REF 2: How Does Calvinism Help Protect Liberty?

 

Kuyper focuses on his lecture on the source of maintaining and protecting liberty from the threats of State tyranny and the concept of the popularity of liberty. In view of politics, it is basically grounded in religious or anti-religious ideas, as Calvinism as purely as an ecclesiastical and doctrinal movement. It’s good to know also that in view of Calvinism and Politics some country enjoy their political freedom such as the Netherlands, England, and America.

If we talk about the idea and fundamentals of Calvinism it’s all about the Sovereignty of the Triune God over the whole Cosmos, all its spheres and kingdoms, the visible and invisible. As part of these fundamentals, the threefold central concept comes up.

The Sovereignty in the state

Humanity comes from one race, one blood. And if we want to maintain the organic unity politically in the post-sin world, it is now impossible. Since sin enters into the world, something comes unnatural, people against each other, there is an abuse of power, battle of ages between authority and liberty arouse and these are all because of sin. Calvinism gives two basic ideas as the political faith, God alone is sovereign over all nations, and the nature of authority that the State possesses can be derived only by the hands of God. The high view of the State, the transcendent character of God and transferred to the State. Since now, we view the state as “god”. They made the separation of State which makes the most important instrument is the law and the concept of that is not engage and harmonize with the eternal principles.

The Sovereignty in Society

Family, business, science, art, etc. are all social spheres, who do not owe existence to the state and does not derive the law to the superiority of the state but only obey by the high authority within their states, rules by grace of God this how Calvinist understand sovereignty in society. As part of the analysis, state and society exist for the other serves as the mechanical in character, and the other one is organic. In regards to the mechanical states, the principal characteristic of government is the right to life and death, the sword best symbol represents power.

Everywhere one man is powerful than the other, by his personality, by his talent and by circumstances.

Dominion is exercised everywhere, but it is dominion which works organically; not by virtue of a State-investiture, but from life’s sovereignty itself.

The Sovereignty in the Church

The difficulty of the dilemma is all around. It lies to the restrictions of liberty of worship and civil disabilities under the dominant authorities.

So the end of all these is that state officials are perceived as servants of God. They are recognized God as Supreme Ruler, from Whom they derive power. Serving God is the primary goal by ruling the people under His ordinances.

The legitimate way and standpoint of the government in the existence of the variety of churches is to respect religious liberty and must not interfere in religious affairs.

God is the only sovereign in humanity.

 

 

 

 

Reference: Kuyper, Abraham. 1931. Lectures on Calvinism: Chapter 3: Calvinism and Politics. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, pp. 78- 109. 

Ref 1: The Reformed Tradition and the Transformation of Culture (D.G. Hart)

 

The authors explore the attitude of Machen towards the church and the relationship of culture. Though it can view the difficulty of modern culture poses by the Reformed tradition. There is a possibility of the inseparability of gospel proclamation, cultural transformation, and the idea of the priesthood of all believers.  The author points out the importance of reformed marks which tells that the idea that Christianity involves the transformation of culture as well as the proclamation of the gospel. In view of Machen, the vision of cultural transformation is both faithful to Reformed theology and sensitive to what we call the issue of time. 

Cultural diversity and religious freedom take a great challenge to the reformed tradition that cultural transformation takes seriously.

Machen presents his vision in regards to the Reformed tradition and the transformation of culture in the following parts. First is the consecration of culture, Machen was active in cultural engagement. It shows that working with liberal Christians and non-believers in numerous humanitarian and social causes. Though there is a big difference in terms of theological principles then there is also a numerous commonality to work with them. Second is the separateness of the church, Machen’s standpoint on culture affirms in cultural engagement and withdrawal are both affirming. In view of this reason, that’s why Machen becomes active in cultural transformation. Church itself primary task is to become the witness to Christ. Being a Christian is not only a religious experience but a life founded upon doctrine and primarily an account that happened such as a piece of good news or gospel.  The third one is the relationship between church and culture, Christians must and need to work their relationship with the culture around them, because culture changes over time but the church remains it is. Fourth, the modern predicament. As reformers, they come up with their own unique interpretation of cultural transformation. Machen argues that church institution has no means, nor does its ministry involve intervening in cultural or social affairs. The power and weapon of the church in other words are spiritual, not corporal. And the last one is the responsibility of the church in our time. Machen's emphasis on the witness of the church led him to distinguish between church and individual believer’s duties. He told people the matter that could not be expected to church. It is wrong to see the church cooperating and inappropriate to expect the church to give. So for the author Machen, the church's responsibility of the church in our times is the same as in every age.

It is a great reminder for us that Machen view of the cultural transformation of Christianity may obscure the weighty matters of the gospel and the church’s duty to proclaim it.