Podcast appearances and mentions of Abraham Kuyper

Theological Education Reimagined: Dennis Greeson and the Alexandrian InstituteWhat does it look like to recover rigorous, classical theological formation for a global, online age? In this episode, Chad sits down with Dr. Dennis Greeson, Dean of the newly launched Alexandrian Institute, to talk about a distinctive vision for training pastors, scholars, and ministry leaders — one built around deep reading, original research, and one-on-one mentorship rather than the traditional lecture-and-coursework model.Dennis and Chad discuss the Institute's British-style, fully supervised PhD (offered in partnership with Union Theological College, Belfast), what it means to read Scripture theologically and in conversation with the Great Tradition, and why the recovery of creedal, classical Christianity still matters 1,700 years after Nicaea. Along the way they explore Dennis's own work on the doctrine of creation, culture, and the legacy of Abraham Kuyper, drawn in part from his book The Way of Christ in Culture: A Vision for All of Life (co-authored with Benjamin T. Quinn).Dr. Dennis Greeson (PhD, Southeastern Baptist Theological Seminary) is Dean of the Alexandrian Institute and a program coordinator and research associate at Union Theological College, Belfast. He is a fellow in public theology at the Land Center for Cultural Engagement and lives with his wife and three children in Nashville, Tennessee.Links:

Over the next few months we will discuss a Christian view of various technologies. This episode kicks us off by offering a framework for thinking about technology.To help you follow along, here's a list of the seven laws of technology (pdf link here):These seven laws of technology are less like commands and more like a set of norms which function as a framework for thinking well about technology. If you master these, you will be better equipped to lead others and make disciples in a technological age. They summarize Andrew Noble's approach to technology. 1.      All technology is good and cursed. Because we were created by a Creator to create, and because of the cultural mandate in Genesis 1 & 2, all technology is a good gift from God. And yet, the blessing is mixed with burden; “cursed is the ground” from which all technology is made. All technology has negative side-effects.2.      All technology changes you. The formative effect of technology is often underappreciated. We must recognize that after using any technology we become a different kind of person, as certain vices and virtues are inculcated through habit. Even something like the repeated use of a shovel changes your muscles, your back, and your view of the world (as you are less bothered by snow).   3.      All technology is God's. To riff on a phrase from Abraham Kuyper, there is not a single technology in this world that God cannot point and declare, “Mine!” As the biblical prophets teach, even weapons of war are the Lord's (Jer. 50:25, Isaiah 13:5). God is in control of technology and oversees it with his wisdom.4.     The telos of tech is true, good, and beautiful. Technology has a purpose beyond functionality and efficiency. Technology ultimately must be made to reflect the transcendental characters found perfectly in God: truth, goodness, and beauty. Technology should not be made to be deceptive, immoral, nor ugly.5.      Every human person is a heart-soul-mind-strength complex designed for love. This law was crafted by Andy Crouch, building upon Jesus' summary of the greatest commandment. The great commandment to humans implies what humans were made for. We were made to love with each of the four aspects of what we are. Therefore, we must love with our bodies.6.     Every human person is masked by machinery. One of the first inventions of Adam and Eve was clothing, made to cover up their shame. Technology has a concealing effect; whether through tinted windows, headphones, or social media beauty filters, technology not only extends what we can do but displaces how we appear.7.     Every human person must consider, critique, and create technology. We must reflect on technology, including how it is designed and how it shapes us (its affordances), to properly use it. And we must all build. For we were not made to merely consume creation but to cultivate it for the good of others.In 2026, our Thinking About It podcast will focus on the most important aspects of living like a Christian. We hope you'll listen along and become more like Jesus.Each episode is produced at Grandview Church in Kitchener, Ontario. To learn more about Grandview Church, and the hosts behind this podcast, (Pastors: Jon Cleland, Jeremy McQuoid, and Tim Mudde; and Andrew Noble) please visit https://www.grandviewchurch.ca/.

As he observed the waning of Christendom a century before its time, Abraham Kuyper contended for the church to construct new “forecourts”—that is, front porches—from which Christians can have a missionary encounter with Western culture. At this talk, recorded at TGC25, Keller Center fellow James Eglinton discussed the importance of “front porch” ministry today and share ideas for how churches can create “in between” spaces to evangelize our neighbors. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Just as the Messiah Loved Us Ephesians 4:25-5:2 by William Klock Fourth of July weekend in 1998 I had to go on a service call to Friday Harbor on San Juan Island.  I did not want to brave the ferries for a one-day round trip to Friday Harbor on a holiday weekend, but this print shop was desperate, so the owner suggested I bring my wife and daughter—Alexandra wasn't even two months old at the time—and they'd put us up for the whole weekend.  That sounded a lot better.  And, conveniently, the Episcopal church was literally next door to the place we were staying.  Sunday morning we walked over for the service.  The second lesson was from Ephesians—the part of Ephesians we're just now getting into today with Chapter 4.  And their deacon got up to preach and said, “This morning's lesson was written by Paul.  I don't like Paul very much and I know that's true for all of us.  Paul says mean, nasty, bigoted things.”  He went on to pit Paul against Jesus as he described Paul as a “Pharisaical moralising Puritan”—like Paul had never really understood Jesus' gospel of grace and made it all about works instead—and a lot of “works” that are just plain offensive to modern sensibilities: stuff that comes up particularly in Chapter 5, like “don't let sexual immorality be named among you” or “wives, be subject to your husbands”. I bit my tongue after church as we filed past him.  I really wanted to say, “It's not Paul who never grasped the gospel; it's you!”  Because you can't separate the gospel from ethics as if living out the implications of the gospel is an optional add-on, or something less important that we'll work on later, or a body of “rules” from which we can arbitrarily pick and choose based on the sensibilities of current secular culture and values—which is exactly what that preacher was doing. That was the day I realised that even a lot of Christian don't understand the connection between ethics and the gospel.  In contrast to that deacon, lot of us want to be obedient and we are obedient, so we do what God tells us in the Bible, but we don't really understand—maybe we've never even thought about—why right is right and wrong is wrong.  We just think, “Well, God said so,” and we do our best to obey.  That's better than disobeying, but it would be better if we actually understood why.  The church has often unintentionally fostered this sort of moralism.  Back in 1560 Queen Elizabeth ordered that plaques be installed at the front of every church displaying the Ten Commandments.  Most churches also included plaques alongside with the Lord's Prayer and the Creed.  It sent a message: Do this, believe that, and pray this here.”  You could certainly do worse.  Elizabeth was trying to help a people who were largely biblically illiterate.  But then the local pastors need to do their part and show how what we believe—the gospel—makes sense of and ties together how we live and what we pray.  And that often doesn't happen—or it doesn't happen very well.  And people start to think that when Paul gives us a list of dos and don'ts, that this is just Paul, not Jesus, and, well, maybe his moralising isn't totally arbitrary, but it's probably culture-bound so we can feel free to pick and choose what seems right to us. A big part of the problem is that we've sometimes got the gospel—and the big story of God and his people—wrong.  Not totally wrong.  But enough that we no longer understand why right is right and wrong is wrong and why it matters.  I've talked before about two sorts of gospel worldviews that we find in the church today.  On the one hand is a view embodied by a famous quote from Dwight Moody.  After surviving a shipwreck he preached, “I look upon this world as a wrecked vessel.  God has given me a lifeboat and said to me, ‘Moody, save all you can.'”  The other is a quote by Abraham Kuyper.  It's worth noting that both these men were contemporaries, but came from very different church backgrounds.  Kuyper wrote, “There is not one square inch in the whole domain of our existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!'” Those are two very different understandings of God's plan.  Moody, shaped by 19th Century Revivalism and Dispensationalism saw the world as corrupted, evil, a problem that God would one day destroy.  The job of the church was to preach the good news and to save as many people as we can from the coming judgement so that we can go to heaven.  At least the good news about Jesus, crucified and risen, saviour and lord is still clearly here.  But Moody's thinking about the world and his vision of the future was basically gnostic—more pagan than biblical in many ways.  In contrast, Kuyper understood that because God created the world, it is good.  It's we who have fallen and put it in bondage to corruption and tears.  And because God loves what he has made, he won't throw it away.  To the contrary, God is very much in the process of redeeming and renewing it.  And so in Jesus he provided a new Adam to lead a redeemed and renewed humanity, washed clean by his blood and filled with his Spirit, a new humanity to pick up where Adam failed.  Kuyper knew that if Jesus has ascended and is now enthroned in heaven, he is the world's true lord and sovereign and he will not let one square inch of his beloved creation fall through his fingers. Brothers and Sisters, that is the good news.  It's about God reclaiming what he's created and what belongs to him.  We've seen already that this theme of new creation and the temple run all through Ephesians.  The church is the working model of God's new creation.  And the church is the temple in which God dwells.  And that just absolutely shouts “Genesis!” at us.  Go back to the beginning and make sure you've got the story right to start with.  Consider how the story begins.  God creates human beings, Adam and Eve, and he places them in his garden to live in his presence and to steward it.  The garden is God's temple.  Humans are his stewards, his image bearers who represent his sovereign rule there.  And not just that, but his only command to them—and it's more blessing than it is command—but he tells them to be fruitful and to multiply and to fill the earth.  In other words, keep having children who will have children who will have children who will steward the garden and grow that garden until it fills the whole earth.  Until, to use the language of the Prophet Habakkuk, the glory of the Lord fills the earth as the waters cover the sea.” That would have been an easy task for Adam and Eve.  All they had to do was steward the garden and have children.  There was no sin, no death, no tears, no brokenness, no opposition.  Just fellowship with God, take care of the garden, make babies and the mission takes care of itself. But no.  Humanity rebelled and broke everything.  Now the least of our difficulties in accomplishing the mission are weeds and pain in childbirth.  We've become sinful, rebellious, self-centred, angry, greedy, idolators.  We not only lost our knowledge of the mission, we even lost our knowledge of God.  So in he stepped, into the darkness, and called Abraham.  And through Abraham he created a people to be light in the darkness.  And he gave them a law.  Not arbitrary rules, but a way of life meant to teach the people his character and to keep them pure and holy so that he could live in their midst.  Preparing a people to become his temple.  God was taking the first steps toward creating a renewed humanity to whom he could restore Adam's vocation and mission to fill the earth with his presence and his glory.  And that's just what he's done in Jesus.  We've seen in Ephesians: In Jesus, God has taken on our flesh, he has died and been resurrected to be the new Adam, to be the firstborn of God's new creation.  And he calls us to himself and he purifies us with his blood and once we're clean and fit for God's presence, he fills us with God's Spirit.  And he makes us the temple: the place of God's presence, a people called to be stewards of God's wisdom—of his good and just plan to renew his creation. Brothers and Sisters, our vocation, our mission is Adam and Eve's vocation and mission: to serve as the priests and stewards of God's temple, to proclaim and to live out his wisdom, and to be fruitful and to multiply—through our own children and through the proclamation and living out of the good news—until God's presence and the knowledge of his glory cover the earth as the waters cover the sea.  Until that day when creation no longer groans under the weight of corruption, because the sons and daughters of God have accomplished the task entrusted to us and finally been fully renewed—resurrected—ourselves. Of course, the difference is that the mission should have been easy for Adam.  Ethics didn't matter.  Just steward the temple and have children.  It's so very, very hard for us.  We've filled the world with sin and corruption and they push back.  The false kings and the false gods we created will not go away easily.  And we ourselves, face the daily challenge to, as Paul put it in last week's lesson, to put off that old way of being human and to put on the new one that we've learned in Jesus. And all of this, Brothers and Sisters, is my long way of helping you to understand that ethics, that right and wrong, that how we live as Jesus' people is bound up in that mission and in our vocation as stewards of the gospel, of God's presence, of his new creation.  You know how architects build models so that people can see what the finished building will look like?  That's what the church is supposed to be: God's working model today of his coming new creation.  The world should be able to look at us and know—or least get a pretty good idea—of what God is planning for the future.  Ethics—the way of life in God's new world—is not an add-on to the gospel.  It's at the heart of the gospel.  And it's why we cannot pick and choose or cobble together our own ethical codes.  Because there's the fallen world, as Paul said in 4:17-18, cut off from the life of God, foolish-minded, ignorant, and darkened in understanding—the fallen world that cause all the pain and tears—and there's God's new creation, the world set to rights as God's wisdom and justice give it shape and direction.  The two aren't compatible.  It's light and wisdom or it's darkness and ignorance.  It's God's way which leads to life or it's pain and tears and ultimately death.  We will never accomplish the mission God has given us if we compromise with the dark foolishness and ignorance of a fallen world that does not know him.  This is why the church cannot take its moral cues from secular, unredeemed culture. So, now that I'm halfway through the sermon, let's pick up with our text in Ephesians 4, at verse 25.  [Page 1161 in the pew Bibles.]  Again, Paul's just said that if we have been renewed by the Spirit, we need to put off the old way of being human and to put on the new, displaying genuine justice and genuine holiness.  Showing the world what God's future looks like.  Now he goes on: “Put away lies, then.  ‘Each of you, speak the truth with your neighbour,' because we are members of one another.  ‘Be angry, but do not sin'; don't let the sun go down on you while you're angry, and do not leave any opportunity for the devil.  The thief shouldn't steal anymore, but should rather get on with some honest manual labour, so as to be able to share with anyone in need.  Don't let any unwholesome words escape your lips.  Instead, say whatever is good and will be useful in building people up, so that you will give grace to those who listen. “And don't disappoint God's holy Spirit—the Spirit who sealed you for the day of redemption. All bitterness and rage, all anger and yelling, and all blasphemy—put it all away from you, with all wickedness.  Instead, be kind to one another, tender-hearted, forgiving one another, just as God forgave you in the Messiah.” Notice where Paul's going here.  He's going from old humanity to new humanity, from dark, fallen world full of sin and death to new creation full of light and life.  From lies and rage to kindness.  A lot of people, when they think about “ethics” or “thou shalt” and “thou shalt not”, they immediately think of some kind of moralising killjoy—like that deacon who said that Paul was just stuck in his Pharisaical puritanism and never got his head around the concept of grace.  I want to ask, “Did you even read what Paul wrote?”  Because I just can't figure how you get “killjoy” or “puritan” out of someone whose saying we need to leave behind anger and wrath to embrace kindness and tender-heartedness, to leave behind the darkness of sin and death and to embrace light and life—and grace—God's new creation. “Be angry, but don't sin.”  Paul quotes straight from Psalm 4:4.  He knows that we're all going to deal with anger from time to time—sometimes even righteous anger over sin and wrong and injustice.  But don't let it smoulder—righteous or not—because letting it fester like that leaves the door open for the devil to come in and do his work.  And don't steal.  I assume that if Paul's warning about something specific, that specific thing must have been a problem.  Maybe some of the very poor in the church or some who were recently freed slaves were stealing to get by.  No, says Paul, that's not what new creation looks like.  But he doesn't just say: Stop stealing.  He tells them to get an honest job, so that they can give to the poor.  Because, you see—and this is really important, Brothers and Sisters—new creation isn't just an absence of sin; it's also the positive presence of goodness and virtue. But what Paul has to say to start with is mostly about speech, about words.  He starts with telling the truth in verse 25 and then there's the bit about being angry but not sinning.  Being angry isn't always about words, but I bet for most of us it usually is.  That's the old humanity that Paul's told us we need to put off.  Instead, he's saying in verse 29, as someone redeemed by Jesus and full of God's holy Spirit, consider that every time you open your mouth it's an opportunity to speak grace to someone.  Again, just as with the bit about stealing, living out new creation isn't just the absence of sin.  Living out new creation is about positively stewarding God's grace to others.  So, he says, we shouldn't be squandering that chance to speak grace by wasting our breath on unwholesome words.  “Unwholesome words” is a broad category, but that's why he puts it that way.  You fill in the black with whatever kind of unwholesome words you're inclined to speak.  No, Paul goes on, don't disappoint, don't grieve the Holy Spirit who has marked you out as God's new creation.  Don't just leave unwholesome speech behind.  Put away—verse 31—put away all bitterness and rage, all anger and yelling, and all blasphemy.  Paul describes this crescendo of sinful speech that starts maybe with dirty jokes, casual jibes, or swearing through outbursts of rage, shouting matches, and finally blasphemy—blaspheming God or blaspheming a fellow human who bears his image—either way, that's the worst way you can abuse God's gift of speech.  Brothers and Sisters, if we're going to be living out and modelling God's new creation, we've got put away all behaviour—starting with speech—that hurts and destroys, that tears apart relationships, families, churches.  Put aside anything that makes the darkness around you darker, anything that's going to bring pain and tears to others, and instead use your God-given faculties of speech to build others up. Paul makes this point really dramatically.  Again, he works up this crescendo, from bitterness to rage to anger to yelling and finally to blasphemy.  You can feel the rage storm getting stronger.  Most of us have been there—sometimes more than we'd care to admit.  You get angry and then things get worse or someone says something that just throws gas on your rage and you explode.  But then in verse 31, the rage storm blows itself out and Paul shows us, in stark contrast, what new creation and the life of the Spirit are like.  The rage storm stops and everything is calm: Kindness, tender-heartedness, forgiveness.  I like how Tom Wright reflections on this.  “Feel the sigh of relief.  Then cherish that feeling.  Then reflect on what brings it about.  Then make a habit of it.” But why?  It's not just about the sigh of relief that comes with new creation.  Paul says to do these things—and here he zeroes in on forgiving others “just as God forgave you in the Messiah” And we might not realise it, but this idea of imitating God would have been absolutely radical to these gentile Ephesians.  Not quite so much to Jews.  God had been telling them for centuries through the Old Testament: Be holy, for I am holy.  That made the Jews unique.  But few if any pagans would ever have thought that the world might be a better place if we imitated the gods.  No way.  Because the pagans were just like us, but with unlimited power to unleash those rage storm, to abuse people for their whims, to kill and to destroy.  But the God of Israel, revealed in Jesus the Messiah is different.  A God who is himself holy and, even more radical, a God who gives himself for the sake of his people.  A God who gives his life that he might set sinners to rights.  Look at 5:1-2 and we'll close with this.  Paul writes, “So you should be imitators of God, like dear children.  Conduct yourselves in love, just as the Messiah loved us, and gave himself for us, as a sweet-smelling offering and sacrifice to God.” Again, it can't be stressed strongly enough just how radical this idea was to First Century pagans.  Not only were their gods unworthy of imitation, the way the pagans viewed the world gave no hope.  Some saw everything as a never-ending and inescapable cycle.  Others saw the world as a shadowy and bleak existence from which death releases us into the “real” spirit world.  No one had a hope the world actually being set to rights, of a world without sin and sorrow, pain and tears, let alone a world delivered from death.  And no one would have dreamed that a god would love us so much that he would give his own life to do this.  Until the good news about Jesus began to spread.  Until the pagans began to see these little churches popping up around the world, churches full of people who not only believed in this Jesus and this God of redeeming love, but who lived out that love—who stopped the rage cycle with kindness and forgiveness; who refused to use and abuse other people; who weren't greedy and selfish, but instead gave generously to others; whose families and households were overflowing with love.  A people who lived in hope of a world set to rights full life and light instead of death and darkness.  And the pagans took note. Just before we moved here they tore down the Palace Theatre downtown.  I'm glad I had a chance to see it before it was just a vacant lot.  But for what, sixteen or seventeen years, there was just a vacant lot where a wonderful historic building had been.  And everyone knew that wasn't right.  And after a few years we all started to wonder, “Will this ever be made right?”  After a while you start to lose hope.  Will it be a vacant lot with a fence around it forever?  But then a big sign when up and on that sign was an architects rendering: a fancy new building full of businesses and homes.  And you'd see it as you walked past that corner on Fifth Street and it started to feel like things might get back to the way they're supposed to be in that spot. Maybe that's not the best illustration.  It's just a building.  A vacant lot isn't that big of a deal and neither is a new building—unless of course you live or work in it.  But it does highlight what Paul wants us to understand here.  In the midst of a world filled with darkness and death, the church is meant to be the sign showing the world that God is at work to set it all to rights.  We are the sign meant to show the world what the project will look like when it's finally done.  As we embody the gospel and God's new creation, we ought to be an attractive advertisement that draws the world in—making them constructively curious, showing them a God they never could have fathomed, and hope they never dreamed of.  To be God's temple.  Paul closes this part here with more temple language.  As Jesus' sacrifice on the cross was a sweet-smelling sacrifice and offering to God, so our life together imitating him should be too.  And, Brothers and Sisters, if our life together is a pleasing sacrifice to God, we can be sure that we're on mission to bring God's presence to the world, to carry his glory to the ends of the earth. Let's pray: Almighty God, you show to those who are in error the light of your truth, that they may return to the way of righteousness: Grant to all those who are admitted into the fellowship of Christ's religion, that they may reject those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Is your son growing closer to God, or further away?It seems that everything in our modern culture is trying to drive a wedge between our sons and their faith in God.  Many times, this worldly influence comes from their friends.Abraham Kuyper, former Prime Minister of the Netherlands, once said, “He is your friend who pushes you nearer to God.”Surround your sons with godly men to mentor him and with true friends who will encourage him in his walk with Christ.  Modern culture wants to rip him away from God.  Put people in his life that push him, by their example and by their words, ever closer to the love of Jesus Christ.For more information about raising your son into a godly man, visit Trail Life USA or RaisingGodlyBoys.com.

Recorded live at the Kuyper Conference in Grand Rapids, this episode features a conversation with Greg Parker Jr., a theologian and scholar of Herman Bavinck, reflecting on his academic journey, current work in theological education, and research in neo-Calvinism. Parker discusses his engagement with Abraham Kuyper's pastoral theology, particularly his exposition of the Heidelberg Catechism and the Lord's Prayer, highlighting themes of ascent and descent as a framework for understanding prayer, the Christian life, and communion with God. The conversation also explores the importance of translating and retrieving Bavinck's works for the church, the pastoral dimension of systematic theology, and the need for careful theological engagement with contemporary questions such as human identity, bioethics, and artificial intelligence. If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

Recorded live at the Kuyper Conference at Calvin University, this episode features a conversation with Dr. Gray Sutanto, alumnus of Westminster Theological Seminary and professor of systematic theology at RTS Washington, D.C. Sutanto reflects on his academic work in neo-Calvinism, particularly his efforts to retrieve and clarify the theological legacy of figures like Abraham Kuyper and Herman Bavinck. He highlights the coherence between neo-Calvinism and confessional Reformed theology, emphasizing that neo-Calvinism is not reducible to cultural transformationalism or theonomy, but rather represents a historically rooted, theologically rich movement seeking to articulate Christianity as a comprehensive worldview in the modern age. The discussion also explores the nature of theological retrieval, arguing for a model that is both historically grounded and constructively forward-looking. Sutanto outlines how neo-Calvinism exemplifies this balance by drawing deeply from the Reformed tradition while addressing the intellectual and social challenges of modernity—particularly in its articulation of common grace, sphere sovereignty, and the relationship between church and state. The episode concludes with reflections on the reception of neo-Calvinism in English-speaking contexts, the importance of recovering Bavinck's broader corpus, and the ongoing task of cultivating a robust, confessionally rooted theology that speaks meaningfully to contemporary cultural and ecclesial life. If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

A Sermon for Palm Sunday Philippians 2:1-11, St. Matthew 21:1-17, and St. Matthew 27:1-54 by William Klock One of the buildings that intrigued me the most when I studied architectural history is the Pantheon in Rome.  It's absolutely massive.  If you're not familiar with it: it's a magnificent round building covered by the world's largest unreinforced concrete dome.  It's so impressive, that until I studied the Pantheon in architectural history, I'd always assumed it had been built during the Renaissance.  But no.  It was built by the Romans in the early Second Century, a testament to their engineering capabilities.  That's what the Pantheon is known for. What doesn't get nearly as much attention is the function of that massive building.  It was a temple for all the gods of Rome, hence the name “Pantheon”, meaning “all the gods”.  It was a temple, full of altars and statues of the gods to which they were dedicated.  And, in this, it came to represent the imperial power of Caesar and his empire, backed and supported by the power and authority gods.  When I read Paul writing about the “principalities and powers” of the present wicked age, I can't help but think of the Pantheon. But in the Year of Our Lord Six-hundred-and-nine, the Christian Emperor Phocas and Boniface IV, the Bishop of Rome, ordered the by then disused Pantheon stripped of its pagan idols and pagan altars.  Twenty-eight cartloads containing the bones Christian martyrs were exhumed from the catacombs and reburied there.  A Christian altar was erected.  And the building was dedicated as a church in honour of those martyrs whom the pagan Romans had murdered in the names 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 the conquest of Rome by the gospel and of the lordship of Jesus the Messiah.  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 place fit for God's Spirit, but to wash creation itself clean from our sins as well.  There is nothing in creation—whether sinful humans or the most pagan of pagan temples—that Jesus cannot purify and redeem and set right for the glory of the living God.  But the Pantheon is also a testimony of how, of the power of gospel virtue—humility, love, grace, mercy—over the raw power and violence of empire and human endeavour. Think back to the beginning of Lent.  We listened 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.” To rule creation 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 idolatry.  without dealing with the very problems that gave us kings in the first place.  To do that requires more than raw power. 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 last forever.  He would raise up Israel and put the gentile kings under their feet.  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 with threat of violence 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 violence 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 in 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 like Caesar, 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.   The humble king, fulfilling the prophecy of Zechariah.  But Jesus wasn't done with his acted-out prophecy.  Matthew says that on entering Jerusalem, Jesus 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.  Jesus himself would bridge the gulf between God and sinful humans.  Jesus would offer himself as the once-for-all and perfect sacrifice for sin, a sacrifice that would finally purify his people so that in the Spirit, the living God could dwell within them and make them his temple.  So that he could finally give them new hearts full of love for him and love for each other.  They didn't want to hear that.  It was his preaching about the temple that got 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 up 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 the unthinkable, “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 Jesus suffered: pulling on those nails driven through his 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 spiritual shepherds of his people who claimed to speak for God mocked him and shouted blasphemies.  And despite all that, 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.  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, scared out of their wits, 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 it 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, cleansed 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, humble, sacrificial 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.  A people welling over with the humility of Jesus and the love of the Spirit.  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.   And I can hear them asking Pau, “But how?  It seems impossible to be that kind of people.”  And Paul knew that, too.  And so he takes them back to the cross.  Brothers and Sisters, everything goes back to Jesus and the cross!  The cross is the only way a gospel people can be a gospel people.  He writes: This is how you should think amongst yourselves, with the mind that you have because you belong to Jesus the Messiah.  And what does that look like?  Paul quotes what looks like song lyrics—maybe a hymn they sang regularly in their churches—a hymn full of gospel truth that maybe they'd got just a little too used to over the years, truth they needed to be reminded of, to think through, to incorporate into their own lives.  Paul writes: 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 sinfulness of our sin, when we forget that we are the ones who have broken his beloved creation, 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.  We turn, instead, to self-righteousness, to pride, to violence, to politics, to money, to power to further the kingdom of God.  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 immorality.  We setup idols to politics and earthly 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 kneel 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 his gospel of grace 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.

Today's episode considers an aspect of “the law of God” that is often overlooked when it comes to how Christians think about proposed legislation that would conform to it. Paul's letter to the Romans, John Owen, Robert Haldane, and Abraham Kuyper provide insights we need. In the coming weeks, this aspect of the law of God will be applied to two legislative proposals: One that would again imposed criminal sanctions on an abortive mother and one that would again define the martial relationship as one man and one woman.

Today's episode considers an aspect of “the law of God” that is often overlooked when it comes to how Christians think about proposed legislation that would conform to it. Paul's letter to the Romans, John Owen, Robert Haldane, and Abraham Kuyper provide insights we need. In the coming weeks, this aspect of the law of God will be applied to two legislative proposals: One that would again imposed criminal sanctions on an abortive mother and one that would again define the martial relationship as one man and one woman.

This week, Pastor Nate Wright is joined by Dr. Joe Boot and Dr. Michael Thiessen to help Christians think Christianly about the escalating conflict involving Iran, Israel, and the United States. Rather than reacting to headlines or repeating past debates about foreign wars, the conversation examines the issue through a Christian worldview—drawing on Scripture, sphere sovereignty, and the insights of Abraham Kuyper. What is the biblical basis for international law? Do nations have a right to defend themselves? And how should Christians think about war, treaties, and global conflict in a fallen world? The goal of this episode is simple: to help believers move beyond political talking points and think Christianly about international conflict, justice, and the responsibilities of nations under God’s law.

This week, Pastor Nate Wright is joined by Dr. Joe Boot and Dr. Michael Thiessen to help Christians think Christianly about the escalating conflict involving Iran, Israel, and the United States. Rather than reacting to headlines or repeating past debates about foreign wars, the conversation examines the issue through a Christian worldview—drawing on Scripture, sphere sovereignty, and the insights of Abraham Kuyper. What is the biblical basis for international law? Do nations have a right to defend themselves? And how should Christians think about war, treaties, and global conflict in a fallen world? The goal of this episode is simple: to help believers move beyond political talking points and think Christianly about international conflict, justice, and the responsibilities of nations under God’s law.

This week, Pastor Nate Wright is joined by Dr. Joe Boot and Dr. Michael Thiessen to help Christians think Christianly about the escalating conflict involving Iran, Israel, and the United States. Rather than reacting to headlines or repeating past debates about foreign wars, the conversation examines the issue through a Christian worldview—drawing on Scripture, sphere sovereignty, and the insights of Abraham Kuyper. What is the biblical basis for international law? Do nations have a right to defend themselves? And how should Christians think about war, treaties, and global conflict in a fallen world? The goal of this episode is simple: to help believers move beyond political talking points and think Christianly about international conflict, justice, and the responsibilities of nations under God’s law.

Doug Wilson joins Steve for a powerful interview on Christian Nationalism. Get clarity straight from one of the leading voices on the subject as he responds to common oppositions and criticisms. In this episode, Doug Wilson and Steve dive deep into what Christian Nationalism truly means, why secularism has failed, and how a biblical worldview should shape society and governance. They reference influential authors and theologians including Curtis Yarvin, Stephen Wolfe, Abraham Kuyper, John Frame, and R. L. Dabney to build a robust case. Whether you're exploring Christian Nationalism for the first time or seeking answers to the debates surrounding it, this conversation provides thoughtful, scripture-grounded insight amid rising cultural discussions. Timestamps: 0:00 - Intro & Why This Matters Now 3:45 - Doug Wilson's Definition of Christian Nationalism 12:20 - Addressing Key Criticisms & Oppositions 25:10 - Insights from Curtis Yarvin & Stephen Wolfe 38:50 - Theological Foundations: Kuyper, Frame, Dabney 52:30 - Practical Implications for Christians Today If this resonates, like, comment your biggest takeaway, and subscribe for more grounded biblical discussions on faith, culture, and politics! ChristianNationalism #DougWilson #TheologyPodcast Full Grounded Episode Playlist: https://www.youtube.com/playlist?list=PLQSjPkXroH070SqzMGSrJF-_W9tdXyGDF Please consider sharing this with your friends and church family wrestling with these ideas! in Christ, the Grounded Team

Dr. David Garner, Westminster Theological Seminary, Philadelphia, talks about the relationship between seminary and church, focusing on how ruling elders and seminary professors can help the church thrive in godly knowledge and grace.You can read Dr. Garner's article “Strings Attached: The Church, The Seminary, and Abraham Kuyper's Animating Ecclesiology” in the most recent Westminster Theological Journal, WTJ 87 (2025): 123-48. A video of the Krahe Lecture from April 2025, is available to watch online here.Dr. Garner's recommended reading.The Wonderful Works of God by Herman Bavinck, Westminster Seminary Press, 2020.The Certainty of Faith by Herman Bavinck, Westminster Seminary Press, 2025.A Word Fitly Spoken, A Theology of Communication by Aaron Garriott, Ligonier, 2025.An Explication of the Shorter Catechism by John Thomson, Edited by S. A. Fix, Westminster Seminary Press, 2025.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

Is there anything in your life that's off-limits from Jesus? If Jesus is Lord, “there is not one square inch over the whole domain of our human existence,” Dutch theologian Abraham Kuyper says, “over which Christ … does not cry, mine.” In our 2026 Vision Teaching Series, we're going to explore how Jesus is Lord over every aspect of our lives—including every minute, dollar, person, inch, word, and calling.

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Voordat hij uitzwaait als minister-president lijkt hij al vergeten. Terwijl er van leven en werk van Dick Schoof en van de resultaten veel valt te leren. Reflecties daarop zijn zinvol voor Rob Jetten en iedereen die geeft om de publieke zaak. Jaap Jansen en PG Kroeger praten hierover aan de hand van twee gloednieuwe boeken: Lamyae Aharouay & Petra de Koning – Dick Schoof en Alexander van Kessel, Wilma Borgman ea - Jaarboek Parlementaire Geschiedenis: Parlement en politiek in tijden van oorlog Het boek over Schoof is 128 bladzijden. Geen 'Thorbecke wilt het!' of 'Een slag anders' over Ruud Lubbers. Gelet op zijn palmares als premier niet onbegrijpelijk. Maar in Schoof had wel degelijk een uitvoerige en indringende biografie gezeten indien hij nimmer premier geworden was. *** 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 ons een mailtje en wij zoeken contact. *** De man die zo'n 40 jaar in het Haagse bestuur een rijkgeschakeerde loopbaan kende, had een waarschijnlijk zeer fascinerende biografie verdiend van 'ambtelijk fikser' gedurende decennia waarin Den Haag en de departementen en zbo's diepgaand veranderden. Schoofs lessen, crises, aanpak, belevenissen en visie op bewindslieden, premiers en collega's hier en elders hadden voor bestuurskundigen verplichte kost kunnen zijn. Zijn eerste functie op Onderwijs en Wetenschappen was al leerzaam. Hoe hij als groeibriljant bij een doorgewinterd en gul leermeester gelanceerd werd. Later, bij minister Ivo Opstelten op Binnenlandse Zaken en Koninkrijksrelaties, werd zijn capaciteit als fikser en troubleshooter het kenmerk dat hem op de ambtelijke roltrap omhoog zette. Toch ging het mis toen hij zijn droombaan sectretaris-generaal van Defensie niet kreeg. Daar was meer vereist dan een fikser en zijn imago van 'lachende moordenaar' bij het reorganiseren van ambtelijke diensten past ook niet erg bij de missie van dat ministerie. Als NCTV en AIVD-baas kwam Schoof in de kring rond Mark Rutte. Diens afkeer van 'visie' in combinatie met waardering voor dienstbaarheid gaven Schoof vleugels. De vraag van Geert Wilders of hij premier wilde worden was overrompelend, maar wat het meest opvalt is hoe luchthartig hij die beantwoordde. Te laat merkte hij daarom dat de vier fractieleiders van de coalitie hem hadden belazerd in hun wanhopige zoektocht naar een bereidwillige kandidaat. Al bij de regeringsverklaring werd hij door Wilders en Pieter Omtzigt vernederd. En – onthullend in het boek van Aharouay en De Koning - ambtelijk AZ was verbijsterd: "Het ging he-le-maal niet goed." Als premier had hij één moment waarop hij werkelijk het verschil had kunnen maken. Dat betrof het thema dat hem in zijn eerdere loopbaan rond MH17 had geleerd 'het kan zomaar voorbij zijn': Oekraïne. In een fel Tweede-Kamerdebat lieten PVV en BBB blijken niet gediend te zijn van een soevereine lijn van de premier in Europees overleg. Uiteindelijk zwichtte hij voor die twee partijen en NSC, opgejaagd door JA21. Pikant nu we weten wie waarschijnlijk Schoofs opvolger wordt: één fractieleider uitte zich toen erkentelijk en onder de indruk van Schoofs moment van principiële volharding. Rob Jetten. Maar ook dat mocht niet helpen. Het dunne boek biedt wel een inzicht in diepere oorzaken van Schoofs onhandige en soms de Kamer irriterende wijze van communiceren. Hij kon als scholier niet goed spellen en is nog steeds beperkt taalvaardig. Zijn favoriete boek is Guust Flater. *** Verder luisteren Dick Schoofs premierschap 428 – Dick Schoof, de 'premier van buiten', is de ultieme insider https://art19.com/shows/betrouwbare-bronnen/episodes/9488f43f-1ea4-49b9-b223-b42dac778d26 438 –Het nieuwe kabinet als kleuterklas. De koning kun je niet spelen https://art19.com/shows/betrouwbare-bronnen/episodes/d98180ef-659e-4273-a0b1-56bb9c8e23aa 448 - Premier zonder kompas https://art19.com/shows/betrouwbare-bronnen/episodes/cadea232-77f4-48d3-8ff8-e6cccb46e855 456 - De zeven crises van het kabinet-Schoof https://art19.com/shows/betrouwbare-bronnen/episodes/b679ced5-2a6f-417b-83e0-1cd701f4abbb 495 - De zeven burgeroorlogen van Dick Schoof https://art19.com/shows/betrouwbare-bronnen/episodes/a1b2f09f-ce52-4530-983e-80a3591cff0e 511 – De val van het kabinet-Schoof https://art19.com/shows/betrouwbare-bronnen/episodes/53d47dca-5918-404a-acc6-d87f4690c93e Nederland nu 474 – Parlementair historicus Joop van den Berg: “De democratie is in groot gevaar. Je moet niet denken: het loopt wel los" https://art19.com/shows/betrouwbare-bronnen/episodes/cc04f1a0-75fa-4300-9ba6-a40b893f4c03 521 - Hoe saaier de politiek, hoe gelukkiger het land https://omny.fm/shows/betrouwbare-bronnen/521-hoe-saaier-de-politiek-hoe-gelukkiger-het-land?in_playlist=podcast 527 - Politici en hun boek https://omny.fm/shows/betrouwbare-bronnen/527-politici-en-hun-boek?in_playlist=podcast Eerdere premiers 520 - De radicaaldemocratische erfenis van Pieter Vreede https://omny.fm/shows/betrouwbare-bronnen/520-de-radicaaldemocratische-erfenis-van-pieter-vreede 274 - Thorbecke, denker en doener https://art19.com/shows/betrouwbare-bronnen/episodes/9fe72827-e9eb-4e1c-b370-f19c520e353a 149 - De zeven levens van Abraham Kuyper, een ongrijpbaar staatsman https://art19.com/shows/betrouwbare-bronnen/episodes/da2d9a1c-dbaa-4a64-85dc-c6b0323e2f0b 443 – Negen premiers en een explosief Oranjehuis https://art19.com/shows/betrouwbare-bronnen/episodes/9913cb5e-ccb4-4c9c-8b4a-811736125db2 461 - Ruud Lubbers zag het een slag anders https://art19.com/shows/betrouwbare-bronnen/episodes/c2c97419-89bc-4f85-8316-58d1bee4efcf 64 - Wim Kok, een leven op eigen kracht - gesprek met biograaf Marnix Krop https://art19.com/shows/betrouwbare-bronnen/episodes/44962077-a973-4459-969c-812d1efac686 173 - Onder de pragmatische Mark Rutte werd de VVD de grootste, maar ook kwetsbaar https://art19.com/shows/betrouwbare-bronnen/episodes/b0fb026c-d48c-4947-9b3a-cdb01c636929 Ambtelijk leiderschap 120 - Roel Bekker: Waarom bij de overheid dingen zo vaak fout gaan https://art19.com/shows/betrouwbare-bronnen/episodes/a2d44af3-4a3b-4ba1-bed9-7669047afacf 186 - Hoe je een ministerie bestuurt, terreur bestrijdt en Poetin op je dak krijgt: Tjibbe Joustra over crisis en controle https://art19.com/shows/betrouwbare-bronnen/episodes/4a65dc95-a50f-437f-a04a-e5a8ead82291 226 - In het oog van de orkaan: Roel in 't Veld over wat er mis is met politiek en bestuur https://art19.com/shows/betrouwbare-bronnen/episodes/258ddef0-b3f6-43fc-a88b-c70dafb7eeb7 *** Tijdlijn 00:00:00 – Deel 1 00:35:35 – Deel 2 00:53:15 – Deel 3 01:21:00 – EindeSee omnystudio.com/listener for privacy information.

Today's episode examines two questions suggested by a Senior Fellow for Biblical Worldview at a national political and policy organization to determine, according to him, "Who is actually a Christian" and "Who is on our team." Abraham Kuyper provided a critique to the two suggested questions, but the Apostle Paul provided the one question we really need to ask. Today's episode may explain why policy discussions rarely include Christ.

Today we will examine two questions suggested by a Senior Fellow for Biblical Worldview at a national political and policy organization to determine, according to him, "Who is actually a Christian" and "Who is on our team." Abraham Kuyper provided a critique to the two suggested questions, but the Apostle Paul provided the one question we really need to ask. Today's episode may explain why policy discussions rarely include Christ.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

Today's episode examines two questions suggested by a Senior Fellow for Biblical Worldview at a national political and policy organization to determine, according to him, "Who is actually a Christian" and "Who is on our team." Abraham Kuyper provided a critique to the two suggested questions, but the Apostle Paul provided the one question we really need to ask. Today's episode may explain why policy discussions rarely include Christ.

Ze verschijnen zodra verkiezingen in aantocht zijn: boeken van lijsttrekkers. En los van verkiezingen: portretten van leiders in spe of van afgezwaaide nestors. Wat staat daar eigenlijk in? Hoe leerzaam zijn ze, wat vertellen ze ons over visie, stijl en kwaliteiten? Jaap Jansen en PG Kroeger lezen in Rob Jettens boek en Johan Remkes' herinneringen. En in het werk van vele anderen. *** Deze aflevering is mede mogelijk gemaakt met donaties van luisteraars die we hiervoor hartelijk danken. Word ook vriend van de show! Op 21 september: Betrouwbare Bronnen in het Concertgebouw: Muziek en tirannie. Met het Arethusa Quartet en Daniel Rowland. Er zijn nog enkele tickets verkrijgbaar! Ben je vriend, dan kun je meedingen naar het boek over Johan Remkes of het boek van Rob Jetten! Heb je belangstelling om in onze podcast te adverteren of ons te sponsoren? Zend een mailtje en wij zoeken contact. *** Er vijf soorten boeken van politici. Allereerst memoires en herinneringen. Soms zijn die erg boeiend en de receptuur voor zulk succes is verfijnd. De opmerkelijk hoge verkoopcijfers van Vrijheid door Angela Merkel laten zien dat het kan. Op dag 1 verkocht de uitgever één exemplaar per seconde. Afgelopen week verscheen Het kon minder, een boek over Johan Remkes. Het is genieten van de ‘woordkarige’ liberaal die veel meemaakte en dat broodnuchter analyseert. Zijn belevenissen met de LPF in 2002 waren afdoende om in 2024 te bedanken voor het premierschap. Tweede genre is de 'ideologische preekbeurt'. Die kent in ons land een grote traditie. Henri Bontenbal durft een nieuwe poging en een doortimmerd betoog over zijn visie is zeker welkom. Maar het zijn grote schoenen die hij heeft te vullen: Kuyper, Alexander de Savornin Lohman, paus Leo XIII en Sybrand Buma. Collega-leiders die zulke preekbeurten schreven waren Vladimir Lenin, Pieter Jelles Troelstra, Michail Gorbatsjov en Frits Bolkestein. En ook Pim Fortuyn en later Martin Bosma. Het derde boekengenre is 'testimonium van onafhankelijk denken'. Toen hij nog net CDA’er was gaf Pieter Omtzigt dat af. Vervolgens noemde hij zijn eigen nieuwe partij naar de titel van het boek. Zulke boeken verschijnen vaker. Van Bij1-ideoloog Willem Schinkel tot communistische rivaal van Stalin, Leon Trotski. En Barack Obama die in 'Dromen van mijn vader' schetste hoe anders hij was en toch oer-Amerikaans. Het vierde genre is: boeken die 'eigenaarschap claimen'. Voor velen werd Pim Fortuyn ziener en profeet toen hij vanaf 1997 begon te publiceren over 'de islamisering'. Dit thema werd voor altijd het zijne. Caroline van der Plas claimde met haar boek 'gezond verstand', gewoonheid en ruraal sentiment. Silvio Berlusconi werd fameus door een gratis full colour feestboek dat zijn successen in zaken, sport, liefde en politiek lef als vanzelfsprekendheid claimde. Het vijfde genre? Het door en door politieke boek van een politiek leider die over iets totaal on-politieks schrijft. Oud-premier Dries van Agt en zijn liefde voor Japanse finesse. Voormalig EU-president Herman van Rompuy als dichter in het middeleeuwse genre van de oosterse Haiku. Valéry Giscard d'Estaing met die novelle over zijn liefdesaffaire met Lady Di. En Rob Jettens Hoe het wel kan is een wat poëtische bundel van jeugddromen en grote ambities – hij wil de Cornelis Lely van de 21e eeuw zijn. Een aanstekelijk droombeeld na de ‘slappe hap’ van Geert Wilders en Dick Schoof. *** Verder luisteren 369 - Rob Jetten wil een ideeënstrijd rond het midden 16 - Johan Remkes wil de democratie redden 467 - De twee levens van Angela Merkel 161 - Hans van Mierlo, een politieke popster 339 – De eeuw van Bismarck 150 - De memoires van Barack Obama 133 - Amerikaanse presidenten: boeken die je móet lezen! 149 - De zeven levens van Abraham Kuyper, een ongrijpbaar staatsman 45 - Liefdesbrieven van François Mitterrand 394 – Honderd jaar na zijn dood: de schrijnende actualiteit van Lenin 93 - Hoe Gorbatsjov en het Sovjet-imperium ten onder gingen 485 - De bijzondere veelzijdigheid van Frits Bolkestein 162 - Pieter Omtzigt over macht en tegenmacht 356 - Silvio Berlusconi, het einde van een tijdperk 320 – Politieke onmacht in het digitale tijdperk met Kees Verhoeven 164 - Dries van Agt - Eigenzinnig politicus, paradijsvogel, wereldburger 430 - Zes markante Belgische premiers 2 - PG Kroeger over politieke memoires *** Tijdlijn 00:00:00 – Deel 1 00:32:53 – Deel 2 00:55:13 – Deel 3 01:17:28 – EindeSee omnystudio.com/listener for privacy information.

Het nieuwe seizoen begint meteen goed. Nederland wacht een verkiezingscampagne met grote thema's. De aanpak ervan is des te dringender na een coalitie die vooral met zichzelf bezig was en stagnatie en verlamming achterliet. Jaap Jansen en PG Kroeger tekenen de kaart van het politieke landschap en de campagneroutes die zich voor de verschillende partijen openen. Met de kiezer als Bachs mythische held ‘Hercules op de tweesprong’. Kiezen we voor een volgende variant van een populistische coalitie of voor een pad naar constructief regeren? *** 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. *** In 2025 gaat het voor het eerst sinds 2002 niet om de vraag of men een premier wil laten voortgaan, maar om een richting voor het land. Bovendien hangen boven de campagne net als toen (na 9/11) donkere wolken van geopolitieke dreiging. De partijen moeten hier nu hun weg en profiel vinden. De post-Schoof PVV lijkt de PVV van Geert Milders en zijn ijskast te ontkennen. Wilders heeft zijn oude grammofoonplaat weer opgezet. Alles wat aan zijn rol als Schoofs coalitiechef herinnert is rigoureus geschrapt. De PVV-bewindslieden lijken verdampt; hun werk staat bij het oud vuil. GroenLinks-PvdA versnelde de eigen eenwording, al werd het als wenkend perspectief besmeurd door has-beens als Rob Oudkerk en Ad Melkert. Voor Frans Timmermans als meest ervaren all round leider lonkt het premierschap. Frans als ‘ome Joop’ van 1977. Maar 'Kies de Minister-President' kon toen wel, ditmaal niet en dat maakt die strategie niet eenvoudiger. De VVD lijkt vooral slachtoffer van het failliet van Schoof. De keuze voor die coalitie en de chaos daarbinnen raken de reputatie van de gedegen liberale regeringspartij. Haar bewindslieden kunnen hun eigen beleid niet in de etalage zetten en het nieuwe program is opvallend markt-fundamentalistisch, terwijl andere partijen juist afscheid nemen van het neoliberalisme. En traditionele VVD-kiezers twijfelen of Dilan Yesilgöz de juiste keus is. Het CDA kent een heel andere uitdaging. Is zijn renaissance niet té meeslepend? Lukt het een stevig team, organisatie en inhoudelijke agenda te realiseren vanuit een Kamerfractie met maar vier leden die door willen en een kwetsbare partij? Met Henri Bontenbal is het CDA plots wel opnieuw een sterk merk. De nieuwe leider bouwt voort op klassieke motieven en herkenbare ideeën en duikt niet weg voor de confrontatie met het populisme. Blijft de vraag of de kiezer – net als die mythische held - bij de tweesprong weet welk pad hij kiest. Concentreren kiezers zich rond de grote partijen van voorheen of blijft het een moeilijk te leggen puzzel in een versplinterd landschap? *** Verder luisteren 521 - Hoe saaier de politiek, hoe gelukkiger het land 517 - Na de champagne de campagne 516 - Files op het elektriciteitsnet: de energietransitie dreigt slachtoffer te worden van het eigen succes 514 - De andere waarheid na Schoof 512 - Hoe onderwijs, bedrijven en overheden samen de arbeidsmarktkrapte bestrijden 509 - Het verdriet van Geert Milders 507 - Het strenge oordeel van Rekenkamerpresident Pieter Duisenberg 493 - Het belastingkaartenhuis wankelt 422 - Een eigen huis, een plek onder de zon - woningnood toen en nu 251 - Nederlanders hebben groot vertrouwen in de democratie, veel minder in partijen 149 - De zeven levens van Abraham Kuyper, een ongrijpbaar staatsman *** Tijdlijn 00:00:00 – Deel 1 00:49:35 – Deel 2 01:21:36 – Deel 3 01:40:54 – EindeSee omnystudio.com/listener for privacy information.

In this episode, we're talking about the Lordship of Jesus—not as some abstract, future hope, but as a present, concrete reality. Too often, modern evangelicalism has reduced Christ's Lordship to the realm of private salvation, personal piety, and quiet devotion. But the Bible paints a much bigger picture.Paul tells us in Romans that Abraham was promised the world as his inheritance. Salvation is cosmic. Christ's resurrection victory is undoing sin across creation. And as Abraham Kuyper famously said, there is not one square inch of human existence over which Christ does not declare, “Mine.”When we treat Lordship as merely individual, we lose courage, we retreat into privatized religion, and we avoid confronting the idols of our culture. But when we confess that Jesus is Lord over family, church, state, and the whole created order, then our faith takes flesh. It marches, sings, builds, and leaves an imprint of righteousness wherever it goes.This is no Gnostic mantra. “Jesus is Lord” is our dogma, and it means the earth belongs to Him and His people. The spoils of His victory are not hidden away for later—they are for His church to claim here and now.Omnia et in omnibus Christus. Christ all and in all.

As we continue our sermon series For Every Season, we hear from fellow church member, Dr. Matt Kim, a Professor of Preaching and Pastoral Leadership at Truett Seminary. In Psalm 95, we see a calling on our lives to worship and the how, why, and a warning.PSALM 95:1-111. THE HOW OF WORSHIP: We worship the Lord by coming to Him, by singing, by making a joyful noise, and by coming into His presence with thanksgiving (vs. 1-2).There is nothing complicated about the verb ‘come,' except to say that worship is all encompassing. Worship is personal and participatory at its core, never passive. -  Doug Webster,The Psalms: So we have a parallelism here. Look with me to 1B and 2B.1B begins “Let us make a joyful noise to the rock of our salvation.”2B says “Let us make a joyful noise to him with songs of praise.” We come so often to God, if we come at all, as beggars. We ask and beg: give me; bless me; help me; guide me; grant me. And that's one necessary level of our existence. But in thanksgiving and adoration we come to God not to ask but to give! We come not whimpering but shouting praise; not in guilt but in gratitude. We feel not distant from God but close to God. We are like a traveler who is home again at last, the prodigal at a banquet. Those moments may be seldom, but when they happen we know that we were created for God. - Don Postema, Space for God 2. The Why of Worship We worship the Lord because He is a great God and there is no other! (vs. 3-7)There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign overall, does not cry, Mine! - Abraham Kuyper,. He [Satan] is a creature striving to be superior to the Creator. . . . Elevation of the Son is a problem for Satan, but bending the knee before God is what he disdains most. . . . Like any creature, Satan owes more to God than gratitude, though grateful recognition of the gift received is all God requires. In failing to give thanks, Satan is injuring God's merit; he is refusing to give God even a fraction of what is due to God. . . . The unquenchable desire to be superior to God holds Satan captive. - Miroslav Volf The Cost of Ambition, 3. The Warning of Worship In every season, worship the worthy Lord, before your heart grows hard, and your praise turns cold (v. 8-11).And I'll praise you in this storm, And I will lift my hands, For you are who you areNo matter where I am, And every tear I've cried, You hold in your hand, You never left my side, And though my heart is torn, I will praise you in this storm. - Praise You in This Storm, Casting Crowns

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.

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

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

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.

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