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By comparison, Kuyper put a greater emphasis on the importance of the affections in mystical union because he gives more weight to the regenerated life. Abraham Kuyper is well-known for his ecclesiastical and political activities, his theological views on common grace and non-Christian religions, his journey around the Mediterranean Sea, his founding of the Vrije Universiteit of Amsterdam, his critique of Modernism, his theological treatises, 1 his Lectures on Calvinism 2 and his awareness of, and sensitivity to, social issues. It is telling that he continued to write meditations for De Heraut a reformed church magazine that first appeared in when he was serving as prime minister between and and throughout the long journey he made around the Mediterranean in the following year. In any reflection on the man Kuyper, attention to his spirituality cannot be overlooked. Kuyper wrote these meditations immediately after completing his critical comparative typology of religious approaches, Drie Kleine Vossen , in which he advocated the integration of mysticism, the intellect and practice. In a broader sense, To Be Near Unto God can also be understood as the adaptation of his more systematic theology, Het werk van den Heiligen Geest , 9 into everyday experiential terms for his readership of very ordinary people. Clay Cooke has written a master thesis exploring his spirituality, 10 and James Bratt has performed an initial analysis in his biography on Abraham Kuyper. This contribution follows on from previous research. This is justified because Kuyper claimed that he represented overtly Calvinistic principles. The question that arises at this point is whether this relationship between Calvin and Kuyper also applies to their understanding of spirituality. This leads to some conclusions and considerations. Calvin starts the third part of the final version of his Institutes with the remark that we need the ingrafting into Christ himself to partake of his benefits. He also clarifies that we do not merely believe in Christ or are saved by Christ, but that Christ forms a spiritual union with us through the Holy Spirit. This starting point to understand the mystical union leads to three observations:. According to Calvin, religion is more a matter of affections than of the mind 19 and more about assurance or piety than understanding. This does not mean, however, that Calvin makes affections an distinct theme in his theology and spirituality for a number of reasons which relate to the framework of his theology. Firstly, because of the interpretation of the extravert character of faith, faith can also be opposite to inner feelings, 24 and is never without unbelief and doubt. Secondly, because of his classic anthropological understanding of the soul, the affections are considered hierarchically lower than the mind or the will. Calvin treats the beatific vision as the telos purpose of the earthly pilgrimage where believers will enjoy true happiness. Sixthly, Calvin does not make human happiness a starting point in his theology. When he writes that it is not theological to focus man on his salvation, he implies that it is too anthropocentric to put the search for happiness at the centre of spirituality. In the third volume of his Institutes about the work of the Holy Spirit, Calvin develops several aspects of the Christian life commencing from the framework of mystical union with Christ. The second chapter in this volume treats faith, the third to the fifth chapter repentance, chapter six to ten the Christian life, chapter eleven to eighteen justification, chapter nineteen the Christian liberty, chapter twenty the longest prayer, in chapter twenty-one to twenty-four he treats election, and the final chapter deals with the resurrection of the body. It is important to understand that lifelong communion with Christ implies the lifelong exercise of faith and repentance. We are so often enjoined to put off the old man, to renounce the world and the flesh, to forsake our lusts, and be renewed in the spirit of our mind. Moreover, the very name mortification reminds us how difficult it is to forget our former nature, because we hence infer that we cannot be trained to the fear of God, and learn the first principles of piety, unless we are violently smitten with the sword of the Spirit and annihilated, as if God were declaring, that to be ranked among his sons there must be a destruction of our ordinary nature. These dynamics of spiritual life reveal that Christians live from the absolute righteousness extra nos outside us of faith, and that focus on the contrasting aspect of the in nobis in us is always secondary and dependent on the extra nos. The reformer cannot be accused of holding the opinion that believers are redeemed from this world without having any view of the redemption of this world. This led Calvin to write the chapters on need to meditation upon the future life and concerning the use of this world. According to Calvin, contempt for this world means that we only use this world as long as it does not hinder the future life, but rather it promotes our pilgrimage to heaven. Hence it follows, that they who desire to be happy in the world renounce heaven … But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, by the deceitful attractions of which the greater part of men are fascinated, and to rise towards heaven. For this reason, Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whose treasure is in heaven. Just as for Calvin, for Kuyper the mystical union with Christ was a central reality in the Christian faith and in spirituality. According to Kuyper, mystical union is deeper than our consciousness. He uses the imagery of a mother having communion with her child on the breast, even though the little baby is not aware of it. This mystical union achieves its goal in reciprocity:. All these indicate the vital union between the believer and the Mediator. The same is true here, although the comparison illustrates, but does not exhaust the matter. It is striking that this English translation does not accurately reflect the affective language of the original Dutch. On the one hand, Kuyper rejects intellectualism, false mysticism and practicalism, but he acknowledges healthy and true mysticism. In true mysticism the heart, the will, the intellect, the imagination and actual deeds are all included, while the inner experience, at the same time, exceeds these human faculties. The whole Scripture stretches the canvas on which at length the Song of Solomon embroiders the image in vivid colors. This is not the mysticism of imagination. It is not knowing God by the acts of the will. Neither is it knowing God through the analytical studies of confessional standards. It is the close approach to God with the warm, tender feeling of the throbbing heart that craves to be cherished; it is to have longed and languished for what can quiet the burning desires of the heart; to have tried everything that can be tried; to have suffered disappointment with it all, and now at last to find the true, perfect and holy object of the love of the heart; to receive God himself in the soul; and in this love to be supremely happy. Kuyper speaks the same language with Calvin concerning the reality of mystical union with Christ, about the affective character of this union, and that it is the source of spiritual life. Within this broad agreement we also discover important differences. The reformer of the sixteenth century spoke about the knowledge of God through his works, but the reformer of the nineteenth century spoke about an immediate communion with God. This aspect also bears relation to the interpretation of the beatific vision. The following citation from Kuyper reveals important key aspects of his understanding of the effect of the mystical union:. In the utterances of his spiritual life nothing is perceived that refers to it. He is now saved, and that is the end of it. This, however, is nothing but self-conceit. Nothing but spiritual egotism is at play in this. Escape is sought from eternal punishment; one wants to insure himself for eternal salvation. And from this, no spiritual power can proceed. No religion can operate in, nor go forth from, this. And what is more, it cannot be true, that in this wise Golgotha can bring propitiation for the life of the soul. The Gospel does not preach this. It does not explain the atoning sacrifice to us in this way. The Scripture never attributes the power of salvation to Golgotha, except as the mystical union binds our inner life to the life of Christ. It must be a being buried with him in his death, in order to rise with him unto life. Kuyper and Calvin both agree that the benefits of Christ cannot be isolated from mystical union and that mystical union transforms our lives, but they differ in the specific outworking of this union. According to Kuyper, mystical nearness is the purpose of the mystical union, according to Calvin, mortification of the old nature is a lifelong struggle for the believer. We can also say that Calvin emphasizes the stubbornness of the old nature, while Kuyper is more optimistic about the possibilities of the new nature. This brings a threefold growth. Growth in inner strength; growth in the more effective exhibition of the powers of the kingdom; and growth in fellowship with God, which is the heart of all religion. There is growth in inner strength through the fuller strength imparted from the heavenly kingdom. The night is far spent, and light shines ever more clearly in the soul. God shows this favor in the personal life. Increasing brightness in our personal skies. Less night and more day in which ever more and ever clearer light is sown on our pathway. As an effect of this inner growth, there is greater exhibition of power. He who must travel in the early dawn makes little headway, but when clearer daylight illumines the way he quickens his pace … For as long as light and darkness strive for mastery in the soul, there is continual hesitancy and slipping of the foot. But with more light there comes more moral courage. We become more animated, we become more bold in holy undertakings, and more light shines out from us upon others. Instead of tottering, the step becomes firm; instead of work half-done, labors are finished and made perfect. Nor is this all. For however far we may be developed along moral lines, development in piety is more significant, and the rich gain which the clearer shining of heavenly light brings, is the growing tenderness of our fellowship with God. The religious presence of God in the soul, affects Christian communion and leads to Christian activities that overcome the rule and lure of the world within us, personally and collectively:. The Lord is then not only close to the heart, but he is in the midst of us. He is the common center of all our interests and the tie that binds us together. It is then not merely a pious frame of mind but a godly life, a consecrated purpose, and zealous cooperation from which that holy activity is born, which in every department of life overcomes the world and makes virtues to go out, which are not from us, but which flame out in us from him who walks in the midst of us, because he is the source of our light, of our strength and of the inspiration of our life. Also here, the indwelling of the Spirit is the hidden power of the Christian believer and the driving force of his courageous activities:. What is the secret of the courage and power that overcomes in the case of these heroes and heroines? Of course, they excelled themselves, that is to say, they knew how to apply a power of will, which really far outreached their own strength. This high power comes not from without, but from within; from their fixed heart, from their soul taking hold of itself, from the spirit that is in them … But even as such muscular tension can spring from evil excitement and overexertion of the spirit, so by an inner tension of the Holy Spirit the soul can double its strength, yea, increase it threefold times. Although Calvin does not deny a once-for-all justification, 71 his spirituality focuses on the ongoing justification that functions in the midst of the chastenings of the law. If however, our mystical union with Christ shall maintain its true religious character, and not degenerate into sentimental Christolatry, this relation to Christ must never be taken as an end in itself. Christ is the Mediator, and there can be no Mediator except for the sake of making our approach to God possible. Once Christ himself shall deliver up the Kingdom to God, even the Father, then God may be all in all. The implications of these theological differences for the understanding of spirituality are great. Whilst Kuyper emphasizes the mystery of the mystical life with God, at the same time, he is apprehensive of dualism and deism. He says, therefore, that we have to walk and abide with God in daily life:. For in this sense both David and Paul knew well that life is not ceaseless devotion and the world is no monastery cell … We begin to live a little more with and in our own heart. And when we enter our heart sufficiently deeply, we find God there, the Holy Ghost, who has compassion on us. This of itself brings us to a life of two phases; one outward and the other inward. But though at first these two are strangers to one another, they gradually approach each other, mingle together and permeate each other, until the point is reached when the inner life lends its glow to all the outward existence, and when, not the clearly conscious, but the fellowship which is apprehended with the tentacles of the soul, progresses more and more unceasingly. This is at first pure, sacred mysticism, and nothing more. But it does not keep itself at this. Unconsciously, the eye of the soul begins slowly to discover the clear reality that God dwells not only in the heart, but that in the outward life on every side he is the omnipresent, the all-directing, Almighty and the all-provident Worker. And so, we begin to have an eye for God, who in all things, and by and through all things, presses upon us. The note which arises from the depths of the heart is echoed by all of the life in which we fulfil our calling. That which formerly drew us away from God in that life and threw us back upon ourselves, now begins with wondrous allurements to draw us more and more closely to God. The point that Kuyper makes in this meditation is that the mystical life is also lived out in our daily calling. On the one hand, this emphasis is directed against organisational decisionism without a mystic soul, and on the other hand, against a mystical denial of the earthly vocation. In his first meditation he remarks that we cannot withdraw ourselves from the world. How does this approach relate to Calvin? Ultimately, for Kuyper, the glory of God in public life seems the goal of our spirituality. The reality of our union with Christ in his ascension connects heaven and earth. According to Calvin, believers fulfil their calling in a spiritual way, but the goal of their spiritual life extends beyond this present life. In general, we can conclude that, in the broader context, Calvin and Kuyper can both be defined as reformed theologians. Their theological concurrence concerns not only public life, but also their spirituality. Both theologians understand mystical union to be the source of the Christian life. Both theologians cannot be characterized as formalists and both theologians underline the experiential character of the Christian faith. There are, however, notable differences between their spiritualities. According to Kuyper, union with Christ is the starting point for developing an affective and active higher mystical life in the present, although he was not a stranger to disappointments in his personal, ecclesiastical and political life. While for Calvin the spiritual union with Christ means that we do not belong to this world anymore, for Kuyper it means that we see this world as a realm for exploring mystical unity with Christ. Here also, the indwelling of the Holy Spirit is an important starting point for his interpretation. While Calvin lives from redemption extra nos , Kuyper is focused on redemption in nobis. For example, A. James D. Harinck, Aan het roer staat het hart. Reis om de oude wereldzee in het voetspoor van Abraham Kuyper Amsterdam: Prometheus, In J. Kok at Kampen published it. For the historical context, see also James D. Bratt, Abraham Kuyper. Harinck wrote about the influence of the journey on the devotions, Aan het roer staat het hart. In the Dutch language, there is an instinctive difference between a mystic and mysticism. While mystic can be interpreted in a positive way, mysticism sounded to Kuyper like something negative in Drie kleine vossen. This raises the question whether we should use mysticism for his spirituality, nevertheless in the English translations and articles on this subject, this word is already in use. Portret van een ongrijpbaar staatsman Amsterdam: Prometheus, Kick Bras, Een met de Ene. Boiten eds. Bundel ter gelegenheid van het afscheid van prof. Compare M. Brinkman and C. Teksten bijeengezocht en ingeleid door dr. Brinkman en dr. Boersma, Seeing God. Modern Calvinist, Christian Democrat , xix—xxi, 46, 48, 69, , —, Institutes 3. Compare J. Institutes 1. Affections belong to the centre of soteriology, Institutes 2. See also Institutes 1. CO and Comm. In his commentaries on Ps. CO —, in Institutes 3. CO Compare for a broader treatment of this issue W. Kohlbrugge blamed the Canons of Dordt for this focus on in nobis , W. To Be Near Unto God 2. The indwelling of the Spirit is treated in the meditations about Ps. It is significant that Kuyper was under the influence of the holiness movement, J. Bratt, Abraham Kuyper , 87— Kuyper forsook this connection and tried to pursue its purposes with a more orthodox Reformed alternative. Augustijn and J. Vree eds. De ontwikkeling van zijn denken Zoetermeer: Meinema, , —, here Initially believers exercise communion with God once a month, but it grows to daily communion with God and ultimately we exercise it even during the night, 2. See also 2. In his meditation about Ps. Compare 2. Then Satan is not your tempter, but God is your confederate. Then the struggle which is never given up brings you the closer to God, and in the midst of battle there are moments when, with the vision of the eye of the soul, you see, as it were, your God. Although the word can be used in several senses, it remains an indication of the duty of believers. What is telling is the difference of interpretation of Psalm about continually being with God. Compare 1. See also 1. It begins with Jesus, but in the end the Father himself makes His tabernacle with us … Then also the abundant activity of the Holy Ghost will unfold itself. And now he deems himself saved … But in his conversation nothing is heard of a closer, tenderer relation of the soul to Christ … This, however, is nothing but self-conceit. Compare A. To Be Near Unto God 1. It must permeate and give richness to our feeling, perceptions, sensations, thoughts, imagination, purposes, acts and words. Compare O. Reference Works. Primary source collections. How to publish with Brill. Open Access Content. Contact us. Sales contacts. Publishing contacts. Social Media Overview. Terms and Conditions. Privacy Statement. Login to my Brill account Create Brill Account. Share on facebook Share on linkedin Share on X. Share link with colleague or librarian You can email a link to this page to a colleague or librarian:. Your current browser may not support copying via this button. Stay informed about this journal! Online Publication Date: 26 Oct Keywords: Kuyper ; Calvin ; spirituality ; mystical union ; affections ; indwelling Spirit. This starting point to understand the mystical union leads to three observations: 2. He says, therefore, that we have to walk and abide with God in daily life: For in this sense both David and Paul knew well that life is not ceaseless devotion and the world is no monastery cell … We begin to live a little more with and in our own heart. Kuyper, Lectures on Calvinism Peabody: Hendrickson, Modern Calvinist, Christian Democrat , — Boersma, Seeing God , — Kuyper, The Work of the Holy Spirit , Kuyper, The Work of the Holy Spirit , — Christians fight every sin, 2. Abstract Full Text Metadata. Content Metrics. Sign in to annotate. Delete Cancel Save. Cancel Save. View Expanded. View Table. View Full Size. Middle East and Islamic Studies. Ancient Near East and Egypt. Human Rights and Humanitarian Law. International Relations. 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Why drug criminals are headquartered in the Netherlands

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In the Netherlands, amphetamine and XTC are a billion-euro industry. According to Tilburg University professor Pieter Tops, our country offers an astonishingly attractive business climate for criminal networks. The Netherlands is starting to resemble a narco-state, a report from the Dutch police association warned earlier this year. With police forces unable to combat the rise of organized crime, a parallel criminal economy has emerged that permeates all strata of daily life. In Tilburg alone, the cannabis industry annually generates an estimated million euros. Professor Pieter Tops has spent years doing research on the Dutch drug trade. In , he co-authored a book on the societal impact of organized crime in the Netherlands The backyard of the Netherlands. Recently, Tops published a report on the scope of the Dutch production and spread of XTC and amphetamine, known as synthetic drugs, which had not been researched in the last twenty years. Tops and his team of researchers estimated that the Dutch production and worldwide spread of synthetic drugs generated nearly 20 billion euros last year. How can a country as small as the Netherlands have one of the largest illicit drug economies in the world? Univers sat down with Tops to find out why this little country of ours is a land of promise for big drug operations. They gave us the autonomy we needed to conduct our research. That meant we had access to documents of the Dutch police force, the Dutch anti-fraud agency and the Customs Administration. We made calculations based on the amount of synthetic chemical compounds that were seized by Customs, for example. Using all that information, we were able to basically reconstruct the history of synthetic drugs in the Netherlands. But aside from documentary and archival research, we also spoke to people. We had conversations with criminals, too. Some of them were incarcerated, some had served time in the past, and some were involved in drug crime but had never been convicted. There can be no misunderstanding about that. The public government has difficulty dealing with this less rigidly structured world that relies on different organizational principles. In our report, we describe a case that illustrates that difficulty. The Dutch authorities had information about a criminal transaction that was going to take place on a Thursday night. Police were ready to intervene, but nothing happened. The next day, it turned out that the man who was involved in this transaction had gotten drunk in a bar, so the transaction was moved to another day. That killed the intervention, because it was impossible to mobilize such police force again on such a short notice. The authorities had no choice but to let it go. Although the production of synthetic drugs was limited to Brabant and Limburg at first, today labs and storage units are found in other provinces too. This is a Dutch problem, not a problem that is confined to Brabant and Limburg. It requires chemical compounds to be covertly transported here from China and Eastern Europe before the drugs can be manufactured in laboratories in the Netherlands, from where the product is subsequently exported again to other parts of the world. Essentially, criminal networks are drawn to the Netherlands by the same convenient business climate that appeals to legal businesses. Illegal trade, too. Even if you are convicted, you only risk four or five years in prison. The problem with the American war on drugs is that it also criminalizes drug users. I find it important to distinguish between drug use and drug trade. But the fight should not be about rooting out drugs, it should be about sustaining a decent society. Even if the Netherlands would choose to legalize drugs, it would have to be a joint international effort. It could only work if Belgium, Germany, France and other countries would legalize drugs as well. There are judicial, economic, social and moral aspects to take into consideration. First of all, the entire judicial system must be strengthened—not just the police department, but the court system and the Public Prosecution Service too. Secondly, there should be more responsiveness to the economic appeal that the country exercises over criminal networks, for example by tightening security at ports. Thirdly, the government should invest in vulnerable working class neighborhoods to prevent these neighborhoods from becoming crime-infested. And lastly, there should be a moral discussion about the societal impact of recreative drug use. Should individual consumers consider the societal consequences of their drug use? I almost fell off my chair—how could this be happening? Criminals use teenagers to deliver drugs, because a fifteen-year-old is less likely to draw police attention. For the same reason, families with children are alluring targets for criminals to hide their cannabis plantations. Perhaps that should come as no surprise, but that perverted logic of the criminal world continues to astonish me time and again. Why drug criminals are headquartered in the Netherlands. Neem contact op. Laura van Gelder. You spent a year and a half researching the synthetic drug trade in the Netherlands. How did you go about it? Is the same true for the synthetic drugs industry? Would you be in favor of a rigorous war on drugs in the Netherlands, after the American example? Lees ook. Bekijk meer recent nieuws. Schrijf je in voor onze nieuwsbrief Blijf op de hoogte. Meld je aan voor de nieuwsbrief van Univers.

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