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Neo-Calvinism

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A metal embossing of Abraham Kuyper
Abraham Kuyper

Neo-Calvinism is a Calvinist theological movement that was initiated in the late-19th century in the Netherlands. It was originally developed by theologians like Abraham Kuyper, a former Dutch prime minister, and Herman Bavinck who insisted on holding fast to historic Calvinistic thinking, but with a willingness to actively engage in every new context offered by a modern and pluralistic society.[1] In this regard, Kuyper famously stated:

No single piece of our mental world is to be sealed off from the rest and there is not a square inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry: 'Mine!'[2][page needed][3]

While Neo-Calvinism originated in the Netherlands, it later found prominence in the United States, initially through Dutch immigrant theologians like Geerhardus Vos and Cornelius Van Til in the 20th century. It has since gained wider appeal in the United States and other countries, such as the United Kingdom and China.[4][5]

Key Theological Points

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Neo-Calvinism has often focused on certain distinctive ways of theological thinking. However, as a theological movement, there is also debate as to how best to understand these topics.

Cultural mandate

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The "cultural mandate" is the key Neo-Calvinist view on creation and culture. It was first proposed by Klaas Schilder and is often considered synonymous with Neo-Calvinism. Based on Genesis 1:26–28, God's command to rule and to subdue the earth is understood as a divine mandate to humanity to cultivate and to nurture all creation.[6] Kuyper understood creation as not just about "the beginning," but also its further potential. Therefore, humans are given a cultural mandate to be involved in appreciating creation and order within it, and aiding it to bring about God's glory. This means there is no division between that which is sacred or secular in this world. Humanity is mandated to be involved in the flourishing of all of creation.[7]

Some neo-Calvinists hold that the Cultural Mandate is as important as the Great Commission.[8]

Sphere sovereignty

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Abraham Kuyper held the view of sphere sovereignty (Soevereiniteit in eigen kring), in which each sphere (or sector) of life has its own distinct responsibilities and authority as designed by God – for instance, communities dedicated to worship, civil justice, agriculture, family, etc. – and no one area of life is sovereign over another. Hence, neither faith-institutions nor an institution of civil justice (that is, the state) should seek totalitarian control or any regulation of human activity outside their limited competence.[9]

Common grace

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God providentially sustains the created order, restraining of possible evils and giving non-salvific good gifts to all humanity despite their fall into sin, God's curse, and his eventual condemnation of the unredeemed.[10]

The antithesis

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There is a struggle in history and within every person – between submission to and rebellion against God; between the kingdom of light and the kingdom of darkness; between the age to come (already inaugurated in Christ) and this present evil age (of sin).[11]

Key individuals associated with neo-Calvinism

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Neo-Calvinist institutions and organizations

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Key texts

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  • Bavinck, Herman, Reformed Dogmatics.
  • Kuyper, Abraham, Calvinism: Stone Lectures.
  • Wolters, Albert M., Creation Regained: Biblical Basics for a Reformational Worldview.
  • Sutanto, N. Gray and Brock, Cory C., Neo-Calvinism: A Theological Introduction.
  • Plantinga, Cornelius, Engaging God's World: A Christian Vision of Faith, Learning, and Living.
  • Goheen, Michael W., and Bartholomew, Craig, Living at the Crossroads: An Introduction to Christian Worldview.

References

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Footnotes

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  1. ^ Sutanto & Brock 1992, p. 2.
  2. ^ McGoldrick 2000.
  3. ^ Inaugural Lecture. Free University of Amsterdam. 1880.
  4. ^ Eglinton 2020.
  5. ^ Xu 2023.
  6. ^ Spykman 1992, p. 109.
  7. ^ Bishop 2024, pp. 28–29.
  8. ^ Colson & Pearcey 1999, p. 295.
  9. ^ Kuyper 1998.
  10. ^ Mouw 2002.
  11. ^ Spykman 1992, p. 65.

Bibliography

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Further reading

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