“For after all these things do the Gentiles seek… But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”
Order of Contents
van der Kroef, Justus M. – ‘Abraham Kuyper & the Rise of Neo-Calvinism in the Netherlands’ Church History, vol. 17, no. 4 (Dec., 1948), pp. 316-334
Young, William – ‘Historic Calvinism & Neo-Calvinism’ Westminster Theological Journal, vol. 36, 1973-74, with editorial revisions from the Rev. Sherman Isbell
Neo-Calvinism was birthed from the thought of Abraham Kuyper, Herman Dooyeweerd, and others in the late 1800’s. It has had a tremendous effect on, and has become a dominant feature of, reformed thought in America. Young shows where Neo-Calvinism has departed from historic Calvinism on 7 points, including: a change of Covenant Theology, an over-emphasis on cultural renewal and institutions, a depreciation of personal religion, and affirming the unBiblical doctrine of presumptive regeneration with its various implications.
Pronk, Cornelius – ‘Neo-Calvinism’ Reformed Theological Journal (Nov. 1995) 15 pp.
Pronk has been a Free Reformed Churches of North America pastor in Canada. The conclusion of this article is in Pronk’s other article below.
Dennison, William D. – ‘Dutch Neo-Calvinism & the Roots for Transformation: an Introductory Essay’ JETS 42/2 (June 1999) 271–291
“Increasingly, during the nineteenth and twentieth centuries, both the legacy of the Enlightenment and the heritage of Christianity desired the thrill of possessing the culture—this world as we see it! Dutch neo-Calvinism has participated in this cultural battle, but it seems to me that the underpinnings of the eschatological vision of the Enlightenment have increasingly encompassed the eschatological vision of neo-Calvinism.” – p. 273
Pronk, Cornelius – ‘Neo-Calvinism’ (2002) 10 paragraphs at Banner of Truth This is an intro and the conclusion of Pronk’s article above.
van Keulen, Dirk – ‘The Theological Course of the Reformed Churches in The Netherlands’ Ref in Vicissitudes of Reformed Theology in the Twentieth Century (Brill, 2004), pp. 87-117
Isbell, Sherman – ‘Recovering Experimental Religion’ (2009) 13 pp.
Hengstmengel, Joost W. – ‘The Reformation of Economic Thought: Dutch Calvinist Economics, 1880–1948’ Philosophia Reformata
vol. 78, no. 2, ‘Economics, Christianity & the Crisis: Towards a New Architectonic Critique’ Proceedings of the First Kuyper Seminar, 8–9 Amsterdam (Jan, 2013), pp. 124-143
Campbell-Jack, Walter Campbell – Grace Without Christ?: the Doctrine of Common Grace in Dutch-American Neo-Calvinism a PhD dissertation (Edinburgh, 1992) 335 pp.
Abstract: “…The purpose of the present work is to examine, from a standpoint sympathetic to the concerns of neo-Calvinism, the nature, function and validity of the doctrine of common grace…
Section II consists of a survey of how the doctrine has been treated in neo-Calvinist theology, with reference to representative theologians within this tradition, Kuyper, Hoeksema, Van Til, Schilder and Dooyeweerd. The response of Calvin to the questions raised in common grace is then examined. The greatest flaw in the construction of common grace is the distinction made between the incarnate Christ as Mediator of Redemption and the eternal Son as Mediator of Creation. The dualising tendency this introduces into the neo-Calvinist system of theology has serious effects which can only be overcome by re-asserting the importance of the Cross for the creation. In Section III there is an attempt to construct an approach to the relationship between God and creation which whilst avoiding the dualising tendencies of common grace is faithful to the Reformed tradition…”
The Divine Right of Church-Government and Excommunication (1646), p. 614
“Argument 7. That opinion is not to be held which lays ground that Christ-Mediator is a temporary king, has under Him magistrates, even heathenish, who have nothing to do with a mediator, to bear a temporal sword for a supernatural and spiritual end, as Christ under-heirs, He himself being the first-heir of all such and so makes heathens within the verge of the Mediatorial Kingdom; as if Christ were as Mediator, a King to heathen and all and everyone of mankind, who must have magistrates, and so [it] makes the Kingdom of men as men, and the Kingdom of Grace commensurable, and of alike latitude and extension, and makes nature and grace of equal comprehension:
But such is the former opinion; the proposition cannot be denied, except by Arminians, Socinians, Papists, who do maintain an universal redemption, a grace universal, a catholic Kingdom of Grace comprehensive of all and every man, of Pharaoh, Evil Merodach, Belshazzar, all the kings of Romans, Persians, Assyrians, Chaldeans, and of Turk[s], India, and such as worship the sun and moon, the Devil, and the work of men’s hands…”