Abraham Kuyper believed that Jesus is King of all creation, making it absurd to distinguish between Christian life inside and outside the church. In previous volumes of Pro Rege, Kuyper examined Christ's universal kingship and its implications for the life of the church and the family; in this third volume, he extends his analysis of Christ's kingship and rule to areas of society not encompassed by the family and the churchâ€"specifically, culture and the arts, civil society, and government. Created in partnership with the Abraham Kuyper Translation Society and the Acton Institute for the Study of Religion & Liberty, the Abraham Kuyper Collected Works in Public Theology marks a historic moment in Kuyper studiesâ€"one that will deepen and enrich the church's public theology. Based in Grand Rapids, Michigan, the Acton Institute is a nonprofit research organization dedicated to the study of free-market economics informed by religious faith and moral absolutes.
Abraham Kuyper firmly believed that Jesus Christ was King not just of Christians, but of the entire cosmos. In volume two of Pro Rege, he continues his analysis of the extent to which Christ rules—first in the human heart, then in the life of the church, and continuing to the life of the Christian family. Kuyper believed that it was nonsense to distinguish between life inside and outside of church walls. Here, he shows that although the Jesus’ kingship has been denied and denigrated, Christ still exerts his power in the world through his people. This new translation of Pro Rege, created in partnership with the Abraham Kuyper Translation Society and the Acton Institute, is part of a major series of new translations of Kuyper's most important writings. The Abraham Kuyper Collected Works in Public Theology marks a historic moment in Kuyper studies, aimed at deepening and enriching the church's development of public theology.
Abraham Kuyper believed that Jesus is King of all creation, making it absurd to distinguish between Christian life inside and outside the church. In previous volumes of Pro Rege, Kuyper examined Christ's universal kingship and its implications for the life of the church and the family; in this third volume, he extends his analysis of Christ's kingship and rule to areas of society not encompassed by the family and the church - specifically, culture and the arts, civil society, and government. Created in partnership with the Abraham Kuyper Translation Society and the Acton Institute for the Study of Religion & Liberty, the Abraham Kuyper Collected Works in Public Theology marks a historic moment in Kuyper studies "one that will deepen and enrich the church's public theology. Based in Grand Rapids, Michigan, the Acton Institute is a nonprofit research organization dedicated to the study of free-market economics informed by religious faith and moral absolutes.
Abraham Kuyper wrote Pro Rege to bridge the divide between believers' lives inside and outside the church. He believed that a healthy view of Jesus' kingship was essential to closing that gap. In this first volume, Kuyper discusses how Satan's kingdom opposes, undermines, and obscures Christ's kingship. He then lays out the kingship of Christ according to Scripture. From his vantage point at the dawn of the 20th century, Kuyper explains the scope of Christ's dominion over all of life in his own culture--yet does so in a way that also strikingly impacts the 21st-century reader. This new translation of Pro Rege, created in partnership with the Abraham Kuyper Translation Society and the Acton Institute, is part of a major series of new translations of Kuyper's most important writings. The Abraham Kuyper Collected Works in Public Theology marks a historic moment in Kuyper studies, aimed at deepening and enriching the church's development of public theology.
K. J. Popma, a teacher of classical languages and a special professor of Reformed philosophy at the universities of Groningen and Utrecht, wrote his book during the trying times of the Second World War. The work outlines a philosophy of history rooted in Scripture and takes the account provided by Scripture seriously, without eliminating its historical character, either by spiritualizing its message or by undercutting it through an appeal to science. It takes its cues from the Scriptural narrative: creation and fall, the tower of Babel, Abraham and Israel, Daniel’s Four Empires, and the principal division in world history, the coming of Christ. Popma’s fresh and challenging approach to history utilizes the perspective of the Calvinistic philosophy associated with Herman Dooyeweerd, but it does so in Popma’s unique and idiosyncratic way, and in a style that belies the learning that underlies it. Nor does one need to have any special acquaintance with the specifics of Dooyeweerd’s philosophy to profit from it. At the same time, the relation between history and theology is especially important – “the researcher who never took a peek in the workshop of theology will always be a bungler” (p. 85). "History is a unity, and a continuity—of the sacred and the secular, of the course of salvation history and secular history, of the here and the hereafter. Nor does it end at the resurrection from the dead. “Our earthly task continues, first in our task in heaven, presently in our task on the new earth. Thus, it is not true that our earthly task comes to an end. For heaven and earth belong together and our task never ends” (p. 116). So then, history is not something disconnected from eternity, but continues into eternity. There is a unity between heaven and earth, between culture here and now, and life in the renewed creation hereafter. The aim of this book is to point to the splendour of the structure that God has built, to history in its unity and course. He who learns to see something of that splendour will foster a burning interest for what has happened and is still happening and will happen. He will be afraid of nothing so much as the danger of shutting oneself up in a spiritual prison that makes it impossible to see the real history, even if such a prison displays the finest inscriptions over its entrance and is comfortably and even luxuriously furnished. Nor will he become discouraged when he discovers that history is full of injustice. For he knows that those who hunger and thirst after righteousness will be satisfied" (p. 133).
In this culmination of his widely read and highly acclaimed Cultural Liturgies project, James K. A. Smith examines politics through the lens of liturgy. What if, he asks, citizens are not only thinkers or believers but also lovers? Smith explores how our analysis of political institutions would look different if we viewed them as incubators of love-shaping practices--not merely governing us but forming what we love. How would our political engagement change if we weren't simply looking for permission to express our "views" in the political sphere but actually hoped to shape the ethos of a nation, a state, or a municipality to foster a way of life that bends toward shalom? This book offers a well-rounded public theology as an alternative to contemporary debates about politics. Smith explores the religious nature of politics and the political nature of Christian worship, sketching how the worship of the church propels us to be invested in forging the common good. This book creatively merges theological and philosophical reflection with illustrations from film, novels, and music and includes helpful exposition and contemporary commentary on key figures in political theology.
Within a Dutch enclave already removed from the larger world, Janie’s family is further isolated and odd. Janie struggles within the tight-knit community to understand the secrets and events involving her family. She knows the line her father draws between the holy and the sinful. His boundaries and rigid belief system nearly destroy the very family they were meant to protect. Persistent rumors and shunning by church members add to Janie’s heartache and confusion. Her endurance to preserve a loving relationship with her family is an intimate story of triumph over community bigotry and religious zeal gone too far.
In Common Grace Abraham Kuyper presents a constructive public theology of cultural engagement rooted in the humanity Christians share with the rest of the world. He addresses a gap in the development of Reformed teaching on divine grace, and he articulates a Reformed understanding of God's gifts that are common to all people after the fall into sin. This first volume contains Kuyper's demonstration of common grace in its origin and operation. This new translation of Common Grace, created in partnership with the Kuyper Translation Society and the Acton Institute, is part of a major series of new translations of Kuyper's most important writings. The Abraham Kuyper Collected Works in Public Theology marks a historic moment in Kuyper studies, aimed at deepening and enriching the church's development of public theology.
