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The Problem of Poverty
The text, translated and introduced by James Skillen, was originally a speech by Abraham Kuyper (1837-1920) that opened the first Christian Social Congress in The Netherlands on 9 November 1891. His words not only illuminate with stark simplicity many of the enduring problems of poverty, they also bring a strong and pointed biblical message that has outlived Kuyper's time and place. Roger Henderson's essay "How Abraham Kuyper Became a Kuyperian" is included in the appendix.
94 pages, Paperback
First published December 1, 1991
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About the author
Abraham Kuyper
597 books112 followersAbraham Kuyper was a Dutch politician, journalist, statesman and theologian. He founded the Anti-Revolutionary Party and was prime minister of the Netherlands between 1901 and 1905.
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Displaying 1 - 21 of 21 reviews
December 12, 2021
Kuyper doesn’t go into as much detail as to the causes of poverty (and social degradation in general) as I’d like, which tends to be a blind spot for him. Nevertheless, this is an excellent little book with plenty of ideas to chew on, some of which I disagree with but appreciate the rationale.
On another note: this is the kind of speech that, if given today, would have Kuyper labeled “woke” or an “sjw” or whatever the pejorative du jour is.
On another note: this is the kind of speech that, if given today, would have Kuyper labeled “woke” or an “sjw” or whatever the pejorative du jour is.
March 10, 2010
Abraham Kuyper (1837-1920) is always an interesting read on politics because he wrote as a Reformed thinker before the Cold War. He didn’t absorb Cold War dichotomies or try to force them into a Christian mold. For example, he wasn’t afraid to talk about class power differences or struggles, a move verboten in conservative circles. Once Marx and the Left stole that language as their own, conservatives had to run the other direction.
This small book is the text of a speech that Kuyper gave at the first Christian Social Congress in 1891. Here are some excerpts:
On the rich:
“The ineradicable inequality between men produced a world in which the stronger devours the weaker, much as if he lived in an animal society rather than in a human society. The stronger, almost without exception, have always known how to bend every custom and magisterial ordinance so that the profit is theirs and the loss belongs to the weaker” (33).
On the poor:
“And whenever the magistrate came forward as a servant of God to protect the weak, the more powerful class of society soon knew how to exercise such an overpowering influence that the government, which should have protected the weak, became an instrument against them. This was not because the stronger class was more evil at heart than the weaker, for no sooner did a man from the lower class rise to the top than he in his turn took part just as harshly – yes, even more harshly – in the wicked oppression of those who were members of his own former class” (33).
On Jesus and the Church:
“The overthrow of the idol Mammon and the refocusing of life’s purpose from earth to heaven would, alone, have revolutionized popular consciousness. But Jesus didn’t stop there....The first and more important influence was through the ministry of the Word, insofar as the Word constantly fights against lust for money, comforts the poor and oppressed, and points to an endless glory that will be exchanged for the suffering of the present time” (40).
On Church and charity:
“The church’s second influence was through an organized ministry of charity, which in the name of the Lord – the single owner of all goods – demands that good be shared so that no man or woman in the circle of believers is allowed to suffer want or go without necessary apparel” (40).
On Constantine:
“Constantine’s conversion became, for the church, the signal to wed itself to the power of the world, thereby cutting the nerve of her strength. From then on, as a consequence, the world gradually crept into the church. Instead of disciples who went without purse or food, richly endowed princes of the church housed themselves in magnificent palaces” (42).
On property:
“The truth is this: absolute property belongs only to God; all of our property is on loan from him; our management only stewardship....An absolute community of goods is excluded everywhere in Scripture. However, Scripture excludes just as completely every illusion of a right to dispose of one’s property absolutely, as if one were God, without considering the needs of others” (67).
On State Aid:
“It is the God-given duty of government to uphold justice before arbitrariness, and to withstand, by the justice of God, the physical superiority of the stronger....The government should help labor obtain justice. Labor must also be allowed to organize itself independently in order to defend its rights....As for the other state aid – namely, the distribution of money – it is certain that such intervention is not excluded in Israel’s lawgiving, but there it is held to a minimum. Therefore I say that, unless you wish to undermine the position of the laboring class and destroy its natural resilience, the material assistance of the state should be confined to an absolute minimum. The continuing welfare of people and nation, including labor, lies only in powerful individual initiative” (72).
This small book is the text of a speech that Kuyper gave at the first Christian Social Congress in 1891. Here are some excerpts:
On the rich:
“The ineradicable inequality between men produced a world in which the stronger devours the weaker, much as if he lived in an animal society rather than in a human society. The stronger, almost without exception, have always known how to bend every custom and magisterial ordinance so that the profit is theirs and the loss belongs to the weaker” (33).
On the poor:
“And whenever the magistrate came forward as a servant of God to protect the weak, the more powerful class of society soon knew how to exercise such an overpowering influence that the government, which should have protected the weak, became an instrument against them. This was not because the stronger class was more evil at heart than the weaker, for no sooner did a man from the lower class rise to the top than he in his turn took part just as harshly – yes, even more harshly – in the wicked oppression of those who were members of his own former class” (33).
On Jesus and the Church:
“The overthrow of the idol Mammon and the refocusing of life’s purpose from earth to heaven would, alone, have revolutionized popular consciousness. But Jesus didn’t stop there....The first and more important influence was through the ministry of the Word, insofar as the Word constantly fights against lust for money, comforts the poor and oppressed, and points to an endless glory that will be exchanged for the suffering of the present time” (40).
On Church and charity:
“The church’s second influence was through an organized ministry of charity, which in the name of the Lord – the single owner of all goods – demands that good be shared so that no man or woman in the circle of believers is allowed to suffer want or go without necessary apparel” (40).
On Constantine:
“Constantine’s conversion became, for the church, the signal to wed itself to the power of the world, thereby cutting the nerve of her strength. From then on, as a consequence, the world gradually crept into the church. Instead of disciples who went without purse or food, richly endowed princes of the church housed themselves in magnificent palaces” (42).
On property:
“The truth is this: absolute property belongs only to God; all of our property is on loan from him; our management only stewardship....An absolute community of goods is excluded everywhere in Scripture. However, Scripture excludes just as completely every illusion of a right to dispose of one’s property absolutely, as if one were God, without considering the needs of others” (67).
On State Aid:
“It is the God-given duty of government to uphold justice before arbitrariness, and to withstand, by the justice of God, the physical superiority of the stronger....The government should help labor obtain justice. Labor must also be allowed to organize itself independently in order to defend its rights....As for the other state aid – namely, the distribution of money – it is certain that such intervention is not excluded in Israel’s lawgiving, but there it is held to a minimum. Therefore I say that, unless you wish to undermine the position of the laboring class and destroy its natural resilience, the material assistance of the state should be confined to an absolute minimum. The continuing welfare of people and nation, including labor, lies only in powerful individual initiative” (72).
January 7, 2022
Este livro é uma potente voz clamando pela coerência e posicionamento de cristãos em um mundo tão desigual e injusto. Ele traz reflexões e respostas sobre como agir diante das necessidades sociais de nosso tempo.
Kuyper não favorece ricos ou pobres, pois chama ambos ao arrependimento. O que ele critica fortemente é a mentalidade materialista, em que a burguesia ostenta cada vez mais, deixando os pobres com cada vez menos. Sua fala apela ao coração e razão de cristãos, para "que nunca se possa dizer que a mornidão da nossa fé cristã impediu a redenção de nossa sociedade". Este livro é um chamado para ação.
@economiadoreino | https://www.instagram.com/p/CRJpLQps8Jr/
Kuyper não favorece ricos ou pobres, pois chama ambos ao arrependimento. O que ele critica fortemente é a mentalidade materialista, em que a burguesia ostenta cada vez mais, deixando os pobres com cada vez menos. Sua fala apela ao coração e razão de cristãos, para "que nunca se possa dizer que a mornidão da nossa fé cristã impediu a redenção de nossa sociedade". Este livro é um chamado para ação.
@economiadoreino | https://www.instagram.com/p/CRJpLQps8Jr/
September 15, 2010
It's a very short book that gives a pretty good biblical perspective on dealing with the social issue of poverty. Some of his ideas are a little dated (he advocated colonialism), but the majority of his ideas are pretty sound. It's a good little addition to any bibliography on philosophy and economics.
March 23, 2015
Some good points but I had hoped for more discussion on the problem of poverty in relation to the Christian life rather than a commentary on the recent politics of Kuyper's day contained herein.
July 3, 2020
The Problem of Poverty is a speech given by Abraham Kuyper at the First Christian Social Congress. This speech has four parts to it. The first, Facing the Reality of Poverty, outlines the failure of the Europeans to care for the poor, the call of Christians to care for the poor, and the lack of response by the Christians. The second part, Jesus and the Social Problem, gives an outline of Christ's response to wealth and the poor, and he also explains how Christ organized the church to fight mammon. The church is to influence through the ministry of the word, by opposing oppressors and comforting the poor. The church is to be a ministry of charity, as seen most clearly in Acts 2:42-47. And finally, the church was to be an influence through the equality of believers. These three ways of influencing the world are the ways the church is to confront poverty in the world. The third part, The Socialist Challenge, lays out an overview and criticism of the socialist responses of the day. Ulimately, Kuyper rejects all forms of socialism, despite the good things they seem to offer. The last section, A Christian Approach to the Problem of Poverty, goes over what a distinctly Christian response to poverty should be.
Each of the four parts are short, with the longest coming in at 20 pages. The book is clear, and the speech lacks the usage of jargon and Kuyper does an excellent job of communicating his points. Kuyper would seem to have been a gifted speaker from many soaring passages in this book. They get the point across and inspire the reader or hearer. I can see why he was able to become the Prime Minister of the Netherlands from reading this speech.
Both the rhetoric and Kuyper's theology of poverty make this book worth reading, even if parts of it are out of date now. Much of the book deals with a social situation which is foreign to us now, and he was writing this in a world where neither world war nor the cold war has taken place. All of these events changed the way we view socialism, especially in the US. Another way the book is out of date is one of Kuyper's proposed solution to the problem of poverty is colonialism. Surprisingly though, understanding and looking at how Kuyper fought against socialism and accepted colonialism can provide us with a helpful lens for looking at the issues of our day.
Kuyper seems to understand socialism quite well. He is aware of the problems socialism is attempting to solve, the appeal of socialism, and the danger of socialism. He does not deny the good that socialism is attempting to do, but he strongly denounces that socialism is good. Socialism ultimately runs counter to Christianity, and a Christian should oppose socialism. Contrast this well thought out, articulate understanding and criticism of socialism with his endorsement for colonialism. Colonialism gets mentioned only once, when he says "For precisely the same reason, we must never, as long as we value God's Word, oppose colonization." (p 69). The reasons he gives are entirely justifiable and good ones. If Europe has plenty of food and resources, it would be folly to hoard them when other nations are starving and in need. While the challenges arising from colonization are complex, one simple fact Kuyper seems to have neglected to consider was that greedy nations would not merely give to other nations, but take from them. The relationship wasn't usually one where the richer nation graciously gave to the poorer nation, but where the richer nation raped the poorer nation and took goods from her. The main reason why Abraham Kuyper endorsed colonization would seem to be that he didn't consider the downsides of it. If he had applied the same skepticism to colonization which he applied to socialism, then we might have had a truly Christian response to colonization, and a much different 21st century.
I always am humbled to read of the failures of Christians in the past. They were far smarter and far holier than I am, yet they made terrible mistakes, Looking back on the past, we can easily see why colonization was a bad idea, but Abraham Kuyper, and most Christians of his day did not. They criticized some secular responses which aligned with some Christian values (socialism), but they were blind to other secular responses. Perhaps the takeaway for us should be to always stand in criticism of the secular approaches, and to be careful of their hidden agendas no matter how seemingly align with the values of the gospel they seem to be. They always end up compromising with the world.
Perhaps that is also why we need to voices of the past even more now. We can learn from their mistakes, and we can also learn from the ways they saw deeply truths we have neglected. In The Problem of Poverty and Abraham Kuyper's Christ and the Needy, he gives two of the best modern expositions of wealth I have read. He readily acknowledges that wealth is a power which is opposed to Christianity, that seeking money has hindered and our witness, and that we ought to be giving more and doing more. He speaks words similar to Basil's when he says "But where our Father in heaven wills with divine generosity that an abundance of food grows from the ground, we are without excuse if, through our fault, this rich bounty is divided so unequally that one is surfeited with bread while another goes with an empty stomach to his pallet, and sometimes must even go without a pallet." Kuyper's desire is for the poor to be cared for, and for Christ's name to be glorified. He sums this desire up best in his closing prayer, a prayer I echo and pray with my whole heart for my own church and nation. "[M]ay it never be possible to say of Christians of the Netherlands that through our fault, through the lukewarmness of our Christian faith, whether in higher or lower classes, the rescue of our society was hindered and the blessing of the God of our fathers forfeited."
Each of the four parts are short, with the longest coming in at 20 pages. The book is clear, and the speech lacks the usage of jargon and Kuyper does an excellent job of communicating his points. Kuyper would seem to have been a gifted speaker from many soaring passages in this book. They get the point across and inspire the reader or hearer. I can see why he was able to become the Prime Minister of the Netherlands from reading this speech.
Both the rhetoric and Kuyper's theology of poverty make this book worth reading, even if parts of it are out of date now. Much of the book deals with a social situation which is foreign to us now, and he was writing this in a world where neither world war nor the cold war has taken place. All of these events changed the way we view socialism, especially in the US. Another way the book is out of date is one of Kuyper's proposed solution to the problem of poverty is colonialism. Surprisingly though, understanding and looking at how Kuyper fought against socialism and accepted colonialism can provide us with a helpful lens for looking at the issues of our day.
Kuyper seems to understand socialism quite well. He is aware of the problems socialism is attempting to solve, the appeal of socialism, and the danger of socialism. He does not deny the good that socialism is attempting to do, but he strongly denounces that socialism is good. Socialism ultimately runs counter to Christianity, and a Christian should oppose socialism. Contrast this well thought out, articulate understanding and criticism of socialism with his endorsement for colonialism. Colonialism gets mentioned only once, when he says "For precisely the same reason, we must never, as long as we value God's Word, oppose colonization." (p 69). The reasons he gives are entirely justifiable and good ones. If Europe has plenty of food and resources, it would be folly to hoard them when other nations are starving and in need. While the challenges arising from colonization are complex, one simple fact Kuyper seems to have neglected to consider was that greedy nations would not merely give to other nations, but take from them. The relationship wasn't usually one where the richer nation graciously gave to the poorer nation, but where the richer nation raped the poorer nation and took goods from her. The main reason why Abraham Kuyper endorsed colonization would seem to be that he didn't consider the downsides of it. If he had applied the same skepticism to colonization which he applied to socialism, then we might have had a truly Christian response to colonization, and a much different 21st century.
I always am humbled to read of the failures of Christians in the past. They were far smarter and far holier than I am, yet they made terrible mistakes, Looking back on the past, we can easily see why colonization was a bad idea, but Abraham Kuyper, and most Christians of his day did not. They criticized some secular responses which aligned with some Christian values (socialism), but they were blind to other secular responses. Perhaps the takeaway for us should be to always stand in criticism of the secular approaches, and to be careful of their hidden agendas no matter how seemingly align with the values of the gospel they seem to be. They always end up compromising with the world.
Perhaps that is also why we need to voices of the past even more now. We can learn from their mistakes, and we can also learn from the ways they saw deeply truths we have neglected. In The Problem of Poverty and Abraham Kuyper's Christ and the Needy, he gives two of the best modern expositions of wealth I have read. He readily acknowledges that wealth is a power which is opposed to Christianity, that seeking money has hindered and our witness, and that we ought to be giving more and doing more. He speaks words similar to Basil's when he says "But where our Father in heaven wills with divine generosity that an abundance of food grows from the ground, we are without excuse if, through our fault, this rich bounty is divided so unequally that one is surfeited with bread while another goes with an empty stomach to his pallet, and sometimes must even go without a pallet." Kuyper's desire is for the poor to be cared for, and for Christ's name to be glorified. He sums this desire up best in his closing prayer, a prayer I echo and pray with my whole heart for my own church and nation. "[M]ay it never be possible to say of Christians of the Netherlands that through our fault, through the lukewarmness of our Christian faith, whether in higher or lower classes, the rescue of our society was hindered and the blessing of the God of our fathers forfeited."
February 16, 2020
O texto dessa obra é o discurso de Kuyper no Primeiro Congresso Social Cristão, em novembro de 1891, na Holanda. O problema do autor é: "como crentes professos em Cristo, de que maneira devemos agir, com vistas às necessidades sociais de nosso tempo?". Kuyper argumenta que o cristianismo dispõe de um amplo sistema teórico-prático para uma boa organização da sociedade, sendo lamentável o descolamento da religião cristã das demandas sociais. Em sentido positivo, a fé cristã propõe o uso da arte política para “fazer do viver juntos surgir uma vida em comunidade, bem como uma vida em sociedade, para que esta receba dignidade em si mesma em relação ao mundo material ao seu redor” p. 100.
Diferente das ideologias políticas, a visão cristã deve oferecer a Palavra, a Misericórdia e a Igualdade da fraternidade, sob a soberania divina. Kuyper afirma que “onde pobres e ricos se encontram frente a frente, ele nunca escolhe seu lugar entre os mais abastados, mas se associa sempre aos pobres (...) Poderoso é o traço de misericórdia que se encontra entalhado em cada página do evangelho. Jesus entra inúmeras vezes em contato com os que sofrem e com os oprimidos. A multidão que desconhece a lei, ele não repele; pelo contrário, atrai a si. Nenhum pavio que ainda fumega ele apaga. O doente ele cura. Do toque da pele leprosa, ele não retira a mão. E se a multidão tem fome, mesmo que essa fome ainda não seja a fome do pão da vida, ele lhes entrega o pão que partiu em muitos pedaços e lhes oferece abundância de um delicioso peixe. Assim, Jesus combina a teoria à vida prática.” p. 107.
A fé cristã contribuiu para a dignificação do ser humano e a promoção de mais igualdade e laços comunitários. Com a Revolução Francesa, porém, reforçou-se o individualismo egoísta, o apreço às coisas materiais e a quebra dos laços sociais. Ricos e pobres tiveram ceifadas sua perspectiva transcendente, tornando-se o dinheiro e o sucesso terreno a medida de tudo. Esse estado de coisas gerou exponencial desigualdades, fragmentação e atomização, menos céu e mais um pouco do inferno no mundo.
Kuyper propõe que o cristianismo dispõe de uma crítica arquitetônica pela qual aponta os erros da própria estrutura fundamental da convivência social e oferece um arranjo social mais digno. E que é preciso uma perspectiva mais social em que a comunidade se disponha como um corpo com membros interligados em submissão à soberania de Deus. Em suma, uma filosofia política cristã deve reconhecer a majestade de Deus, ser antirrevolucionária, perceber a sociedade como um corpo orgânico de indivíduos (e não um conglomerado, como na perspectiva liberal), e exercer a mordomia cristã no uso dos bens materiais.
Diferente das ideologias políticas, a visão cristã deve oferecer a Palavra, a Misericórdia e a Igualdade da fraternidade, sob a soberania divina. Kuyper afirma que “onde pobres e ricos se encontram frente a frente, ele nunca escolhe seu lugar entre os mais abastados, mas se associa sempre aos pobres (...) Poderoso é o traço de misericórdia que se encontra entalhado em cada página do evangelho. Jesus entra inúmeras vezes em contato com os que sofrem e com os oprimidos. A multidão que desconhece a lei, ele não repele; pelo contrário, atrai a si. Nenhum pavio que ainda fumega ele apaga. O doente ele cura. Do toque da pele leprosa, ele não retira a mão. E se a multidão tem fome, mesmo que essa fome ainda não seja a fome do pão da vida, ele lhes entrega o pão que partiu em muitos pedaços e lhes oferece abundância de um delicioso peixe. Assim, Jesus combina a teoria à vida prática.” p. 107.
A fé cristã contribuiu para a dignificação do ser humano e a promoção de mais igualdade e laços comunitários. Com a Revolução Francesa, porém, reforçou-se o individualismo egoísta, o apreço às coisas materiais e a quebra dos laços sociais. Ricos e pobres tiveram ceifadas sua perspectiva transcendente, tornando-se o dinheiro e o sucesso terreno a medida de tudo. Esse estado de coisas gerou exponencial desigualdades, fragmentação e atomização, menos céu e mais um pouco do inferno no mundo.
Kuyper propõe que o cristianismo dispõe de uma crítica arquitetônica pela qual aponta os erros da própria estrutura fundamental da convivência social e oferece um arranjo social mais digno. E que é preciso uma perspectiva mais social em que a comunidade se disponha como um corpo com membros interligados em submissão à soberania de Deus. Em suma, uma filosofia política cristã deve reconhecer a majestade de Deus, ser antirrevolucionária, perceber a sociedade como um corpo orgânico de indivíduos (e não um conglomerado, como na perspectiva liberal), e exercer a mordomia cristã no uso dos bens materiais.
October 23, 2020
O livro propriamente dito é baseado no discurso proferido por Kuyper para a abertura de um congresso social cristão na Holanda no ano de 1891. Talvez por conta disso, alguns argumentos são pressupostos e não elaborados.
Um exemplo disso é a afirmação de que o "indivíduo acha sua mais firme fortaleza precisamente no direito absoluto de propriedade" (p.123). Essa afirmação carregada fica sem qualquer elaboração mais profunda, exceto uma curta explicação de que a propriedade somente Deus é detentor de propriedade absoluta, enquanto os seres humanos são meros mordomos.
Obviamente, Kuyper estava falando para seus iguais em um congresso declaradamente Cristão, e muitos dos conceitos teriam sido compreendidos imediatamente pelos ouvintes, mas para um leitor deslocado 130 anos para o futuro, há alguma dificuldade.
Prova disto é que na edição da Thomas Nelson, o prefácio, a introdução e o epílogo somam 100 das 158 páginas totais!!!
Isto posto, a declaração de que o primeiro artigo de todo programa social cristão é "Creio em Deus todo poderoso, criador dos céus e da terra" é não apenas uma frase de efeito, mas uma necessidade ainda importante para nossos tempos.
A sugestão de que a sociedade deve ser um corpo, organizando-se de forma mais orgânica e menos mecânica/planejada soa, a meus ouvidos, como uma aplicação ampla porém justa da ideia desenvolvida pelo Apóstolo Paulo em 1 Coríntios 12 de que a igreja é um corpo.
Já a questão da "soberania das esferas", tão alardeada como uma das principais contribuições de Kuyper para uma visão política Cristã, continua sendo um conceito obscuro para mim. Penso que uma divisão tão estanque das tais esferas gera o mesmo grau de atomismo e divisão que são tão criticados por Kuyper. Repito que esta obra específica não é o melhor lugar para procurar, mas ainda gostaria de encontrar uma conceituação mais completa dessa ideia.
No geral, um primer rápido para o pensamento político de Kuyper, mas uma obra que convencerá poucos que já não estejam alinhados com ele.
Um exemplo disso é a afirmação de que o "indivíduo acha sua mais firme fortaleza precisamente no direito absoluto de propriedade" (p.123). Essa afirmação carregada fica sem qualquer elaboração mais profunda, exceto uma curta explicação de que a propriedade somente Deus é detentor de propriedade absoluta, enquanto os seres humanos são meros mordomos.
Obviamente, Kuyper estava falando para seus iguais em um congresso declaradamente Cristão, e muitos dos conceitos teriam sido compreendidos imediatamente pelos ouvintes, mas para um leitor deslocado 130 anos para o futuro, há alguma dificuldade.
Prova disto é que na edição da Thomas Nelson, o prefácio, a introdução e o epílogo somam 100 das 158 páginas totais!!!
Isto posto, a declaração de que o primeiro artigo de todo programa social cristão é "Creio em Deus todo poderoso, criador dos céus e da terra" é não apenas uma frase de efeito, mas uma necessidade ainda importante para nossos tempos.
A sugestão de que a sociedade deve ser um corpo, organizando-se de forma mais orgânica e menos mecânica/planejada soa, a meus ouvidos, como uma aplicação ampla porém justa da ideia desenvolvida pelo Apóstolo Paulo em 1 Coríntios 12 de que a igreja é um corpo.
Já a questão da "soberania das esferas", tão alardeada como uma das principais contribuições de Kuyper para uma visão política Cristã, continua sendo um conceito obscuro para mim. Penso que uma divisão tão estanque das tais esferas gera o mesmo grau de atomismo e divisão que são tão criticados por Kuyper. Repito que esta obra específica não é o melhor lugar para procurar, mas ainda gostaria de encontrar uma conceituação mais completa dessa ideia.
No geral, um primer rápido para o pensamento político de Kuyper, mas uma obra que convencerá poucos que já não estejam alinhados com ele.
July 6, 2025
Esse livro é o texto de um discurso de Abraham Kuyper para um congresso cristão que ocorreu na Holanda no século 19. Kuyper foi um pastor e político holandês, hoje considerado o pai do neocalvinismo. Não é uma excelente experiência literária por ser primariamente um discurso e não um texto, além do fato de que essa edição brasileira da Thomas Nelson deu uma exagerada na quantidade de textos acoplados ao discurso - tanto em termos do conteúdo (que extrapola a posição de Kuyper para além do discurso) quanto em termos do tamanho (quase 2/3 do livro são de introdução e epílogo).
O discurso em si de Kuyper é interessante; o contexto faz com que ele seja limitado e o próprio Kuyper reconhece isso - estava falando de como cristãos deveriam agir em termos políticos para cristãos e sua fala é de fato voltada para isso. Eu comecei o livro esperando uma discussão mais "encorpada", mas de fato não era o intuito de Kuyper. Mesmo assim, ele levanta pontos interessantes que eu entendo que são expandidos em outras obras - a separação das instituições em suas esferas, os problemas advindos da (surpreendentemente vilanizada aqui - acho que é o padrão mas me pegou de surpresa) Revolução Francesa e, principalmente, a centralidade da misericórdia na visão cristã em relação aos menos afortunados. O final do discurso compensa muito o início e o meio, que eu achei menos inspirados, por mais que no geral eu tenha concordado e entenda que mais uma vez se trata de um discurso e não de um texto mais teórico e argumentativo. Uma leitura ok e relativamente curta se desconsiderarmos o resto da edição, então acho que vale a pena como uma introdução à essa discussão e uma visão cristã do problema da pobreza em termos institucionais - mas não como uma tentativa de construção prática de políticas e modos de agir.
O discurso em si de Kuyper é interessante; o contexto faz com que ele seja limitado e o próprio Kuyper reconhece isso - estava falando de como cristãos deveriam agir em termos políticos para cristãos e sua fala é de fato voltada para isso. Eu comecei o livro esperando uma discussão mais "encorpada", mas de fato não era o intuito de Kuyper. Mesmo assim, ele levanta pontos interessantes que eu entendo que são expandidos em outras obras - a separação das instituições em suas esferas, os problemas advindos da (surpreendentemente vilanizada aqui - acho que é o padrão mas me pegou de surpresa) Revolução Francesa e, principalmente, a centralidade da misericórdia na visão cristã em relação aos menos afortunados. O final do discurso compensa muito o início e o meio, que eu achei menos inspirados, por mais que no geral eu tenha concordado e entenda que mais uma vez se trata de um discurso e não de um texto mais teórico e argumentativo. Uma leitura ok e relativamente curta se desconsiderarmos o resto da edição, então acho que vale a pena como uma introdução à essa discussão e uma visão cristã do problema da pobreza em termos institucionais - mas não como uma tentativa de construção prática de políticas e modos de agir.
July 8, 2023
“Never forget that all state relief for the poor is a blot on the honor of your savior. The fact that the government needs a safety net to catch those who would slip between the cracks of our economic system is evidence that I have failed to do God's work.”
This was my first introduction to Kuyper and it didn’t disappoint. Kuyper did an excellent job at presenting the present condition of his day (late 1800’s in the Netherlands but also Europe as a whole) and the social problem of caring for the poor. He summarized well the way that different types of governments have handled it over history. He then went on to show how Israel dealt with their citizens and how the Bible is concerned with every part of the political landscape. While also looking at how Christianity has dealt with the poor throughout the rest of history, Kuyper brings it all back together to push the Christian to actively care for their community because that is clear through out the Bible. All in all, Kuyper’s book was a great introduction to the problem of poverty, the Biblical role of government, and the Christian’s calling to care for all of society.
This was my first introduction to Kuyper and it didn’t disappoint. Kuyper did an excellent job at presenting the present condition of his day (late 1800’s in the Netherlands but also Europe as a whole) and the social problem of caring for the poor. He summarized well the way that different types of governments have handled it over history. He then went on to show how Israel dealt with their citizens and how the Bible is concerned with every part of the political landscape. While also looking at how Christianity has dealt with the poor throughout the rest of history, Kuyper brings it all back together to push the Christian to actively care for their community because that is clear through out the Bible. All in all, Kuyper’s book was a great introduction to the problem of poverty, the Biblical role of government, and the Christian’s calling to care for all of society.
November 15, 2020
A posição de Kuyper é digna de honra. O apreço pela fraternidade e a compreensão das questões políticas que envolvem o problema da pobreza são pontos de destaque no livro. Não apenas isso, a crítica tanto ao liberalismo, quando ao progressismo como sistemas políticos é eloquente e em plena sintonia com os princípios das escrituras, pois Kuyper encontra o âmago do questão social, que é a valorização do indivíduo e um cuidado holístico. Uma pena que esse livro é tão pequeno e a introdução de Pedro Dulci toma a maior parte do conteúdo também, mas é muito bem escrita e dá um bom panorama sobre a vida de Kuyper.
December 2, 2021
Helpful perspective on the social question as it relates to poverty and the different approaches to it. Short work yes, but very helpful statements to consider. This book does help to affirm the view of a strong foundation as God the father of us all, which can help to how we see others as brothers and sisters. It is a helpful starter on the social question and the Biblical view of it drawing on social responses of: French Revolution, Socialism and Democratic Socialism.
January 27, 2024
tem bons insights sobre o que pode ser um socialismo cristão e como a pobreza é um problema muito mais que material, e sim espiritual. mesmo assim, é bem restrito e raso, como poderia se esperar de um discurso, e algumas passagens não envelheceram nem um pouco bem. edição em português traz prefácios e posfácios que pouco acrescentam à leitura.
September 28, 2019
Typical Kuyper. Much to consider. Some parts very reminiscent of Basil’s homilies on wealth and poverty.
Read
April 1, 2021For school
March 4, 2024
The social problem demands an answer in every generation. Kuyper gives a compelling reason for the Jesus Follower to act.
March 18, 2024
Pgs. 76-77 were 🔥🔥
January 24, 2025
Leitura interessante para uma perspectiva cristã da justiça social. Kuyper foi um homem muito engajado no tema. Bem escrito
October 28, 2014
My pastor, Paul Leggett, loaned this book to me. The message is timeless: Believers everywhere and in every generation have an obligation to meet the needs of the poor, who are also everywhere and in every generation.
May 24, 2015
Nuanced, inspiring, and definitely not what you would think from the "founder" of Neo-Calvinism. Kuyper's keen insight in the problems of both liberalism and laissez faire capitalism, as well as distinctions between social democracy and "socialistic Christianity" made for a fascinating read.
February 26, 2015
Brilliant!
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