THE original work, a part of which only is here given in English, consists of three volumes. These together form a systematic whole. The first volume contains an introduction to Theological Encyclopedia, included in pages 1-55 of this translation. This is followed by a history of Theological Encyclopedia of about five hundred pages. No such history had ever been written before. Brief, summary reviews are given in some encyclopedias, but no history of this department as such can be found. And yet the need of it is imperative for the sake of a broad study of the position which Theological Encyclopedia at present occupies in the domain of science. Moreover, the writer was impelled to undertake this task because the general history of Theology has for the most part been interpreted in a sense which does not agree with what he deems should be understood by Theology. In writing so extensive a history of Theological Encyclopedia he had a twofold purpose in view: on the one hand of conveying a fuller knowledge of Encyclopedia of Theology than had thus far been furnished, and on the other hand of giving a review of the entire history of Theology from his view-point. Upon this introductory volume follows Volume II., which is here given entire in the English translation. And then follows the third volume, almost equally large, in which the separate theological departments find their logical division and interpretation according to the author’s principles. In this third volume the principles previously developed are brought to their logical sequence, showing that only in the full acceptance of the proper principle can a pure and correct development be discovered for all these departments of Theology.
The author does not hesitate to say frankly that in the writing of this work he occupies the Calvinistic view-point, though this is not to be taken in an exclusively dogmatical sense. There are primordial principles which are fundamental to Calvinism, and these only he defends. He is no Calvinist by birth. Having received his training in a conservative-supernaturalistic spirit, he broke with faith in every form when a student at Leyden, and then cast himself into the arms of the barest radicalism. At a later period, perceiving the poverty of this radicalism, and shivering with the chilling atmosphere which it created in his heart, he felt attracted first to the Determinism of Professor Scholten, and then to the warmth of the Vermittelungs-theologie, as presented by Martensen and his followers. But if this warmed his heart, it provided no rest for his thought. In this Vermittelungs-theologie there is no stability of starting-point, no unity of principle, and no harmonious life-interpretation on which a world-view, based on coherent principles, can be erected. In this state of mind and of heart he came in contact with those descendants of the ancient Calvinists, who in the Netherlands still honor the traditions of the fathers; and it astonished him to find among these simple people a stability of thought, a unity of comprehensive insight, in fact a world-view based on principles which needed but a scientific treatment and interpretation to give them a place of equal significance over against the dominant views of the age. To put forth an effort in this direction has from that moment on been his determined purpose, and toward this end he has devoted a series of studies in Theology, in Politics, and in Æsthetics, part of which have already been published, and part of which are embodied in the acts of the Second Chamber of the States-General. To all this, however, there was still wanting that unity which alone can give a concentric exposition of the nature of theology, and to supply this want he set himself the task of writing this extensive Theological Encyclopedia. Thus only was he able to reach the heart of the question.
That the treatment of the principium of Theology, i.e. of the Holy Scripture, is given so much space could not be avoided. In all this controversy the Holy Scripture is the question at stake, and the encyclopedia that places itself unconditionally upon the Scriptures as its basis cannot find a plan until the all-embracing question of the Scriptures has been fundamentally solved.
It is only natural that certain portions of this book should bear a severely Dutch stamp. Being an enemy to abstractions, and a lover of the concreteness of representation, the author could not do anything else than write from the environment in which he lives. In one point only does this require an explanation. In this book he speaks of Methodism in a way which would have been impossible either in England or in America, where Methodism has achieved a Church formation of its own. For this reason he begs leave to state that he views Methodism as a necessary reaction, born from Calvinism itself, against the influences which so often threaten to petrify the life of the Church. As such, Methodism had in his opinion a high calling which it is bound to obey, and a real spiritual significance. And it becomes subject to serious criticism only when, and in so far as, from being a reaction, it undertakes to be itself an action; and when, not satisfied with imparting a new impulse to the sleeping Church, it seeks to exalt itself in the Church’s stead. This, he thinks, it is not able to do, and hence falls into serious excesses.
In closing this brief preface he begs to offer his sincere thanks to the Rev. J. Hendrik de Vries, who with rare accuracy of style and language has finished the difficult and laborious task of this translation.
Abraham Kuyper.
AMSTERDAM, June 1, 1898.
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