Abstract
The doctrine of creation plays a key role not only in the larger Reformed tradition, but also and particularly within the Dutch Reformed movement known as ‘Kuyperianism’. In The Doctrine of Creation: A Constructive Kuyperian Approach, Bruce Riley Ashford and Craig G. Bartholomew set out to evince and update the significance of creation in the Kuyperian tradition.
The Doctrine of Creation can roughly be broken down into three sections. The initial section (chs. 1–7) is structured around the historic creedal phrases ‘I believe’ (chs. 1–3), ‘in the Father almighty’ (ch. 4) and ‘creator of heaven and earth’ (chs. 5–7). The next four chapters form a section that explores the biblical account of God’s good creation and the fall (ch. 8), the creation mandate and its trajectory (ch. 9), creation and God’s ongoing providence in human history (ch. 10), and creation’s consummation as found in the new creation (ch. 11). The final section (ch. 12) explores the implications of the creation for a host of current issues (philosophy, food, time, science, and the self).
In the first chapter the authors take up the epistemology of creation. To say with the creed ‘I believe’ in creation is to acknowledge that creation is something we approach by faith. This faith aspect is even more apparent in the modern West where ‘unseen things’ such as ‘heaven’ fall outside plausibility structures. Even so, the authors are hesitant to embrace Barth’s claim that the doctrine of creation is neither native nor observable to the human person. Rather, they suggest an alternative between Barth and natural theology: agreeing with Barth’s epistemic ‘Nein’ while rejecting his ontological ‘Nein’. Thus (in line with both Brunner and Bonaventure), creation is akin to a damaged book that can become legible again (via the Spirit).
The authors mince no words when it comes to the critical place played by the doctrine of creation. Warning against those who would ‘subordinate’ creation to redemption (i.e., Barth and von Rad) the authors contend, ‘it cannot be stressed too strongly just how fundamental creation is to the entire drama of Scripture’ (p. 23). Yet the doctrine has been eclipsed time and again throughout church history. In this regard, the second chapter offers numerous cautionary and exemplary tales from the history of the doctrine. Accordingly, the doctrine from its inception has often been less than ‘full-orbed’ due to gnostic dualisms (p. 44). The theologies of Philo of Alexandria, Origen, Augustine, Aquinas, and various Anabaptists display various expressions of these dualisms. Conversely, theologies of creation in Irenaeus, Tertullian, Athanasius, Basil of Caesarea, Maximus the Confessor, Luther, Calvin, and the Puritans are credited for resisting this gnostic impulse.
In kind, chapter 3 rehearses how the modern period has witnessed the doctrine of creation suffer from Kant’s secularised reason. Exceptions such as Johann Georg Hamann and Søren Kierkegaard notwithstanding, Kant’s neo-gnosticism has disconnected rationality from both metaphysics and religion. In turn, modern theologies—liberal (Schleiermacher), post-liberal (Barth, Bonhoeffer, Moltmann), process (Whitehead), French Catholic (de Lubac, Chrétien, Lacoste, Henry, Falque), Radical Orthodox (Milbank, Pickstock, Ward) and Contemporary Evangelical (Ross, Blocher, Wenham)—are assessed by the authors in light of this Kantian impulse and the Dutch neo-Calvinist perspective.
Having unearthed the epistemic commitments and historic terrain behind the first words of the creed, chapter 4 turns to what we mean when confessing ‘the Father almighty’. Here the authors expound the biblical teaching and theological implications of the One who is incomparably omnipotent and at the same time ‘Father’. Such a doctrine has implications not only for theodicy and creation ex nihilo, but also monotheism, the trinity, and power in general.
Chapter 5 looks at the foundations laid by the ‘maker of heaven and earth’. This is one of the most exegetical chapters in the volume, offering a detailed examination of the locus classicus of creation, Gen. 1:1–2:3. According to the authors, Gen. 1:1–2:3 is not only central to a doctrine of creation, but is also foundational for the entire biblical narrative. Interpretive questions such as how to read Gen. 1:1, what constitutes ‘heaven’, what we mean when we say the Maker created via his ‘word’, the days of creation, etc., are given careful assessment.
Chapters 6 and 7 work together. Chapter 6 looks at the earth. Here the discussion unpacks the theological significance of place, plants, animals, humans, and creation. This chapter is filled with ethical implications, as it draws out theologies of the land (a theology of place implicit in Eden), the seas (a theology of marine life), the skies (a theology of birds), and a theology of gender (the creation of Adam and Eve). The theo-ethical significance of naming is also given attention. In turn, chapter 7 takes up ‘The Heavenly Realm’. Contra modernism’s rejection of the invisible realm, the authors defend heaven as a place where God’s presence is most immediate. Heaven is the realm of angels (intelligent, non-incorporeal, persons who do God’s bidding) and demons (fallen creatures who are part of the misdirected structures of creation, i.e., the so-called ‘principalities and powers’).
Having examined the creedal basis for the doctrine, chapter 8 moves to the textual order of ‘Sabbath, Fall, and Misdirection’. The depiction of God’s Sabbath celebration for his good creation serves as the entry way into an exegetical and theological account of God’s shalom. In turn, the origin and nature of sin are discussed, particularly as they serve as the antithesis to God’s shalom. Western culture is presented as a unique case study in sin’s misdirection, with secular humanism producing ‘deathworks’ (p. 245). In response, the authors charge Christian community to pursue re-enchantment and a principled pluralism.
Continuing the biblical trajectory, chapter 9 moves to the subject of creation and providence. In five successive sections, the authors explore the scriptural basis of providence, the unique relationship of providence to the doctrine of creation, covenant and providence, providence and preservation, providence as concurrence, and providence as ruling. Although complex philosophical issues such as the relationship between divine and human causality, ‘laws’ and creation, and a philosophy of history all come into play, the authors round out the discussion by reminding their readers of the practical implications of the doctrine.
The tenth chapter concludes the exploration of the biblical trajectory by examining God’s transforming of creation into a new creation. With Revelation 21–22 in hand, the authors make the exegetical and theological case (drawing from Wolters, Moltmann, Barth and Bavinck) for restoration and renewal rather than annihilation. The spiritual, physical and cultural blessings of the new creation are explored, as well as the proleptic ethical implications the new creation holds for the church.
The final chapter is the primary place where the ethical implications for the doctrine are harvested. The authors reap the ethical significance of the doctrine of creation in relation to six very different areas: philosophy, food, time, science, the self, and human dignity. Here the manifold stakes of the doctrine of creation are laid bare, demonstrating the myriad of implications implicit in the doctrine. The volume concludes with an appendix that offers a platform statement for the Kuyperian tradition.
What shall we say about this book? Clearly there is much to praise in The Doctrine of Creation. The volume serves as a wonderful education as it immerses readers into a panoply of thinkers, sources and discussions. Not only does the volume show a facility in the positions of a range of theologians from both within and outside the Reformed tradition, it equally displays a capacious ability with numerous philosophical and exegetical sources. Regarding the latter, the volume is refreshingly concerned with the biblical text. Indeed, it makes good use of Barth’s example of small print sections that go into great exegetical detail when such is needful. In doing so, the authors make clear how they arrived at their position with a given contested issue.
Also commendable is the great service the volume does for those who are unaware of the Kuyperian tradition. The authors introduce important thinkers within the tradition (Bavinck, Kuyper, Dooyeweerd, Mouw, Plantinga, Spykman, Wolters, Wolterstorff, etc.) and draw those thinkers into discussion both with other Reformed thinkers as well as numerous sources outside the Reformed tradition. In doing so, the volume provides a window into the unique contributions the tradition makes towards a theology of creation and the various issues within that doctrine: the image of God, the creation mandate, common grace, sin’s misdirection, natural theology, God’s shalom, spheres of creation, and so on.
Finally, the volume forges new ground in Christian ethics. The authors show the implications for the doctrine of creation on contemporary ethical issues such as food sourcing, safeguarding marine protected areas, and gender dysphoria and transgender ideology. Indeed, showing the deep connections between a theology of creation and numerous ethical issues at play in our broader society is one of the great contributions of this volume.
What by way of criticism? As one within the Kuyperian tradition, this reviewer finds it hard to say much against the theological vision set forth. That said, some within the tradition may wonder why Herman Bavinck did not play a more significant role in the conversation; all the more given the central role Barth plays. Of course, it might well be Barth proves to be the kind of conversation partner the authors seek, especially given his commanding role in twentieth-century theology. (One can read the authors’ comments regarding Barth’s leading role in the preface.) Even so, Bavinck scholars may walk away wondering whether Bavinck’s unique theological contribution was given its due. But such intramural theological quibbles must not distract. Ashford and Bartholomew have convincingly displayed the felicitous, seminal and unique contribution of what is arguably the most ‘catholic’ of Reformed traditions. The Doctrine of Creation is to be much praised for evincing the continued significance of the tradition’s doctrine of creation, but for doing so by way of showing much is at stake regarding the current pressing ethical issues our society is asking.