The main headings on this page are:
- What Others Say about Kuyper: Quotes, Stories, Theories
- Selective Bibliography of English-language Publications by and about Kuyper
- Websites with Similar Vision
Each heading is marked by an * for easy location by means of the Find function (control F).
Readers of my publications listed on both the Boeriana and Islamica pages will notice a certain perspective common to all of it. In most cases it is there as background. In some cases it is more explicitly spelled out as in:
- Christians and Mobilization
- Caught in the Middle, Chapter 15
- Missionary Messengers...., pp. 484ff
- Missions: Heralds of Capitalism or Christ?, Ch. 9.
- Studies in Christian-Muslim Relations,
- Vol. 1, "Introduction", pp. 16-24
- Vol. 5, all of Part 2
- Vol. 8, all of Part 2
- See Point F. below.
This perspective is known to its adherents by various names, the most common ones being "Kuyperianism," "Reformational," and "Neo-Calvinist." It stands in the Calvinist tradition, but is a further development of it pioneered by a movement in The Netherlands initiated by a man called ABRAHAM KUYPER (1837-1920).
What Others Say about Kuyper: Quotes, Stories, Theories*
In the paragraphs below I reproduce what some leading scholars and social activists have said or written about Kuyper.
A. James E. McGoldrick
In his English-language book on Kuyper, Abraham Kuyper: God's Renaissance Man, (Evangelical Press, 2000), author James E. McGoldrick introduces him as follows:
While common people have always been the backbone and mainstay of the church, exceptional leaders such as Augustine of Hippo..., John Wycliffe, Martin Luther and John Calvin have appeared at crucial times to serve their undistinguished brothers and sisters in the faith. Such a champion... appeared in the second half of the nineteenth century when Abraham Kuyper became the dynamic leader of Protestants in the Netherlands.
Kuyper was a person of massive intelligence, immense learning, terrific energy and zealous faith. He... received great adulation from...the working and lower middle classes, many of whom struggled to survive economically and few of whom could afford a higher education. Throughout his long career as a pastor, journalist, educator and political leader, Kuyper maintained close contact with the common people and communicated with them effectively, even though he was far above them in intellect and formal learning (pp. 7-8).
Goldrick's list of heroes is hardly exhaustive and should certainly have included Thomas Aquinas, but the position he ascribes to Kuyper is clear. He may not be as well-known in English-speaking culture, but that is because of language problems, not because he does not deserve to be there.
B. Charles Colson
Colson was a powerful White House personality who was involved in Nixon's Watergate and landed in prison. His prison experience led him to become a Christian and, before his death, he became a major national spokesman in the US for the Christian community with his radio programme Breakpoint and his Prison Fellowship campaign. He was a popular speaker. I have witnessed him waving Kuyper's Stone Lectures, delivered at Princeton University over a century ago, before his audiences as containing the seed perspective needed for the healing of America. In the Introduction to Colson's A Dangerous Grace we read,
"The great Dutch Calvinist Abraham Kuyper said the battle facing Christians today is between comprehensive life systems--in which principle must bear witness against principle, worldview against worldview, spirit against spirit."
This is the burden of Colson's writings: to develop a bibilically-grounded worldview. The name Kuyper occurs throughout his books. The development of a Biblical worldview was/is a major concern in both Kuyper's writings (Kuyperiana) and my own (Boeriana).
C. Robert Butler
Robert Butler is an Afro-American who sought for a perspective or platform from which to launch a ministry in the inner city. After a long search he settled on the Kuyperian perspective. He explained, "I found the Kuyperian model to be exactly what I was looking for." (Calvin Mosaic, Spring 2000).
D. Richard Lovelace
A much-published American authority on revivals and spirituality. In a recent lecture on Kuyper, he pleaded that Christians should pray for 500 Kuypers with his intellect and Spirit-filled mind.
E. H. Evan Runner
This Irish-German American philosopher who died in March, 2002, wrote the following some decades ago:
After nineteen centuries of history the Church is here for the first time in possession of a worked-out theoretical accounting of the world of culture and of the Christian's relation to it.
F. Joel Carpenter
Joel Carpenter, formerly of Pew Foundation and now at Calvin College, has outlined the way this school of thought is influencing Christian higher education throughout North America and producing leading scholars. It is a world-affirming perspective that is as wide as life itself. As Carpenter put it:
Kuyper's solution to the problem of competing worldviews in his native Netherlands was to embrace pluralism and to emphasize the value-laden, commitment-driven nature of knowledge. He reasoned that people quite naturally formed communities of the like-minded that shared a singular view of reality, a distinctive pattern for living and a socio-political agenda. A just society would recognize this social, intellectual and religious pluralism and encourage the various communities to negotiate the common good.
Likewise, Kuyper insisted, one's knowledge of the world was inevitably coloured and shaped by one's prior commitments-most fundamentally, religious commitments-concerning the nature of reality. Knowing was never value-free; science could not be completely objective. Scientific naturalism thus had no claim to a privileged position over against other worldviews.
Kuyper was not calling for the fragmentation of public life, however. Given God's common grace, he argued, there would be much overlap in human's efforts to understand nature and humanity, and thus opportunities for conversation, debate and negotiation, both in learning and politics. Yet the social-intellectual and religious differences that drove outlooks and agendas were real, and they should not be forced into unitary national establishments, whether religious, intellectual or political. Various communities of faith and values could play public roles, yet not feel compelled to choose between domination, accommodation or withdrawal. They would have the social and intellectual space to work out their particular convictions, but would retain the right to put their ideas into play on an equal basis. (For further details go to my Studies in Christian-Muslim Relations, vol. 1, pp. 16-24, as listed in my Bibliography on the Islamica page of this website.)
G. Isaac Mutua
During a 2011 international conference dealing with the Kuyperian perspective, the Kenyan scholar Isaac Njaramba Mutua said,
What touched me was the heartfelt desire and the wholehearted determination to establish a relationship between faith with all sectors of life and society. This rich… (Kuyperian) tradition in which… Christians everywhere are interested, as this conference clearly indicated, contains the challenge to develop and protect….
This has forced me into the…work of Herman Dooyeweerd…. Others who have motivated me include Naugle, Plantinga, Goheen and Bartholomew, Wilkens and Sanford’s, Sunshine’s, Skillen, Kuyper, Newbigin,…Wolters and a host of important Western Scholars who offer a good critique of the Western thought. Fowler has continued to be an inspiration together with BJ van der Walt whom I am critically evaluating in my study. As I reflect on this during my study journey, I am strongly motivated by Abraham Kuyper’s confessions in Lectures on Calvinism… (http://www.cpchea.org/).
All the people mentioned in that above paragraph are either overt Kuyperians or heavily influenced by that tradition.
H. James Bratt
Bratt is a historian at Calvin College with specialization in the Kuyper tradition. In reaction to a Kuyper conference held at Princeton Theological Seminary in 1998, Bratt pointed to Kuyper’s notion of
…how to handle a plurality of religious convictions in public life. He wanted people of all faiths to be vocal in public life, in the public sphere. He said a person is one whole person; whether Christian or Islam or Marxist that set of beliefs will affect your point of view and cannot be separated.
You look at North America today, you look at Africa today … those are burning questions. How do societies deal with plurality of religious beliefs? Kuyper had some thoughts on such questions and I think we would do well to pay attention to him.
Bratt compared Kuyper to “such modern-day Americans as Martin Luther King, Jr., Pat Robertson and Jesse Jackson, all of whom possess(ed) Kuyperian qualities such as intellect, persuasion, mass organization and political savvy.” Asked about Kuyper’s relevance today, Bratt said, “He was asking questions 100 years ago that Evangelicals and Mainline Protestants are asking today.”
More important, Kuyper answered those questions in ways that could be useful to soldiers in today’s culture wars. How to remain true to one’s faith in a multi-faith society? How to blend faith and politics coherently? How to be Christian to the core and avoid either dropping out or giving in? He makes you think about the question more and come up with your own solution…. That’s what makes him really valuable now.
I. Kwama Bediako
The Ghanian scholar Kwama Bediako, during a visit to the campus of Calvin College and Seminary in Grand Rapids MI, participated in a discussion that featured a heavy emphasis on Thomas Jefferson, a major father figure in the political formation of the USA. One Calvin scholar asked Bediako whether West Africa was not badly in need of their own Jefferson, to which he responded, “What Africa needs even more today is its own Abraham Kuyper.” The person who had raised the question confessed to being “stunned, delighted and mildly embarrassed as the room broke out in applause.”
J. Iskander Saher
I have in front of me a letter from an Indonesian brother, Iskander Saher, a social activist in his own (Islamic) country, who wrote, “I found that it is what we need in Indonesia,” the “it” referring to the wholism of the Kuyperian tradition.
K. John Vriend
The late John Vriend – he died suddenly in February, 2002 – was a professional translator of Dutch literature that came out of the Kuyperian movement. He told me that he was getting enough letters of inquiry from all over the world that he came to the tentative conclusion that the real Kuyper century was not the 20th but the 21st. Well, the world could do worse. (For further details on Mutua, Bratt, Bediako, Saher and Vriend, go to my Every Square Inch—A Missionary Memoir, vol. 4, pp. 45-52, as listed in my Bibliography on the Boeriana page of this website.)
L. Gerald Vanderzande
For close to 50 years Gerald Vanderzande, Toronto, has worked for social justice under the auspices of Citizens for Public Justice (CPJ). He did this very deliberately from a Kuyperian perspective. In 2001, he was awarded with the Order of Canada by the Governor General of Canada. See CPJ website www.cpj.ca.
M. Josiah Idowu-Fearon – Bishop of Kaduna Diocese (Anglican Communion), Nigeria
In a prepared introduction to a lecture I was to deliver, he wrote:
“He (Boer) has also introduced another term “Kuyper(ian), a term I came across in the year 2000 while reading up for my research at Ahmadu Bello University. As he has said and I agree with, for Nigeria to develop evenly and make any progress, we have no option but endorse this concept as the only safe future for us as a country and those coming after us.”
N. Jan/John H. Boer (myself)
In the list of Boeriana, there are two titles directly related to Kuyper:
- You Can Do Greater Things than Christ (78 pages). Available on the Companion CD
- "The Role of the Holy Spirit in Social Development According to Abraham Kuyper: 29 Propositions." (6 pages).
Plans for publication are not yet settled. Contact me.
In addition to the above, in the "Introduction" to Vol. 1 of my Studies in Christian-Muslim Relations, I summarize a number of key Kuyperian ideas that are pertinent in almost any situation. Please understand that “Kuyperian” thinking is broader than Kuyper himself. He founded a tradition that continued to develop along his lines but also beyond him.
- Kuyper developed his perspective in response to 19th-century secular liberalism in The Netherlands that had become oppressive and intolerant. Kuyper countered it with a type of thorough-going pluralism that would allow full scope to all groupings in society to blossom on their own terms, even the secularism that he considered demonic. This was starkly different from secularism that denied others the freedom to define themselves and sought to force them to live by its definition. Specifically, secularism invariably seeks to force religion into a straightjacket of private spirituality and individualism that restricts its expression to a so-called sphere of religion, that is, church or mosque. It seeks to reduce the scope of religion to the sphere of the subjective, while it regards secular knowledge as objective and neutral and exclusively suitable for the public square. Kuyper's form of pluralism would allow for the unfettered development of all religions or worldviews – note the plural – on their own terms, not as defined by secularism, though including secularism.
posited the primacy of the religious impulse in human life.
The human race is, first of all, a religious race, a race of
believers. This is in contrast to Rationalism, which emphasizes the
rational as the centre piece of human life. Everything is based on
objective, neutral reason. Reason is the neutral platform on which
all people can meet and reason with each other. It is not a matter
of "religion within the bounds of reason," as Kant would
have it, but, rather, of "reason within the bounds of
religion," as Wolterstorff of Yale put it so aptly in the title
of his book.
Marxism, another strong contender for human loyalty, emphasizes the economic aspect as foundational and sees all culture evolving on basis of economic interests. Empirically, Marxism is probably closer to the facts than is rationalism. There is a close affinity between the influence of economic and religious factors. There is a strong mutual influence on each other. One can argue that there is even a kind of confluence of Kuyper and Marx here, for when people give priority to their economic interests, that interest has in fact become the centre of their religion and life, a new idol. Their religious life imperceptibly changes to accommodate their economic status. I have seen it happen in my own denomination.
Kuyperianism focuses on religion as the basis of all human life, with religion seen as the point of ultimate loyalty and value in the lives of individuals and communities. All the other aspects are shaped by the basic categories of the dominant religion, faith, beliefs or worldview in a given society. Of course religion and the other aspects mutually influence each other, but when all is said and done, the foundation of it all is the religious or, if you prefer, faith or worldview.
Among other things, this means that there is no neutral zone in life like politics, economic or science, where we can all meet as neutral, rational people. Though Nigerian Christians sometimes seek a solution to the Christian-Muslim controversy in that direction, it is a lost cause, for all these cultural areas rest on that often hidden foundation of worldview, faith or religion. Kuyperian Christians share this insight with Muslims. They have, apparently, come to it independent from each other. Unfortunately, many Christians have been misguided into a dualistic scheme that separates religion from these other areas.
Religion is not only the basis of a life, but it is also comprehensive or wholistic in nature. Again, this is an insight that Kuyperians share with Muslims. Both traditions emphasize that religion is a way of life, not merely a slice of life or a sector that belongs to the realm of church and mosque. Both Kuyperians and Muslims produce books and articles exploring the relationship between economics, politics, and other cultural aspects to their religion and regard the latter as basic to it all. Both reject secularism because it seeks to compartment-alize religion and restrict it to a small area of life, to the personal and private. It squeezes religion into a narrow mold that does not fit its genius. Again, unfortunately, Nigerian Christians have by and large inherited a secular definition of their religion, an inheritance that has deprived them of more relevant tools in their relationship with Muslims.
- Bare facts are inaccessible to us. We all see facts through the grid of our worldview or faith, never as they are in themselves. We always observe through the colour of our lens. This explains why people with different lenses often interpret the same events in opposite ways as if they are looking at different realities. During colonialism, missionaries and nationalists in Nigeria interpreted colonialism in opposite ways as I have shown in my 1979 publication. Christians and Muslims interpret the religious situation in Nigeria in opposite ways. Though the objective reality may be the same for all, their worldviews drive them into opposite interpretations of the "facts." It is an objective of this book to aid both parties to look through the other's lens, if not to come to full agreement, at least to reach some degree of mutual understanding.
- The human race is appointed as God's vice-gerent or, as Muslims tend to call it, God's khalifat. Humanity represents God in this world and is expected to develop it. Christians know this command as the "cultural mandate." Most varieties of Christianity have unfortunately downplayed this Biblical teaching and separated this cultural mandate from the great commission, a separation that has encouraged the trivialization of their religion. In fact, though almost all Christians know about the commission, few are aware of the mandate. In Kuyperian thought, this mandate is as crucial as it is in Islam.
- Kuyperianism recognizes along with Islam an antithesis between
the Christian or Muslim religion and all other worldviews. There
is a basic foundational difference between these religions and
competing worldviews that drive them into different directions and
account for the different national and regional cultures of this
world. This is an antithesis between the Spirit of God and all other
spirits. Both religions are keenly aware of this antithesis. Both
are also aware of the fact that this antithesis can run right
through the heart of so-called true believers, for all experience
this battle of the spirits in their own lives when, for example,
serious inconsistencies occur between their official religion or
worldview and their behaviour.
However, Kuyperianism also recognizes common grace, a term referring to the Spirit of God working in and shaping truth even in philosophies and religions that reject Christianity. The basic antithesis between them remains active deep down in the foundation, but it is relativized at the surface level due to the fact that the Spirit of God reveals important truths to all religions and cultures. Because of this common grace, Kuyperianism gratefully recognizes many aspects of truths in other worldviews or faiths and is thus ready to cooperate with them. That is also the reason I appreciate so much of Islam. The current mode in Islam, certainly among Fundamentalists, is to emphasize the antithesis at the expense of common grace considerations. The result is a strong rejection of any truth in other religions and a militant affirmation of "Islam alone." It has led to a high degree of intolerance. No doubt, this current rejection on the part of Islam is that they have woken up from their colonial and secular slumber and are angry that they have been subjected to such humiliation. In the current atmosphere of anger and re-assertion, there is little room for anything but antithesis.
- Evangelicals and Charismatics are very much steeped in individualism and concentrate on individuals, while their Liberal and Ecumenical counterparts have tended to be more concerned with communities and structures. The Kuyperian tradition will have none of these one-sided perspectives and gives both their due, individuals and communities, people and structures. The tradition has created structures in various cultural sectors that were to be guided by basic Christian perspectives. Christian newspapers, universities and colleges, labour unions, housing co-operatives, political parties have all been part of the history. The reason for these was the insight that all of these organizations are expressions of different worldviews, faiths, sets of beliefs and values. When the underlying worldview is secular, this does not render them neutral but makes them pursue their goals along secular lines that excludes many Christians principles. Today, Muslims, especially the Fundamentalist variety, are deeply aware of the difference between Islam and secular worldviews as they undergird the various social structures. Hence, like Kuyperians, they are in the process of establishing all kinds of alternative Muslim structures and write extensively about the differences they expect these to make for them.
- The Kuyperian tradition has a strong emphasis on pluralism. It was born, remember, during a time when 19th-century secular Liberalism sought to force all people in The Netherlands into one spiritual or worldview mode, namely that of secularism. The quote from Carpenter summarizes the perspective sufficiently for my purposes at this point. Muslims have always claimed tolerance as their hallmark, but today they are not known by others for it. The Kuyperian version may help both Christians and Muslims to develop a genuine sense of pluralism in Nigeria, for it is a form that allows each community to remain true to itself. It is a threat to domination of one group over another; it is a friendly tool to those who really wish for constructive co-existence.
- A major motivation for much of the above was Kuyper's concern for
the poor. His was not merely an abstract philosophical or
academic concern. The vision was surely marked by such abstractions,
but underneath it all lay his passion for the poor and the
oppressed. This is one aspect that has largely gotten lost in the
subsequent Kuyperian movement. As the constituency moved up the
economic and political ladder, the passion for the poor largely gave
way for more middle class concerns. In North America most adherents
of Kuyperianism are found in academic and ecclesiastical
institutions where the philosophical and theological aspects claim
the major attention.
Though Kuyper formed, among other institutions, a Christian labour union in order to empower the poor, today Christian labour unions have rough sledding among most North American Reformed. When I personally took up the challenge of empowering nurse aids and other hands-on caregivers to Michigan's elderly by attempting to organize them under the umbrella of the Christian Labour Association, I met a solid front of stonewalling in the Christian Reformed Church, the major heir to Kuyperianism in North America.
The focus of interest is now on correct ideas more than on passion for the poor. After all, the homes for the aged are owned by members of this constituency and organizing their employees is now seen as a threat to their economic interest. Every ideology, even the best, is subject to tinkering and emasculation when the economic status of its adherents has changed upward. Not only is Carpenter's quote above useful as a summary of major Kuyperian thoughts, it is also illustrative of this changed focus in that it avoids any reference to Kuyper's passion for the poor. I am not suggesting that Kuyperians are the only Christians with this passion. Of course not! However, in his own day, Kuyper was definitely ahead of most of his fellow contemporary Christian leaders in providing structures that were effective in overcoming poverty in the long run. His was not the individualistic ameliorative soup kitchen approach; he dealt with the structures needed to overcome the problem itself.
I introduced Kuyperianism into the Nigerian discussion because it gives Nigerian Christians an alternative to the secular perspective they have inherited from missionaries who were not always aware of the issues or their implications. It is also a perspective that is increasingly recognized internationally and sought after for its positive potentials for a Christian approach to the world and other religions on a global scale. This perspective is hereby offered as a more legitimate interpretation of the Christian gospel that simultaneously is one both Christians and Muslims should be able to live, work and dialogue with. It could become the basis for more fruitful relations between the two faiths. It would enable Christians to withdraw the red flag of secularism they are constantly waving before Islam and that evokes so much negative passion in the Muslim heart over the last century that it has sprouted today's terrorism. May our political leaders become more conscious of the role their secularism has played in creating an atmosphere of terrorism, while they are challenged to check out this Kuyperian perspective in their efforts to find a solution beyond their counter-terrorism. American and Canadian authorities especially will do themselves a favour when they contact Center for Public Justice (Washington DC) and Citizens for Public Justice (Ottawa – www.cpj.ca).
Selective Bibliography of English-language Publications by and about Kuyper*
(Selection based on information I currently have at my fingertips. It is not exhaustive.) This list includes my own Kuyperian writings. These are marked by my name in bold print. The entries are arranged according to year of publication with the most recent at the beginning.
ABBREVIATIONS USED IN THIS BIBLIOGRAPHY
|CTJ||Calvin Theological Journal|
Boer, Jan H. “Kuyper the Evangelical.” CC, May 26/2014, p. 20.
DeJong, James, “The Neglected Kuyper.” An unpublished lecture delivered at The Abraham Kuyper Center for Public Theology, Princeton Theological Seminary, April 2014.
Boer, Jan H. “The International Kuyper.” CC, March 24, 2014.
Kuyper, Abraham, Scholarship: Two Convocation Addresses On University Life, d. H. Van Dyke; trans. N. D. Kloosterman. Grand Rapids: Acton Institute – Christian’s Library Press, 2014.
De Bruyn, Jan, Abraham Kuyper: A Pictorial Biography. Grand Rapids: Eerdmans, 2014.
Kuperus, T., “An Eclectic Inheritance: Kuyper’s Politics Today.” Comment, Oct. 25, 2013.
Wood Jr., John Halsey. Going Dutch in the Modern Age: Abraham Kuyper’s Struggle for a Free Church in The Netherlands. New York: Oxford University Press, 2013.
Smith, James K. A, “Naturalizing ‘Shalom’: Confessions of a Kuyperian Secularist.” Comment, June 28, 2013.
Van Boggende, Bert, “Kuyper on Art,” CC, April 8, 2013, pp. 11, 16.
Kuyper, Abraham, Common Grace, eds. J. Ballor, S. Grabill; trans. N. D. Kloosterman, M. van der Maas. Grand Rapids: Acton Institute – Christian’s Library Press, 2013.
Kuyper,Abraham, Guidance for Christian Engagement in Government, ed. and trans. H. Van Dyke. Grand Rapids: Acton Institute – Christian’s Library Press, 2013.
Kuyper, Abraham, Rooted and Grounded: The Church as Organism and Institution, ed. and trans. N. D. Kloosterman. Grand Rapids: Acton Institute: Christian’s Library Press, 2013.
Bratt, James D., Abraham Kuyper: Modern Calvinist, Christian Democrat. Library of Religious Biographies. Grand Rapids: Eerdmans, 2013.
Wood Jr., John H., Going Dutch in the Modern Age: Abraham Kuyper’s Struggle for a Free Church in the Netherlands. New York: Oxford University Press, 2013.
Rang, Lloyd, “The Scandal of the Reformed Mind.” CC, Sept. 12, 2011, p. 3.
Kaemingk, M., “Faith, Work, and Beards: Why Abraham Kuyper Thinks We Need All Three.” Comment, July 8, 2011.
Mouw, Richard J., The Challenges of Cultural Discipleship: Essays in the Line of Abraham Kuyper. Grand Rapids: Eerdmans, 2011.
Mouw, Richard J., Abraham Kuyper: A Short and Personal Introduction. Grand Rapids: Eerdmans, 2011.
Kuyper, Abraham, Wisdom and Wonder: Common Grace in Science and Art, eds. J. J. Ballor and S. J. Grabill; trans. N. D. Kloosterman. Grand Rapids: Acton Institute – Christian’s Library Press, 2011.
The Kuyper Center Review. The Abraham Kuyper Center for Public Theology, Princeton Theological Seminary, 2010-2014.
Kuyper, Abraham, You Can Do Greater Things than Christ: Demons, Miracles, Healing and Science, trans. Jan H. Boer. Jos, Nigeria: Institute of Church and Society, 1991 and 1993. Also www.ccel.org and in Four Kuyperian Essays: Faith, Science, Miracles, Islam. www.lulu.com, 2010.
Van Boggende, Bert, ? xxxxx “Abraham Kuyper and Work.” CC, 2010.
Kuyper, Abraham, Our Worship, ed. H. Boonstra. Grand Rapids: Eerdmans, 2009.
De Vries, Rimmer, translation of Kuyper's lecture on missions given in January,1890, along with original notes of the proceedings. Unpublished document, June 27, 2008.
Budziszewski, J., ed. Evangelicals in the Public Square: Four Formative Voices on Political Thought and Action, Grand Rapids: Baker Academic, 2006.
Bacote, Vincent E, The Spirit in Public Theology: Appropriating the Legacy of Abraham Kuyper. Grand Rapids: Baker Academic, 2005.
Perry, John, “The Weight of Community: Alasdaire MacIntyre, Abraham Kuyper, and the Problem of Public Theology in a Liberal Society.” CTJ, Nov., 2004, pp. 303-331.
Sproul, R. C., ed. Abraham Kuyper: A Man for All Spheres. Ligonier Ministries: Table Talk, Oct. 2002.
Bolt, John, A Free Church, A Holy Nation: Abraham Kuyper's American Public Theology. Grand Rapids: Eerdmans, 2001.
Morel, L. E., “Citizen Kuyper: Born-Again American.” Acton Institute’s Religion & Liberty series, vol. 11, no. 4, July/Aug., 2001.
Kim, Jeom O., The Relevance of Abraham Kuyper’s Sphere Sovereignty for the Korean Presbyterian Church. Unpublished Master’s thesis, Calvin Theological Seminary, n.d. Abstract in CTJ, April, 2001, pp. 231-232.
Kuyper, Abraham. Particular Grace: A Defense of God's Sovereignty in Salvation. Trans. by Marvin Kamp. Grandville, MI: Reformed Free Publishing Association, 2001.
Lugo, L. E., Religion, Pluralism, and Public Life: Abraham Kuyper's Legacy for the Twenty-First Century. Grand Rapids: Eerdmans, 2000. Includes two relevant articles—
Van Leeuwen, Mary Stewart, "The Carrot and the Stick: Kuyper on Gender, Family, and Class."
Bolt, John, "Abraham I, Walter Rauschenbusch, and the Search for an American Public Theology."
McGoldrick, J. E., Abraham Kuyper: God's Renaissance Man. Darlington, UK: Evangelical Press, 2000. For review see John Bolt, CTJ, Nov. 2000, pp. 374-375.
Boer Jan H., “The Role of the Holy Spirit in Structural Transformation According to Abraham Kuyper: 20 Propositions.” Lecture delivered to Reformed Spirituality Network, 1999.
Stockwell, Clinton, "Abraham Kuyper and Welfare Reform: A Reformed Political Perspective." Pro Rege: Sept. 1998, pp. 1-15.
Mouw, Richard, “The Seminary, the Church, and the Academy.” CTJ, Nov. 1998, pp. 457-468.
Menninga, Clarence, “Critical Reflections on Abraham Kuyper’s Evolutie Address.” CTJ, Nov. 1998, pp. 435-442.
Van Dyke, Harry, “How Abraham Kuyper Became a Christian Democrat.” CTJ, Nov. 1998, pp. 420-434.
Haas, Guenther, “Kuyper’s Legacy for Christian Ethics.” CTJ, Nov. 1998, pp. 320-349.
Harinck, George, “’Give Us an American Abraham Kuyper:’ Dutch Calvinist Reformed Responses to the Founding of the Westminster Theological Seminary in Philadelphia.” CJL, Nov. 1998, pp. 299-319.
Bolt, John, “Editorial: Abraham Kuyper in Context.” CTJ, Nov. 1998, pp. 275-276.
Bratt James D., Abraham Kuyper: A Centennial Reader. Grand Rapids: Eerdmans, 1998.
Heslam, P. S., Creating a Christian Worldview: Abraham Kuyper's Lectures on Calvinism. Grand Rapids: Eerdmans, 1998.
Kuyper, Abraham, Near Unto God: Daily Meditations Adapted for Contemporary Christians, trans. and ed. James C. Schaap. Grand Rapids: Eerdmans, 1997.
Bolt, John, “Editorial: Abraham Kuyper.” CTJ, April 1996, pp. 9-10.
Kuyper, Abraham, “Evolution.” CTJ, April 1996, pp. 11-50.
Bratt, James D. , “In the Shadow of Mt. Kuyper: A Survey of the Field.” CTJ, April 1996, pp. 51-68.
Skillen, James W., “From Covenant of Grace to Equitable Public Pluralism: The Dutch Calvinist Tradition.” CTJ, April 1996, pp. 67-96.
Van Leeuwen, Mary Stewart, “Abraham Kuyper and the Cult of True Womanhood: An Analysis of De Eerepositie der Vrouw.” CTJ, April 1996, pp. 97-124.
Rodgers, R. E. L, The Incarnation of the Antithesis: An Introduction to the Educational Thought and Practice of Abraham Kuyper. Durham, UK: Pentland Press, 1992.
Praamsma, Louis, Let Christ Be King: Reflections on the Life and Times of Abraham Kuyper. Jordan Station, ON: Paideia Press, 1985.
Langley, McKendree R. The Practice of Political Spirituality: Episodes from the Public Career of Abraham Kuyper, 1879-1918. Jordan Station, ON: Paideia Press, 1984.
Vanden Berg, Frank, Abraham Kuyper: A Biography. St. Catharines: Paideia, 1978. Grand Rapids: Eerdmans, 1960.
Kuyper, Abraham, Principles of Sacred Theology, trans. J. Hendrik De Vries. Grand Rapids: Eerdmans, 1954.
Kuyper, Abraham, The Problem of Poverty, trans. and ed. James Skillen. Grand Rapids: Eerdmans, 1991. An earlier translation of the same original was published under the title Christianity and the Class Struggle, trans. Dirk Jellema. Grand Rapids: Piet Hein Publishers, 1950.
Kuyper, Abraham, The Practice of Godliness. Grand Rapids: Eerdmans, 1948.
Kuyper, Abraham, The Work of the Holy Spirit. Grand Rapids: Eerdmans, 1941.
Kuyper, Abraham, The Implications of Public Confession, trans. H. Zylstra. Grand Rapids: Zondervan, 1934.
Kuyper, Abraham, Lectures on Calvinism. Kuyper's Stone Lectures delivered at Princeton. Grand Rapids: Eerdmans, 1898, 1931. Continuous reprinting.
Calvin Theological Journal. Published by Calvin Theological Seminary. Miscellaneous issues.
Abraham Kuyper Center for Public Theology, Princeton Theological Seminary and Vrije Universiteit Amsterdam: Digital Library of Abraham Kuyper.
Websites with Similar Vision*
Calvin College www.calvin.edu
The King's University College www.kingsu.ab.ca
Redeemer College www.redeemer.on.ca
Dordt College www.dordt.edu
Paul Henry Institute for the Study of Religion and Politics www.calvin.edu/academic/pols/henry/
Institute for Christian Studies, Toronto www.icscanada.edu
International Assoc. for the Promotion of Christian Higher Learning iapche.dordt.edu/index.html
Institute for Reformational Studies (Potchefstroom, South Africa) www.puk.ac.za
Association for Christian Higher Education in Australia (ACHEA) members.ozemail.com.au/~centre/
Marnix van St. Aldegonde Foundation (Thinktank for Christian Politics) Email: firstname.lastname@example.org
www.acton.org/compassion Features an article about Kuyper's social thought.
Charles Colson's Radio Programme BreakPoint www.breakpoint.org
Shepherds for Peace (legal issues and reconciliation) www.shepherdsforpeace.com
Citizens for Public Justice www.web.net/~cpj/
Center for Public Justice www.cpjustice.org
Centrum voor Reformatorische Wijsbegeerte home01.wxs.nl/~srw/
Centre for the Promotion of Christian Higher Education in Africa http://amani.org.au/cpchea
www.kuypercentre.ca (for emerging scholars—in Ontario) See CC Feb 10, 2014, p. 1
He blogs regularly at http://stevebishop.blogspot.com. He has compiled a serious bibliography of over 400 works on Kuyper. It is too
long for inclusion in this page, but I refer you to his website above.
Complete Kuyper bibliography
A friend recently sent me the following information:
“A complete annotated bibliography of all Kuyper’s writings was published two years ago by Brill, a Dutch publisher of scholarly works. It comprises some 700 pages and it costs, I think, $150. It was a ten year project. Only in English. It is on pts website and I believe it needs copyright approval.”