First of a series.
Why should we be excited about the recent publication of the English translation of the major works of Dutch theology professor Herman Bavinck (1854-1921)? Aren’t there enough solid Christian theology guidebooks out there now?
The short answer is that Bavinck is one the giants of Reformed and Presbyterian thought. He’s brilliant, extremely well-read, a skillful communicator and teacher, and most important, he takes his lead from the Bible, Christian tradition and the imitation of Christ and life in the Spirit. We can learn a lot from him.
The thousands of pages of his writings on theology and on ethics cover a wide range of issues. The present article will look at the method of study that Bavinck employed in his work. It’s surprisingly simple and straightforward, yet its simplicity wields great power. For us his readers, it can serve as a guide to how we can preach and teach more effectively in our churches.
Bavinck’s method of approach is three-fold: searching the Bible, considering church, religious and philosophical traditions and opinion, and acting in the Spirit. Although he does not always follow this pattern in order, the three elements are nevertheless present in his discussions of individual topics. For those new to his work, his method is perhaps best experienced in the first two volumes of Reformed Ethics (RE). The discussions here are much more interesting and easier to digest than the lengthy discussions of theology in his four-volume Reformed Dogmatics, solid as they are. (See below for suggestions about which sections to read first in Reformed Ethics.)
Regarding the first element, the Bible, Bavinck is firm in his view that it must be the basis for Reformed theology and ethics. As a result, he regularly cites Biblical passages and terms to provide guidance in these matters. The Bible is God’s revelation, much clearer than any general revelation found in nature or the human spirit.
As for considering Christian interpretations, he asserts that Reformed tradition (as it is, for example, seen in John Calvin’s Institutes and the Heidelberg Catechism) usually has the best understanding of the Bible of any denomination or movement. Not that he avoids interacting with the views of other denominations, philosophies or religions. But his aim is to outline the best practices for those who are within the Reformed and Presbyterian fold.
The life in the Spirit, the third element, is explained in two lengthy chapters in the first volume of Reformed Ethics. They are followed by chapters on growing, maturing and persevering in the Christian life. A chapter on spiritual pathologies (illnesses), such as aridity, morbidity and lethargy (including excessive zeal) is linked to the concluding chapter that recommends various spiritual practices and disciplines (ascetic theology) as prevention and as a remedy for such illnesses.
The Bible is God’s revelation, much clearer than any general revelation found in nature or the human spirit.
A three-fold approach to study and teaching is, of course, not uncommon in our churches. Most Bible study booklets adopt it, a method that includes observation (in the Bible), interpretation (weighing various possibilities) and application (to life). This is equivalent to Bavinck’s model. Current preaching, however, is rarely built on this scheme. Modern sermons too often seek to be relevant and so do not cite Scripture in any depth, nor do they outline common interpretations held by any Christian communities, let alone the Reformed tradition, unless it is to criticize them for being woefully out of date compared with modern concerns and understandings. Spiritual practice and discipline are equally neglected when it comes to application.
Bavinck’s model is clearly evident in his discussion of the imitation of Christ, a powerful motive for behaviour in Christian communities since the early centuries of the Church. Moving on from the dominant understanding in Reformed tradition of Christ as prophet, priest and king, Bavinck begins his discussion by stating that Christ “is also our example and ideal. His life is the shape, the model, that our spiritual life must assume and toward which it must grow” (RE, I, 317). He then devotes 10 pages to observation of the Biblical evidence relating to imitation.
He next considers interpretations in church history, including those of martyrs, monks and mystics. The section about the concept of the imitation of Christ among Protestants, is, lamentably, a brief one. He notes that the Reformed tradition has had little to say about it and that modernist theologians have given up on the idea altogether.
As for application, Bavinck rejects three common views on the topic and proposes instead that first, we must acknowledge Christ as Redeemer. Second, we must enter “into permanent communion with him, particularly in the fellowship of suffering” (RE I, 339). And third, we must imitate Christ not just in his outward life or by living in conformity with his commandments, but in mystical union with him. This union reveals itself in our ethical behaviour, especially in righteousness and love (RE I, 341).
For many of the practical issues that he covers, there is little Biblical evidence that pertains directly to the topic in view. In his discussion of self-harm and suicide, for example, Bavinck outlines Bible passages that involve suicide and notes those that touch indirectly on the subject. Most of his comments, however, consist of how the non-Christian world views suicide and why those opinions are not in line with Christian doctrine. He also provides statistics on suicide from his own day.
To his credit, Bavinck includes a section on the causes of suicide that does not put the blame entirely on the person who chooses it. Our collective decisions regarding what we value in our society influences those who despair about living up to what is expected of them. He writes: “We are guilty of thinking too lightly of suicide, too cheaply of life. The particular influences that lead a person to commit suicide are rooted in the organically connected society” (RE II, 375-6).
In summary, Bavinck’s method of approaching theological and ethical issues involves a careful search for Biblical evidence and a consideration of the views of the historic and contemporary Christian community, especially of those in the Reformed tradition. With this as his foundation, he builds on it an ethical guidance that is not simply legalistic or traditional, but is in keeping with Christ’s teaching and example and his inner working through the Spirit in the believer’s heart and mind. It’s a simple enough method, yet in the hands of a master it yields amazing results. We can learn from him!
Read the book review of Reformed Ethics.
