What Is Christianity?

What Is Christianity? (ebook edition)

© 2022 Gregory Parker Jr.

Published by Hendrickson Publishers

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Hendrickson Publishers, LLC

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All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, English Standard Version (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

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Cover design by Karol Bailey.

First ebook edition — March 2022

Contents

Copyright

Dedication

Translator's Preface

Acknowledgements

Review of Groote Godsdiensten: Serie II, No. 7. Het Christendom door Dr. H. Bavinck (by B. B. Warfield, 1913)

Christianity (Het Christendom, 1912)

1. The Question of Christianity

2. The Jesus of Christianity

3. The Confession of Christianity

4. The Diversity of Christianity

5. The Rise of Modernity and Christianity

6. The Respite of Christianity

The Christian Faith (Het Christelijk Geloof, 1883)

Afterword

Endorsements

To Mark Evans, my pater ecclesia

and

James Eglinton, my doktorvater

Translator’s Preface

Herman Bavinck (1854–1921) was a Dutch Reformed theologian, ethicist, statesman, and Christian. His published writing spans several fields: theology, pedagogy, ethics, psychology, biography, sociology, and so on. By the turn of the twentieth century, he was one of the best-known theologians in the Netherlands, particularly on account of his four-volume Reformed Dogmatics.[1] His work continues to be published and read today in multiple languages.

This volume contains two works by Bavinck. The first, Christianity (Het Christendom), was originally published in 1912 in a series titled Great Religions (Groote Godsdiensten).[2] This series had the explicit purpose of providing the Dutch public with an introduction to the primary features of the various religions of the early twentieth century. This book can be viewed as one of Bavinck’s contributions to discussions oriented around the essence of Christianity,[3] which was a popular theological discussion at that time. Christianity is also a prime example of Bavinck’s widening theological horizon, alongside other writings such as Guidebook for Instruction in the Christian Religion.[4] In both works, Bavinck remained a consummate Reformed theologian, yet his approach to engaging religious and theological conversation in the public sphere took on a more ecumenical focus.[5]

Following Christianity is Bavinck’s 1883 essay The Christian Faith (Het Christelijk Geloof).[6] This shorter piece is reflective of Bavinck’s early developments of a theological system and contains many features that are characteristic of Bavinck’s more mature work: that is, clear cultural observation, concise theological insights, and a system attuned to development. Moreover, it is explicitly creedal. Many of the salient themes of both Christianity and The Christian Faith can be traced to his magnum opus Reformed Dogmatics and then to Guidebook for Instruction in the Christian Religion. It is Christ-centered and yet articulates a triune-arc to the Christian life: all things are from, through, and to the Triune God. In Christianity, he writes of Christ as Christianity itself, and in The Christian Faith, he describes Christ as the center of all its knowledge and faith.

Readers may see a natural progression to move from reading about the phenomena of Christianity to considering more closely its essence. In The Christian Faith, he fleshes out the basic contours of the content, character, and foundation of Christian belief. The reader is introduced to Christianity as a religion that orbits Christ within a cosmic triune system.

We might juxtapose this compilation of Bavinck’s work, What Is Christianity?, with Rowan Williams’s book of the same title.[7] The archbishop of Canterbury from 2002 to 2012, Williams is a highly esteemed Anglican theologian. Both Williams and Bavinck are internationally recognized theologians who have garnered attention for their irenic, erudite, and doxological/theological spirits.

In his book, Williams approaches Christianity through three angles: the practices of Christianity, the faith of Christianity, and the fruit of Christianity. Alternatively, Bavinck’s Christianity is split into six sections: the question of Christianity, the Jesus of Christianity, the confession of Christianity, the diversity of Christianity, the rise of modernity and Christianity, and the respite of Christianity. Bavinck’s method is historical. He guides the reader through church history from the Gospels to the turn of the twentieth century considering the nature of Christianity.

The first section leads the reader into the main theological and religious question of the day, Who is Jesus?[8] This includes an introduction to the Quest for the Historical Jesus, which sets the reader up for the implicit argument of the book: Those who reject the phenomena of Christianity ultimately turn away from its essence, and the denial of Christianity, even in its various forms, is an ultimate rejection of the one person who binds it together—Jesus Christ.[9] As Bavinck writes in his Reformed Dogmatics:

Those who truly accept the apostolic witness trust in Christ alone for their salvation; and those who put their trust in Christ as the Son of God also freely and readily accept the apostolic witness concerning that Christ. The two together, subjectively speaking, constitute the essence of Christianity.[10]

Bavinck’s argument concludes that the historical Jesus is the Jesus of the Gospels. In other words, these apostles recorded in the Scriptures a dependable account of who Jesus is. The great early church theologian Augustine makes a similar argument in Book XXII of The City of God. He writes about the incredible nature of the pagan world being persuaded by the lowly Christians of the world, who believe in the amazing resurrection and ascension of Jesus Christ. On account of the educated of the world being persuaded by the unlearned, Augustine argues that it necessitates a harder look at the miracle these men enact. In other words, the phenomena of rapid church expansion requires that we reevaluate the person of Jesus. In the more philosophical language of phenomena and essence, Bavinck lifts this argument from the pages of Christian history.[11]

In the second section, Bavinck recapitulates the life of Jesus, beginning with John the Baptist’s heralding of the coming Messiah. Bavinck attempts to bring together the overall unity of Scripture with the unfolding of one story from the Old Testament to the New Testament. The diversity of the various Gospel accounts does not conflict with the trustworthiness of Scripture and is rather a compilation of distinct testimonies of faith. One can also see a glimmer of Bavinck’s ecumenical focus echoing Ephesians 4:4–6.[12] Concerning the congregations that were originally ministered to by the apostles, he writes:

They all had one Lord, one faith, one baptism; one God and Father of all, above all and in all; and one Spirit, by whom they were all built together on the foundation of the apostles and prophets into a dwelling place of God.[13]

Truly, this ecumenical emphasis is also present in Bavinck’s Reformed Dogmatics. There, he does not consider the unity of the church to be rooted in the institution of the church but rather the unity of the organism.[14] Indeed, unity is the first of five attributes of the church, which is founded upon the headship of Christ (Eph. 1:10; 5:23). Through the one Spirit, (1 Cor. 6:17–19; 12:13; 2 Cor. 12:18; Eph. 4:4), believers have fellowship with Christ and with one another. This unity is primarily spiritual in character, composed of the unity of faith, hope, love, and baptism (Eph. 4:3–5). According to Bavinck, that which unites Christians is far greater than that which separates them.[15]

In the third section, Bavinck begins to unfold the growth of the Christian confessions by walking through the history of Christianity with the development of the Nicene Creed, which was further fortified at Chalcedon against attacks. He walks the reader through the development of Christian doctrine from the early church through the Reformation.

Along with his focus on doctrine, he intertwines in his narrative a description of the nature of the Christian life. We should not side-step Bavinck’s dual emphasis of head and heart. For we see here not only the activity of a theologian carefully articulating the doctrinal side of religion, but also one who advances theology’s true role of promoting the living of Christianity itself. Here, he is critical of developments both in the Eastern Church (Greek Orthodox) and the Western Church (Roman Catholicism), where he believes doctrine has negatively impacted life.

In the fourth section, his narrative of the history of Christianity continues with the development of Protestantism as he distinguishes its forefathers—Ulrich Zwingli, John Calvin, and Martin Luther—from one another. In demarcating these three major players, he pays close attention to both doctrine and life, head and heart, and theology and ethics. In this respect, Bavinck believes that Calvin worked out the principles of the Reformation with the greatest purity: In principle, asceticism belongs on Roman soil, Pietism can appeal to Luther, but Puritanism is a brainchild of Calvin.[16] This simple acknowledgement testifies to Bavinck’s continued trajectory as a Reformed theologian, while being an advocate for Christianity writ large.[17]

In the fifth section, Bavinck continues plotting the history of Christianity, which brings him to the eighteenth century. The Reformation brought with it the growth of various other ecclesial movements, including the resurgence of Catholicism.[18] A new set of cultural issues for the church then arose through the rise of Deism and Rationalism, followed by