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The Calvinistic Concept of Culture
An important contribution to the literature on Christianity and culture, this classic work represents the influential Dutch Calvinist theological strand of thinking.
254 pages, Paperback
First published May 1, 2001
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Displaying 1 - 21 of 21 reviews
April 2, 2013
Reading this book is like eating a gourmet dessert... each paragraph is supremely rich and delightfully satisfying.
"Culture is not a peripheral concern, but the of the very essence of life. It is an expression of man's essential being as created in the image of God. Since mans is essentially a religious being, culture is expressive of his relationship to God, that is, of his religion. Culture derives its meaning from man's faith in God; it is never an end in itself, but always a means of expressing one's religious faith."
— Henry Van Til, The Calvinistic Concept of Culture
"Culture is not a peripheral concern, but the of the very essence of life. It is an expression of man's essential being as created in the image of God. Since mans is essentially a religious being, culture is expressive of his relationship to God, that is, of his religion. Culture derives its meaning from man's faith in God; it is never an end in itself, but always a means of expressing one's religious faith."
— Henry Van Til, The Calvinistic Concept of Culture
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August 4, 2011My thoughts on this book--and to a larger extent this movement--have changed over the years. I am sympathetic to what Van Til is getting at, yet I believe his argument systematically fails at all key points and that this failure illustrates the failure with Kuyperianism at large.
One of Van Til's main points is that "culture is religion externalized." What do we make of this argument? If all he is saying is that what we believe about our faith is reflected in our culture at large, then I have no main problem. And maybe that's what he's getting at. But even th way he frames this illustrates the problem with Kuyperianism: by his statement one infers that Van Til believes that religion is an internal matter primarily. This simply won't do. This statement will NOT challenge the larger culture. It already concedes that religion is an internal thing and culture is an external thing. In other words, Van Til adopts the very gnosticism he is trying to refute.
The next critique is one of Kuyperian culture itself. All this talk about a Christian culture leads one to assume that there is a Platonic category called "culture" or "Christian culture." But as Leslie Newbigin has pointed out, the gospel presentation both forms culture and in some way is shaped by it. One can properly speak of Christian culture(s), but not of a vague Christian "culture."
Thirdly, many of Van Til's facts are wrong--or rather, his reading of historical theology is errant. Tertullian was not a theological knight for Christ, but a borderline Donatist. It's not so much that he opposed secular culture in the name of a Christian culture, but being a intellectual iconoclast, he opposed all cultural expressions.
Calvin himself did not systematically work out a cultural theology but rather adopted the prevailing two kingdoms model.
And on I could go.
One of Van Til's main points is that "culture is religion externalized." What do we make of this argument? If all he is saying is that what we believe about our faith is reflected in our culture at large, then I have no main problem. And maybe that's what he's getting at. But even th way he frames this illustrates the problem with Kuyperianism: by his statement one infers that Van Til believes that religion is an internal matter primarily. This simply won't do. This statement will NOT challenge the larger culture. It already concedes that religion is an internal thing and culture is an external thing. In other words, Van Til adopts the very gnosticism he is trying to refute.
The next critique is one of Kuyperian culture itself. All this talk about a Christian culture leads one to assume that there is a Platonic category called "culture" or "Christian culture." But as Leslie Newbigin has pointed out, the gospel presentation both forms culture and in some way is shaped by it. One can properly speak of Christian culture(s), but not of a vague Christian "culture."
Thirdly, many of Van Til's facts are wrong--or rather, his reading of historical theology is errant. Tertullian was not a theological knight for Christ, but a borderline Donatist. It's not so much that he opposed secular culture in the name of a Christian culture, but being a intellectual iconoclast, he opposed all cultural expressions.
Calvin himself did not systematically work out a cultural theology but rather adopted the prevailing two kingdoms model.
And on I could go.
September 6, 2022
Absolutely brilliant book proving explicitly that a Christian culture is the gold standard. There was very little I disagreed with. Solid prose.
February 1, 2023
The gold standard for anyone interested in culture and the Christian’s duty in the world. The attempt to critique (and admire) both Kuyper and Schilder is a highlight of this book. Would highly recommend to anyone who wants to be spurred on to fruitful work in the world with a biblically grounded understanding of why we’re doing it. Like Van Til says, “Christians can be satisfied with nothing less than a Christian organization of society.”
November 5, 2024
Very fun. A mix of philosophy, theology, and church history.
February 25, 2016
While some parts are more insightful than others, this book does a pretty good job setting forth a Christian and distinctively Calvinistic (especially of the Dutch branch) understanding of culture. He builds on other Calvinists such as Augustine, Calvin, Kuyper, and Schilder, (and to a lesser extent, T.S. Eliot, and others) and is not afraid to (charitably) critique them either. Except for an occasional examples, H. Van Til does not get into evaluating specific cultural forms and productions, but is concerned with building a biblical system of thought governing our interaction with culture. Basically, man's covenantal relation to God, rooted in his heart (i.e. core), is expressed in everything he does, including culture. Van Til also deals with the question of common grace. This is not the final book on culture, and I think he would be the first to agree, but the book is still good for what it is.
Much of his view can be summed up in the last two sentences of the book, "Christ is truly the transformer of culture, inasmuch as he transforms the lives of his saints, for everyone that in is Christ Jesus is a new creature (II Cor. 5:17). For a people's religion comes to expression in its culture, and Christians can be satisfied with nothing less than a Christian organization of society."
Much of his view can be summed up in the last two sentences of the book, "Christ is truly the transformer of culture, inasmuch as he transforms the lives of his saints, for everyone that in is Christ Jesus is a new creature (II Cor. 5:17). For a people's religion comes to expression in its culture, and Christians can be satisfied with nothing less than a Christian organization of society."
December 16, 2018
The ideas are too conceited and narrow-minded. It inherits Arnoldian concept of culture and baptizes it with Calvinism. It carries forward an orthodox Calvinist tradition which barely touches other perspectives.
On a more positive note, Calvinist fanboys would find this book really insightful.
On a more positive note, Calvinist fanboys would find this book really insightful.
November 10, 2017
Fantástico. Um dos melhores livros sobre o assunto. Pela não ter sido publicado pela Monergismo. 😜
December 10, 2020
The book heated up with each chapter. The one thing that would’ve made it better is if Van Till was a Postmillennialist.
February 7, 2024
Van Til stands as one of the most influential theologians of the modern era, even to the point of significantly shaping contemporary theological discourse. Theologians today are either influenced by or must engage with his ideas. Last year I realized, despite his influence, my understanding of Van Til came primarily from secondary sources rather than his own pen. So I embarked on the quest of reading some of his more influential works.
Last year, I began this task as I delved into Van Til’s "Common Grace.” It was insightful yet predominantly engaged in a dialectic against Dutch Neo-Calvinism. While presenting this dialectic, it failed to present an alternative system. In contrast, "The Calvinistic Concept of Culture" proved to be an incredibly insightful read. It has been particularly enlightening as I trudge through "Biblical Critical Theory," which presents similar ideas to a modern audience.
The book is divided into three sections. The first section lays the basic groundwork of the work. It can seem incredibly basic covering fundamental tenets of Calvinism and culture. If you’re reading Pearcy, Guthrie, or Trueman you have heard this material before. However, there is a novelty in Van Til, in that he is really pioneering this research and thought.
Section two was by far my favorite part of the work. It traces the influence of Calvinism on worldview and culture from Augustine to the present day. Van Til begins with Augustine and Calvin. Both are widely considered some of the most fundamental movers in Calvinistic cultural engagement. He noticeably skips over the puritans and the Westminster divines and moves onto Kuyper. Van Til uses this chapter to critiques Kuyper a prominent figure in Dutch Neo-Calvinism. From there Kuyper shifts his focus onto Klaas Schilder. I had never heard of Schilder before, and enjoyed learning about him. Van Til’s exploration of Klaas Schilder provides an alternative viewpoint to Kuyper.
Section three is the most analytical, where Van Til delves into how Calvinistic theology shapes individuals' interaction with the secular world and culture at large.
The Baker Academic edition is well presented, with an attractive typeface and sturdy paper weight. The inclusion of a forward by Richard Mouw and the two prefaces (from the first and second editions) by Van Til add depth to the reading experience. I could have taken some more margin space to take more notes, but that is incredibly minor.
Overall, while I may not fully align with Van Til's views or his criticism of Dutch Neo-Calvinism, it's undeniable that he has profoundly impacted the study of Calvinism and culture, as well as Christian worldview. "The Calvinistic Concept of Culture" is a valuable read, possibly worth keeping as a reference, though its unlikely 'll undertake a full reread.
Last year, I began this task as I delved into Van Til’s "Common Grace.” It was insightful yet predominantly engaged in a dialectic against Dutch Neo-Calvinism. While presenting this dialectic, it failed to present an alternative system. In contrast, "The Calvinistic Concept of Culture" proved to be an incredibly insightful read. It has been particularly enlightening as I trudge through "Biblical Critical Theory," which presents similar ideas to a modern audience.
The book is divided into three sections. The first section lays the basic groundwork of the work. It can seem incredibly basic covering fundamental tenets of Calvinism and culture. If you’re reading Pearcy, Guthrie, or Trueman you have heard this material before. However, there is a novelty in Van Til, in that he is really pioneering this research and thought.
Section two was by far my favorite part of the work. It traces the influence of Calvinism on worldview and culture from Augustine to the present day. Van Til begins with Augustine and Calvin. Both are widely considered some of the most fundamental movers in Calvinistic cultural engagement. He noticeably skips over the puritans and the Westminster divines and moves onto Kuyper. Van Til uses this chapter to critiques Kuyper a prominent figure in Dutch Neo-Calvinism. From there Kuyper shifts his focus onto Klaas Schilder. I had never heard of Schilder before, and enjoyed learning about him. Van Til’s exploration of Klaas Schilder provides an alternative viewpoint to Kuyper.
Section three is the most analytical, where Van Til delves into how Calvinistic theology shapes individuals' interaction with the secular world and culture at large.
The Baker Academic edition is well presented, with an attractive typeface and sturdy paper weight. The inclusion of a forward by Richard Mouw and the two prefaces (from the first and second editions) by Van Til add depth to the reading experience. I could have taken some more margin space to take more notes, but that is incredibly minor.
Overall, while I may not fully align with Van Til's views or his criticism of Dutch Neo-Calvinism, it's undeniable that he has profoundly impacted the study of Calvinism and culture, as well as Christian worldview. "The Calvinistic Concept of Culture" is a valuable read, possibly worth keeping as a reference, though its unlikely 'll undertake a full reread.
January 3, 2018
Writing in 1959, Van Til’s basic thesis is that culture is not some add-on to our Christianity. We will necessarily live out our faith somehow. Culture is not a high-brow, snobbish pursuit only for the upper classes in opera houses. All our work and recreation and customs and lifestyle expectations shape the culture we live in. “The church is weak in it approach to the problem of culture, often uncritically accepting the worldly pattern, because it does not appreciate the full implications of its creed for life in its fullness” (198).
Van Til avoids the Pollyanna cultural optimist approach and the pessimistic “hell-in-a-hand-basket” view, too. He brings some needed corrective even to Kuyper’s view of common grace without rejecting it. He does the same with Schilder, who I have not read. He is decidedly opposed to the radical two-kingdom approach: there is not one realm of life covered by common grace and another realm (the church) covered by saving grace. This “leads to a tolerant neutralism and makes men indifferent to the demands of the Christian warfare” (238). Anyone who advocates and emphasizes that view needs to deal with this book.
Minor weaknesses:
1. The chapters felt a bit disjointed at points
2. Van Til’s overview of Augustine and Calvin felt at times like he was reading his views of culture onto them.
3. The style of writing is often over the head of the typical layman – more abstract and academic than was necessary or profitable. A challenging and helpful read!
Van Til avoids the Pollyanna cultural optimist approach and the pessimistic “hell-in-a-hand-basket” view, too. He brings some needed corrective even to Kuyper’s view of common grace without rejecting it. He does the same with Schilder, who I have not read. He is decidedly opposed to the radical two-kingdom approach: there is not one realm of life covered by common grace and another realm (the church) covered by saving grace. This “leads to a tolerant neutralism and makes men indifferent to the demands of the Christian warfare” (238). Anyone who advocates and emphasizes that view needs to deal with this book.
Minor weaknesses:
1. The chapters felt a bit disjointed at points
2. Van Til’s overview of Augustine and Calvin felt at times like he was reading his views of culture onto them.
3. The style of writing is often over the head of the typical layman – more abstract and academic than was necessary or profitable. A challenging and helpful read!
April 6, 2019
Excelente obra do teólogo Van Til em que apresenta uma visão reformada sobre a cultura. Na primeira parte do livro, o autor trabalha a definição e delimitação da cultura, destacando-se sua percepção de que a cultura é, em última instância, expressão da religião de um povo. Adiante, o escritor esboçará alguns aspectos do pensamento de Agostinho, Calvino, Kuyper e Shilder no que toca suas percepções sobre a relação fé cristã e cultura. Por último, Van Til faz algumas considerações básicas sobre os deveres culturais de todo crente em Jesus, a partir de uma leitura eminentemente calvinista. É um livro fundamental para todo cristão que se importa com sua relação com a cultura de uma maneira bíblica.
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May 24, 2023Important book. Along with Kuyper's Lectures, it has come to define for many people the "Calvinist" position. This now has to be challenged to get people thinking again. Still I valued the book enough to arrange it's translation into Spanish.
August 27, 2018
Por que demorei a ler? Bom demais!
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April 13, 2012“It is…more correct to ask what the role of culture is in religion than to put the question the other way around, as Hutchison does, ‘What is religion’s role in culture?’ For man, in the deepest reaches of his being, is religious; he is determined by his relationship to God. Religion, to paraphrase the poet’s expressive phrase, is not of life a thing apart, it is man’s whole existence. Hutchison, indeed, comes to the same conclusion when he says, ‘For religion is not one aspect or department of life beside the others, as modern secular thought likes to believe; it consists rather in the orientation of all human life to the absolute’. Tillich has captured the idea in a trenchant line, ‘Religion is the substance of culture and culture the form of religion.’
The Westminster Shorter Catechism maintains at the outset that man’s chief end is to glorify God and to enjoy him forever. However other-worldly this may sound to some, Presbyterians have interpreted this biblically to mean that man is to serve God in his daily calling, which is the content of religion. This service cannot be expressed except through man’s cultural activity, which gives expression to his religious faith. Now faith is the function of the heart, and out of the heart are the issues of life (Prov. 4:23). This is the first principle of a biblically oriented psychology.
No man can escape this religious determination of his life, since God is the inescapable, ever-present Fact of man’s existence. God may be loved or hated, adored or debased, but he cannot be ignored. The sense of God (sensus deitatis) is still the seed of religion (semen religionis). All of primitive religion is corroboration of the cry of the Psalmist, “Whither shall I go from thy Spirit? Or wither shall I flee from thy presence?” (Ps. 139:7).”
The Westminster Shorter Catechism maintains at the outset that man’s chief end is to glorify God and to enjoy him forever. However other-worldly this may sound to some, Presbyterians have interpreted this biblically to mean that man is to serve God in his daily calling, which is the content of religion. This service cannot be expressed except through man’s cultural activity, which gives expression to his religious faith. Now faith is the function of the heart, and out of the heart are the issues of life (Prov. 4:23). This is the first principle of a biblically oriented psychology.
No man can escape this religious determination of his life, since God is the inescapable, ever-present Fact of man’s existence. God may be loved or hated, adored or debased, but he cannot be ignored. The sense of God (sensus deitatis) is still the seed of religion (semen religionis). All of primitive religion is corroboration of the cry of the Psalmist, “Whither shall I go from thy Spirit? Or wither shall I flee from thy presence?” (Ps. 139:7).”
February 3, 2023
I deeply read this book; my copy is now heavily annotated, and I've been thinking over Van Til's thesis quite a bit. The book is well worth reading, and he makes a number of great points. His overviews of four giants of cultural work was fascinating and helpful, and his idea that culture is inescapably religious and therefore is the duty of the Christian not to relegate culture to neutrality, or to shun it all together, but to produce Christian culture, is right on the money. However, he tries to do two things, keep common grace, and yet drive a hard line with the antithesis. He claims that those two things are not inseparable, yet when he formulates the antithesis he leaves little room for the outworking of common grace. He attempts to stand balanced between Kuyper and Schilder (like Calvin, he claims) yet, to me, he sounds like Schilder in most places. My theory is that this is due to an overemphasis on redeemed vs. sinful man, rather than the radical difference between good and evil. If good and evil are the focus, then all that is good is taken and polished for Christ, and all that is evil is torn down. Also, a stronger form/motivation distinction would be helpful here. All in all, a good read, though maybe a bit inconsistent in calling for complete antithesis on the one hand, and then on the other holding to the traditional idea of all truth being God's truth. Yet I appreciate what he is trying to do here; the church is to be radically different, a light to a dark culture, seeking to overcome the darkened culture of fallen creation and pointing it to the future recreation of all things.
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December 24, 2016"[C]ulture is simply the service of God in our lives; it is religion externalized" (200).
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July 23, 2011For those who are familiar with Cornelius Van Til and his work on apologetics, this book will be a treat. The author happen to be Cornelius Van Til's nephew, and the work explores the implication of Calvinistic theology on culture. Divided into three parts, the first section is largely devoted to the question of what is culture, the relation of it to culture and the effect of sin upon culture. In light of John Calvin's 500th birthday, for those who are exploring the rich heritage of this servant of God will enjoy part two of the book that discusses the historical development of Calvin and his Reformed predecessors' contribution towards the intellectual framework for a Calvinistic culture. This section also has a discussion about Augustine. Finally, the third section goes over some of the implication of the theology of Calvinism as it pertains to culture. Excellent work, rather lengthy read at times, but thought stimulating never the less. It has a vintage Dutch Reformed flavor throughout the book. Despite being dated, it is still relevant for those who are exploring what their theology mean when it comes to culture.
January 18, 2016
It has been many years since I read this excellent book by Henry Van Til (Bible Professor at Calvin College). Van Til had a deep understanding of the Biblical concept of culture, much of it gleaned from his studies at the Free University of Amsterdam under great men like Dooyeweerd. The following is one of my favorite quotes from the book: "Only God creates reality, he alone has the power to make something new out of nothing; but we are imitators of God, we can create a kind of cosmos in architecture; we can embellish nature's forms in our sculpture and create the illusion of real life by lines and tints in our paintings, and probe the mystery of sound and feeling in music and poetry." Also, note the following, "A Christian is at once a pilgrim and stranger, and a worker and warrior who appreciates the marvelous gifts of God and uses them for God's glory."
March 31, 2018
2nd reading to finish my PHL110 (Foundations of Christian Culture) class at Whitefield.
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