Podcast appearances and mentions of Abraham Kuyper

‘Weet je wat het pijnlijke is? Al ver voor de Tweede Wereldoorlog kon de Europeaan zich niet inleven in de jood, tegenwoordig lukt het ze niet om te voelen voor de Palestijn.' Zo schrijft Sinan Cinankaya in zijn boek Galmende geschiedenissen. Een interview met de auteur, die het zelfingenomen en beperkte westerse geschiedenisbeeld fileert.Niet de heftige uitspraken, maar de bescheiden woorden en kleine gebaren lijken bij ons te overheersen. Maar klopt dat beeld wel, vraagt historicus Henk te Velde zich af in zijn boek Land van redenaars en debat. Want we hadden toch ook onbescheiden en luidruchtige types als Abraham Kuyper, Domela Nieuwenhuis en Pim Fortuyn? Recensent Pieter van Os bespreekt het boek.Lijfeigenschap is in Rusland in 1861 afgeschaft, maar het land draagt er nog altijd de sporen van. Redacteur Bram van der Wilt vertelt over de lange schaduw van de lijfeigenschap onder Stalin en Poetin, en over de andere verhalen in het nieuwste nummer van Historisch Nieuwsblad.

What is a Christian view of law? According to Romans 7:14, the answer depends on one’s metaphysics. Today David explains why some Christians would find such an answer too philosophical and speculative sounding to be Christian, even perhaps even unbiblical. But Herman Bavinck and Abraham Kuyper told us more than 100 years ago this would happen. Kuyper even saw the Calvinism he loved grinding to a metaphysical halt.

According to Romans 7:14, the answer depends on one’s metaphysic. Today David explains why some Christians would find such an answer too philosophical and speculative sounding to be Christian, even perhaps even unbiblical. But Herman Bavinck and Abraham Kuyper told us more than 100 years ago this would happen. Kuyper even saw the Calvinism he loved grinding to a metaphysical halt.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

What is a Christian view of law? According to Romans 7:14, the answer depends on one’s metaphysics. Today David explains why some Christians would find such an answer too philosophical and speculative sounding to be Christian, even perhaps even unbiblical. But Herman Bavinck and Abraham Kuyper told us more than 100 years ago this would happen. Kuyper even saw the Calvinism he loved grinding to a metaphysical halt.

Robert Francis Prevost, de Amerikaan die een groot deel van zijn leven in Peru werkte, verraste als nieuwe paus meteen. Vooral ook met zijn nieuwe naam. Die was een heel bewuste, ideologische keuze, onderstreepte hij zelf. De erfenis van zijn voorganger Leo XIII is voor Leo XIV van grote betekenis in tijden van geopolitieke omwenteling; technologische en industriële revolutie en hun impact op de samenleving.Om deze nieuwe paus en zijn visie op de wereld te doorgronden moet je dus Leo XIII leren kennen. Zijn levensverhaal is fascinerend, maar zijn betekenis als ideologisch denker en politiek dier is pas echt van historische allure. Jaap Jansen en PG Kroeger vertellen over Gioacchino Pecci, edelman uit Siena, geboren in 1810. De oudste mens ooit op film (hier en hier) en als zanger in een audio-opname.***Deze aflevering is mede mogelijk gemaakt met donaties van luisteraars die we hiervoor hartelijk danken. Word ook vriend van de show!Heb je belangstelling om in onze podcast te adverteren of ons te sponsoren? Zend een mailtje naar adverteren@dagennacht.nl en wij zoeken contact.Op sommige podcast-apps kun je niet alles lezen. De complete tekst plus linkjes en een overzicht van al onze eerdere afleveringen vind je hier***De scholier Gioacchino bleek net als zijn oudere broer Giuseppe razend slim en leergierig. Hij groeide op onder Napoleon en beleefde nationale revoltes, de komst van de democratie, mobiliteit en massamedia, industrie en arbeidersbeweging, stoomschepen, treinen, telegraaf, technologie en wetenschap in een razend tempo. Heel zijn lange leven was hij gretig en nieuwsgierig en opende de geesten van tijdgenoten voor nieuwe ideeën en overtuigingen.Met 27 al was hij een dapper bestuurder die de Camorra bij Napels hard aanpakte, op zijn 33ste topdiplomaat in Brussel en de CEO van het Vaticaan voor een spijkerhard-conservatieve paus die best snapte dat hij zo'n talent niet kon negeren. 1878 werd hij zelf 'opvolger van Petrus'. En bleek als Leo XIII een wervelwind.Politiek moest hij meteen knokken met de briljante Duitse rijkskanselier Otto von Bismarck. En won. Hij maande katholiek Frankrijk vrede te sluiten met een seculiere liberale staat om polarisatie of erger te vermijden. Hij publiceerde reeksen politieke en spirituele boodschappen en verblufte met een openlijke verzoening van wetenschap en geloof. Leo XIII ontving in audiëntie zelfs sciencefiction-romancier Jules Verne!Faam verwierf hij met de encycliek 'Rerum Novarum', oftewel ‘Over de nieuwe dingen'. Het was een doorwrochte ideologische en filosofische afrekening met het reactionaire denken van zijn voorgangers sinds de Franse Revolutie in 1789. Hij sleurde de rooms-katholieke kerk de werkelijkheid van de industriële, geglobaliseerde wereld in.Met de nodige lef analyseerde hij hoe het kapitalistische liberaal-economisch denken en het socialistische denken en zijn collectivisme de kern van de samenleving en de menselijke waardigheid niet goed begrepen. Beiden maakten de mens een slaaf van materialisme en van de anonieme machten van markt en staat.Zijn alternatieve filosofie ging uit van politieke begrippen die wij ook nu nog als actueel en modern herkennen. Van subsidiariteit, rechten van werknemers en werkgevers en 'polderen' tot 'civil society', vrijheid van vereniging en het 'bonum commune'.In de jaren na 1880 drong dit ook buiten het katholieke milieu door. In Nederland bijvoorbeeld bij mensen als de antirevolutionair Abraham Kuyper en de sociaal-liberaal Sam van Houten met hun nadruk op 'de sociale kwestie'.In zijn strijd met Bismarck zorgde Leo XIII ervoor dat de Duitse katholieken de Duitse staat accepteerden en dat zij zich konden verenigen. De 'Zentrumspartei' werd het politiek thuis voor mensen als Konrad Adenauer en fuseerde na 1945 met protestantse groeperingen in de CDU. De sociale markteconomie en de Europese verzoeningsgedachte stammen direct uit de ideologische filosofie in Rerum Novarum.De nieuwe paus Leo XIV bouwt daar expliciet op voort. Hij spreekt van ‘de schatkist van de sociale leer' van Leo XIII voor de 21e eeuw. Juist in ‘deze andere industriële revolutie en de ontwikkelingen in het terrein van artificiële intelligentie' biedt Leo XIII actuele antwoorden voor ‘de verdediging van menselijke waardigheid, gerechtigheid en het werk van mensen'. Het zou dus logisch zijn als de nieuwe paus in 2026 op de 135ste verjaardag van Rerum Novarum dat denken met een eigen 'AI encycliek' een nieuwe impuls geeft.Habemus Papam!***In deze aflevering noemden we de boeken:Jürgen Osterhammel – De metamorfose van de wereld (Atlas Contact)Giuliano da Empoli – Het uur van de wolven (Atlas Contact)***Verder luisteren451 - 75 jaar Duitse Democratie403 - Sam van Houten, een eeuw lang verrassend dwars373 - Nederland en België: de scheiding die niemand wilde339 – De geopolitiek van de 19e eeuw is terug. De eeuw van Bismarck336 - Timothy Garton Ash: Hoe Europa zichzelf voor de derde keer opnieuw uitvindt282 - Hoe Sammy Mahdi - de nieuwe Vlaamse leider - de christendemocraten er weer bovenop wil helpen274 - Thorbecke, denker en doener242 - Adrianus van Utrecht, de Nederlandse Paus222 - Na de kindertoeslagaffaire. Hoe Nederland rechtsstaat en democratie kan verbeteren. Gesprek met Richard Barrett van de Venetië Commissie190 - Napoleon, 200 jaar na zijn dood: zijn betekenis voor Nederland en Europa110 - Overleggen in crisistijd: Hans de Boer en Han Busker, voorzitters van de Stichting van de Arbeid55 - De geboorte van het poldermodel50 - De politieke strijd om de vrijheid van onderwijs47 - Konrad Adenauer, de eerste bondskanselier***Tijdlijn00:00:00 – Deel 100:36:01 – Deel 201:04:46 – Deel 301:15:32 – EindeZie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

In this episode, Cory and Gray finish their series reviewing Abraham Kuyper's Lectures on Calvinism. This week, they discuss Lecture 6 on Calvinism and the Future.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).N. Gray Sutanto, A Sense of the Divine: An Affective Model of General Revelation from the Reformed Tradition, 1st ed. (Cambridge University Press, 2025), https://www.cambridge.org/us/universitypress/subjects/religion/theology/sense-divine-affective-model-general-revelation-reformed-traditionBrad S. Gregory, The Unintended Reformation: How a Religious Revolution Secularized Society (Cambridge, Mass: Belknap Press of Harvard University Press, 2012).Nathanial Gray Sutano and Cory C. Brock, eds., T&T Clark Handbook of Neo-Calvinism, T&t Clark Handbooks (London ; New York: T&T Clark, 2024).Cory C. Brock, A Student's Guide to Scripture, Series eds. John Perritt and Linda Oliver, (Fearn: Christian Focus, 2025). https://www.christianfocus.com/en-gb/product/9781527112834/track-a-students-guide-to-scripture-paperbackExploring Neo-Calvinism: Foundations for Cultural Apologetics6-SESSION WEEKLY ONLINE COHORTMONDAYS, MAY 26 - JUNE 30, 2025https://www.thegospelcoalition.org/cohort/neo-calvinist-theology-for-apologetics-august-2025/Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

I was honored to give the commencement address at a homeschool high school graduation. In this speech, I encouraged graduates to resist the pull of shallow success and instead pursue lives rooted in faith, service, and meaningful relationships. Drawing inspiration from Jane Addams and Abraham Kuyper, I highlighted how small, faithful choices—made consistently—can transform communities and leave a lasting legacy. ⁠https://youtu.be/o7rT4hY4s7k⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

s7e11 Kuyper's Lectures on Calvinism - Lecture 5, Calvinism and Art In this episode, Marinus, Gray, and James continue a series reviewing Abraham Kuyper's Lectures on Calvinism. This week, they discuss Lecture 5 on Calvinism and Art.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Gavin Ortlund, Why God Makes Sense in a World That Doesn't: The Beauty of Christian Theism (Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group, 2021).Robert Covolo, “Arts,” in T&T Clark Handbook of Neo-Calvinism, ed. Nathaniel Gray Sutanto and Cory Brock, 1st ed. (Bloomsbury Publishing Plc, 2024), 487–97. https://www.bloomsbury.com/uk/tt-clark-handbook-of-neocalvinism-9780567698094/Robert Covolo, Fashion Theology (Waco, Texas: Baylor University Press, 2020).Hans Rookmaaker, Modern Art and the Death of a Culture, Crossway print (Wheaton, Ill: Crossway Books, 1994).Roger D. Henderson, The Artistic Sphere: The Arts in Neo-Calvinist Perspective, 1st ed (Westmont: InterVarsity Press, 2024).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Cory and James continue a series reviewing Abraham Kuyper's Lectures on Calvinism. This week, they continue discussing Lecture 4 on Calvinism and Science.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Timothy Keller, Making Sense of God: An Invitation to the Skeptical (New York, New York: Viking, 2016).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

A Sermon for Palm Sunday Philippians 2:1-11, St. Matthew 21:1-17, and St. Matthew 27:1-54 by William Klock The Pantheon in Rome is famous for being one of the architectural and engineering wonders of the ancient world.  It was one of the buildings we studied when I took Architectural History and I remember our professor stressing that the photos in our book could never do it justice.  It's a great round building covered by the largest vaulted concrete dome in the world.  It looks big.  It is big.  The dome is 43 metres high.  But you don't realise just how big that is until you add people into the photos.  It's about twenty-five times higher than the average person is tall.  And it was built by the Romans two millennia ago.  It's survived all these years, even after builders scavenged the bronze off its roof and left the concrete exposed.  It is, again, known for being an architectural and engineering marvel. But Brothers and Sisters, the Pantheon is important for another reason that's hardly ever discussed.  It was, again, built almost two thousand years ago—in the early second century.  Begun under the Emperor Trajan and finished during the reign of Hadrian.  It stood on the Field of Mars and replaced an earlier temple dedicated to Mars, the god of war, and built by Agrippa during the reign of Augustus.  But the Pantheon, fairly quickly it seems, became an unusual temple.  The Romans usually dedicated a temple to a single god.  The gods were jealous.  They didn't like sharing.  And if a temple were, say, struck by lightning, you'd know that it was the god of that temple who was angry.  But the Pantheon became a temple for all the gods—or, at least, many of them.  That's what the name means: pan…theon.  It was one of the greatest temples of pagan Rome.  But in the Year of Our Lord Six-hundred-and-nine, at the instruction of the Christian Emperor Phocas and the Bishop of Rome, Boniface IV, the Pantheon was stripped of its pagan idols and its pagan altars.  Twenty-eight cartloads containing the bones of Christian martyrs were exhumed from the catacombs and reburied there, a Christian altar was placed in the building, and it was established as a church in honour of the memory of those martyrs whom the pagan Romans had killed in the name of their gods.  To this day, over fourteen-hundred years later, the Church of St. Mary and the Martyrs remains there, a faithful witness to conquest of Rome by the gospel and of the Lordship of Jesus.  A testimony to the power of the cross and the blood of Jesus not only to purify us from our sins and to make us a dwelling fit for God's Spirit, but to wash creation clean from our sins as well. We began Lent, listening as St. Matthew told us the story of Jesus' temptation in the wilderness.  The devil took him off to a very high mountain and showed him all the magnificent kingdoms of the world.  Off on the horizon was Rome.  “I'll give the whole lot to you,” the devil said, “if you will fall down and worship me.” It was, after all what Jesus had come for.  He was creation's true Lord.  Caesar and all the other kings were pretenders, shams, parodies of who and what Jesus really is.  All of it, from Jerusalem to Rome and beyond belongs to him.  “There is not one square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry, Mine!” to quote Abraham Kuyper.  But this was not the way.  Jesus will not reclaim his creation without also setting it to rights, without dealing with the problems of sin and death.  Without purifying it from our idolatry.  To do that requires more. And so today we hear Matthew again as he tells us of Jesus' triumphal procession into Jerusalem.  When they came near to Jerusalem, and arrived at Bethphage on the Mount of Olives, Jesus sent two of the disciples on ahead.  Go into the village over there and at once you'll find a donkey tied and a foal beside it.  Untie them and bring them to me and if anyone says anything to you, say, “The Lord needs them and he'll send them back right away.”  He sent them off at once.   Jesus was about to act out another one of his prophecies.  This time it was to show and to remind the people what sort of king the Messiah was to be.  They did want a king who would set all to rights, but in their heads, to their way of thinking, that meant leading a revolt against the Romans.  He would be like David, who defeated the Jebusites to take their city Jerusalem as his capital.  He would be like Judas Maccabeus, who defeated the Greeks and established an independent Jewish kingdom under the high priest.  The Messiah would be like that, only better, greater, more powerful, and his kingdom would be forever.  He would raise up Israel and put the gentile kings in their place.  The day before or maybe even that same day, as Jesus came to Jerusalem from Bethphage, Caesar's governor, Pontius Pilate, was marching into the city from the opposite direction, from his base in Caesarea, at the front of a column of Roman soldiers.  They were there to represent Caesar's might and to keep the peace during Passover.  If Jesus was the Messiah, now was his time—or so a lot of people thought—now was Jesus' time to finally and really be the Messiah, raise up his army, and cast down Pilate and the Romans and take his throne. But that wasn't the way to the throne any more than bowing down to the devil was.  Matthew says that Jesus did it his way to remind the people of what the Lord had said about the Messiah through the Prophet Zechariah: Tell this to Zion's daughter: Look now! Here comes your King.  He's humble, mounted on a donkey, yes, on a foal, it's young. The king they expected was going to ride into Jerusalem on a chariot or at least on a great warhorse.  But God's king is different.  A great warrior might take care of the Romans and even take his throne.  He could set things to rights in the way of earthly kings, but the world would still be subject to sin and death.  So Jesus acted out the prophecy.  The disciples brought the donkey and Jesus humbly rode it into the city.  And the people cheered all along the way.  They spread their cloaks on the road.  Others cut branches form the trees and scattered them on the road.  The crowds who went ahead of him, and those who were following behind shouted, “Hosanna to the son of David!  Blessed is he who comes in the name of the Lord!  Hosanna in the highest!”  And the whole city was gripped with excitement when they came into Jerusalem.  “Who is this!” they were saying.  And the crowds replied, “This is the prophet, Jesus from Nazareth of Galilee.   With that prophetic reminder, at least some of the people seemed to get it even if it wasn't what they expected.  Jesus was fulfilling Zechariah's prophecy.  The long-awaiting king had come.  But not everyone got it.  Jesus wasn't finished with his acted out prophesies.  Matthew says that he went straight to the temple and when he got there he threw out the people who were buying and selling in the temple.  He upturned the tables of the money-changers and the seats of the dove-sellers.  It is written, he said to them, “My house will be called a house of prayer, but you have made it a brigand's lair!”  The blind and lame came to him in the temple and he healed them.  But when the chief priests and the scribes saw the remarkable things he was doing, and the children shouting, “Hosanna to the son of David!” they were very angry.   The king was fulfilling the words of the prophets.  He came in humility.  And he came announcing that he really was going to set the world to rights.  He was going to set the world to rights in a way that would make the temple obsolete.  All through his ministry he'd been showing how he was the new bridge between God and sinful humans and that last week he spent in the temple—starting with this acted out prophecy and continuing as he healed and preached, he made it clear.  So clear that the people invested in the temple and the priesthood and that whole system took it all for blasphemy and had him arrested. Our long Palm Sunday Gospel today—Matthew 27—vividly depicts the Messiah's humble way to his throne.  Betrayed by his friends, rejected by his people.  Standing humbly before the Roman governor so many people expected him to slay.  Facing trumped up charges made by lying men.  Left condemned to death as the people chose instead that Pilate should free a brutal, violent revolutionary—a man truly guilty of the trumped of charges against Jesus.  Standing humbly as the very people he came to save cried out to Pilate, “Crucify him!”  Standing humbly as he, the king, was rejected by his own people who cried out, “We have no king but Caesar!”  Standing humbly as Roman soldiers mocked him, beat him senseless and scourged him, ripping the skin from his body.  Humbly dragging the very cross on which he would be crucified through the city.  The king, nailed to a cross and hoisted to die between two violent thieves as his own people shouted blasphemies at him, as the chief priests and scribes mocked him shouting, “He rescued others, but he cannot rescue himself.  If he's the king of Israel, let him come down from the cross!  He trusts in God; let God deliver him now if he's really God's son!” For hours it went on.  Jesus, pulling on those nails driven through is wrists, pushing on the nails driven through his feet, lifting himself to gasp for breath through the pain, while the people gathered around: Jews, Romans, even the pastors, the shepherds of his people who claimed to speak for God mocked him and shouted blasphemies.  Luke writes that Jesus prayed for them: Father, forgive them for they know not what they do.  And eventually his body could take no more and Jesus breathed his last breath.  And, Matthew says, the earth shook.  The great veil that guarded the holy of holies in the temple was torn in two.  And the Roman centurions standing guard were scared out of their wits and announced the very thing Jesus' own people would not: He really was the son of God!   Brothers and Sisters, there can be no Easter without Good Friday.  To set the world to rights—to really set to rights—not just to take a throne, not just to defeat the Romans—but to defeat sin and death and to reconcile sinful men and women to God required a king willing to let evil rise up to its full height, to let evil concentrate itself all in one place, and to let it do its worst, crashing down on him all at once.  It required a king willing to throw himself into the gears of this fallen, broken, and sinful world to bring them to a stop.  It required a king willing to give his life for his own people even as they mocked and blasphemed him, so that he could rise from that humiliating death to overturn the verdict against him, rise victorious over sin and death and the absolute worst that they could do.  Only that humble king could defeat death and bring life—real and true life—back to God's creation and gather a people forgiven, cleaned by his blood, and filled with his Spirit to become a new temple, a new holy of holies where the nations would—where the nations now—enter the presence of God. It was in that humble king that those Roman centurions saw something they had never seen before.  Their Caesar called himself the son of God, but in Jesus they saw the God of Israel at work in all his glory, in all his love, in all his mercy, in all his faithfulness—like no god they'd ever known—completely unlike any god or goddess honoured in the Pantheon.  Whether they knew it or not, those centurions that first Good Friday announced the defeat of Jupiter and Mars, of Hera and Diana, of Neptune and Vesta and all the others.  And they announced the defeat of Caesar, too.  In less than three centuries, the Emperor of Rome himself would be captivated by the good news about Jesus, the son of God, the great King who was setting the world to rights. But Brothers and Sisters, the good news about Jesus, crucified and risen, didn't go out through the empire and to the nations all on its own.  It was carried, it was stewarded by a people—by a church—that, itself, took on the humility of the Saviour.  The bones of those martyrs buried in the Pantheon are a testimony to the faithful and humble witness of Jesus' people in those early centuries.  They didn't just proclaim a message.  They lived it out as a community—as the vanguard of God's new creation born that first Easter morning.  In the midst of a world of darkness, of false gods and idolatry, of brutality and immorality hard for us to imagine today, they gave the pagans a glimpse of God's future.  By the way they lived, they lifted the veil and showed the world God's new creation.  It was not only the proclamation of the church, but the very life of the church that showed the world a better way, a way no one before had ever known. Here's the truth of it: The people of the humble king must be humble too or it's all for nought.  This is why Paul, writing to the Philippians, says to them, If our shared life in the king brings any comfort; if love still has the power to make you cheerful; if we really do have a partnership in the Spirit; if your hearts are at all moved with affection and sympathy—then make my joy complete!  Bring your thinking into line with one another.  In other words, if you're going to be a gospel community for all the world to see  Have this mind amongst yourselves!  Here's how to do it.  Hold on to the same love; bring your innermost lives into harmony; fix your minds on the same object.  Never act out of selfish ambition or vanity; instead, regard everyone else as your superior.  Look after each other's best interests, not your own.   But it's so hard to do that, Paul!  So, so hard!  And Paul knew that.  And so he takes them back to the cross.  Brothers and Sisters, everything goes back to Jesus and the cross!  This is how you should think amongst yourselves, Paul goes on—with the mind that you have because you belong to Jesus the Messiah.  And now he doesn't quote from the passion narratives because they weren't written yet, although I think that would have worked just as well.  Every Holy Week we immerse ourselves in the passion narratives and Matthew, Mark, Luke, and John remind us of the very thing Paul writes here.  But instead Paul breaks out into song.  He reminds them of a hymn they presumably all knew and he copies it out for them: Who, though in God's form, did not regard his equality with God as something he ought to exploit.  Instead, he emptied himself, and received the form of a slave, being born in the likeness of men.  And then, having human appearance, he humbled himself, and became obedient even to death, yes, even death on a cross.  And so God has greatly exalted him, and to him in his favour has given the name which is over all names.  That now at the name of Jesus every knee within heaven shall bow—on earth, too, and under the earth.  And every tongue shall confess that Messiah Jesus is Lord, to the glory of God the Father.   Paul reminds them of the humble king, the son of God who not only took on our flesh, but who gave his life in the most painful and humiliating way possible so that on his way to his throne he might take us with him. Brothers and Sisters, the only way we will ever be faithful in being the people Jesus has called us to be, the only way we will ever be faithful in being the new creation people the Spirit has made us, the only way will ever be faithful stewards of the gospel is to keep the cross of Jesus always before us.  There's a reason why we confess our sins before we come to the Lord's Table.  There is a reason that we repeatedly recall our unworthiness to enter the presence of God on our own merit.  There is a reason why, as we rise in the morning and as we go to bed at night, we confess our sins.  It's so that as we hear the absolution and as we come to the Table, we will remember just how gracious and merciful and loving God has been to us.  It's why we sing songs like “Amazing Grace”.  Amazing grace is such a sweet, sweet sounds, because apart from grace we are such sinful wretches.  And it is inevitable that when we forget this, when we start to think of ourselves as deserving of the gifts God has poured out on us, when we forget the heinousness and offensiveness of our sins and our rebellion against God, dear Friends, that's when we forget the true power of the gospel and the true mercy of the cross and the great depth of the love of God for sinners.  When we forget the sinfulness of our sin, we lose sight of the amazingness of God's grace.  Eventually we lose the mind of Jesus the Messiah and we cease to be the community of humble servants that he has made us.  And our light grows dim.  Our witness fails. We see it happening all around us in the West.  We've stopped talking about sin and we've thought more highly of ourselves than we ought.  We preach a doctrine of cheap grace.  And our light has gone dim.  Our churches have emptied and the culture has claimed them for its own.  In some they preach false gospels of prosperity or the divinity of man or the goodness of sexual perversion.  We setup idols to politics and earth power in them.  Some are literally gutted, becoming theatres or bars.  Others are little more than tourist attractions: testimonies to the power of the gospel in the days we proclaimed it, but now empty, dead shells.  The culture removes the cross and sets up altars to its idols.  Brothers and Sisters, before it is too late, let us knee before the cross of Jesus and look up.  Let it fill our vision.  Let us remember that he—the sinless son of God—died the death we deserve.  And let us meditate on the depth and power of his grace that we might share the humble mind of our humble king, that we might be the people he has called us to be, the people he has given his Spirit to make us, the people who will steward the gospel until every knee bows and every tongues confesses that Jesus the Messiah is Lord and gives glory to God the Father. Let's pray: Almighty and everliving God, in your tender love for mankind you sent your Son our Saviour Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility:  Mercifully grant that we may walk in the way of his suffering, and also share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

This episode looks into the historical 1924 controversy over "common grace" that led to the formation of the Protestant Reformed Church. Our hosts explore how Abraham Kuyper's theological concepts, brought from the Netherlands to America, sparked significant debate within the Christian Reformed Church. They examine the three points of common grace adopted by the CRC Synod of Kalamazoo and why figures like Herman Hoeksema rejected these principles. The conversation touches on the theological nuances between different Dutch terms for grace, the complex relationship between common grace and antithesis, and how these concepts have been applied (and sometimes misapplied) in engaging with culture and scholarship over the past century.

This episode looks into the historical 1924 controversy over "common grace" that led to the formation of the Protestant Reformed Church. Our hosts explore how Abraham Kuyper's theological concepts, brought from the Netherlands to America, sparked significant debate within the Christian Reformed Church. They examine the three points of common grace adopted by the CRC Synod of Kalamazoo and why figures like Herman Hoeksema rejected these principles. The conversation touches on the theological nuances between different Dutch terms for grace, the complex relationship between common grace and antithesis, and how these concepts have been applied (and sometimes misapplied) in engaging with culture and scholarship over the past century.

s7e7In this episode, Marinus, Cory, and James continue a series discussing Abraham Kuyper's Lectures on Calvinism. This week they discuss Lecture 4 on Calvinism and Science.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Seb Falk, The Light Ages: A Medieval Journey of Discovery (London: Penguin Books, 2021).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Marinus, Gray, and James continue a series discussing Abraham Kuyper's Lectures on Calvinism. This week they continue their discussion of Lecture 3 on Calvinism, Politics, and the Church.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Abraham Kuyper and James D. Bratt, Abraham Kuyper: A Centennial Reader (Grand Rapids, Mich. : Carlisle: W.B. Eerdmans ; Paternoster Press, 1998).Jessica Renee Joustra and Robert Joustra, eds., Calvinism for a Secular Age: A Twenty-First-Century Reading of Abraham Kuyper's Stone Lectures (Downers Grove, IL: IVP Academic, 2021).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Gray, Cory, and James continue a series discussing Abraham Kuyper's Lectures on Calvinism. This week they discuss lecture 3 on Calvinism and Politics focusing on the topic of the state.Sources mentioned in this episode:Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Abraham Kuyper, Common Grace (Volume 3): God's Gifts for a Fallen World, 1st ed, Abraham Kuyper Collected Works in Public Theology Series (Bellingham: Faithlife Corporation, 2020).H. M. Kuitert, Everything Is Politics but Politics Is Not Everything: A Theological Perspective on Faith and Politics (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1986).Luke Bretherton, Christ and the Common Life: Political Theology and the Case for Democracy (Grand Rapids: William B. Eerdmans Publishing Company, 2019).Matthew Kaemingk, Christian Hospitality and Muslim Immigration in an Age of Fear (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2018).David T. Koyzis, Citizenship Without Illusions: A Christian Guide to Political Engagement, 1st ed (Westmont: InterVarsity Press, 2024).Jonathan Chaplin, Faith in Democracy: Framing a Politics of Deep Diversity (La Vergne: Hymns Ancient & Modern Ltd, 2021).David Brooks Awarded 2020 Kuyper Prize, 2020, https://www.youtube.com/watch?v=f6iCz8w90x4.Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Cory and James continue a series discussing Abraham Kuyper'sLectures on Calvinism.Sources mentioned in this episode:Abraham Kuyper,Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002).Abraham Kuyper and James D. Bratt,Abraham Kuyper: A Centennial Reader (Grand Rapids, Mich. : Carlisle: W.B. Eerdmans ; Paternoster Press, 1998).Jessica Renee Joustra and Robert Joustra, eds.,Calvinism for a Secular Age: A Twenty-First-Century Reading of Abraham Kuyper's Stone Lectures (Downers Grove, IL: IVP Academic, 2021).Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠⁠Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

In this episode, Cory and James begin a series discussing Abraham Kuyper's Lectures on Calvinism. Sources mentioned in this episode: Abraham Kuyper, Lectures on Calvinism: Six Lectures Delivered at Princeton University [in 1898] (Grand Rapids, MI: W. B. Eerdmans, 2002). Abraham Kuyper and James D. Bratt, Abraham Kuyper: A Centennial Reader (Grand Rapids, Mich. : Carlisle: W.B. Eerdmans ; Paternoster Press, 1998). Jessica Renee Joustra and Robert Joustra, eds., Calvinism for a Secular Age: A Twenty-First-Century Reading of Abraham Kuyper's Stone Lectures (Downers Grove, IL: IVP Academic, 2021). Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠ Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Abraham Kuyper and retired NBA superstar Charles Barkley both see something in a "Golden Age" that may produce an unintended consequence. Kuyper offered a solution to the problem Barkley sees at the First Christian Congress in 1891. His solution, though, is not a choice between mere socialism or mere capitalism or between envy and greed. The church must lead the way.

Abraham Kuyper and retired NBA superstar Charles Barkley both see something in a "Golden Age" that may produce an unintended consequence. Kuyper offered a solution to the problem Barkley sees at the First Christian Congress in 1891. His solution, though, is not a choice between mere socialism or mere capitalism or between envy and greed. The church must lead the way.

De winterboekeneditie van Betrouwbare Bronnen weerspiegelt de turbulentie rond het leiderschap van deze tijd. Mark Rutte fietste weg van het Torentje, Dries van Agt stierf hoogbejaard na een rijk leven, van Ruud Lubbers kwam een monumentale biografie uit en Ruttes favoriete collega Angela Merkel schreef haar autobiografie. Olaf Scholz viel, net als Rishi Sunak en Michel Barnier. En met Dick Schoof kwam een premier aan het roer die lijkt op een romanfiguur van Robert Musil, Der Mann ohne Eigenschaften.Jaap Jansen en PG Kroeger bespreken boeken die allerlei dimensies en verhalen bevatten over premiers, politieke leiders en hun leven en werk. En wat wij daarvan kunnen leren.***Deze aflevering is mede mogelijk gemaakt met donaties van luisteraars die we hiervoor hartelijk danken. Word ook vriend van de show!Deze aflevering bevat een advertentie van De Schrijverscentrale. Boek ook een schrijversbezoek!Heb je belangstelling om in onze podcast te adverteren of ons te sponsoren? Zend een mailtje naar adverteren@dagennacht.nl en wij zoeken contact.Op sommige podcast-apps kun je niet alles lezen. De complete tekst plus linkjes en een overzicht van al onze eerdere afleveringen vind je hier***1] Jaap de Haan - De eerste minister van de Republiek (Amsterdam University Press)Wie waren de Ruud en Mark van de Gouden Eeuw? Jaap de Haan promoveerde op het functioneren en regeren door de burgerlijke leider van die heel aparte staat, de Republiek, dus van de raadspensionaris. Hij laat zien, dat zij veel weg hadden van machtige mannen elders in Europa die onder een absolute monarch de touwtjes in handen hielden. Een Richelieu, een Cromwell of een Metternich.Johan van Oldebarnevelt maakte deze functie als geen ander en die machtspositie kostte hem letterlijk de kop. Johan de Witt kon regeren zonder een Oranjeprins en domineerde, hoewel hij Ruttiaans bescheiden deed. Toen ook hij ten onder ging in 1672 kwam de minder bekende Gaspar Fagel aan het bewind. En juist die blijkt in dit boek een erg leerzame en handige leider te zijn geweest. Met prins Willem III speelde hij good cop, bad cop. Zo pakten ze samen de stad Amsterdam aan!2] Robert Harris – Afgrond (Cargo)Een roman over een premier? Jazeker, en wat voor een. Robert Harris komt met een huzarenstukje, een spannende detective over waargebeurde verwikkelingen tussen de man in Downing Street 10 en een societygirl van adel.Herbert Asquith was obsessioneel verliefd en schreef Venetia Stanley honderden brieven terwijl de Eerste Wereldoorlog uitbrak. Staatsgeheimen, verslagen van de ministerraad, telegrammen van de tsaar, het rolde allemaal in haar brievenbus. Het is alsof Evelyn Waugh een Downton Abbey tv-serie schrijft vermengd met geopolitieke explosies en een gisse jongen van de Secret Service, die op het spoor komt van Venetia. Hoe loopt dit af?3] Remieg Arts, Coen Brummer, Gertjan Schutte (red.) – Machtswoorden (Prometheus)Premiers zijn vaak schrijvers. Hun woorden hebben impact. Als ideoloog, als strateeg, als memoiresauteur en soms zelfs als romancier. Denk maar aan Benjamin Disraeli! Machtswoorden is een rijk en origineel boek met een reeks essays over politici als auteurs en hoe schrijven en ook op die wijze boodschappen verspreiden door en door politiek kan zijn.De kinderboeken van Jan Terlouw, de duizenden krantenstukken van Abraham Kuyper, de sociale essays van Sam van Houten, politieke brochures tegen het koloniaal bewind in Indië en de persoonlijke worstelingen en belevenissen van de eerste generatie allochtone politici, het zijn allemaal bijzondere genres die soms van grote betekenis blijken voor politiek denken en handelen.Een verrassende ontdekking in de bundel is de radicale democraat en pro-Franse patriot Pieter Vreede. Hij was als politiek auteur buitengewoon actief en controversieel. Pleegde een staatsgreep, maar moest uiteindelijk na Napoleons val zoete broodjes bakken met het Oranjehuis. Een leven waarin vele regimes elkaar opvolgden en Vreede steeds weer zijn nek uitstak.4] Auke van der Woud - De steden, de Mensen 1850-1900 (Prometheus)Auke van der Woud is de Jürgen Osterhammel van ons land. Hij beschrijft de transformatie van Nederland in de 19e eeuw. Zijn boek analyseert hoe na 1850 het verpauperde land in een ongekende 'Tweede Gouden Eeuw' ontpopte tot een wereldwijd actieve, expansionistische economische macht.Hij maakt ook korte metten met legendes als die van de 'kanalenkoning' Willem I die zo'n vooruitziende blik zou hebben gehad. En analyseert waarom premier Thorbecke zo cruciaal was. Hij gaf bestuurlijk, economisch en logistiek het land een redesign en ontketende nieuwe economische en financiële krachten.Voor premier Schoof en minister Sophie Hermans is het deel van dit boek over de energietransitie van die decennia toen verplicht leesvoer. Wat Kees Vendrik in Betrouwbare Bronnen 471 'de grootste verbouwing van Nederland ooit' noemde, heeft een voorloper gehad, waarbij alle uitdagingen van nu zich evenzeer aandienden.5] Robert Caro - The Power Broker (Alfred A. Knopf) Als het gaat om boeken over mensen met macht en wat macht met mensen doet, kun je niet heen om Robert Caro. Zijn (tot nu toe) vier delen over LBJ zijn de legendarische gouden standaard van boeken over presidenten. Zijn boek The Power Broker is dat over bijna onzichtbare machtsdieren in het openbaar bestuur, zoals Robert Moses, de baas van openbare werken van New York City (1888-1981).Dat boek verscheen in 1974 en is nooit weggeweest uit de boekhandel. De vijftigste verjaardag is reden tot een expositie in het stadsmuseum van NYC, zo beroemd is Caro hiermee geworden. Voor Barack Obama heeft dit boek als student zijn visie op de politiek bepaald.Caro kreeg het bij verschijnen van het magnum opus aan de stok met de hoogbejaarde potentaat. Maar het boek is toch vooral ook een uiting van respect voor diens visionaire blik, zijn daadkracht, lef en finesse van manipulatie en politieke kracht. Moses was 'larger than life'. Net als LBJ en even energiek en meedogenloos. Wellicht dat ook daarom Mark Rutte zo'n fan is?6] Nancy Pelosi - The Art of Power (Simon & Schuster)Is zij de Robert Moses van DC? Een machtsdier, onstuitbaar energiek, gedreven, een 'living legend' ook? Nancy Pelosi was alleen allesbehalve onzichtbaar en ze ontleende haar macht wel aan verkiezingen.Haar boek over de kunst van de macht is zeer persoonlijk en vol lessen uit de meest kritische momenten in de vele decennia van haar leven als parlementariër en de eerste vrouw als voorzitter van het Huis. Ze komen allemaal langs, de Bushes, de Clintons, Trump, Xi, Poetin en de Obamas. Ze krijgen er soms ook stevig van langs, zeker als je goed tussen de regels doorleest!Uit dit boek leer je waarom de Republikeinen uiteraard de politieke tegenstander zijn, maar de Senaat de politieke vijand. Duidelijk schetst Pelosi waarom the Speaker zo'n beetje de raadspensionaris van Amerika is en dus een beetje de premier. Die bepaalt met het Huis de begroting en de wetten. Niet de president en zeker niet de Senaat.Een sterke Speaker kan een president maken of breken als deze 'de kunst van het mogelijke' bij machtsuitoefening beheerst. The Art of Power, zoals Otto von Bismarck het al noemde.Het boek begint en eindigt met grof geweld. Eerst de gijzeling en bijna moord van haar man Paul Pelosi in hun eigen huis in San Francisco en tot slot de bestorming van het Capitool op 6 januari 2021. Zij ziet die als een poging tot staatsgreep zoals in Latijns-Amerika en is ervan overtuigd dat zij dit alleen door een wonder heeft overleefd.7] Mathieu Segers - Europa en het idee uit de toekomst (Prometheus)Precies een jaar geleden brachten wij postuum een saluut aan professor Mathieu Segers die zo jong stierf, maar zelf nog zijn magnifieke boek over Europa aan ons had toegestuurd. Dat is nu vertaald: Europa en het idee uit de toekomst.Elke pagina van het boek schittert met verrassende inzichten en onbekende feiten en mensen uit de voorgeschiedenis van de Europese unie. Maar juist nu valt het begin zo op. Segers zag het moment gekomen dat Europa zich opnieuw moest uitvinden. Precies wat de ook in december 2023 overleden Jacques Delors zei en wat in het jaar na hun beider dood de kern werd van Mario Draghi's uitdagende rapport. Mathieu Segers was ook hier weer zijn tijd vooruit.***Verder kijkenTurn Every Page - The Adventures of Robert Caro and Robert Gottlieb***Verder luisteren441 - Extra zomeraflevering: boekenspecial!395 - Vijf boeken en een afscheidsbrief363 - Extra zomeraflevering: PG tipt boeken!317 - Extra winteraflevering: PG tipt boeken!286 - Extra zomeraflevering: PG tipt boeken!269 - Vijf boeken die je moet lezen om Europa beter te begrijpen259 - De omgevallen boekenkast: leestips van PG!207 - Zomer 2021: Boekentips van PG!133 - Amerikaanse presidenten: boeken die je volgens PG móet lezen!99 - Tips voor thuis: de omgevallen boekenkast van PG!403 - Sam van Houten, een eeuw lang verrassend dwars274 - Thorbecke, denker en doener221 - Madam Speaker: de spijkerharde charme van Nancy Pelosi149 - De zeven levens van Abraham Kuyper, een ongrijpbaar staatsman40 - De geniale broers Von Humboldt***Tijdlijn00:00:00 – Deel 100:47:52 – Advertentie De Schrijverscentrale01:03:28 – Deel 201:17:25 – Deel 301:35:49 – Einde Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives further in to Abraham Kuyper's political philosophy and his view of law from a biblical perspective. Topics such as the role of God's word in lawmaking, accountability for lawmakers, a biblical framework for developing laws, and more discussed in this episode. More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives further in to Abraham Kuyper's political philosophy and his view of law from a biblical perspective. Topics such as the role of God's word in lawmaking, accountability for lawmakers, a biblical framework for developing laws, and more discussed in this episode. More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives further in to Abraham Kuyper's political philosophy and his view of law from a biblical perspective. Topics such as the role of God's word in lawmaking, accountability for lawmakers, a biblical framework for developing laws, and more discussed in this episode.    More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives in to Abraham Kuyper and his view of political authority from a biblical perspective. Sphere sovereignty, laws that would uphold proper biblical authorities and how politicians misuse their God-given authority. More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives in to Abraham Kuyper and his view of political authority from a biblical perspective. Sphere sovereignty, laws that would uphold proper biblical authorities and how politicians misuse their God-given authority. More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

In this episode of Leadership Now with Dr. Aaron Rock, Aaron dives in to Abraham Kuyper and his view of political authority from a biblical perspective. Sphere sovereignty, laws that would uphold proper biblical authorities and how politicians misuse their God-given authority.     More Resources: More resources at beachheadmedia.ca Beachhead Media YouTube

Abraham Kuyper's Sphere Sovereignty with Vincent BacoteIn this episode of the Trinity Forum Conversations podcast, host Brian Daskam and guest Dr. Vincent Bacote explore Dutch theologian Abraham Kuyper's contributions to Reformed theology, with particular emphasis on his concept of sphere sovereignty:“Kuyper helps us to see that we can be Christian in public spaces without having to turn those public spaces into churches and that we don't have to have a triumphalistic aspiration in order to be faithful in those spaces.” - Dr. Vincent Bacote Kuyper believed that different domains of life, such as church, government, education, and family, each have their own integrity and should operate independently within their God-given roles. As Dr. Bacote argues, Kuyper's ideas can help modern Christians engage more faithfully and imaginatively in public life without succumbing to triumphalism or tribalism. They also address Kuyper's controversial views on race and how to critically appreciate his positive contributions despite his flaws.This podcast is an edited version of a conversation recorded in fall of 2024. Learn more about Vincent Bacote.00:00 Introducing Dr. Vincent Bacote, professor and Trinity Forum Senior Fellow00:57 Who is Abraham Kuyper?01:54 Understanding Kuyper's Concept of Sphere Sovereignty04:33 Sphere Sovereignty in Practice14:35 Kuyper's Views on Race21:36 Applying Kuyper's Ideas Today32:10 Vince's Thoughts on Christians Shaping CultureAuthors and books mentioned in the conversation:The Spirit in Public Theology, Appropriating the Legacy of Abraham Kuyper, by Vincent BacoteContours of the Kuyperian tradition, by Craig BartholomewRelated Trinity Forum Readings:Sphere SovereigntyWrestling with God, Simone WeilChildren of Light and Children of Darkness, by Reinhold NiebuhrPolitics, Morality, and Civility,  by Vaclav HavelThe Origins of Totalitarianism, by Hannah ArendtThe Federalist PapersA Practical View of Real Christianity, by William Wilberforce,Who Stands Fast? by Dietrich BonhoefferRelated Conversations:Hope Beyond Tribalism with James MumfordFaith, Fear & Conspiracy with David FrenchThe Fall, the Founding and the Future of American DemocracyHow to Be a Patriotic ChristianExtremism and the Path Back to Peace with Elizabeth NeumannDemocracy & Solidarity with James Davison Hunter and David BrooksTo listen to this or any of our episodes in full, visit ttf.org/podcast and to help make content like this possible, join the Trinity Forum SocietySpecial thanks to Ned Bustard for our podcast artwork.

In this episode of Found, Pastors Linda Tokar and Brandon Bathauer introduce their newest series "Living Faithfully in the Public Sphere." They explore the complex and sometimes challenging topic of Christian engagement in the public sphere. As Christians increasingly find themselves navigating cultural and political divides, Linda and Brandon unpack three distinct approaches to faith and public life. Whether it's the path of separation, a balanced "two kingdoms" approach, or transformative engagement, they dive into what each approach means for Christians today and how each reflects on our relationship with society and government.Using biblical, historical, and practical perspectives, they walk through examples of each stance, from the Monastic movement and the Anabaptist tradition to Luther's "two kingdoms" concept and the Reformed tradition's transformative vision. Through these examples, Linda and Brandon help listeners reflect on how to engage faithfully, authentically, and effectively in today's world.Key Themes:Separation: Exploring traditions like the Essenes, Monastic movements, and Anabaptism, where Christians set themselves apart from mainstream society as a way to preserve their values and avoid secular influence.Two Kingdoms: Understanding Martin Luther's perspective on God's distinct roles in the Church and the world, encouraging Christians to live faithfully within both without conflating them.Transformation: Investigating the Reformed view of actively bringing change to culture, inspired by thinkers like Abraham Kuyper and his concept of “sphere sovereignty.”Takeaways:A reminder that as Christians, we're called to think biblically, not politically, as we engage with the world.Each person's approach to public life can reflect both personal convictions and a faithful response to the Gospel's call.Jesus is called LORD of All. The question is, how can he be LORD of more in our lives, including the political decisions we make?Join us for an enlightening discussion on living as a people of faith within society. Listen now to explore which approach might resonate with your own journey in today's public square.

The Challenge of Christian Nationalism with Mark Noll and Vincent BacoteAs the lines between faith, politics, and patriotism have become, in some quarters, increasingly blurred, it is increasingly important to understand the origin, ideas, and consequences of Christian Nationalism — what it means, why it matters, and how best to respond.“Responsible Christian patriots try to show how Christianity can be a service to the nation; extreme nationalists make Christianity a servant of the nation.” - Mark Noll“If you think about the cross: patriotism, rightly construed from a Christian point of view, will put the flag at the foot of the cross. Christian nationalism wants to drape the [flag] over them. So is God serving your country, the sponsor of your country, or are you, as a Christian, operating wherever you are and having loyalty, but not your primary loyalty to your country over God?” - Vincent BacoteWe hope you find this conversation insightful and helpful as you consider the state of our culture and shared political life, and your role in reviving responsible Christian patriotism.This podcast is an edited version of an Online Conversation recorded in June of 2021. You can access the full conversation with transcript here. Learn more about Mark Noll and Vincent Bacote.Authors and books mentioned in the conversation:The Scandal of the Evangelical Mind by Mark NollGod and Race in American Politics: A Short History, by Mark NollThe Civil War as Theological Crisis, by Mark NollIn the Beginning Was the Word: The Bible in American Public Life, by Mark NollThe Political Disciple, A Theology of Public Life, by Vincent BacoteReckoning with Race and Performing the Good News, by Vincent BacoteThe Spirit in Public Theology: Appropriating the legacy of Abraham Kuyper, by Vincent BacoteRelated Trinity Forum Readings:A Narrative of the Life of Frederick DouglassCity of God by St. Augustine of HippoChildren of Light and Children of Darkness by Reinhold NiebuhrLetter from a Birmingham Jail by Rev. Martin Luther King Jr.Related Conversations:Rebuilding our Common Life with Yuval LevinThe Challenge of Christian Nationalism with Mark Noll and Vincent BacoteThe Decadent Society with Ross DouthatScience, Faith, Trust and Truth with Francis CollinsBeyond Ideology with Peter Kreeft and Eugene RiversJustice, Mercy, and Overcoming Racial Division with Claude Alexander and Mac PierHealing a Divided Culture with Arthur BrooksAfter Babel with Andy Crouch and Johnathan HaidtTrust, Truth, and The Knowledge Crisis with Bonnie KristianHope in an Age of Anxiety with Curtis Chang & Curt ThompsonTo listen to this or any of our episodes in full, visit ttf.org/podcast and to join the Trinity Forum Society and help make content like this possible, join the Trinity Forum SocietySpecial thanks to Ned Bustard for our podcast artwork.

Today David begins to look at a third group he now sees involved in politics, those he calls neo-Theonomists. The prophet Isaiah as well as the person who prepared the soil for Abraham Kuyper’s political engagement, Guillaume Groen van Prinsterer, speak wisely to those who with a Benthamite view of the Bible run to the Capitol to press for enactment of certain laws of God.

Today David begins to look at a third group he now sees involved in politics, those he calls neo-Theonomists. The prophet Isaiah as well as the person who prepared the soil for Abraham Kuyper's political engagement, Guillaume Groen van Prinsterer, speak wisely to those who with a Benthamite view of the Bible run to the Capitol to press for enactment of certain laws of God.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

Today David begins to look at a third group he now sees involved in politics, those he calls neo-Theonomists. The prophet Isaiah as well as the person who prepared the soil for Abraham Kuyper’s political engagement, Guillaume Groen van Prinsterer, speak wisely to those who with a Benthamite view of the Bible run to the Capitol to press for enactment of certain laws of God.

Support the show!! - https://www.patreon.com/chasedavisGo to ionlayer.com and use code FPT to get $100 off your first kit. Go right now to hillsdale.edu/proof to enrollX - @jackmat100Neo-Calvinism - https://americanreformer.org/2023/12/neo-calvinism-and-american-decline/SummaryIn this episode, Chase Davis interviews Jackson Waters about the complexities of Neo-Calvinism, its historical roots, and its implications for contemporary Christianity. They discuss the characteristics of Neo-Calvinism, its relationship with cultural Christianity, and the influence of key figures like Karl Barth and Abraham Kuyper. The conversation also touches on the challenges of maintaining a vibrant faith in a pluralistic society and the role of the church in addressing societal issues.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

Dutch Reformer, Institution Founder & Michigan Entrepreneur Albertus Christiaan Van Raalte was born in 1811 in the Netherlands, was a pillar in the Afscheiding, sat under Groen van Prinsterer, was always running from the law, wrote letters to Abraham Kuyper to not over-work (which council Kuyper failed to apply), led the emigrations to Michigan, helped start Hope College and Western Seminary, and loved him so church polity. To talk about Van Raalte we are joined by the living-legend Robert Swierenga, author of “A. C. Van Raalte: Pastor by Vocation, Entrepreneur by Necessity.” A stagnant economy, premodern agriculture, and high population growth had led to a sense of hopelessness. Then Enlightenment rationalism and political discontent cast the Dutch Reformed Church adrift in a sea of doubt and uncertainty. This set the stage for the welcome by Dutch liberals of invading French “liberators” in 1795 and the formation of the Batavian Republic, which disestablished the public church. French dominance increased under Emperor Napoleon Bonaparte who established the Kingdom of Holland under his brother Louis in 1804 and made the nation a French vassal state in 1810. The new regime introduced the French Civil Code and modernized an antiquated bureaucracy, bringing with it new taxes and intrusive regulations, such as the first national census, universal military conscription, a civil registry, and other constraints. Young Albertus received the best education the Netherlands could offer in the nineteenth century—parochial day school, Athenaeum, and university. He became an itinerant pastor who planted congregations in the largely rural province of Overijssel. When desperate poverty drove thousands of these Separatists to emigrate to America in the 1840s, Van Raalte himself decided to emigrate and lead his followers to safer pastures. Had he remained in the homeland, as did all but a few of his colleagues, his life would have been comfortable and in familiar surroundings, within his subculture and its routines. Emigrating overseas never entered his mind until midlife, but doing so lifted him to a dynamic role in a period of change in both countries, with different speeds, directions, opportunities, and threats. The two major Dutch Reformed colonies in the 1840s were those of A. C. Van Raalte in Holland, Michigan, and Rev. Hendrik (Henry) P. Scholte in Pella, Iowa. Van Raalte and Scholte, erstwhile friends in the Netherlands, faced a role reversal in America, and they became rivals, competing for settlers and influence. Pella had the early advantage because Scholte had brought almost nine hundred followers, compared to Van Raalte's fewer than one hundred. But Scholte's religious independence and refusal to join the American branch of the Reformed Church, as Van Raalte did, hurt his recruitment efforts. The poverty-stricken Holland colony was isolated and twenty miles from the nearest market towns. But thanks to its harbor, wood products shipped to insatiable Chicago markets paid for provisions and supplies that were brought back on return sailings. Holland's harbor offered easy sailing to Chicago and other Great Lake ports as far away as Buffalo and even New York City via the Erie Canal. Kalamazoo, fifty-five miles southeast, provided a direct rail connection to New York. Pella in south-central Iowa lay fifty miles from Des Moines, the capitol and nearest large city, and it had no railroad service for twenty years. As a result, it remained for generations a small, market town that serviced farms within twenty miles. Holland lay astride the two most productive agricultural counties in Michigan—Ottawa and Allegan. The Holland area today has five or six times the population of the Pella area. And Holland's diverse industrial economy far surpasses that of Iowa's agricultural economy. In the rivalry with Scholte, Van Raalte's accomplishments became the embodiment of what Scholte had hoped to achieve.

Episode 198. The Public Theology of Abraham Kuyper (ft. Vincent Bacote) We are pleased to share this recent lecture with you! Dr. Vincent Bacote, Professor of Theology and Director of the Center for Applied Christian Ethics at Wheaton College, recently taught a class for us and delivered this public lecture, analyzing the life and influence of Abraham Kuyper.

Abraham Kuyper once said, "When the principles that run against your deepest convictions begin to win the day, then peace becomes sin. You must at any price of dearest peace, lay your convictions bare before friend and enemy with all the fire of your faith and battle as your calling." There is a time for savouring the world, and there is a time for battling the world to save the world! To learn more, visit kirkcameron.com  To learn more about the sponsor of today's show and what our family currently uses for our healthcare check out Christian Healthcare Ministries by visiting https://hubs.ly/Q02vWQGy0 Editing and production services provided by thepodcastupload.com Learn more about your ad choices. Visit megaphone.fm/adchoices

This week's episode will spring from the relationship between Dionysius's table depicted at the Olympics and common Christian wisdom about political engagement. David will apply thoughts drawn from observations made by Abraham Kuyper, John Owen, Jeff Shafer, Jason Farley, and the prophet Jeremiah to offer what he thinks should be the first step in a truly Christian response to the Republican Party's Platform and future political engagement.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

How should we, as Christians, think about the role of government? And how should we think about our own roles as public servants? Dr. Vince Bacote, professor of theology at Wheaton College, joined us in a partnership with the Center for Public Justice for a theological discussion on government, authority, and sphere sovereignty — a term coined by 19th century Dutch theologian, politician, and pastor Abraham Kuyper.Support the Show.

T&T Clark Handbook of Neo-Calvinism (T&T Clark, 2023) comprehensively demonstrates neo-Calvinism's unique contribution to theology and Christian philosophy. It offers excellent contributions on the movement's most important historical and thematic loci, including its impact on Reformed denominations and churches across Europe, the Americas, and Asia. Divided into 3 sections, this handbook first surveys the entire landscape of the neo-Calvinist movement as it pertains to key theological topics. These loci, which range from revelation and Scripture to Christology and theological ethics, show that neo-Calvinist theologies are uniquely modern and yet typically confessional. The second section discusses the influence of key figures from the first and second generation of neo-Calvinist thought, including both principal figures like Abraham Kuyper and lesser known thinkers like August Lecerf. The final section charts the legacy of neo-Calvinism, in non-Dutch geographies, for other sciences, and for the church. Cory Brock is the minister at St Columbas Free Church of Scotland in Edinburgh and part-time lecturer in Systematic Theology and Preaching at Edinburgh Theological Seminary. He is the author of Orthodox Yet Modern: Herman Bavinck's Use of Friedrich Schleiermacher (Lexham Press 2020). Nathaniel Gray Sutanto is Assistant Professor of Systematic Theology at Reformed Theological Seminary, Washington, USA. He is the author of God and Knowledge: Herman Bavinck's Theological Epistemology (T&T Clark, 2020). Brock and Sutanto also coauthored Neo-Calvinism: A Theological Introduction (Lexham Academic Press 2022). Listeners can find that interview here. Listeners interested in topically related NBN interviews, should listen to Zach McCulley's interview with James Eglinton on Bavinck: A Critical Biography and Justin McGeary's interviews with Bruce Pass on The Heart of Dogmatics: Christology and Christocentrism in Herman Bavinck and On Theology: Herman Bavinck's Theological Orations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Episode 193: Bavinck and Advanced Studies at RTS Washington (w/ Joshua Patrasahan and Isaac Whitney) We are joined with two of our students from our Advanced Studies initiative at RTS Washington, Joshua Patrasahan and Isaac Whitney, both of him recently presented papers at the Abraham Kuyper conference. They talk to use about the details of their research, and Dr. Sutanto tells us a bit more about the Advanced Studies initiative. We give thanks to the Abraham Kuyper Leadership Fund for sponsoring the Neo-Calvinist Initiative and the Adam F. Redd Family Grant for sponsoring the Advanced Studies Initiative at RTS Washington.

Discover the rich theology of Neo-Calvinism. Abraham Kuyper and Herman Bavinck sparked a theological tradition in the Netherlands that came to be known as Neo-Calvinism. While studies in Neo-Calvinism have focused primarily on its political and philosophical insights, its theology has received less attention. In Neo-Calvinism: A Theological Introduction (Lexham Press, 2023), Cory C. Brock and N. Gray Sutanto present the unique dogmatic contributions of the tradition. Each chapter focuses on a distinct theological aspect, such as revelation, creation, salvation, and ecclesiology. Neo-Calvinism produced rich theological work that yields promise for contemporary dogmatics. This book invites readers into this rich theological trajectory.  "This book is the sign that [Neo-Calvinist] theology has now passed beyond the Dutch fairway. It has reached the international waters." --George Harinck Cory Brock is the minister at St Columbas Free Church of Scotland in Edinburgh and part-time lecturer in Systematic Theology and Preaching at Edinburgh Theological Seminary. He is the author of Orthodox Yet Modern: Herman Bavinck's Use of Friedrich Schleiermacher (Lexham Press 2020). Nathaniel Gray Sutanto is Assistant Professor of Systematic Theology at Reformed Theological Seminary, Washington, USA. He is the author of God and Knowledge: Herman Bavinck's Theological Epistemology (T&T Clark, 2020). Listeners interested in topically related NBN interviews, should listen to Zach McCulley's interview with James Eglinton on Bavinck: A Critical Biography and Justin McGeary's interviews with Bruce Pass on The Heart of Dogmatics: Christology and Christocentrism in Herman Bavinck and On Theology: Herman Bavinck's Theological Orations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this next episode recorded during the 2024 Kuyper Conference at Calvin University, the team sits down with James Bratt author of the biography Abraham Kuyper: Modern Calvinist, Christian Democrat. They discuss how Bratt discovered the neo-Calvinist tradition and how he wrote the biography. Publications mentioned in this episode: James D. Bratt, Abraham Kuyper: Modern Calvinist, Christian Democrat, Library of Religious Biography (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2013). Abraham Kuyper and James D. Bratt, Abraham Kuyper: A Centennial Reader (Grand Rapids, Mich. : Carlisle: W.B. Eerdmans ; Paternoster Press, 1998). Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠CC BY-NC 4.0⁠⁠ Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠⁠https://donorbox.org/graceincommon

Gayle Doornbos joins the podcast to talk about her journey of faith and education and current ministry at Dordt University.  Gayle brings us into conversation with Herman Bavinck and the importance of his work as a theologian who sits patiently with Scripture and the tradition as he works to apply theology to his own day, helping us learn what it means to live before the face of God. We discuss such questions as how might Neo-Calvinism help us navigate present questions of church and state? What does it mean for Christians to engage the world in the mode of pilgrims? How can we retrieve the tradition faithfully? All this and much more on this episode!

In his “Lectures on Calvinism”, Abraham Kuyper remarks that the central cry of the reformation was not merely that God is sovereign over salvation, but that He is sovereign over all things. Notice, though, that this is not the same as saying that God is sovereign over everything, though both of those statements are true. In our time, we are convinced that God is, indeed, the ruler of the aggregate of all things, but we are not so sure about the parts. We are like a boy standing in a messy room that needs to be cleaned up. The boy's mother has told him to get to work but in the clutter, the boy cannot imagine how all of the mess could be dealt with. In response, the mother grabs one toy and puts it away. The lesson is clear: understand that the whole is made of parts. Most of us are familiar with the phrase, “Do not lose the forest for the trees,” but in the current evangelical landscape, it might be more true that we have lost the trees for the forest. *Ministry Sponsors:**Armored Republic* - ⁠https://www.ar500armor.com/⁠Honoring Christ by equipping Free Men with the tools of liberty necessary to preserve God-given rights. *Squirrelly Joes Coffee - Caffeinating The Modern Reformation* Our audience can get a free bag of coffee (just pay shipping) by visiting ⁠https://squirrellyjoes.com/rightresponse ⁠

"Christians should not be talking about politics!" is what I heard when I was a young Christian. Is that true? How can Christians be engaged in politics in a biblically faithful way? What does it mean to be a political disciple? Should we as Christians stay out of politics? These are questions that we all must wrestle with if we are to have an effective witness in the world. Join Travis and Dr. Vincent Bacote as they discuss what it means to be a political disciple in a polarized world. Dr. Vincent Bacote is a Professor of Theology and the Director of the Center for Applied Christian Ethics at Wheaton College in Wheaton, IL.He is the author of Reckoning with Race and Performing the Good News: In Search of a Better Evangelical Theology (2020), The Political Disciple: A Theology of Public Life (2015), The Spirit in Public Theology: Appropriating the Legacy of Abraham Kuyper (2005), and has contributed to books including On Kuyper (2013), Aliens in the Promised Land (2013), Keep Your Head Up (2012) and Prophetic Evangelicals (2012).He is a regular columnist for Comment Magazine and contributes to other magazines, including Books and Culture, Christianity Today, Think Christian and re:generation quarterly, and journals such as Christian Scholars Review, Urban Mission and the Journal for Christian Theological Research. He is a member of the Evangelical Theological Society and the Society of Christian Ethics.He resides in the Chicago area with his family. Travis and Vincent discuss what it means to be political, why the church needs to have a robust political theology (how God wants us to go about politics that is biblically faithful), common grace, and how our political theology has changed over time, as well as the very purpose of government. Vincent also discusses some other theologians and how they have shaped how we see politics today, names like Abraham Kuyper, John Howard Yoder, and Stanley Hauerwas. While they may be unfamiliar, they have affected how we view and even engage the political process today. Vincent also gives Travis some lessons on Jazz. Learn more about Vincent.Get Vincent's book The Political Disciple. One of the books referred...

Eric Metaxas’s new book, Letter to the American Church, Biden’s use of the image of God in proclaiming Transgender Awareness Day, and 29 years of direct legal and policy advocacy have brought home to me with increasing urgency observations made about Christianity and society by Abraham Kuyper in the 1890’s. Is Christianity and the work and activism of most Christians in law, civil government, and public policy Christ-less? How does it matter? John Owen’s Christologia provides a needed answer.

Eric Metaxas's new book, Letter to the American Church, Biden's use of the image of God in proclaiming Transgender Awareness Day, and 29 years of direct legal and policy advocacy have brought home to me with increasing urgency observations made about Christianity and society by Abraham Kuyper in the 1890's. Is Christianity and the work and activism of most Christians in law, civil government, and public policy Christ-less? How does it matter? John Owen's Christologia provides a needed answer.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

In a speech given in 1891 to open the First Christian Social Congress, Abraham Kuyper nailed the problem Europe was experiencing and that America is now experiencing. His precise definition of the problem and concise explanation of it will help us evaluate whether the “practical politics” practiced by evangelical legal and policy organizations is exposes the absence of something vital to Christianity and culture.