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Abraham Kuyper: A Centennial Reader
Abraham Kuyper (1837 - 1920) is a significant figure in the history of the Netherlands and one of the most remarkable figures in the annals of Calvinism. Kuyper celebrated the Reformed founders, subscribed heart and soul to their teachings, and worked ceaselessly to restore their authority in an age that had either forgotten them or contradicted their word. From their theology, Kuyper extruded a whole worldview, and by that worldview he hoped to refashion the politics, scholarship, art, and social arrangements of his time. "Calvinism" was his soul and system, the purest form of Christianity, the treasure of the past, the hope of the future. This anthology, published in the centennial year of Kuyper's famous Stone Lectures, gathers sixteen key writings by Kuyper never before available in English. Included are his definitive statements on politics, education, culture, and the religious currents and social problems of his time. Also included are Kuyper's own conversion narrative, his critiques of Modernism and of Holiness theology, his proposals on common grace and Calvinist politics, his reflections on a culture in thrall to pantheism and evolution, and his classic address on "sphere sovereignty." In his introduction, editor James Bratt sets Kuyper's work in its 19th century context and shows the relevance of his ideas to contemporary debates on modernism, evangelicalism, and fundamentalism. Bratt also provides helpful explanatory notes and a brief introduction to each piece. Photographs, cartoons, and short excerpts from some of Kuyper's better-known works make this an attractive volume that will stand as the definitive Kuyper anthology for years to come.
512 pages, Paperback
First published February 1, 1998
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About the author
Abraham Kuyper
542 books115 followersAbraham Kuyper was a Dutch politician, journalist, statesman and theologian. He founded the Anti-Revolutionary Party and was prime minister of the Netherlands between 1901 and 1905.
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Displaying 1 - 12 of 12 reviews
February 13, 2012
Comparative Advantage
The economic principle of comparative advantage offers an intuitive level of truth. It argues that individuals/institutions/states ought to produce items that best suit their talents. Comparative advantage is intuitive because it allows the entity to govern the action(s) at which it performs best. This very principle surrounds Abraham Kuyper’s notion of “sphere sovereignty,” the bedrock doctrine behind Abraham Kuyper: A Centennial Reader which is a compilation of Kuyper’s influential writings.
Sphere Sovereignty
Abraham Kuyper’s writing offers much to consider. As a man involved in the church, media, government, and academics, Kuyper dabbles in many spheres. Yet, one underlying principle in all of his work is the notion of sphere sovereignty, the belief that God, the sovereign being over all of life, grants authority to specific spheres to govern each sector to the best of its ability.
A staunch Calvinist, Kuyper conservatively follows in the footsteps of previous Reformed Dutch theologians. As such, Kuyper’s worldview flows from his understanding of God as an absolute sovereign being. Kuyper writes,
“Only God is Sovereign; He regards all creatures, born in royal palace or beggar’s hut, as nothing in comparison with Himself. One creature cannot have authority over another except as God gives it” (307).
Since Kuyper places absolute authority in the hands of God, he views the exertion of authority from one group of people onto another as an affront to the sovereignty of God. For example, when government legislates what the church can and cannot do, Kuyper believes that government has overstepped its sovereign boundaries. While not explicitly stated in a concise rubric, the notion of sphere sovereignty permeates all of Kuyper’s writing.
To understand sphere sovereignty more specifically, Government holds authority over the political realm; church convenes over spiritual matters; universities over matters of education; and businesses/unions on matters of work. Kuyper confirms this idea when he notes,
“State and society are not identical. The government is not the only sovereign in the country. Sovereignty exists in distinct spheres, and in each of these smaller circles this sovereignty is bound to primordial arrangements or ordinances that have been created not by the government but by the Creator of heaven and earth” (241).
Given this position, Kuyper believes that society functions best when each sphere governs itself. Any crossover between spheres in society falls into inefficiency at best and grave injustice at worst.
Real-Life Examples of Sphere Sovereignty
Reacting against the injustices he readily viewed in Europe and in the colonies of the British Commonwealth, Kuyper proposed the separation of church and state found in the then still-fledgling United States and the separation of government and business in ancient Athenian democracy as examples of sphere sovereignty.
First, Kuyper found the physical and spiritual growth of the United States to be a direct result of the separation of church and state. He argues:
“No longer was there a church in the state nor a state bound to the church. The church of Christ was the point of departure. She was to make sure that the principles of justice and truth held sway in the hearts of the citizens, but the citizens in their everyday life found free organization in the state to be indispensable. Once the ideal of freedom had established itself in the bosom of the church, it inevitably sought civil rights in the domain of the state” (296).
Instead of the church-dominated legislation previously found in Europe, the church in the United States influenced the hearts of the population toward justice and, thus, influenced the legislation of government through the hearts of the citizens, not by the power of the priesthood.
Second, Kuyper found the example of Athenian democracy an excellent illustration of sphere sovereignty. Kuyper writes:
“A better way would have been to follow Solon’s approach in Athens instead of trying to imitate ancient Rome. Solon gave free rein to private initiative. He did not allow the government to get involved in business but merely stipulated that manual laborers constitute their own class of citizens, that nobody be allowed to have two trades at the same time, that foreigners from the outside be allowed to offer competition only if the local craftsmen agreed. Furthermore he gave industry the right to be sovereign in its own sphere and to make its own rules, the only restriction being that it was not to decide anything contrary to the law of the land” (244).
Again, Kuyper proposes that the sector most attuned to the operation ought to legislate its sphere. As Solon’s approach in Athens illustrates, those people that best know their trade will optimally legislate their sphere.
The Decision of One Sphere Influences Other Spheres
On the surface, the logic behind sphere sovereignty is compelling as comparative advantage illustrated earlier. It makes little sense for a career politician to decide the laws that are in the best interest of the church, business, or any other sphere. A carpenter will know the optimal way to fashion lumber; a priest will know the best way to shepherd the flock. But I am not ultimately convinced that sphere sovereignty offers the best solution for the way we organize society.
The decisions of one sphere will always influence other spheres. When business, for example, decides to pursue profit as its highest goal, it will make decisions that could negatively affect other stakeholders. Other spheres, then, have the right to condemn such actions.
At its core, I believe the danger of sphere sovereignty lies in the blinding nature of each sphere. The very reason that sphere sovereignty is compelling is the same reason why it is dangerous. Specific spheres best know their field; they also know little about how their decisions alter other fields.
Thus, I believe it is important for checks and balances between spheres. If one sphere negatively affects another, the other sphere ought to have the ability to authoritatively respond.
For Kuyper, sphere sovereignty begins with an absolutely sovereign God. For one sector to dictate the rules of another sector in society, then, is to reject God’s authority over all spheres. Each sphere, Kuyper argues, ought to sufficiently govern itself.
Despite the pull of comparative advantage that points toward agreement with Kuyper’s view on sphere sovereignty, I argue that sphere sovereignty presents danger for external stakeholders. Too often, people focused on one sphere will make decisions that are in the best interest of that specific sector but negatively harm other stakeholders.
Abraham Kuyper is an influential character in politics and theology. His theories carry much weight in modern thought and it is valuable to understand his positions. For this reason, I recommend Abraham Kuyper: A Centennial Reader to anyone interested in theology, business, and politics.
Originally published at http://wherepenmeetspaper.blogspot.com
The economic principle of comparative advantage offers an intuitive level of truth. It argues that individuals/institutions/states ought to produce items that best suit their talents. Comparative advantage is intuitive because it allows the entity to govern the action(s) at which it performs best. This very principle surrounds Abraham Kuyper’s notion of “sphere sovereignty,” the bedrock doctrine behind Abraham Kuyper: A Centennial Reader which is a compilation of Kuyper’s influential writings.
Sphere Sovereignty
Abraham Kuyper’s writing offers much to consider. As a man involved in the church, media, government, and academics, Kuyper dabbles in many spheres. Yet, one underlying principle in all of his work is the notion of sphere sovereignty, the belief that God, the sovereign being over all of life, grants authority to specific spheres to govern each sector to the best of its ability.
A staunch Calvinist, Kuyper conservatively follows in the footsteps of previous Reformed Dutch theologians. As such, Kuyper’s worldview flows from his understanding of God as an absolute sovereign being. Kuyper writes,
“Only God is Sovereign; He regards all creatures, born in royal palace or beggar’s hut, as nothing in comparison with Himself. One creature cannot have authority over another except as God gives it” (307).
Since Kuyper places absolute authority in the hands of God, he views the exertion of authority from one group of people onto another as an affront to the sovereignty of God. For example, when government legislates what the church can and cannot do, Kuyper believes that government has overstepped its sovereign boundaries. While not explicitly stated in a concise rubric, the notion of sphere sovereignty permeates all of Kuyper’s writing.
To understand sphere sovereignty more specifically, Government holds authority over the political realm; church convenes over spiritual matters; universities over matters of education; and businesses/unions on matters of work. Kuyper confirms this idea when he notes,
“State and society are not identical. The government is not the only sovereign in the country. Sovereignty exists in distinct spheres, and in each of these smaller circles this sovereignty is bound to primordial arrangements or ordinances that have been created not by the government but by the Creator of heaven and earth” (241).
Given this position, Kuyper believes that society functions best when each sphere governs itself. Any crossover between spheres in society falls into inefficiency at best and grave injustice at worst.
Real-Life Examples of Sphere Sovereignty
Reacting against the injustices he readily viewed in Europe and in the colonies of the British Commonwealth, Kuyper proposed the separation of church and state found in the then still-fledgling United States and the separation of government and business in ancient Athenian democracy as examples of sphere sovereignty.
First, Kuyper found the physical and spiritual growth of the United States to be a direct result of the separation of church and state. He argues:
“No longer was there a church in the state nor a state bound to the church. The church of Christ was the point of departure. She was to make sure that the principles of justice and truth held sway in the hearts of the citizens, but the citizens in their everyday life found free organization in the state to be indispensable. Once the ideal of freedom had established itself in the bosom of the church, it inevitably sought civil rights in the domain of the state” (296).
Instead of the church-dominated legislation previously found in Europe, the church in the United States influenced the hearts of the population toward justice and, thus, influenced the legislation of government through the hearts of the citizens, not by the power of the priesthood.
Second, Kuyper found the example of Athenian democracy an excellent illustration of sphere sovereignty. Kuyper writes:
“A better way would have been to follow Solon’s approach in Athens instead of trying to imitate ancient Rome. Solon gave free rein to private initiative. He did not allow the government to get involved in business but merely stipulated that manual laborers constitute their own class of citizens, that nobody be allowed to have two trades at the same time, that foreigners from the outside be allowed to offer competition only if the local craftsmen agreed. Furthermore he gave industry the right to be sovereign in its own sphere and to make its own rules, the only restriction being that it was not to decide anything contrary to the law of the land” (244).
Again, Kuyper proposes that the sector most attuned to the operation ought to legislate its sphere. As Solon’s approach in Athens illustrates, those people that best know their trade will optimally legislate their sphere.
The Decision of One Sphere Influences Other Spheres
On the surface, the logic behind sphere sovereignty is compelling as comparative advantage illustrated earlier. It makes little sense for a career politician to decide the laws that are in the best interest of the church, business, or any other sphere. A carpenter will know the optimal way to fashion lumber; a priest will know the best way to shepherd the flock. But I am not ultimately convinced that sphere sovereignty offers the best solution for the way we organize society.
The decisions of one sphere will always influence other spheres. When business, for example, decides to pursue profit as its highest goal, it will make decisions that could negatively affect other stakeholders. Other spheres, then, have the right to condemn such actions.
At its core, I believe the danger of sphere sovereignty lies in the blinding nature of each sphere. The very reason that sphere sovereignty is compelling is the same reason why it is dangerous. Specific spheres best know their field; they also know little about how their decisions alter other fields.
Thus, I believe it is important for checks and balances between spheres. If one sphere negatively affects another, the other sphere ought to have the ability to authoritatively respond.
For Kuyper, sphere sovereignty begins with an absolutely sovereign God. For one sector to dictate the rules of another sector in society, then, is to reject God’s authority over all spheres. Each sphere, Kuyper argues, ought to sufficiently govern itself.
Despite the pull of comparative advantage that points toward agreement with Kuyper’s view on sphere sovereignty, I argue that sphere sovereignty presents danger for external stakeholders. Too often, people focused on one sphere will make decisions that are in the best interest of that specific sector but negatively harm other stakeholders.
Abraham Kuyper is an influential character in politics and theology. His theories carry much weight in modern thought and it is valuable to understand his positions. For this reason, I recommend Abraham Kuyper: A Centennial Reader to anyone interested in theology, business, and politics.
Originally published at http://wherepenmeetspaper.blogspot.com
October 26, 2019
Even though it took me more than five years to finish this book, I loved it. James Bratt collected and introduced sixteen of Kuyper's essays on a variety of subjects such as modernism, common grace, Calvinism and constitutional liberties, evolution, sphere sovereignty, and education.
Should you read this? Probably not first, though it does give a bunch of Kuyper's foundational thoughts in one volume.
I'd recommend starting with Lectures on Calvinism , then Wisdom and Wonder , and then Our Worship . I've started making my way through his Collected Works in Public Theology, but it's quite a number of thumb's-widths wide.
Should you read this? Probably not first, though it does give a bunch of Kuyper's foundational thoughts in one volume.
I'd recommend starting with Lectures on Calvinism , then Wisdom and Wonder , and then Our Worship . I've started making my way through his Collected Works in Public Theology, but it's quite a number of thumb's-widths wide.
October 6, 2019
This is an anthology of Abraham Kuyper's work and writings. Abraham Kuyper was a 19th century Dutch theologian who led a political movement. The book was a little hard to follow for me because I'm not that familiar with 19th century Dutch history. But it was interesting to read and compare with GK Chesterton, who seemed to have similar ideas, although Chesterton was a Catholic and Kuyper was a Calvinist.
August 31, 2024
Very helpful compilation of Kuyper’s essays. Uniformity, Conservatism and Orthodoxy, Perfectionism, Common Grace, and Sphere Sovereignty were particularly interesting.
June 22, 2013
Abraham Kuyper: A Centennial Reader is a collection of speeches and essays written by Abraham Kuyper and edited by James Bratt. The collection includes Uniformity, Conservatism and Orthodoxy, and Modernism: A Fata Morgana in the Christian Dogma which I responded to as individual works. The overall collection reinforces Kuyper's views that God is sovereign over all of life and we must always remember whom we serve. Confidentiality translated by Reinder Bruinsma deals with how Kuyper through God's grace was converted towards the truth of orthodoxy by three seemingly unrelated experiences. In It Shall Not be So Among You, translated by John Vriend Kuyper gives a scathing rebuke to the Church of the Netherland's hierarchy and professes that they are wrong to usurp the power of our one Lord Jesus. Perfectionism translated by Vriend deals with the fact that we can not be perfect but instead we must strive toward the perfection of God with humility. Common Grace, translated by Vriend explains that all humanity only exists and progresses by the grace of God. Maranatha, translated by Vriend explains that Christianity must be active in government because Christ will return. Manual Labour, translated by Bruinsma explains Kuyper's problems with the free market for labor and advocates a type of guild system. Our Instinctive Life, translated by Vriend opposes intellectualism which does not focus on the common message that God gives us. Calvinism: Source and Stronghold of our Constitutional Liberties, translated by Bruinsma gives a historical perspective on Kuyper's contention that Calvin favored a free man. The South African Crisis translated by A. E. Fletcher shows that Kuyper was a typical Dutch European of his time with racist thoughts and support for slavery. The Blurring of Boundaries, translated by Vriend emphasizes how the modern pantheism which came to dominate European thought through Hegel and Darwin incorrectly blurred the divide of divine from mortal. Evolution, translated by George Kamp deals more with how evolutionary ideal, as shown in Spencer opposed Christianity because of its complete dog eat dog worldview. Common Grace in Science, translated by Hans van de Hel shows how we can know of the world because of God's grace but that saving knowledge can only be learned from God. Sphere Sovereignty, translated by Kamp concludes this book by showing how God is sovereign over all the individual spheres which he has given over to us to run as his viceroys.
September 23, 2011
This is a good collection of Kuyper's speeches and essays. It does not include his Calvinism lectures in America. Kuyper was a very well-read man, and in tune with his own time--understanding it better than most. Most of the readings are excellent, but I found portions of some of them difficult to read, and not as clear and articulate as others.
Kuyper is a profitable read, and this is a good introduction to Kuyper's worldview.
Kuyper is a profitable read, and this is a good introduction to Kuyper's worldview.
February 9, 2010
A great resource that gives you a taste of a variety of different subjects that Kuyper wrote about, presents many of his writings in a hard-to-come-by English translation, and is easy to read with helpful footnotes by the editor. Recommended.
September 20, 2017
A wonderful collection of Kuyper's speeches and other presentations with a quick overview preceding each entry. A valuable resource needed for anyone seeking to better understand a Dutch, neo-Calvinist understanding of Reformed theology.
February 23, 2018
A great compilation of Kuyper’s thoughts and writings. Even the political section was intriguing.
August 20, 2012
An outstanding resource, and very well presented. Bratt's introduction, and his annotation of the readings, are excellent. Highly recommended.
February 19, 2013
Helpful selections from Kuyper's political career. Not as much of his sphere theology and other important theological contributions.
October 16, 2015
Reading about "Common Grace" from one of the greatest theologians on the subject.
Displaying 1 - 12 of 12 reviews