Dooyeweerd Verkenningen - Grondproblemen der Wijsgerige Sociologie - Tien Voordrachten (1946/7) Buijten en Schipperheijnp 1967 p.144
ftn 1
"Men heeft dit van theologische zijde wel bewist t.a.v de staat en van het met zwaardmacht bekleed overheidsambt i.h.a, dat immers om der zonde wil is ingestelde. Dezulken moge ik verwijzen naar Coloss 1 vrs 16"
Verbrugge translation in A Christian Theory of Social Institutions ftn 77 p.107
"Some have denied, from a theological viewpoint, that the sword-wielding state or general office of government is rooted in creation and have argued that it was instituted on account of sin. I refer proponents of this view to Col 1:16 [editorial note added here states: Cf Dooyeweerd New Critique Vol 3 pp.423ff.]
Sunday, February 27, 2005
Luke 10:25-37
A Christian Theory of Social Institutions 1986 p. 107 [This is Magnus Verbrugge's translation of Grondproblemenen der Wijsgerige Sociologie (Studium Generale T H Delft 1946/7), tien voordrachten initially published in Prof Dr H Dooyeweerd Verkenningen in de Wijsbegeeerte, de Sociologie en de Rechtsgeschiedenis Buijten en Schipperheijn Amsterdam 1967 pp. 145-6
"The human community has its common origin in creation. it shares in the fall and its need for redemption. Because it has this central, religious nature, the community of man transcends both the temporal communal and temporal social relationships. But, according to the demands of the central command of love, this common religious nature of mankind ought to come to expression in both relationships (BCW note: ie in temporal communal as well as temporal social relationships). It is, therefore, of special significance that Christ Jesus answered the question of the Pharisee, "Who is my neighbor?" with the parable of the merciful Samaritan. For Jews and Samaritans entertained no private communal relationships. The Samaritan encounters the Jew, robbed and injured, in a temporal social relationship of a typical moral qualification. He shows that he understands the central significance of neighborly love better than the Jewish priest and Levite, who found their fellow countryman in a hapless state and passed him by."
"De wortelgemeenschap van het menselijke geslacht in schepping, zondeval en verlossing gaat zowel de tijdelijke gemeenschaps- als de tijdelijke maatschapsverhoudingen te boven, omdat zij van centrale, religieuze aard is. Maar zij dient naar de eis van het centrale liefdegebod in beide tot uitdrukking te komen. Daarom is het van bijzondere betekenis, dat Christus Jezus op de vraag van de Fraizeer: 'Wie is mijn nasste?' antwoordt met de gelijkenis van de barmhartige Samaritaan. Want de Joden en de Samaritanen onderhielden geen private gemeenschapsbetrekkingen me elkander. De Samaritan ontomoet de door rovers uitgeschudde en gewonde Jood in een tijdelijke maatschapsverhouding van typisch morele kwalificatie. Maar hij blijkt de centrale betekenis der naastenliefde beter te hebben verstaan dan de Joodse priester en leviet, die hun volksgenoot in zijn hupeloze staat aantroffen en 'tegenover hem voorbijgingen' " (the date is 1946/7 and the terms of Dooyeweerd's explanation are relevant not least because of the cessation of the war, the only recently overcome "helpless state" of Jewish people who had been targetted within the domain of Nazi Germany, and with the setting up of the Jewish state in Palestine).
Kenneth Bailey in the exposition of this parable (in Through Peasant's Eyes 1980 pp.33-57) takes the discussion of Dooyeweerd one step further by pointing out that Jesus' teaching prodded the imagination of his hearers by explicitly noting that the man had been robbed and stripped; he was then left for dead. In other words, all three passersby, could not definitively determine the ethnicity of the victim by his appearance.
"The human community has its common origin in creation. it shares in the fall and its need for redemption. Because it has this central, religious nature, the community of man transcends both the temporal communal and temporal social relationships. But, according to the demands of the central command of love, this common religious nature of mankind ought to come to expression in both relationships (BCW note: ie in temporal communal as well as temporal social relationships). It is, therefore, of special significance that Christ Jesus answered the question of the Pharisee, "Who is my neighbor?" with the parable of the merciful Samaritan. For Jews and Samaritans entertained no private communal relationships. The Samaritan encounters the Jew, robbed and injured, in a temporal social relationship of a typical moral qualification. He shows that he understands the central significance of neighborly love better than the Jewish priest and Levite, who found their fellow countryman in a hapless state and passed him by."
"De wortelgemeenschap van het menselijke geslacht in schepping, zondeval en verlossing gaat zowel de tijdelijke gemeenschaps- als de tijdelijke maatschapsverhoudingen te boven, omdat zij van centrale, religieuze aard is. Maar zij dient naar de eis van het centrale liefdegebod in beide tot uitdrukking te komen. Daarom is het van bijzondere betekenis, dat Christus Jezus op de vraag van de Fraizeer: 'Wie is mijn nasste?' antwoordt met de gelijkenis van de barmhartige Samaritaan. Want de Joden en de Samaritanen onderhielden geen private gemeenschapsbetrekkingen me elkander. De Samaritan ontomoet de door rovers uitgeschudde en gewonde Jood in een tijdelijke maatschapsverhouding van typisch morele kwalificatie. Maar hij blijkt de centrale betekenis der naastenliefde beter te hebben verstaan dan de Joodse priester en leviet, die hun volksgenoot in zijn hupeloze staat aantroffen en 'tegenover hem voorbijgingen' " (the date is 1946/7 and the terms of Dooyeweerd's explanation are relevant not least because of the cessation of the war, the only recently overcome "helpless state" of Jewish people who had been targetted within the domain of Nazi Germany, and with the setting up of the Jewish state in Palestine).
Kenneth Bailey in the exposition of this parable (in Through Peasant's Eyes 1980 pp.33-57) takes the discussion of Dooyeweerd one step further by pointing out that Jesus' teaching prodded the imagination of his hearers by explicitly noting that the man had been robbed and stripped; he was then left for dead. In other words, all three passersby, could not definitively determine the ethnicity of the victim by his appearance.
Luke 7: 36-50
New Critique Volume II pp.152-153
Under the heading "Love and the conventions of social intercourse" Dooyeweerd writes thus: "In the modal aspect of intercourse the social conventions have an inner anticipatory connection with love in its moral nuclear meaning.
This is clearly shown by Jesus Christ who contrasts the love of the prostitute who had anointed his feet with very costly spikenard, with the uncourtly attitude of the pharizee who had invited him but had omitted the eastern forms of courtesy towards the Rabbi of Nazareth. Jesus shows here that courtesy and social convention in ggeneral are not indifferent things. They should be directed and animated by love. Nevertheless the conventions of social intercourse as such are not to be reduced to morality in its original modal meaning-nucleus...."
The biblical scholar Kenneth Bailey in his literary-cultural interpretation of the parables Through Peasant Eyes (Eerdmans 1980) develops his explanation of the parable of the two debtors (pp.1-21) in a way that is consistent with Dooyeweerd's interpretation and reference to Simon's neglect of "eastern customs."
Under the heading "Love and the conventions of social intercourse" Dooyeweerd writes thus: "In the modal aspect of intercourse the social conventions have an inner anticipatory connection with love in its moral nuclear meaning.
This is clearly shown by Jesus Christ who contrasts the love of the prostitute who had anointed his feet with very costly spikenard, with the uncourtly attitude of the pharizee who had invited him but had omitted the eastern forms of courtesy towards the Rabbi of Nazareth. Jesus shows here that courtesy and social convention in ggeneral are not indifferent things. They should be directed and animated by love. Nevertheless the conventions of social intercourse as such are not to be reduced to morality in its original modal meaning-nucleus...."
The biblical scholar Kenneth Bailey in his literary-cultural interpretation of the parables Through Peasant Eyes (Eerdmans 1980) develops his explanation of the parable of the two debtors (pp.1-21) in a way that is consistent with Dooyeweerd's interpretation and reference to Simon's neglect of "eastern customs."
Proverbs 4:23
In his "Introduction" to the Philosophia Reformata volume celebrating the work of his brother-in-law, D H Th Vollenhoven, Dooyeweerd makes reference to Proverbs 4:23 "Keep your heart with all vigilance, for from it flow the issues of life." But he does so - either consciously or unconsciously - by directing his readers to the fact that this much quoted scriipture text is endorsed by the view present in the musings of "Kohelet". Dooyeweerd writes:
"The Scriptures teach us throughout that human nature has been provided with a root-unity pregnantly called the 'heart' of human existence. Out of the heart as the radix or root-unity of human existence are "the issues of life" as the Old Testament book of Ecclesiastes tells us expressly." "Introduction by the Editor in Chief, Prof Herman Dooyeweerd" Philosophia Reformata 38e jrg 1973 pp.5-16 at page 9.
"The Scriptures teach us throughout that human nature has been provided with a root-unity pregnantly called the 'heart' of human existence. Out of the heart as the radix or root-unity of human existence are "the issues of life" as the Old Testament book of Ecclesiastes tells us expressly." "Introduction by the Editor in Chief, Prof Herman Dooyeweerd" Philosophia Reformata 38e jrg 1973 pp.5-16 at page 9.
Twilight, p. 91 (Craig Press edn)
In The Twilight of Western Thought
Craig Press edn p. 91
Mellen Press edn p. 63
Thus the cultural mode of formation must recieve its specific qualification through freedom of control, domination or power. That is why the great cultural commandment given to man at creation reads: "Subdue the earth and have dominion over it." [(Genesis 1:28) added in Mellen edn]
Craig Press edn p. 91
Mellen Press edn p. 63
Thus the cultural mode of formation must recieve its specific qualification through freedom of control, domination or power. That is why the great cultural commandment given to man at creation reads: "Subdue the earth and have dominion over it." [(Genesis 1:28) added in Mellen edn]
New Critique II, p. 42 (1955 edn)
That's why St PAUL's words are full of wisdom when he answers those
who speculate on causality with reference to the will of God. "Thou
wilt say then unto me, Why doth he yet find fault? For who hath
resisted his will?" "Nay but, O man, who art thou that repliest
against God?" This answer is a direct dismissal of
speculative thought and it does not enter into the false
method of posing problems used by speculative philsophy.
who speculate on causality with reference to the will of God. "Thou
wilt say then unto me, Why doth he yet find fault? For who hath
resisted his will?" "Nay but, O man, who art thou that repliest
against God?" This answer is a direct dismissal of
speculative thought and it does not enter into the false
method of posing problems used by speculative philsophy.
New Critique II, p. 52 (1955 edn)
The Scriptures reveal God's act of creation. In their statement of
this basic truth, which transcends all theoretical thought, they do
not primarily appeal to a certain temporal cognitive functions of man,
but to ourselves in the religious root of our existence.
They do not use theoretical scientific concepts, but by means of their
central basic motive they appeal to the heart of man in the language
of naive experience.
this basic truth, which transcends all theoretical thought, they do
not primarily appeal to a certain temporal cognitive functions of man,
but to ourselves in the religious root of our existence.
They do not use theoretical scientific concepts, but by means of their
central basic motive they appeal to the heart of man in the language
of naive experience.
New Critique II, p. 257 (1955)
Already in its restrictive retrocipatory structure the modal meaning of cultural implies the normative historical principle of the call to win the control over nature in its objective cultural potentialities. This principle appeared to be founded in the Divine ordinance of the creation (Gen. 1:26-28). Though the fall into sin deprived man of the fullnes of this power, the principle itself has retained it modal validity in the development of culure. It is positivized in technical indutry in the sense intended in the Greek word techne, i.e. formative control.
New Critique II, p. 246 (1955)
In addition, from the Christian standpoint this conception is hardly to be reconciled with the Divine cultural commandment mentioned in the first chapter of the Book of Genesis, according to which the subjection of the earth and mastery over it is expressly posited as a normative task of mankind. There is no explicit mention of power-formation in the social relations between men in this passage. But without the latter cultural development of mnkind would be impossible.
New Critique II, p. 192 (1955)
When , e.g., a Christian statesman in opposition to the speculative political constructions repeatedly appeals to the adage: 'It is written, and it has happened!'[1], it must be clear that history is not conceived here in an abstarct theoretical sense, but rather in the fullness of the concrete temporal coherence of meaning, revealed within typical structures of totality and individuality.
footnote
[1] This adage was dircted by the famous dutch christian statsman and historian GUILLAUME GROEN VAN PRINSTERER against the natural law construction of the state, familiar to the French revolution. Cf. The Authorized (King James) Version Mathew 4:4.
footnote
[1] This adage was dircted by the famous dutch christian statsman and historian GUILLAUME GROEN VAN PRINSTERER against the natural law construction of the state, familiar to the French revolution. Cf. The Authorized (King James) Version Mathew 4:4.
New Critique I, p. 100 (1955)
By the fall of man, thought (nous), according to St Paul's word, has become nous tes sarchos, the "carnal mind" (Colos. II:18), for it dos not exist, apart from its apostate religious root. And that thought includes its religious function.
New Critique I, p. 63 (1955)
New Critique I, p. 63 (1955 edn)
The dynamis of sin can unfold itself only in subjection to the religious concentration-law of human existence. Therefore, the apostle PAUL says, that without the law there is no sin and that there is a law of sin
The dynamis of sin can unfold itself only in subjection to the religious concentration-law of human existence. Therefore, the apostle PAUL says, that without the law there is no sin and that there is a law of sin
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