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Calvinism for a Secular Age: A Twenty-First-Century Reading of Abraham Kuyper's Stone Lectures
Abraham Kuyper, the Dutch Neo-Calvinist theologian, pastor, and politician, was well-known for having declared that there is "not a square inch" of human existence over which Jesus Christ is not its sovereign Lord. This principle is perhaps best reflected in Kuyper's writings on Calvinism originally delivered as the Stone Lectures in 1898 at Princeton Theological Seminary. These lectures reflecting on the role of the Christian faith in a variety of social spheres—including religion, politics, science, and art—have become a touchstone for contemporary Reformed theology. How might the lectures continue to inform the church's calling in a secular age? In this volume, Jessica Joustra and Robert Joustra bring together theologians, historians, scientists, and others to revisit Kuyper's original lectures and to critically consider both his ongoing importance and his complex legacy for today.
235 pages, Kindle Edition
Published February 8, 2022
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Displaying 1 - 11 of 11 reviews
February 6, 2022
An excellent look at Kuyper’s Stone Lectures on Calvinism. Examining what he said and what has happened in response: the then and now.
September 5, 2022
I cut my young Calvinist teeth on the work. It gave me such a boost in my perceptions and has lingered in the back of my head for decades. It was Abraham Kuyper’s “Stone Lectures” which he gave at Princeton Theological Seminary in 1898. Recently a new 248-page work has arrived on the scene to revive interest in Kuyper’s “Stone Lectures” for our time in history, “Calvinism for a Secular Age: A Twenty-First Century Reading of Abraham Kuyper’s Stone Lectures”. The editors, Jessica R. Joustra, assistant professor of religion and theology at Redeemer University and associate researcher at the Neo-Calvinist Research Institute at the Theological University of Kampen, and Robert J. Joustra, associate professor of politics and international studies and founding director of the Centre for Christian Scholarship at Redeemer University College, have pulled together a team of writers to address Kuyper’s lectures, the history of the lecture manuscripts, and Kuyper’s role in South African apartheid. It is clear that the authors and editors have affectionately gained from Kuyper, and desire to further his reach into a coming generation.
The writers are an army of academics and thinkers. Bruce Ashford, Vincent Bacote, James Bratt, Adrienne and Jonathan Chaplin, James Elington, Deborah Haarsma, George Harnick, the Joustras, and Richard Mouw. They dwell in the spheres of politics, theology, astronomy, art, and ethics. It’s an impressive list.
The work begins with background information about Abraham Kuyper, how the lectures came to be, and the theological stream Kuyper swam in. It ends with an intriguing discussion on the history of Kuyper’s manuscripts and how we have the document we now possess. The next-to-last chapter addresses Kuyper’s sad role in the rise of apartheid in South Africa and how to understand his responsibility intelligently and graciously without casting him aside altogether. That chapter would benefit many who have similar troubles with 18th and 19th Century American theologians who have comparable faults regarding slavery. I was deeply grateful for Bacote’s wise perspective – Kuyperian perspective – in this chapter.
The meat of the book walks through each of the six Stone lectures, taking them one lecture at a time. These were extended reflections on each of the subject – worldview, religion, politics, science, art, and the future. It’s in these central chapters that a reader has time to contemplate Kuyper’s project, including how he promoted sphere sovereignty, where each sphere (social institution) has “their own God-given nature and purpose and possess a corresponding right to self-governance (sovereignty) from intrusive control from government or other institutions” (53). This central concept moves through each of the chapters giving readers a “feel” for how it works out.
Each chapter follows the same pattern. They first look at Kuyper’s background and the subject of a given lecture. Then they evaluate the impact a given lecture had in North America. Finally, they examine some blind spots and make suggestions for improvement. This format was helpful in processing and digesting each subject and chapter. None of the authors is exhaustive in their analysis, but they do benefit readers in picking up the direction and taking it forward into the future.
“Calvinism for a Secular Age” is a useful read for anyone who wants to stretch their understanding of Abraham Kuyper’s neo-Calvinism. It is a good study guide that allows a reader to enter a healthy discussion on any of the six topics Kuyper raised, as well as his racial missteps. If a study group wanted to actually revisit Kuyper’s lectures, this would make good “background” material for anyone facilitating that study. While reading this book it gave me the idea to do this in my congregation, which I’m planning on doing early next year. I highly recommend the work.
My thanks to IVP Academic for responding to my request for a review copy. They happily sent me my own volume which I read and have used in this evaluation. They didn’t make any demands on me. Therefore, this review is freely made and freely given.
The writers are an army of academics and thinkers. Bruce Ashford, Vincent Bacote, James Bratt, Adrienne and Jonathan Chaplin, James Elington, Deborah Haarsma, George Harnick, the Joustras, and Richard Mouw. They dwell in the spheres of politics, theology, astronomy, art, and ethics. It’s an impressive list.
The work begins with background information about Abraham Kuyper, how the lectures came to be, and the theological stream Kuyper swam in. It ends with an intriguing discussion on the history of Kuyper’s manuscripts and how we have the document we now possess. The next-to-last chapter addresses Kuyper’s sad role in the rise of apartheid in South Africa and how to understand his responsibility intelligently and graciously without casting him aside altogether. That chapter would benefit many who have similar troubles with 18th and 19th Century American theologians who have comparable faults regarding slavery. I was deeply grateful for Bacote’s wise perspective – Kuyperian perspective – in this chapter.
The meat of the book walks through each of the six Stone lectures, taking them one lecture at a time. These were extended reflections on each of the subject – worldview, religion, politics, science, art, and the future. It’s in these central chapters that a reader has time to contemplate Kuyper’s project, including how he promoted sphere sovereignty, where each sphere (social institution) has “their own God-given nature and purpose and possess a corresponding right to self-governance (sovereignty) from intrusive control from government or other institutions” (53). This central concept moves through each of the chapters giving readers a “feel” for how it works out.
Each chapter follows the same pattern. They first look at Kuyper’s background and the subject of a given lecture. Then they evaluate the impact a given lecture had in North America. Finally, they examine some blind spots and make suggestions for improvement. This format was helpful in processing and digesting each subject and chapter. None of the authors is exhaustive in their analysis, but they do benefit readers in picking up the direction and taking it forward into the future.
“Calvinism for a Secular Age” is a useful read for anyone who wants to stretch their understanding of Abraham Kuyper’s neo-Calvinism. It is a good study guide that allows a reader to enter a healthy discussion on any of the six topics Kuyper raised, as well as his racial missteps. If a study group wanted to actually revisit Kuyper’s lectures, this would make good “background” material for anyone facilitating that study. While reading this book it gave me the idea to do this in my congregation, which I’m planning on doing early next year. I highly recommend the work.
My thanks to IVP Academic for responding to my request for a review copy. They happily sent me my own volume which I read and have used in this evaluation. They didn’t make any demands on me. Therefore, this review is freely made and freely given.
August 15, 2022
Summary: A collection of contributions considering Abraham Kuyper’s Stone Lectures of 1898 at Princeton and both their flaws and relevance for our contemporary context.
In 1898, Reformed theologian, public scholar and politician Abraham Kuyper was asked to give the Stone Lectures at Princeton Seminary, the beginning of an American tour. In six lectures, Kuyper set forth a summary of his formulation of Reformed thought, often referred to as neo-Calvinism, with the hope of breathing fresh life into Reformed thinking in American circles. In the process, he asserted the sovereignty of God in every sphere of life, introducing the concept of “sphere sovereignty” into the Reformed lexicon.
Most lecture series of this sort survive only in library or online archives. This is one of the great exceptions. Since 1931, Lectures on Calvinism has been continuously published by Eerdmans. It represents the most accessible English summary of Kuyper’s thought, indeed until recently, one of the only readily available works of Kuyper available in English. It has inspired Christian thinking about the relevance of Christian faith in every aspect of life, including science, the arts, and political life. And it has been the source of angst in an age affirming racial equality for its deprecatory remarks about racial groups other than white Europeans, and sadly used to support apartheid and other racist practices.
This volume is an effort of a number of Kuyper scholars to assess the relevance of Kuyper in our present time, engaging both the positive contributions and criticisms of his work. The contributions are organized around the six lectures plus two essays on Kuyper and race, and the translation work involved in the English text of the lectures. Each of the lecture essays are organized around what Kuyper said, what Kuyperians did, and what we should do. After the introduction by Robert J. Joustra, covering some of the material above, the essays in this book include:
Kuyper and Life-Systems, Richard J. Mouw. Mouw discusses Kuyper’s presentation of Calvinism as a “life system” centering on how we relate to God, to our fellow humans, and the larger world in which we find ourselves. He discusses the ways the Reformed community appropriated these ideas in academic institutions. He also addresses the idea of “worldview” and advocates active “worldviewing” rather than the static notion of having a worldview.
Kuyper and Religion, James Eglinton. The essay is organized around four questions Kuyper addressed in his second lecture: 1) Who is religion about? 2) Must all people be religious? 3) Is religion only about matters of the heart, or morals? 4) Can religion be a positive force for good in the world? He notes the distinctive answers Calvinism offers for these questions, the challenge of Calvinists to move beyond separatism and division, and the sadly irreligious character of most contemporary evangelicals.
Kuyper and Politics, Jonathan Chaplin. Kuyper’s ideas of constitutional pluralism are discussed and introduces Kuyper’s ideas of sphere sovereignty, differentiating state, society, and the church. This idea argues for generally protecting each of the spheres from intrusion by the other while recognizing the sovereignty of God and the engagement of Christians in all of these. He notes that Kuyper envisioned Christian parity but not privilege in the public square, a plural public square, not a neutral one. He notes the need in our contemporary context for a contextual pluralism that addresses racial and socioeconomic status.
Kuyper and Science, Deborah B. Haarsma. Kuyper addressed both the delightful calling to study God’s handiwork, and the ways in which Christian and atheist-materialist worldviews affect the study of science. Kuyper affirmed the idea of no conflict between faith and science and that the Christian need not set aside one’s faith in the laboratory. Haarsma particularly addresses the efforts of Christians historically to address science and faith, particularly evolution, and the needs at present to take this conversation beyond the Christian college context, to address ethics, and how both Kuyper and contemporary Kuyperians address evolution.
Kuyper and Art, Adrienne Dengerink Chaplin. Kuyper addressed three questions: 1) why was Calvinism not allowed to develop an art style of its own? 2) what implications does the lack of Calvinist art style have for understanding the nature of art? 3) what has Calvinism done in practice for the advancement of art. She focuses on Rookmaaker’s critique of modern art and ideas of beauty and the more positive art and aesthetic of Calvin Seerveld. And she critiques the lack of evidence for Kuyper’s ideas about Dutch painting, the conflict between his ideas about common grace and antithesis, where he opposes Christians and non-believer, and the aesthetic emphasizing beauty.
Kuyper and the Future, Bruce Ashford. Ashford outlines Kuyper’s call to action of a vibrant Calvinism amid the malaise of modernity and the ineffectual engagement of modern Christians. By and large, the cultural conditions and the church’s response have continued to decline. Ashford believes that Kuyper’s Calvinism still offers robust resources, awaiting the awakening and empowering work of God.
Kuyper and Race, Vincent Bacote. After outlining Kuyper’s problematic statements, he discusses three responses that have been made: 1) critique and rejection, 2) critique based in history, particularly Kuyper’s embrace of European race theory, and 3) critiques tied to theological themes, namely common grace allowed for “lower peoples.” Bacote believes that all that can be done is to affirm what is useful in Kuyper’s general thought while facing his failings in this area. He believes a neo-Kuyperian perspectivalism may offer the best approach to the multi-cultural glory of the church from every nation.
Lost in Translation, George Harinck. Kuyper gave his lectures in English. Given his lacks as an English speaker, how did the English manuscript of his lectures get written. Harinck disputes the traditional account of Benjamin Warfield that it was translated by a team who received the manuscript ten days before the lectures.
Jessica R. Joustra concludes the book with reflections on the reception of the lectures then and now, proposing that the vigorous assertion of God’s sovereignty over all of life remains important to the contemporary malaise of the western church but also that this needs to be coupled with piety of Kuyper reflected in his Near Unto God.
I would recommend picking up a copy of Lectures on Calvinism to read with this work. Kuyper offered one of the best articulations of Christian engagement in every aspect of life that is out there, even for his evident faults. It serves as the inspiration for many contemporary Christians who are both thoughtful and active in various spheres, as evident in the bibliographies at the end of each chapter. This work is a helpful companion. Get them both!
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
In 1898, Reformed theologian, public scholar and politician Abraham Kuyper was asked to give the Stone Lectures at Princeton Seminary, the beginning of an American tour. In six lectures, Kuyper set forth a summary of his formulation of Reformed thought, often referred to as neo-Calvinism, with the hope of breathing fresh life into Reformed thinking in American circles. In the process, he asserted the sovereignty of God in every sphere of life, introducing the concept of “sphere sovereignty” into the Reformed lexicon.
Most lecture series of this sort survive only in library or online archives. This is one of the great exceptions. Since 1931, Lectures on Calvinism has been continuously published by Eerdmans. It represents the most accessible English summary of Kuyper’s thought, indeed until recently, one of the only readily available works of Kuyper available in English. It has inspired Christian thinking about the relevance of Christian faith in every aspect of life, including science, the arts, and political life. And it has been the source of angst in an age affirming racial equality for its deprecatory remarks about racial groups other than white Europeans, and sadly used to support apartheid and other racist practices.
This volume is an effort of a number of Kuyper scholars to assess the relevance of Kuyper in our present time, engaging both the positive contributions and criticisms of his work. The contributions are organized around the six lectures plus two essays on Kuyper and race, and the translation work involved in the English text of the lectures. Each of the lecture essays are organized around what Kuyper said, what Kuyperians did, and what we should do. After the introduction by Robert J. Joustra, covering some of the material above, the essays in this book include:
Kuyper and Life-Systems, Richard J. Mouw. Mouw discusses Kuyper’s presentation of Calvinism as a “life system” centering on how we relate to God, to our fellow humans, and the larger world in which we find ourselves. He discusses the ways the Reformed community appropriated these ideas in academic institutions. He also addresses the idea of “worldview” and advocates active “worldviewing” rather than the static notion of having a worldview.
Kuyper and Religion, James Eglinton. The essay is organized around four questions Kuyper addressed in his second lecture: 1) Who is religion about? 2) Must all people be religious? 3) Is religion only about matters of the heart, or morals? 4) Can religion be a positive force for good in the world? He notes the distinctive answers Calvinism offers for these questions, the challenge of Calvinists to move beyond separatism and division, and the sadly irreligious character of most contemporary evangelicals.
Kuyper and Politics, Jonathan Chaplin. Kuyper’s ideas of constitutional pluralism are discussed and introduces Kuyper’s ideas of sphere sovereignty, differentiating state, society, and the church. This idea argues for generally protecting each of the spheres from intrusion by the other while recognizing the sovereignty of God and the engagement of Christians in all of these. He notes that Kuyper envisioned Christian parity but not privilege in the public square, a plural public square, not a neutral one. He notes the need in our contemporary context for a contextual pluralism that addresses racial and socioeconomic status.
Kuyper and Science, Deborah B. Haarsma. Kuyper addressed both the delightful calling to study God’s handiwork, and the ways in which Christian and atheist-materialist worldviews affect the study of science. Kuyper affirmed the idea of no conflict between faith and science and that the Christian need not set aside one’s faith in the laboratory. Haarsma particularly addresses the efforts of Christians historically to address science and faith, particularly evolution, and the needs at present to take this conversation beyond the Christian college context, to address ethics, and how both Kuyper and contemporary Kuyperians address evolution.
Kuyper and Art, Adrienne Dengerink Chaplin. Kuyper addressed three questions: 1) why was Calvinism not allowed to develop an art style of its own? 2) what implications does the lack of Calvinist art style have for understanding the nature of art? 3) what has Calvinism done in practice for the advancement of art. She focuses on Rookmaaker’s critique of modern art and ideas of beauty and the more positive art and aesthetic of Calvin Seerveld. And she critiques the lack of evidence for Kuyper’s ideas about Dutch painting, the conflict between his ideas about common grace and antithesis, where he opposes Christians and non-believer, and the aesthetic emphasizing beauty.
Kuyper and the Future, Bruce Ashford. Ashford outlines Kuyper’s call to action of a vibrant Calvinism amid the malaise of modernity and the ineffectual engagement of modern Christians. By and large, the cultural conditions and the church’s response have continued to decline. Ashford believes that Kuyper’s Calvinism still offers robust resources, awaiting the awakening and empowering work of God.
Kuyper and Race, Vincent Bacote. After outlining Kuyper’s problematic statements, he discusses three responses that have been made: 1) critique and rejection, 2) critique based in history, particularly Kuyper’s embrace of European race theory, and 3) critiques tied to theological themes, namely common grace allowed for “lower peoples.” Bacote believes that all that can be done is to affirm what is useful in Kuyper’s general thought while facing his failings in this area. He believes a neo-Kuyperian perspectivalism may offer the best approach to the multi-cultural glory of the church from every nation.
Lost in Translation, George Harinck. Kuyper gave his lectures in English. Given his lacks as an English speaker, how did the English manuscript of his lectures get written. Harinck disputes the traditional account of Benjamin Warfield that it was translated by a team who received the manuscript ten days before the lectures.
Jessica R. Joustra concludes the book with reflections on the reception of the lectures then and now, proposing that the vigorous assertion of God’s sovereignty over all of life remains important to the contemporary malaise of the western church but also that this needs to be coupled with piety of Kuyper reflected in his Near Unto God.
I would recommend picking up a copy of Lectures on Calvinism to read with this work. Kuyper offered one of the best articulations of Christian engagement in every aspect of life that is out there, even for his evident faults. It serves as the inspiration for many contemporary Christians who are both thoughtful and active in various spheres, as evident in the bibliographies at the end of each chapter. This work is a helpful companion. Get them both!
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
September 8, 2022
Essay form makes it not a read for all.
Some essays were great, others seemingly dragged.
As a whole, this work is helpful for wrestling with Calvinism and Kuyper.
Some essays were great, others seemingly dragged.
As a whole, this work is helpful for wrestling with Calvinism and Kuyper.
March 3, 2022
Introductie op de Stone-LEctures van Abraham Kuyper, die hij in 1898 in Princeton hield. De zes lezingen worden door verschillende auteurs nagelopen aan de hand van 3 vragen:
(1) Wat beoogde Kuyper?
(2) Wat hebben zijn volgelingen ervan gemaakt?
(3) Wat kunnen we er vandaag de dag mee?
Het gesprek met de seculiere tijd is wel heel summier. Het is meer een tijdsbepaling dan een positiebepaling. Als dat gesprek wel meer gevoerd was, had het boek een bredere betekenis gehad. Nu is het vooral een introductie op die lezingen uit 1898.
(1) Wat beoogde Kuyper?
(2) Wat hebben zijn volgelingen ervan gemaakt?
(3) Wat kunnen we er vandaag de dag mee?
Het gesprek met de seculiere tijd is wel heel summier. Het is meer een tijdsbepaling dan een positiebepaling. Als dat gesprek wel meer gevoerd was, had het boek een bredere betekenis gehad. Nu is het vooral een introductie op die lezingen uit 1898.
May 10, 2022
This book is an interesting and thoughtful exploration of Kuyper's "Stone Lectures," and the contributors do a good job applying his insights to various aspects of the current cultural moment. I entered this book only marginally familiar with Kuyper, and so one of my major takeaways was a renewed appreciation for his pretty remarkable influence - on the whole idea of "worldview," theories of political engagement, and especially his framing of "principled pluralism" (which has significantly influenced some thinkers I really appreciate).
Overall, though, it's a bit of a mixed bag that I wish would have been developed more in-depth in a few places. I love the framework of taking a topic (science, art, race, etc.) and interacting with specifically what Kuyper said on the issue, but it just felt like the attempt to keep it at an accessible length and style limited the discussion. Bacote's chapter on race, for example, is intriguingly insightful, but just felt way too short (especially given the importance of that topic right now). I felt the same way about the chapter on science. Ironically, one of the more in-depth chapters was the one I cared the least about (on the translation process of the lectures).
So this is an insightful book, and especially a great overview/introduction to those who may not know much about Kuyper's work and influence. I appreciated it for what it is, even if I didn't love it.
Overall, though, it's a bit of a mixed bag that I wish would have been developed more in-depth in a few places. I love the framework of taking a topic (science, art, race, etc.) and interacting with specifically what Kuyper said on the issue, but it just felt like the attempt to keep it at an accessible length and style limited the discussion. Bacote's chapter on race, for example, is intriguingly insightful, but just felt way too short (especially given the importance of that topic right now). I felt the same way about the chapter on science. Ironically, one of the more in-depth chapters was the one I cared the least about (on the translation process of the lectures).
So this is an insightful book, and especially a great overview/introduction to those who may not know much about Kuyper's work and influence. I appreciated it for what it is, even if I didn't love it.
July 19, 2022
This was a great look at the stone lectures and found the historiography of the stone lectures fascinating. Whilst I wholeheartedly embrace the ideas of sphere sovereignty and need for a Calvinism that worldview implications are pressed. However the Kuyperian political framework that leaves a space of neutrality and creates the ability for its own destruction. The biblical reality is there is no neutrality and that includes in political realm.
August 12, 2022
Great scholars presenting understandable and relatable ideas from a theologian (Kuyper) whose ideas are spiritually formative. Loved how they choose to highlight the greatness of Kuyper while also confronting his racist tendencies.
December 9, 2023
This was a good revisiting of Kuyper's Stone Lectures. I was particularly thankful for Dr. Bacote's chapter on Kuyper's racism. I think I end in a slightly more critical place than he does, but addressing the topic is applaudable. The chapter on science by Dr. Haarsma was also very enjoyable.
June 18, 2023
I loved the first 75% of this. Calvinism really is a WORLD view. I didn’t feel that the historical section at the end added much value, but I overall appreciated this books message
April 25, 2022
I've just started this and will see how it goes, but my initial thoughts are as follows:
The way these authors take Kuyper's pluralism and then extend it into the present situation where the Christian character of our societies is waning, rather sounds like gradual accommodation and surrender. It does not seem to occur to them that maybe this was Kuyper's weakness, that by disestablishing the Reformed church, the path was opened to secularism. This topic has been picked up by Ruben Alvarado and his republication project .
One author praises the diversity of schooling in contemporary Holland, which allows Christians to have their own state-funded schools alongside the rest, but fails to notice that rabid secularism of dutch culture. They don't ask, does "principled pluralism" actually accelerate Christian marginalisation?
Do we just want a seat for Jesus of the table of political and social life? Whatever happened to "very square inch"?
The remainder of the book addresses Kuyper and science (with an acceptance of darwinian evolution), a chapter on the arts (which I thought was one of the best), another on the future and Kuyper's views on race.
The final chapter is a detailed account of how the final text of the Stone Lectures came about and some of the confusion on the way.
Interesting, even if niche.
So this was a mixed bag over all. My overall assessment is that kuyperianism lacks the resources for a credible specifically Christian politics, this actual works through the Lordship of Christ in a consistent way. The modern kuyperians have effectively moved further from a christian vision for society through their commitment to "principled pluralism".
The way these authors take Kuyper's pluralism and then extend it into the present situation where the Christian character of our societies is waning, rather sounds like gradual accommodation and surrender. It does not seem to occur to them that maybe this was Kuyper's weakness, that by disestablishing the Reformed church, the path was opened to secularism. This topic has been picked up by Ruben Alvarado and his republication project .
One author praises the diversity of schooling in contemporary Holland, which allows Christians to have their own state-funded schools alongside the rest, but fails to notice that rabid secularism of dutch culture. They don't ask, does "principled pluralism" actually accelerate Christian marginalisation?
Do we just want a seat for Jesus of the table of political and social life? Whatever happened to "very square inch"?
The remainder of the book addresses Kuyper and science (with an acceptance of darwinian evolution), a chapter on the arts (which I thought was one of the best), another on the future and Kuyper's views on race.
The final chapter is a detailed account of how the final text of the Stone Lectures came about and some of the confusion on the way.
Interesting, even if niche.
So this was a mixed bag over all. My overall assessment is that kuyperianism lacks the resources for a credible specifically Christian politics, this actual works through the Lordship of Christ in a consistent way. The modern kuyperians have effectively moved further from a christian vision for society through their commitment to "principled pluralism".
Displaying 1 - 11 of 11 reviews