I did not agree much with John Suk when he was editing The Banner, but this post from the summer shows that a neo-Calvinist with some self-awareness can actually sense the way Kuyperianism harshes a Reformed Protestant’s buzz:
Kuyper’s words were an apt summary of what Reformed people most believed in, namely the sovereignty of God. But more than that, Kuyper’s words were inspiring because they gave us young Calvinists something to do with our lives, a program. Our mission was to boldly claim each and every sphere of human activity as one that needed to be brought into alignment with—even submission to—the sovereign rule of God. We were shock troops for raising his flag over those square inches. So we set up Christian organizations to proclaim, in each sphere of human activity, what God’s rule would look like. Kuyperian Calvinists in Canada set up Christian labor unions, Christian schools, Christian hospitals, and Christian political parties—all in the image of what their parents and grandparents had done for Conservative Christianity in the Netherlands, and what the socialists and communists and liberals and monarchists had done for their respective gods and heroes in the Netherlands.
But now I’m not so sure. I have two related reasons to doubt this program.
First, the identification of human institutions with God’s rule inevitably invites making God’s sovereignty the perfect cover for acting coercively. After all, if God is on our side, how can we be wrong? Of course, acting in this way is inevitably shortsighted, or unloving, or even evil. In justifying their actions by appealing to God’s rule, people and institutions inevitably bring God’s name into disrepute.
History is full of examples. Over and over, the identification of the church and or the Christian establishment with the ruling monarchies of Europe put the church, and thus in the eyes of the people, God on the side of the rich, the powerful, and the unjust. I think it was Felicite de Lamennais who said that the alliance of church and monarchy before the French revolution meant the loss of three generations of Christians to the faith. But there are endless other examples. Consider the barbarity of the crusades. The one instance of a country besides the Netherlands where rulers actually put Kuyper’s ideas to use was apartheid South Africa. Kuyper’s notion of sphere sovereignty and his disciple Dooyeweerd’s concept of cultural differentiation were both used to support the idea of apartheid. Back in the Netherlands, Kuyper’s Antirevolutionary Party would go on to defend the cruel Dutch colonial presence because the rape and pillage of Indonesia’s resources was good for the Dutch economy.
The bottom line is this. When those in power believe they are doing God’s sovereign will, beware if you’re not on their side. The practical good that has come from politicians trying to implement God’s sovereignty in the world has not been impressive.
Unfortunately, Suk takes this piece where he sometimes took his editorials in the Banner and seems to abandon sovereignty altogether. But if he could have stopped with the implicit idea that divine sovereignty does not mean we are sovereign to “fix” the world, he would have had two enthusiastic vigorous thumbs up from (all about) me.
Old Life 