodernism.
This reminds the reader of James KA Smith's suggestion that in Genesis 1-2 God "creates in plurals." This contrasts very nicely with the Greek chain-of-being concept where any movement away from the one is always a diminution from goodness.
Sphere Sovereignty
So what counts as a “creational sphere”? Mouw notes Kuyper wasn’t always clear. In fact, what is a sphere? Let’s call them structures where “interactions take place” and “authority is exercised” (23). Each structure has a “point” and to that point corresponds an authority-pattern (24).
Per Kuyper, Christians must form collective entities within each “sphere.” The many-ness of mediating structures, per Peter Bellah, protects from both individualism and statism. It strengthens social bonds.
The part I particularly enjoyed was the section on neo-Kuyperianism and the Holy Spirit. As a continuationist and a Kuyperian, I’ve often sensed that the two streams could merge quite fruitfully, yet I haven’t really seen how it is to be done. Mouw’s (or Kuyper’s) suggestions were interesting. The Holy Spirit is to prepare creation for God’s glorious future (88-89).
Politics
Indeed, we need a crowded, public square. Not a naked one. A pluralism under secularization but not secularism (110, Mouw quoting James Bratt). Mouw correctly notes how the term “Constantinian” has been so over-used to be useless (113). Kuyper is not a Constantinian (whatever that word means).
Reflections
I am not sure how Kuyper's correct insights on the antithesis give him any grounds on thinking a secular government will protect the "spheres." I agree with Kuyper that we should have a "crowded public square," and perhaps this "crowd" will make it difficult for the government to take away our liberties. Perhaps.
All in all, an outstanding work.
His chapter on “Filling the Earth” is standard Kuyperian treatment, so I won’t spend much time on it here. His chapter “Celebrating Many-ness” was pure gold. Contrary to state-church claims, the church of Christ doesn’t depend on only one form and that being manifested in a national church. Indeed, we should celebrate a “multiplicity of institutions” (16). Pluriformity means “created complexity” (17). We have to be careful, though. Affirming many-ness without insisting on an integrated whole leads only to the nihilistic void of postmodernism.
This reminds the reader of James KA Smith's suggestion that in Genesis 1-2 God "creates in plurals." This contrasts very nicely with the Greek chain-of-being concept where any movement away from the one is always a diminution from goodness.
Sphere Sovereignty
So what counts as a “creational sphere”? Mouw notes Kuyper wasn’t always clear. In fact, what is a sphere? Let’s call them structures where “interactions take place” and “authority is exercised” (23). Each structure has a “point” and to that point corresponds an authority-pattern (24).
Per Kuyper, Christians must form collective entities within each “sphere.” The many-ness of mediating structures, per Peter Bellah, protects from both individualism and statism. It strengthens social bonds.
The part I particularly enjoyed was the section on neo-Kuyperianism and the Holy Spirit. As a continuationist and a Kuyperian, I’ve often sensed that the two streams could merge quite fruitfully, yet I haven’t really seen how it is to be done. Mouw’s (or Kuyper’s) suggestions were interesting. The Holy Spirit is to prepare creation for God’s glorious future (88-89).
Politics
Indeed, we need a crowded, public square. Not a naked one. A pluralism under secularization but not secularism (110, Mouw quoting James Bratt). Mouw correctly notes how the term “Constantinian” has been so over-used to be useless (113). Kuyper is not a Constantinian (whatever that word means).
Reflections
I am not sure how Kuyper's correct insights on the antithesis give him any grounds on thinking a secular government will protect the "spheres." I agree with Kuyper that we should have a "crowded public square," and perhaps this "crowd" will make it difficult for the government to take away our liberties. Perhaps.
All in all, an outstanding work.
April 5, 2021
A quick read that I started and finished same day. The first section of the book deals with Kuyper, his life and beliefs. The second section offers a critique and shows how Kuyper's views apply in the twenty first century. The critiques are set forth in a way of keeping the good while reforming the bad thus establishing a Neo-Kuyperianism as the ideal.
The benefit of this book is you get a quick overview of Kuyper's life and a brief introduction to his most important beliefs. The downside is there is little focus on his life and more focus on his beliefs and the author's perspective on his beliefs. For example, Mouw devotes an entire chapter to his own expansion of sphere sovereignty that deals with how one sphere can compensate for another that has a reduced role (ex. other institutions substituting for what a family should have provided but does not because it is broken).
This is part of a larger problem where there's so much mixing of the author's perspective with Kuyper that you don’t know where Kuyper’s views are being presented ad is or if its an interpretation of Kuyper modified by the author. I suppose the subtitle "personal introduction" was a fair warning but I didn't expect to learn as much about Mouw as I did about Kuyper. In some instances I'm not sure whose view I learned. For example, Mouw warns that people shouldn't take Kuyperianism in a triumpalistic sense (win the culture for Christ). He says we should be comfortable with cultural pluralism and not seek theonomy or expect postmillenial success in this world. Is that Kuyper's perspective or Mouw's? I honestly don't know, and that's the real problem.
I'm moving on to my next Kuyper book and hopefully I get a more dispassionate take.
The benefit of this book is you get a quick overview of Kuyper's life and a brief introduction to his most important beliefs. The downside is there is little focus on his life and more focus on his beliefs and the author's perspective on his beliefs. For example, Mouw devotes an entire chapter to his own expansion of sphere sovereignty that deals with how one sphere can compensate for another that has a reduced role (ex. other institutions substituting for what a family should have provided but does not because it is broken).
This is part of a larger problem where there's so much mixing of the author's perspective with Kuyper that you don’t know where Kuyper’s views are being presented ad is or if its an interpretation of Kuyper modified by the author. I suppose the subtitle "personal introduction" was a fair warning but I didn't expect to learn as much about Mouw as I did about Kuyper. In some instances I'm not sure whose view I learned. For example, Mouw warns that people shouldn't take Kuyperianism in a triumpalistic sense (win the culture for Christ). He says we should be comfortable with cultural pluralism and not seek theonomy or expect postmillenial success in this world. Is that Kuyper's perspective or Mouw's? I honestly don't know, and that's the real problem.
I'm moving on to my next Kuyper book and hopefully I get a more dispassionate take.
May 18, 2023
“Abraham Kuyper: A Short and Personal Introduction” is aptly characterized by its own title, for it is both short and personal. There were some interesting—even bizarre—examples at times, but this is a fine work overall. I would add that the bibliography is one of the more helpful aspects of this book. How this work stands up to the rest of the Kuyperian literature is a question I have yet to figure out; this work is only the starting point for my literary adventures in Kuyper’s thought/work. I hope to continue in a way that is consistent with a phrase mentioned several times in Mouw’s book: coram Deo.
October 28, 2015
Beautiful and winsome introduction to Kuyper's political and cultural thought. While the title is a little misleading- it is not much of an introduction to his life- the book is a great on ramp to the discussion of Kuyperian ideas.
May 14, 2012
More appropriate title would be "Mouw's Musings".
November 6, 2019
Really good for understanding with all this neo Kuyperian stuff is promoted by the gospel coalition etc. terrible ideas mostly once you realize the implications.
January 3, 2012
My notes and summary of the book:
Kuyper spent most of his writings talking about how we are called to serve in God’s kingdom. He argued that at the heart of our call to glorify God is our obedient service as God’s designated caretakers in the cultural aspects of created life. This implies that God had an original created “culture” that He intended.
*** One of the pieces of evidence for regaining creation is from John 3:16 – the Greek word for “world” (cosmos) refers to all of creation. So reformed scholars argue that God wants to save all of creation, not just human souls.
*** Kuyper advanced the idea of “sphere sovereignty” or that God created different purposes and order for every sphere of His creation (e.g., politics, education, business). He argued it was important to maintain the distinction between categories; creation suffered when these boundaries were blurred (e.g., the state interfering with the church). As part of this argument, Kuyper believed that even if there had been no fall, God still wanted man to create culture. Even more, Kuyper believes that governments would have still been necessary had there been no fall (thus, God has in mind what a perfect government would look like).
*** Kuyper generally argued against the intervention of the state to alleviate poverty, although he did say that the government must step across spheres in cases where no help was available to the poor.
***One of Kuyper’s most important arguments was that a Christian should not shut off his/her Christian identify in the secular world. Instead, he thought Christians should come together within each “sphere” to form guilds, political parties, co-ops, etc. in order to properly confess God’s sovereignty in each domain. Kuyper thought that individual activities serving the kingdom weren’t enough – God calls us to work together within our disciplines to serve Him, no matter what the disciplines are.
*** The author also tries to address whether there is any Biblical evidence for Kuyper’s distinctions. One of Kuyper’s arguments refers to the use of the term “kinds” in Genesis, to mean that just as God created a different purpose and function for each of the animal types, so did He create purpose for each of his cultural institutions/services. He also argues that there are many examples in scripture of different spheres interacting, such as when a prophet (religious sphere) commands a king (political sphere) to do something. The author concedes that there are several “leaps” in this logic, but still finds Kuypers distinctions to be very useful.
*** One of the components of Kuypers expositions is that he often likes to think of what the world would have been like if there had been no fall (much like historians do “what if” exercises). This is what he uses as support of his belief that governments would still be necessary in a non-fallen world (e.g., traffic laws would still be needed). He also talks about each of his spheres as standing directly before the face of God – in other words, the church does not mediate between educators and God.
*** Kuyper gave up his position as a pastor when he became a political leader because he did not want it to appear that his connection to one sphere would influence his decisions in another sphere.
*** The Calvinist belief in the elect and reprobate had clear implications for the belief in the regenerate and unregenerate life, but Kuyper wanted to explain how the church often disappoints us in its regenerate works and the unbelieving world is often not as bad it one would predict. This is what prompted him to develop the concept of common grace. Calvinists argue that there is a difference between total and absolute depravity. Total means that it affects our total world, thoughts, etc., but it does not mean that absolutely everything we think and produce is depraved. This is where the possibility for accepting writing and thinking from secular thinkers comes in. Calvin himself described some pagan thinkers as benefiting from a “peculiar grace of God.” Kuyper extended this into the doctrine of common grace, saying God had “an attitude of favor toward the whole human race.” God uses common grace to advance his creational structure, even through the hands of the unbeliever.
*** One of Kuyper’s contemporaries was Herman Bavinck. He was a full-time scholar (unlike Kuyper) and more moderate and kind to other points of view than Kuyper.
*** Kuyper had several writings that indicated Africans were inferior to Whites; the author uses this is an example for the need for “neo-Kuyperism”.
***Speaking of neo-Kuyperism, Walsh and Middleton argue that in order to determine a worldview, one needs to answer: “Who am I?, Where am I? What’s wrong? What’s the remedy?”
*** Mouw tries to argue that many approaches to Christianity and culture have taken the approach of keeping out of culture altogether or completely taking it over. He argues for reforming culture in each of our lives and professions. He equates this mandate with the instructions God gave his people during the Babylonian captivity.
*** Mouw gives an example of how some spheres our shrinking in the modern age (e.g., civility) and what to do about it. For example, he bemoans the loss of the family meal, and points to how churches contribute to the lack of intergenerational contact when they support age segregated youth groups and bible studies.
Kuyper spent most of his writings talking about how we are called to serve in God’s kingdom. He argued that at the heart of our call to glorify God is our obedient service as God’s designated caretakers in the cultural aspects of created life. This implies that God had an original created “culture” that He intended.
*** One of the pieces of evidence for regaining creation is from John 3:16 – the Greek word for “world” (cosmos) refers to all of creation. So reformed scholars argue that God wants to save all of creation, not just human souls.
*** Kuyper advanced the idea of “sphere sovereignty” or that God created different purposes and order for every sphere of His creation (e.g., politics, education, business). He argued it was important to maintain the distinction between categories; creation suffered when these boundaries were blurred (e.g., the state interfering with the church). As part of this argument, Kuyper believed that even if there had been no fall, God still wanted man to create culture. Even more, Kuyper believes that governments would have still been necessary had there been no fall (thus, God has in mind what a perfect government would look like).
*** Kuyper generally argued against the intervention of the state to alleviate poverty, although he did say that the government must step across spheres in cases where no help was available to the poor.
***One of Kuyper’s most important arguments was that a Christian should not shut off his/her Christian identify in the secular world. Instead, he thought Christians should come together within each “sphere” to form guilds, political parties, co-ops, etc. in order to properly confess God’s sovereignty in each domain. Kuyper thought that individual activities serving the kingdom weren’t enough – God calls us to work together within our disciplines to serve Him, no matter what the disciplines are.
*** The author also tries to address whether there is any Biblical evidence for Kuyper’s distinctions. One of Kuyper’s arguments refers to the use of the term “kinds” in Genesis, to mean that just as God created a different purpose and function for each of the animal types, so did He create purpose for each of his cultural institutions/services. He also argues that there are many examples in scripture of different spheres interacting, such as when a prophet (religious sphere) commands a king (political sphere) to do something. The author concedes that there are several “leaps” in this logic, but still finds Kuypers distinctions to be very useful.
*** One of the components of Kuypers expositions is that he often likes to think of what the world would have been like if there had been no fall (much like historians do “what if” exercises). This is what he uses as support of his belief that governments would still be necessary in a non-fallen world (e.g., traffic laws would still be needed). He also talks about each of his spheres as standing directly before the face of God – in other words, the church does not mediate between educators and God.
*** Kuyper gave up his position as a pastor when he became a political leader because he did not want it to appear that his connection to one sphere would influence his decisions in another sphere.
*** The Calvinist belief in the elect and reprobate had clear implications for the belief in the regenerate and unregenerate life, but Kuyper wanted to explain how the church often disappoints us in its regenerate works and the unbelieving world is often not as bad it one would predict. This is what prompted him to develop the concept of common grace. Calvinists argue that there is a difference between total and absolute depravity. Total means that it affects our total world, thoughts, etc., but it does not mean that absolutely everything we think and produce is depraved. This is where the possibility for accepting writing and thinking from secular thinkers comes in. Calvin himself described some pagan thinkers as benefiting from a “peculiar grace of God.” Kuyper extended this into the doctrine of common grace, saying God had “an attitude of favor toward the whole human race.” God uses common grace to advance his creational structure, even through the hands of the unbeliever.
*** One of Kuyper’s contemporaries was Herman Bavinck. He was a full-time scholar (unlike Kuyper) and more moderate and kind to other points of view than Kuyper.
*** Kuyper had several writings that indicated Africans were inferior to Whites; the author uses this is an example for the need for “neo-Kuyperism”.
***Speaking of neo-Kuyperism, Walsh and Middleton argue that in order to determine a worldview, one needs to answer: “Who am I?, Where am I? What’s wrong? What’s the remedy?”
*** Mouw tries to argue that many approaches to Christianity and culture have taken the approach of keeping out of culture altogether or completely taking it over. He argues for reforming culture in each of our lives and professions. He equates this mandate with the instructions God gave his people during the Babylonian captivity.
*** Mouw gives an example of how some spheres our shrinking in the modern age (e.g., civility) and what to do about it. For example, he bemoans the loss of the family meal, and points to how churches contribute to the lack of intergenerational contact when they support age segregated youth groups and bible studies.
This entire review has been hidden because of spoilers.
March 27, 2021
I really enjoyed reading about Kuypers viewpoints and the relation the the culture we should all strive for. However, in my opinion, I thought the author wrote a little too much on his own opinions and what he disagreed with rather then keeping it about Kuyper. Otherwise; a very good book to read as a reminder on how we should engage with the culture!
May 28, 2025
Excellent overview of Kuyper’s theology. While it is technically a biography and focuses mostly on his theological perspectives, Mouw does an excellent job articulating a nuanced perspective given how our times have changed since Kuyper was alive and recontextualizes his thoughts for our modern world.
September 15, 2025
This book intends to serve as an introduction to Kuyper’s thought, but more so is the author’s own application of Kuyperian thought. It does explain the broad overview of Kuyper’s ideas, but contains little direct engagement with his writings. It also contains little biographical information. I would look elsewhere if you are looking for an intro to Kuyper.
September 10, 2018
If you aren't sure if you want to go trodding through Kuyper's work, this is a great introduction to Kuyper's thought. It is not purely Kuyper's thought because it is obviously interpreted for us often by Mouw, but he seems to do a fair job of keeping Kuyper within his context.
July 1, 2019
Energizing.
Mouw’s brief portrayal of Kuyper’s theology was so clear and practical! I find myself really energized toward helping friends and colleagues engage with their culture and community. We can do this because we recognize the there is not a square inch . . .
Mouw’s brief portrayal of Kuyper’s theology was so clear and practical! I find myself really energized toward helping friends and colleagues engage with their culture and community. We can do this because we recognize the there is not a square inch . . .
June 19, 2017
Great intro to Kuyper
July 19, 2019
2.5
Definitely short!
Definitely short!
July 1, 2024
Ubi amor, ibi oculus - where there is love there is seeing
A really good overview of a neo-kuyperian perspective and great for evangelicals trying to shift away from an inward focused faith
A really good overview of a neo-kuyperian perspective and great for evangelicals trying to shift away from an inward focused faith
September 22, 2018
SECOND READ: I had to read this book again, and hoped I'd enjoy it more this time. But it really is poorly written. It's disjointed, lacks organization, and reads like a collection of paragraphs. Read the Kuyper Wikipedia page or some other intro than this.
FIRST READ: I'm disappointed to say that I didn't find the book particularly well written, because I've heard plenty of great things about Richard Mouw, who seems a choice saint and prodigious scholar.
If this book was intended to provide an introductory tasting of Kuyper, it was sort of like eating a random bunch of tiny free samples while meandering aimlessly through your local grocer. The work severely suffers from a lack of any coherent thread (a fault I place on the editor as much as the author). The brief chapters on sphere sovereignty, as well as the comparison/contrast between Neo-Calvinist and Anabaptist thought are interesting. But many of the chapters–Will the Bell Still Toll?, Enhancing the Churches Role, When Spheres Shrink–are entirely underdeveloped. And the "aggiornamento" (i.e. updating) chapter about improving Kuyper's work could simply be summed up: "For a more winsome, compelling Kuyperianism, see Bavinck." The concluding chapter on Islam is very strained, and essentially unnecessary.
The book is 135 pages, but relies heavily on strange chapter breaks and section headings to signify to the reader what's coming next. It could easily be 100 pages and get the same work done in more compelling fashion.
If you're first encountering Kuyper and want to get the gist of who he was and what his program entailed, consider picking this up (for cheap). But if you've already read through his Wikipedia page or have any working knowledge about Kuyper, this book probably won't help introduce him all that much.
FIRST READ: I'm disappointed to say that I didn't find the book particularly well written, because I've heard plenty of great things about Richard Mouw, who seems a choice saint and prodigious scholar.
If this book was intended to provide an introductory tasting of Kuyper, it was sort of like eating a random bunch of tiny free samples while meandering aimlessly through your local grocer. The work severely suffers from a lack of any coherent thread (a fault I place on the editor as much as the author). The brief chapters on sphere sovereignty, as well as the comparison/contrast between Neo-Calvinist and Anabaptist thought are interesting. But many of the chapters–Will the Bell Still Toll?, Enhancing the Churches Role, When Spheres Shrink–are entirely underdeveloped. And the "aggiornamento" (i.e. updating) chapter about improving Kuyper's work could simply be summed up: "For a more winsome, compelling Kuyperianism, see Bavinck." The concluding chapter on Islam is very strained, and essentially unnecessary.
The book is 135 pages, but relies heavily on strange chapter breaks and section headings to signify to the reader what's coming next. It could easily be 100 pages and get the same work done in more compelling fashion.
If you're first encountering Kuyper and want to get the gist of who he was and what his program entailed, consider picking this up (for cheap). But if you've already read through his Wikipedia page or have any working knowledge about Kuyper, this book probably won't help introduce him all that much.
July 19, 2013
Abraham Kuyper: A Short and Personal Introduction (Eerdmans) really is both short and personal. The first half is an overview of Kuyper’s thought on a number of issues related to theology and culture, and the second half is a sort of appropriation of that thinking for the twenty-first century. Mouw focuses on the parts of Kuyper’s thinking that have meant the most to him and that, in his view, have the most relevance for today’s reader.
Among the ideas Kuyper is most well known for is what is called sphere sovereignty. In this way of thinking, culture is composed of a number of distinct spheres. A sphere, as Mouw defines it, is “an arena where interactions take place, and where some sort of authority is exercised.” So the family, church, state, business, art, and university are each spheres, and each “has its own place in God’s plan for the creation, and each is directly under the divine rule.”
- See more at: http://tjhoiland.com/wordpress/2012/0...
Among the ideas Kuyper is most well known for is what is called sphere sovereignty. In this way of thinking, culture is composed of a number of distinct spheres. A sphere, as Mouw defines it, is “an arena where interactions take place, and where some sort of authority is exercised.” So the family, church, state, business, art, and university are each spheres, and each “has its own place in God’s plan for the creation, and each is directly under the divine rule.”
- See more at: http://tjhoiland.com/wordpress/2012/0...
September 14, 2014
As the title says, this is a very brief introduction to the thought of Abraham Kuyper. However, Mouw especially emphasizes Kuyper's political and social thought.
This was an enjoyable and quick read allowing one to become familiar with this influential Calvinist's thought. But Mouw makes the case throughout that current evangelicals can learn much from Kuyper regarding how to be Christian in a pluralistic culture, especially how to interact with the political and 'secular' facets of modern life.
At best, Mouw's introduction only gives brief glimpses of how to think through and apply these Kuyperian ideas. But, if he Mouw is successful, it should inspire those who are interested to go on further and study Kuyper's own writings such as Sacred Theology and his Stone Lectures.
Highly recommend to those Christians who want to think more deeply about engaging with our world in pointedly political and social ways.
This was an enjoyable and quick read allowing one to become familiar with this influential Calvinist's thought. But Mouw makes the case throughout that current evangelicals can learn much from Kuyper regarding how to be Christian in a pluralistic culture, especially how to interact with the political and 'secular' facets of modern life.
At best, Mouw's introduction only gives brief glimpses of how to think through and apply these Kuyperian ideas. But, if he Mouw is successful, it should inspire those who are interested to go on further and study Kuyper's own writings such as Sacred Theology and his Stone Lectures.
Highly recommend to those Christians who want to think more deeply about engaging with our world in pointedly political and social ways.
June 15, 2016
This is a wonderful little book on what might be described as the missional thinking of Abraham Kuyper. The author has put together a short introduction to Kuyper's theology and thinking on culture and his own ideas of why and how Kuyper's thought might be important for Christians in the 21st Century. Kuyper is probably best known for his quote, "There is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry, 'Mine!'" This book is helpful in our consideration of how to faithfully live out our calling as Jesus' disciples in the midst of a pluralistic society in which we are called to acknowledge the rights of those with whom we may disagree. Historically, Christians in similar circumstances have tended either to withdraw or to attempt some kind of political takeover. Kuyper suggests another way is possible. Highly relevant in a society and at a time when people of faith take up assault weapons.
December 31, 2015
I taught this in an introduction to culture/ worldview class. The book was required teaching. I really liked it. My students (first semester freshmen) did not. They overwhelmingly thought that it was too boring and didn't get it. I thought it was straightforward and insightful. I found that students needed more hand holding to get through it than I anticipated (not a critique of the book or writing--more a critique of my students' interest and ability to engage). I think it is important to remember that this is MOUW's explanation of Kuyper and not Kuyper himself. My students often forgot that.
July 12, 2011
Richard Mouw has done us a great service in writing this enjoyable and palatable book. It is a must read for those who wrestle with the question what does Christianity have to do with life outside the church? Rarely do you find a book on Abraham Kuyper that is so readable and relevant to our world today. Mouw gives us a "best of Kuyper" in this book, simplifying concepts and doctrines which have been the topic of tomes. In the short hours that it takes to read this book, you will find yourself growing from a lifetime of wisdom and scholarship.
April 8, 2012
The first half of the book on Kuyper's life and world views was the most helpful part of the book. He does a good job of giving a basic introduction to the world of Abraham Kuyper without leaving the study as a look into the past, but rather seeking to show how we may be better for our study of it - all for the sale of the Gospel.
July 7, 2012
Although I am not a neo-calvinist, Kuyper has made a major contribution to my understanding of both the Bible and the world. This book is a nice compliment to Al Wolter's Creation Regained. Mouw does a good job explaining Sphere Sovereignty. The author also does well to show where Kuyper's ideas may be sharpened.
CB
CB
July 14, 2015
Probably the best introduction to Kuyper's life and thought out there. Not only are major ideas like Sphere Sovereignty covered, but also important themes like the antithesis, common grace, and the rocky topic of race in Kuyperian thought. Highly recommended if you don't want to wade through Bratt's nearly 500-page biography (which I will be tackling next).
July 16, 2012
Be forewarned, this is not a biography on Abraham "Mad Dog" Kuyper, like I originally thought. Instead, it is a Kuyperian Calvinism and how it is applicable today. Still very good, but I was a little disappointed to not read an excellent biography on Mad Dog.
January 10, 2013
This was a good introduction to the life and thought of Kuyper. It is short and incredibly diverse. That was both it's strength and weakness. It was long enough to include nearly every aspect of Kuyper's thoughts, but so short it left you wanting more. A lot more.
Displaying 1 - 30 of 37 reviews