Book Review:
Herman Bavinck by Gleason
Ron Gleason, Herman Bavinck: Pastor, Churchman,
Statesman, and Theologian (Phillipsburg: P & R, 2010). $29.99. Paper.
Herman Bavinck: Pastor, Churchman, Statesman, and
Theologian is a very detailed and multifaceted biography.
What I knew of Herman Bavinck prior to reading this
volume came solely from his Reformed Dogmatics. Gleason’s work encompasses all
aspects of Bavinck, as indicated in the subtitle. As Gleason posits, it is a
shame that this Dutchman is so overshadowed by Abraham Kuyper, who tended to be
“more romantic and speculative” where Bavinck was “a man of precision and exact
exegesis” (427-8). I suspect most people are like me: if they know something
about one historical Dutch figure, it is Abraham Kuyper. Gleason remedies this
shortcoming with his excellent book on Herman Bavinck.
Gleason sets the stage for the reader, beginning with
Bavink’s grandfather, and ends with Bavinck’s death in 1921. The different
phases of Bavinck’s life in academia, politics and church affairs are given in
great detail. When I had finished reading this book I felt as though I had
gained, in addition to the life story of Herman Bavinck, a thorough overview of
the theological and ecclesiastical history of the Reformed church in the
Netherlands. Included in great detail are the battles and conflicts in which
Bavinck engaged in the academy and the Synod.
Despite the detailed analysis, the writing is engaging
and holds the reader’s attention. It is clear from Gleason’s work that this
research was massive and thorough. His unfolding of Bavinck’s story shows his
in-depth mastery of the subject matter and synoptical thinking regarding all
the various angles and aspects involved in the story.
Gleason begins his biography with Herman Bavinck’s
grandparents and parents. This was of particular interest to me because it
showed something of the family culture into which Bavinck was born. The
introductory paragraphs describe Herman’s baptism. Gleason tells of the
glorious mundane Christian life and his parents’ commitment and influence on
their son from his birth. “The distinctively Christian life and worldview
present in the Bavinck household deeply influenced young Herman’s thinking,
behavior, relationships, and spiritual perspectives. His parents molded his
character and carefully guided him” (2). There is something wonderful about
this ordinary manner of discipleship and handing down of the faith.
Bavinck’s father, Jan, was raised solely by his mother
after the early death of his father. While his mother was devout and dedicated
her life to her children (4), Jan said his early training “did not introduce
him to the necessary spiritual exercises that belong to the inner life of the
Christian and the experience of faith that is discovered by those who are truly
children of God” (5). Jan had several men in his life who became spiritual
mentors of sorts to Herman. One was an uncle who returned to the Lord after
walking away for a time, and the other a “dynamic” preacher. From them Jan
learned the spiritual, experiential side of the Christian life. These are some
of the factors that surely contributed to Jan being a well respected and loved
pastor.
In chapter two Gleason’s syntopical thinking shows where
he interacts with an earlier biographer, Valentine Hepp, regarding Bavinck’s
choice of clothing at Leiden. Hepp makes much of Bavinck’s garb while Gleason
attributes the choice to the culture in which he found himself (bucolic vs
cosmopolitan) (37).
Bavinck’s decision to go to the liberal Leiden rather
than the school in Kampen was not a popular one (40-1). His decision was based
on his desire to learn firsthand and fight against the liberals there. This is
a tendency that occurs at other times in history (i.e. Machen). He wanted to
know them well and represent them accurately. Bavinck emerged from his studies
with his Reformed faith unscathed (55). He had clearly learned from his father
a vibrant and lively faith and he clearly loved his church. Gleason ends
chapter three (and elsewhere in this book) with some very pertinent questions
that any MDiv student would do well to ask of himself: “How would this young
brilliant theologian function as a pastor? Would he prove to be merely an academic
or would he also possess a pastor’s heart? Would he be the type of pastor that
stayed locked away in his study or would he be accessible to his congregation,
and would he shepherd them according to Scripture?” (68).
Gleason opens chapter four with similarly insightful
word, “After completing his studies…the time came…to take his very high level
of academic achievement and accomplishment and to translate it into spiritual
edification for God’s people” (69). Only in the pastorate for one year, Bavinck
entered into his academic career and his life as a theologian and churchman.
Chapters five through twelve detail Bavinck’s years at Kampen, his friendships
and battles with Abraham Kuyper and others at Kampen and at the Synod. In
chapters thirteen and fourteen Gleason tells the reader of Bavinck’s time at
the Free University in Amsterdam. Gleason discusses Bavinck’s life as a
politician in chapter fifteen. This section of the biography, chapters 5-15, is
essential for anyone wanting an overview of the political and ecclesiastical
situation and development of the time.
Chapter sixteen asks the question “Did Bavinck change
theologically later in life?” Gleason says no (399). He adds (402) that Bavinck
did shift in his interests from dogmatics to a wider range of topics. Bavinck
wrote more on psychology and pedagogy than on dogmatics and philosophy (413).
Bavinck at this stage was aging and burned out from the workload he kept for so
long. He experienced the joy of marrying his daughter and baptizing his
grandchild. Gleason ends with Bavinck’s last days. Bavinck is said to have
repeated themes and phrases in his last days, the most common was, “I have kept
the faith” (424). Gleason comments that “the Lord’s ways are truly inscrutable.
He raised up three theological giants for the edification of His church: B.B.
Warfield, Abraham Kuyper, and Herman Bavinck, who all were taken from the
church within an expanse of time of less than a year” (422).
Gleason’s love for the topic at hand is evident from his
analysis of others’ work on Bavinck with his own, as well as the sheer volume
of details and topics that he skillfully intertwines to tell the story of one
this important Reformed man. Gleason includes several appendices which include some
of his father’s work as well as Herman’s inaugural address and other essays.
This book is not overly technical or theological. The little theology in it
involves where Bavinck disagreed with Kuyper (Kuyper’s view of justification
from eternity and resultant preemptive regeneration (baptismal regeneration),
reordering the ordo (regeneration prior to calling contrary the traditional
Reformed view)—all stemming from his supralapsarianism (190ff).
This was a wonderful read that I would recommend to
anyone interested in the history of the Reformed Church, the Netherlands, or
Herman Bavinck. Gleason is readable, intelligent and witty (139 fn 37 for
example). The $29.99 cost of the book is quite reasonable for a book of 511
pages. While I liked the price, a really nice hardback would be worth the extra
expense.
Review by Tony Garbarino
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