Kuyper Quotes

There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!

He is your friend who pushes you nearer to God.

When principles that run against your deepest convictions begin to win the day, then battle is your calling, and peace has become sin; you must, at the price of dearest peace, lay your convictions bare before friend and enemy, with all the fire of your faith.

If you first take a minute, an hour or a month to let go of feeling annoyed, frustrated or critical of the person or situation that may be driving you crazy, you set yourself up for much greater leadership and personal success.

The question is not if the candidate's heart is favorable to Christianity, but if he has Christ as his starting point even for politics, and will speak out His name!

Whatever man may stand, whatever he may do, to whatever he may apply his hand - in agriculture, in commerce, and in industry, or his mind, in the world of art, and science - he is, in whatsoever it may be, constantly standing before the face of God. He is employed in the service of his God. He has strictly to obey his God. And above all, he has to aim at the glory of his God.

God created hand, head, and heart; the hand for the deed, the head for the world, the heart for mysticism.

The curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life.

Your private self must become the same as your public self.

When you have nothing but love, you have everything. This means you must live as if you have nothing to hide, nothing to prove and nothing to lose.

Each of us is the best we can be when we are fully present, focused yet relaxed, curious yet non-judgmental, committed yet flexible.

In its highest form, not judging is the ultimate act of forgiveness.

the holy art of “giving for Jesus’ sake” ought to be much more strongly developed among us Christians. Never forget that all state relief for the poor is a blot on the honor of your savior. The fact that the government needs a safety net to catch those who would slip between the cracks of our economic system is evidence that I have failed to do God’s work. The government cannot take the place of Christian charity. A loving embrace isn’t given with food stamps. The care of a community isn’t provided with government housing. The face of our Creator can’t be seen on a welfare voucher. What the poor need is not another government program; what they need is for Christians like me to honor our savior.

You cannot do what's important now for you if your mind cannot accept what is happening in this present moment.

To not judge is to be like a peach. We shrink our space by giving up controlling others. Instead, we focus on controlling ourselves. We set others free to be who they are.

To have faith in the Word, Scripture must not grasp us in our critical thought, but in the life of the soul.

When you are present, you are not needy.

There is one undeniable truth about our body: it only exists in the present moment.

When you are authentic without an intent to harm others, you give yourself an awesome feeling which is the feeling of self-love.

Judgments are like a snowball. They stick to you. As time rolls along, the snowball becomes a boulder and then an avalanche.

A judgment with an evil design comes about when we compare a person to our pre-conceived beliefs about what is right or wrong and then condemn that person.

Lutheranism restricted itself to an exclusively ecclesiastical and theological character, while Calvinism put its impress in and outside the church upon every aspect of human life.

A charity which knows only how to give money is not yet Christian love. You will be free of guilt only when you also give your time, your energy, and your resourcefulness to help end such abuses for good, and when you allow nothing that lies hidden in the storehouse of your Christian religion to remain unused against the cancer that is destroying the vitality of our society in such alarming ways.

Sun, moon, and stars beckon people to worship the Creator—until people lose sight of the living God and begin to worship the sun, moon, and stars themselves.

The present moment is the definition of eternity. It has never not been the present moment. This isn't scriptural or unscriptural - it is merely a logical fact.

Our failure is not that we chose earth over heaven: it is that we fail to see the divine in the earth, already active and working, pouring forth grace and spilling glory into our lives. Artists, whether they are professed believers or not, tap into this grace and glory. There is a "terrible beauty" operating throughout creation. If Christ announced his postresurrection reality into the darkness, even into hell, as the Bible and Christian catechism suggests, then, as theologian Abraham Kuyper put it, there is not one inch of earth that Christ does not call "Mine!

Free love may try to dissolve, and the concubinate to desecrate, the holiest tie, as it pleases; but, for the vast majority of our race, marriage remains the foundation of human society and the family retains its position as the primordial sphere in sociology.

Calvinism is an all-embracing system of principles... It is rooted in a form of religion which was peculiarly its own, and form that specific religious consciousness there was developed first a particular theology, then a special church-order, and then a given form for political and social life.

We cannot let go of the past enough to live in the present unless we are able to grieve our losses. We must deeply feel our emotional pain in order to accept that what is happening is not what we wanted.

The present is what is happening when you strip away all the resentments of your past and all the worries you have about your future.

It is impossible, Bible in hand, to limit Christ's Church to one's own little community. It is everywhere, in all parts of the world; and whatever its external form, frequently changing, often impure, yet the gifts wherever received increase our riches.

One of the greatest joys of not judging others is becoming capable of discerning God's will in a difficult situation.

The other parties campaign for parliamentary seats, more or less. We campaign for our principles!

Knowledge (curriculum) and behavior (pedagogy) are embedded in everyone’s core beliefs about the nature of God, humanity, and the world.

The Holy Scripture is like a diamond: in the dark it is like a piece of glass, but as soon as the light strikes it the water begins to sparkle, and the scintillation of life greets us.

What is hell other than a realm in which unholiness works without restraint in body and soul?

In order to live in the present, we have to learn how to feel safe even when a situation feels threatening to us.

Learning how to recognize and act on your Inner Knowing is the greatest tool for discovering what's important now by living in the present.

The Paradox of Change: People can only change when they feel accepted as they are now.

The domain of Calvinism is indeed far broader than the narrow confessional interpretation would lead us to suppose.

That Christ's Baptism was not a mere form, but the fulfilling of all righteousness, proves that He descended into the water burdened with our sins.

...as long as you are motivated by the approval of others, you cannot know with confidence whether the decisions you are making in your life are what's right for you...

To live in the present, you need to act or accept but never stay stuck.

No man has the right to rule over another man, otherwise such a right necessarily, and immediately becomes the right of the strongest. As the tiger in the jungle rules over the defenceless antelope, so on the banks of the Nile a Pharaoh ruled over the progenitors of the fellaheen of Egypt. Nor can a group of men, by contract, from their own right, compel you to obey a fellow-man. What binding force is there for me in the allegation that ages ago one of my progenitors made a ‘Contrat Social,’ with other men of that time? As man I stand free and bold, over against the most powerful of my fellow-men. I do not speak of the family, for here organic, natural ties rule; but in the sphere of the State I do not yield or bow down to anyone, who is man, as I am.

Every State-formation, every assertion of the power of the magistrate, every mechanical means of compelling order and of guaranteeing a safe course of life is therefore always something unnatural;

Art cannot be excused from following God’s law, and art disgraces itself by seeking that freedom. Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed. Art is not autonomous. Art is one of the more refined human life expressions, and all these life expressions are organically related and stand continuously under God’s ordinance.

We believe that our salvation depends solely upon God's work in us, and not upon our testimony; and the little child with stammering lips, but wrought upon by the Holy Spirit, will precede vain scribes into the Kingdom of Heaven.

The greatest gift a church can receive is to have a group of families who take their responsibilities with such Christian seriousness that they are willing to completely alter their lifestyle to raise up disciples for Jesus Christ.

When you do what's important now for you, you create a past that leaves you ready to handle the present. By default, the future is taking care of itself as you make decisions that are acceptable to you no matter what happens tomorrow.

Kuyper notes that the scholar is distinct in setting the scope of his stewardship on the mind itself. “Not merely to live,” he writes, “but to know that you live and how you live, and how things around you live, and how all that hangs together and lives out of the one efficient cause that proceeds from God’s power and wisdom.

Genius is a sovereign power; it forms schools; it lays hold on the spirits of men, with irresistible might; and it exercises an immeasurable influence on the whole condition of human life. This sovereignty of genius is a gift of God, possessed only by his grace. It is subject to no one and is responsible to him alone who has granted it this ascendancy.

But “To Be Near Unto God” in the midst of busy avocations yields its sweetest blessedness when it is cultivated in the face of sin and the world, as an oasis in the desert of life.

Modern science is dominated by distrust when it comes to our own deepest sense of life, and that distrust is nothing but unbelief.

it may never be said that like the state and the church, science arose because of sin and thus from an intervening grace.

When you are living in the present, you know what's important now for you and you act on that knowing.

all authority of governments on earth originates from the Sovereignty of God alone.

God creates history, while people create an epic or a drama, drawn either from God’s history or from unreality and pure fiction.

Though it was not right, and never can be, we understand what went on in the heart of those who sought escape from the world, in cell or hermitage, for the sake of unbroken fellowship with God. It might have been efficacious, if in withdrawing from the world they had been able to leave the world behind. But we carry it in our heart. Wherever we go it goes with us.

For, indeed, without sin there would have been neither magistrate nor state-order; but political life, in its entirety, would have evolved itself, after a patriarchal fashion, from the life of the family.

Non-judgment softens the heart and opens the ears. When you are non-judgmental, you are letting God participate in the decision. The Lord works miracles when you give Him space to reveal His power and glory. You become His instrument, not His replacement.

I have no doubt that Mother Teresa would gladly endorse Kuyper’s manifesto: “There is not one square inch of the entire creation about which Jesus Christ does not cry out, ‘This is mine! This belongs to me!’” She knew that Jesus has conquered sin . She believed deeply in the ultimate triumph of the cross . But Mother Teresa did not see the square inches Jesus has redeemed as territory that we must now triumphantly claim as our prize . She knew that many of those square inches are presently occupied by people with stinking, rotting flesh, by grieving parents, by frightened children—the abused, the abandoned, the persecuted and the desperately poor . And she was convinced that our “claiming” those places in the name of Christ means that we must go out to join him “in the distressing disguise” as he makes the agony of the suffering ones his very own . The square inches for which Christ died are still often very lonely and desolate places . And we must be willing to take our place in those situations, knowing that “in all these things we are more than conquerors through him who loved us .

For Kuyper, both of these models embody a fundamental error. The medieval perspective rightly acknowledged God's rule over all cultural activity, but it mistakenly thought that this rule was to be mediated by the church. The secularist perspective rightly wanted to liberate culture from ecclesiastical control, but it wrongly insisted that to do so was to take it out from under God's rule. Kuyper's alternative is summarized in the "not one square inch" manifesto. God's soverign rule extends over all of our lives. All that we do takes place-to use a favorite kuyperian phrase-Coram Deo before the face of God.

Without the doctrine of the covenant, the doctrine of election is mutilated, and the frightening lack of the assurance of faith is the valid punishment resulting from this mutilation of the truth. If separated from the confession of the covenant, election in isolation attempts to take hold of the Holy Spirit without honoring God the Son. The Third Person in the Trinity does not allow that violation of the honor of the Second Person. Christ himself testified that the Holy Spirit “will take what is mine and declare it to you” [John 16:14]. Anyone who presumes to trample upon this divine ordinance will not escape the severe anguish with which this unshakeable ordinance wreaks its misery of soul.

Trusting the future to God without worrying and fretting is a foreign experience for most of us. But when we do, we feel the great relief that comes with having faith in something bigger than ourselves. A faith-filled friend once assured me, “We don’t know what the future holds, but we know who holds the future!

When we are at peace about the possibility of losing our marriage, failing as a parent, making errors at work, and hundreds of other outcomes we may otherwise fear, we open ourselves to experiencing God’s presence in our life. I have had dozens of experiences in which things have worked out in unexpected and beautiful ways when I first let go of trying to control the result I wanted. We do our part and then God does his part. The outcome we get is in his hands, not ours.

You will never see how to influence others so long as your heart resents the way they see the world. Their beliefs serve them just as yours serve you. Once you get this, you will have compassion rather than judgment for them.

For Kuyper, ideological hegemony was not merely irrational—it was blasphemous. For, Kuyper declared, whenever religious freedom is crushed, “God’s name” is “robbed of its splendor.”28

Compassion and empathy are two of the best gifts we receive when we become neutral, unbiased, and unattached to the outcome of a difficulty we are facing or a fault in someone.

No one is doing it to you. You are causing your own anxiety and unhappiness when you fail to trust God and try to control things that are not yours to control. Like a barometer, peace is the ever-present measure of your inner state of being.

When God says to me, “obey,” then I humbly bow my head, without compromising in the least my personal dignity, as a man.

A society in which men and women are morally adrift, ignorant of norms, and intent chiefly upon gratification of appetites, will be a bad society—no matter how many people vote and no matter how liberal its formal constitution may be.

A political theory that pays no attention to the reality of sin . . . remains stillborn; it is a rarefied abstraction that fails to take real life into account.

Todo aquele que, movendo-se no finito, torna-se consciente da existência de algo Infinito, deve formar uma concepção da relação que existe entre ambos. Aqui duas possibilidades se apresentam. Ou o Infinito se revela ao homem, e por meio dessa revelação desvela a relação realmente existente; ou o Infinito permanece mudo e silencioso, tendo o próprio homem que adivinhar, conjecturar e representar para si mesmo essa relação mediante sua imaginação; isto é, de uma maneira artificial. A primeira possibilidade é a posição cristã. Havendo o Infinito, outrora, falado, muitas vezes e de muitas maneiras, nos tempos passados, pelos profetas, nestes últimos dias, nos falou pelo Filho – sendo este Filho não um mistério silencioso, mas a Palavra eterna, criadora e expressiva. O paganismo, pelo contrário, sendo destituído da revelação, anseia pelo símbolo, criando assim seus ídolos, “que têm boca, mas não falam; têm ouvidos, mas não ouvem”. O símbolo é um elo fictício entre o Infinito invisível e o finito visível.

Entretanto, por mais infindáveis que essas representações acerca da origem do direito possam ser, a ideia comum a todas elas é que apenas por meio do Estado, visto como o instrumento da sociedade, que o direito absoluto recebe sua sanção. É lamentável que, com exceção de Von Stahl, nenhum desses homens sustentem a imutabilidade da autoridade do Estado. O cetro de autoridade é atualmente brandido ora por um partido, ora por outro – Napoleão é substituído pelos Bourbons; estes são superados pelos Orleans; e deste modo forma-se a sequência daqueles que fazem de si mesmos mestres em lugar da autoridade no Estado, visto que, por ora, são os mais fortes. Portanto, comanda o Estado aquele que efetivamente toma o poder em mãos. E neste sujeito mais forte que estabelece o direito e a lei, triunfa o direito do mais forte não simplesmente de facto, mas, de semelhante modo, na teoria. Destarte, cai por terra a fronteira que separa as autoridades (como poderes designados por Deus) do povo, que, pelo mesmo Deus, são ordenados a se submeter a elas. Ambos são dissolvidos em um Estado absolutamente suficiente. O Estado toma o lugar de Deus; torna-se o poder supremo e também a fonte do direito. Os poderes superiores não mais existem por causa do pecado, porém um Estado é o mais sublime ideal da sociedade humana – um Estado, perante cuja apoteose todo joelho deve se dobrar, por meio de cuja graça somente devemos viver, e a cuja palavra devemos nos sujeitar. E quando, desse modo, destrói-se as fronteiras entre as autoridades e ele (Deus), de que elas são servas; e consequentemente destrói-se também as fronteiras entre o direito como uma ordenança divina e o direito como uma ordem do magistério, não resta nada além de um único Estado, providenciando todas as coisas, no qual todo empenho humano busca seu desenvolvimento ideal.

Faith preceded understanding, and so faith informed and shaped understanding. Working from this principle, Kuyper insisted that reason, natural science, and methodological naturalism were not ideologically neutral. Even the most technical of natural sciences, he observed, operated within the framework of the faith, or higher commitments, of the practitioner.

Het slapengaan werd uitgesteld. Aanleiding daartoe waren: de Muggen. De horren konden de beestjes niet tegenhouden. Er zaten overal gaatjes in. Dus werd gebruik gemaakt van een wondermiddel, 'citronelle' genoemd. Het werd royaal over de kussens gesprenkeld en, zo beweerden de volwassenen, de muggen zouden hen nooit meer bijten. Doch de muggen bleven de kinders steken. En elke ochtend opnieuw zaten ze vol met jeukende gezwellen. De citronelle had na een paar dagen haar magische werking verloren. Het kinderbloed was zoet en in overvloed aanwezig. Men ging dan over op azijn. Het gebeurde weleens dat een van de kinders in opstand kwam en verklaarde niet te zullen gaan slapen alvorens de laatste mug gedood was. Er begon dan een systematische verdelgingingsjacht. De muggen werden tegen het behang geplet, dan viel op hoeveel in vroeger jaren gedode beestjes hun sporen daarop al hadden achtergelaten. Alleen was het spatje bloed niet zo rood meer als van de vers-gedode beestjes. Het zag nu zwart-bruin. De muggenjacht was steeds een jolige aangelegenheid die de kinders nogal opwond en er werd door zijn moeder dan ook radicaal een eind aan gemaakt. Ze zouden nu vast en zeker allemaal dood zijn. Ze hadden er op z'n minst wel twaalf gevangen. Doch het mocht niet baten. 's Anderendaags had hij een gezwollen lip, zagen de benen van Nicole eruit als de Alpen en zat ook zijn moeder weer vol. Ze had een te kinderlijk bloed bewaard. Jeannot had medelijden met haar en met hen. Maar muggen maakten deel uit van de vakantie, daar was nu eenmaal niet aan te ontsnappen.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Especially in its antithesis to Anabaptism Calvinism exhibits itself in bold relief. For Anabaptism adopted the opposite method, and in its effort to evade the world it confirmed the monastic starting-point, generalizing and making it a rule for all believers. It was not from Calvinism, but from this anabaptistic principle, that Akosmism had its rise among so many Protestants in Western Europe. In fact, Anabaptism adopted the Romish theory, with this difference : that it placed the kingdom of God in the room of the Church, and abandoned the distinction between the two moral standards, one for the clergy and the other for the laity. For the rest the Anabaptist's standpoint was: (1) that the unbaptized world was under the curse, for which reason he withdrew from all civil institutions ; and (2) that the circle of baptized believers—with Rome the Church, but with him the kingdom of God—was in duty bound to take all civil life under its guardianship and to remodel it; and so John of Leyden violently established his shameless power at Munster as King of the New Zion, and his devotees ran naked through the streets of Amsterdam. Hence, on the same grounds on which Calvinism rejected Rome's theory concerning the world, it rejected the theory of the Anabaptist, and proclaimed that the Church must withdraw again within its spiritual domain, and that in the world we should realize the potencies of God's common grace.

Especially in its antithesis to Anabaptism Calvinism exhibits itself in bold relief. For Anabaptism adopted the opposite method, and in its effort to evade the world it confirmed the monastic starting-point, generalizing and making it a rule for all believers. It was not from Calvinism, but from this anabaptistic principle, that Akosmism had its rise among so many Protestants in Western Europe. In fact, Anabaptism adopted the Romish theory, with this difference : that it placed the kingdom of God in the room of the Church, and abandoned the distinction between the two moral standards, one for the clergy and the other for the laity. For the rest the Anabaptist's standpoint was: (1) that the unbaptized world was under the curse, for which reason he withdrew from all civil institutions ; and (2) that the circle of baptized believers—with Rome the Church, but with him the kingdom of God—was in duty bound to take all civil life under its guardianship and to remodel it; and so John of Leyden violently established his shameless power at Munster as King of the New Zion, and his devotees ran naked through the streets of Amsterdam. Hence, on the same grounds on which Calvinism rejected Rome's theory concerning the world, it rejected the theory of the Anabaptist, and proclaimed that the Church must withdraw again within its spiritual domain, and that in the world we should realize the potencies of God's common grace.

Finally Modernism, which denies and abolishes every difference, cannot rest until it has made woman man and man woman, and, putting every distinction on a common level, kills life by placing it under the ban of uniformity.

God regenerates us,—that is to say, He rekindles in our heart the lamp sin had blown out. The necessary consequence of this regeneration is an irreconcilable conflict between the inner world of our heart and the world outside, and this conflict is ever the more intensified the more the regenerative principle pervades our consciousness. Now, in the Bible, God reveals, to the regenerate, a world of thought, a world of energies, a world of full and beautiful life, which stands in direct opposition to his ordinary world, but which proves to agree in a wonderful way with the new life that has sprung up in his heart.

Cornelius Van Til, under whom Schaeffer studied at Westminster for two years, used Kuyper’s notion of the antithesis (i.e., that an absolute antithesis exists in all of life between the believer and unbeliever) to develop his presuppositional apologetics.

Every science presupposes faith in self, in our self-consciousness; presupposes faith in the accurate working of our senses; presupposes faith in the correctness of the laws of thought; presupposes faith in something universal hidden behind the special phenomena; presupposes faith in life; and especially presupposes faith in the principles, from which we proceed ; which signifies that all these indispensable axioms, needed in a productive scientific investigation, do not come to us by proof, but are established in our judgment by our inner conception and given with our self-consciousness.

Every science presupposes faith in self, in our self-consciousness; presupposes faith in the accurate working of our senses; presupposes faith in the correctness of the laws of thought; presupposes faith in something universal hidden behind the special phenomena; presupposes faith in life; and especially presupposes faith in the principles, from which we proceed ; which signifies that all these indispensable axioms, needed in a productive scientific investigation, do not come to us by proof, but are established in our judgment by our inner conception and given with our self-consciousness.

This picture of a God who continues to love the creation and who expedites the means to restrain and preserve in the midst of human fallenness—this is the picture that Abraham Kuyper fleshes out in this wonderful treatise.

This is why Kuyper’s common grace has to be clearly distinguished from the notion of prevenient grace that shows up in a number of traditions, particularly Wesleyanism and Roman Catholicism. From Kuyper’s perspective, prevenient grace is a way of downplaying the extent of human depravity by positing a kind of automatic universal upgrade of those dimensions of human nature that have been corrupted by sin. To put it much too simply, the goal of prevenient grace is the upgrade; it is to raise the deeply wounded human capacities to a level where some measure of freedom to choose or reject obedience to God is made possible. Common grace, on the other hand, is for Kuyper a divine strategy for bringing the cultural designs of God to completion. Common grace operates mysteriously in the life of, say, a Chinese government official or an unbelieving artist to harness their created talents to prepare the creation for the full coming of the kingdom. In this sense, the operations of common grace—unlike those of prevenient grace—always have a goal-directed ad hoc character.

Dutch theologian Abraham Kuyper referred to sin’s corrupting influence over our thinking as the noetic effects of sin. It is not that sin has killed our ability to think keenly about life, but instead, without the corrective of God’s wisdom, sin distorts our thinking and darkens our outlook on life.

The real, heavenly, invisible Church must manifest itself in the earthly Church. If not, you will have a society, but no church.

Finally Modernism, which denies and abolishes every difference, cannot rest until it has made woman man and man woman, and, putting every distinction on a common level, kills life by placing it under the ban of uniformity.

It is a sovereignty of the people therefore, which is perfectly identical with atheism. And herein lies its self-abasement. In the sphere of Calvinism, as also in your Declaration, the knee is bowed to God, while over against man the head is proudly lifted up. But here, from the standpoint of the sovereignty of the people, the fist is defiantly clenched against God, while man grovels before his fellowmen, tinseling over this self-abasement by the ludicrous fiction that, thousands of years ago, men, of whom no one has any remembrance, concluded a political contract, or, as they called it, “Contrat Social.

Nevertheless, in whatever form idolatrous religion appeared, precisely because it was derived from the external, and increasingly lost the factor of spiritual revelation, it could develop in no other way than in visible forms.

For whatever sets in motion societal activity originates in the intimate communal living of families in the same village or hamlet, in the same region or country.

Religion demands above all the concentration of the spirit...it is a thrusting into the unity of all things so as to come to grips in the hiddenness of the soul with the unity of the One from Whom it all comes.

...Calvinism has a sharply-defined starting-point of its own for the three fundamental relations of all human existence: viz., our relation to God, to man, and to the world. For our relation to God: an immediate fellowship of man with Eternal, independently of priest or church. For the relation of man to man: the recognition in each person of human worth, which is his by virtue of his creation after the Divine likeness, and therefore of the equality of all men before God and his magistrate. And for our relation to the world: the recognition that in the whole world the curse is restrained by grace, that the life of the world is to be honored in its independence, and that we must, in every domain, discover the treasure and develop the potencies hidden by God in nature and in human life.

Todo en la obra de redención es personal, individual y preparado para cadapersona. Todo tiene su propia dirección, número y título. No es una tienda al pormenor donde se venden las cosas y, por lo tanto, todos pueden tomar según supropia elección. Es un palacio donde se distribuyen los dones y el don estádesignado, por lo tanto, a cada uno de aquellos para quienes están destinados. (Abraham Kuyper, Gracia Particular, 87.)

Though Kuyper's views on special and common grace and sphere sovereignty are a source of difficult questions about the broader "Christian culture" issue, it is important to note that they also underline important aspects of his ecclesiology. Kuyper believed that common grace, under the lordship of the eternal Son of God, preserved this world with its natural activities and institutions. Special grace, on the other hand, under the lordship of the incarnate Son of God, bestowed saving blessing and thereby ushered in something new. The ministry of the saving grace belong particularly to the institutional church and its means of grace. The idea of sphere sovereignty, for Kuyper, indicated that the authority and activity of the church has a monopoly , as it were, over its distinctive work of ministering special , saving, recreating grace to god's people through its word, sacraments, government, and discipline. Kuyper's terms and categories may have been innovative, bu the larger idea of the church's preeminence in the outworking of Christ's redemptive work should have been familiar to those nurtured in the Reformed tradition.