Herman Bavinck was one of the greatest Dutch
theologians. The publication of his Gereformeerde
Dogmatiek (Reformed Dogmatics) in four parts was received with
admiration, not only by colleagues who agreed, but also by those who completely
disagreed with his reformed convictions. It is still recognized as a book of
monumental value, written by a man of extraordinary erudition. Bavinck is one
of the most magnanimous sons of the churches of the Afscheiding. Afscheiding is the Dutch word for secession,
referring to those who left the national Dutch Reformed Church (Nederlandse
Hervormde Kerk) in 1834. In him we see the love of the reformed confession
combined with a truly catholic attitude, two things which should never be
opposed to each other.
Early
Life
Herman Bavinck was born on December 13th,
1854 in Hooge-veen, where his
father was minister of the Christian Reformed Church (Christelijke Gereformeerde Kerk). This was long before the time that the Christian
Reformed Church united with the so- called Netherdutch Reformed Churches. The
latter were formed in 1886, when, under the leadership of Abraham Kuyper in a
movement called the Doleantie (meaning ‘movement of mourning’), a second group
of ministers and members left the Dutch Reformed Church.
The climate in which Bavinck grew up was characterized
by: knowledge that God confirms His covenant from child to child, belief in the
necessity of personal faith and of conversion, and the concept that the
Christian is a stranger in the earth. Shaped by the attitude to life of the Afscheiding, Bavinck was endued with
a sense of detachment from culture. In my opinion, this is a catholic-reformed
attitude, an attitude which, unhappily, gradually disappeared during the
twentieth century in the churches coming from Afscheiding and Doleantie.
The emphasis on the fact that a Christian is a pilgrim
on earth reminds us of the words of the apostle Paul that a Christian should
walk in temperance, righteousness, and godliness. Nevertheless, Bavinck was not
taught to be legalistic. He did not feel abstention from culture as a galling
yoke. Commitment to God’s Word allowed ample Christian liberty.
When his father accepted a call to Kampen, Bavinck went to the Gymnasium (i.e. grammar school where,
among other subjects, the classical languages were taught) in Zwolle. There he was noticed for his
outstanding endowments. Bavinck and his parents agreed that he was to study
theology. In the circles of his youth it was taken for granted that he would do
this at the Theological Seminary of the Christian Reformed Church in Kampen.
His father, however, was convinced that, considering
the extraordinary talents of his son, he should be academically formed in the
State University
of Leiden, in those days the
bastion both of outstanding academic science and of modern theology. ‘Science’ at that time referred
to all academic studies from a human starting point. It was not limited to
subjects open to empirical observation and experimentation. Philosophy and
religion were considered ‘scientific’ pursuits.
In accord with Agustinus, the Rev. J. Bavinck saw no antithesis between the notion of pilgrimage and the pursuit of science, even if independent of the Word of God. Had not Egypt’s silver and gold been of use for the service in the tabernacle?!
In accord with Agustinus, the Rev. J. Bavinck saw no antithesis between the notion of pilgrimage and the pursuit of science, even if independent of the Word of God. Had not Egypt’s silver and gold been of use for the service in the tabernacle?!
One of the people who were very indignant at the
decision was the old Rev. Brummelkamp, professor in Kampen and one of the founding fathers of the Christian Reformed
Church. He snapped at Bavinck’s father: ‘You cast your son into a lion’s
mouth.’ At this the former answered: ‘I trust in God who is able to protect my
child.’ Thus, Bavinck went to Leiden, carried on the wings of his parents’
prayers, in which they pleaded on the basis of God’s promises sealed unto their
son at his baptism. In addition to theology he also studied Semitic languages.
It is from this period that his lifelong friendship
dates with the Arabist Snouck
Hurgronje, a modern but altogether sympathetic man, who eventually was
converted to Islam. With Snouck
Hurgronje he had a lifelong correspondence. With him he shared his
disappointments in ecclesiastical life. To him, more than to any who spiritually stood
much closer to him, Bavinck opened his heart.
Bavinck once wrote to Snouck Hurgronje, ‘Leiden has been very useful to me; I hope to remember it thankfully. But it also often impoverished me, it freed me from so much dead weight (I am happy about that), but it also deprived me of much that later, especially when I had to preach, I learned to consider as indispensable for my own spiritual life. If I have any reason to be grateful to Leiden it is for this: trying to understand the adversary.’
Bavinck once wrote to Snouck Hurgronje, ‘Leiden has been very useful to me; I hope to remember it thankfully. But it also often impoverished me, it freed me from so much dead weight (I am happy about that), but it also deprived me of much that later, especially when I had to preach, I learned to consider as indispensable for my own spiritual life. If I have any reason to be grateful to Leiden it is for this: trying to understand the adversary.’
Inner
Conflict
In his inmost heart Bavinck experienced the power of attraction in
modern theology. This brought about a certain melancholy and loneliness in his
life, the more so because he highly appreciated the friendship of dissenters.
This made him marvel even more that he had kept the faith in which his parents
had raised him. He finished his study in Leiden
by writing a dissertation on the ethics of Zwingli.
At the 10th of June, 1880, Bavinck was awarded a doctor’s degree in theology with the designation ‘cum laude’. He made no effort to hide his attachment to the reformed confession. One of his theses was: ‘The concept of God’s fatherly love in the parable of the prodigal son does not exclude the mediatorship of Christ.’
At the 10th of June, 1880, Bavinck was awarded a doctor’s degree in theology with the designation ‘cum laude’. He made no effort to hide his attachment to the reformed confession. One of his theses was: ‘The concept of God’s fatherly love in the parable of the prodigal son does not exclude the mediatorship of Christ.’
Shortly before his promotion, Abraham Kuyper offered
to him a chair in Semitic languages at the Free University of Amsterdam, which
was opened October 20th of the same year. Bavinck did not accept the
offer, mainly because he felt obliged to apply the fruits of his academic
education to the edification of the Christian Reformed Church. It was not the
last time that a chair at the Free University would be offered to him.
His first devotional speech was delivered by Bavinck
in the church at the Hooigracht in
Leiden on Sunday January 26, 1878. It was the church that Bavinck
frequented during his stay in Leiden.
He had complied with an urgent request from the consistory, during the
preceding week, to give an address, because the minister that had planned to
preach was not able to do so.
Dr. Prins, his professor of practical theology, attended this address. His text was Galatians 2:20: ‘I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me; and the life I now live in the flesh I live by the faith in the son of God, who loved me and gave himself for me.’
This text was one of Bavinck’s favorites. Later on he often preached upon it. Bavinck usually preached about texts in which the main doctrines of the Gospel have priority. Upon obtaining the official consent to preach, he gave his first sermon as a student in Enschede on July 21, 1878. His text was: 1 John 5:4b: ‘This is the victory that overcometh the world, even our faith.’ The choice of text showed the manner in which he faced the confrontation with modernism in Leiden. The only sermon he ever published, was on this text.
Dr. Prins, his professor of practical theology, attended this address. His text was Galatians 2:20: ‘I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me; and the life I now live in the flesh I live by the faith in the son of God, who loved me and gave himself for me.’
This text was one of Bavinck’s favorites. Later on he often preached upon it. Bavinck usually preached about texts in which the main doctrines of the Gospel have priority. Upon obtaining the official consent to preach, he gave his first sermon as a student in Enschede on July 21, 1878. His text was: 1 John 5:4b: ‘This is the victory that overcometh the world, even our faith.’ The choice of text showed the manner in which he faced the confrontation with modernism in Leiden. The only sermon he ever published, was on this text.
Shortly after his promotion in Leiden, Bavinck took the candidate exams in Kampen. Part of the requirement was a
trial sermon. The text for this sermon, dictated by the curator, the Rev. F.J.
Bulens, was Matt. 15:14a: ‘Let them alone; they be blind leaders of the blind.’
This alluded obviously to his professors in Leiden, whose scientific and human qualities Bavinck held in
such great esteem. He submitted with difficulty to this choice of text.
After being pronounced eligible, Bavinck accepted a call to Franeker. In this place he was ordained to the ministry by his father on March 13, 1881. He entered upon his ministry with the words from 1 Thess.2:4: ‘But as we were allowed of God to be in trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.’
After being pronounced eligible, Bavinck accepted a call to Franeker. In this place he was ordained to the ministry by his father on March 13, 1881. He entered upon his ministry with the words from 1 Thess.2:4: ‘But as we were allowed of God to be in trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.’