All Articles For Translated Treasures

* Not Anabaptist but Reformed was a pamphlet written by Danhof and Hoeksema in 1923 as a “Provisional Response to Rev. Jan Karel Van Baalen Concerning the Denial of Common Grace.” Translated here from the Dutch by seminarian Daniel Holstege. Previous article in this series: March 1, 2009, p. 256. After Rev. Van Baalen has proven that we differ radically from the Anabaptists on the doctrine of grace, and thus, according to his own spoken judgment, his attempt to brand us as Anabaptistic has failed, failed completely, he comes at it from another side. Once again it must be chanted...

* Not Anabaptist but Reformed was a pamphlet written by Danhof and Hoeksema in 1923 as a “Provisional Response to Rev. Jan Karel Van Baalen Concerning the Denial of Common Grace.” Translated here from the Dutch by seminarian Daniel Holstege. Previous article in this series: March 15, 2009, p. 285. This article concludes the series. Having come to the end of his pamphlet, Rev. VanBaalen thinks he must ask us several questions, which, it seems to him, call for resolution. Now we do not feel obligated to answer every question the brother thinks he must ask us. Moreover, we are...

* Not Anabaptist but Reformed was a pamphlet written by Danhof and Hoeksema in 1923 as a “Provisional Response to Rev. Jan Karel Van Baalen Concerning the Denial of Common Grace.” Translated here from the Dutch by seminarian Daniel Holstege. Previous article in this series: January 15, 2009, p. 184. Except for the questions that Rev. Jan Karel Van Baalen thinks he must put to us, and which, as he seems to think, must be resolved by us, the brother really concludes his pamphlet with a chapter that claims to demonstrate that our view is Anabaptistic. After all that we...

* Not Anabaptist but Reformed was a pamphlet written by Danhof and Hoeksema in 1923 as a In the first half of this chapter, Danhof and Hoeksema have established that Rev. Van Baalen cites many texts but has almost no exegesis. Their exposition of Psalm 73 demonstrated that Scripture teaches the opposite of common grace. They ask Van Baalen to reconcile this and similar passages with his “idea that God is actually good to the reprobate.” They insist that this is the proper method of interpretation, that is, comparing Scripture with Scripture, and interpreting each text in the light of the whole...

(In the last paragraph Kuyper has discussed reformations which took place in the time of special revelation and are recorded for us in Scripture, and reformations which took place in the history of the church of the new dispensation. He has done this to show the different kinds of reformations which have taken place and to demonstrate how these reformations have significance for the tribulations in which Kuyper found himself in the State Church in the Netherlands.) 64. Concerning the Reformation Which Ought Now To Be Undertaken In the Reformed Churches Of These Lands. Also the Reformed Churches of these...

(In the previous article Kuyper, in speaking of the present calling of his church to engage in church reformation, has made a distinction between three groups of churches which exist within the State Church. One group of churches has retained a somewhat Reformed character. Another group of churches has become truly the false church. And a group of churches which comprises the third group stands somewhere between these two extremes. Kuyper has insisted that this must be borne in mind as his church considers the need for separation.) What now concerns the question, in what way the reformation of the...

In the third place, concerning ecclesiastical assemblies, the thoughts comes to us: 1)The consistories ought to be prepared to come to the help of churches of the second group and to work by mission activity in dead churches of the third group. 2)The consistories ought to strive to remove the non-confessing element from their midst and to break off all fellowship with unbelieving ministers. 3)The consistories ought to arouse their churches to a confession of guilt, to penitence and conversion, and to an improvement of life. To do this they must restore discipline. 4)The consistories must extend their church relationships...

(In the preceding paragraph Kuyper has talked about reformation which comes about through a split between a local congregation and the church federation. In this paragraph he speaks of reformation by means of a split between the individual and his own congregation.)  58. Concerning Reformation By Means Of A Break With the Existing Congregation. 

(Kuyper has begun discussing what is actually involved when an individual breaks with his own church. He emphasizes strongly the spiritual frame of mind which a person must possess if he is to engage in church reformation. He has discussed this already in the last article which appeared, and he continues that discussion now.)

(In the last paragraph Kuyper has argued against all wrong passivity by explaining in some detail the words of Zechariah 4:6: “Not by might, nor by power, but by my Spirit, saith the Lord of hosts.” In discussing this passage he has underscored the importance of active participation in the work of church reformation although in complete dependence upon the work of God.) 61. Concerning Reformation In Distinction From Revolution. Even when one introduces the work of reformation in a cautious though energetic way, objections are raised against what he does. One who is concerned for church reformation does not...