Monday, April 30, 2012

Bridging Conservative-Libertarian Divide

Nicholas Freiling wrote a valuable blogpost How are compassionate conservatives and libertarians different, and is there any hope for a union in 2012? in which he gave his take on a debate between libertarian Matt Kibbe, president and CEO of FreedomWorks, and self-described “compassionate conservative” Dr. Marvin Olasky, editor-in-chief of WORLD Magazine at Grove city College.

Several weeks ago historian James Bratt gave his take on the role of Calvinism (in the US) and politics, historically consideredThe princeton tradition of John Witherspoon, James Madison and Charles Hodge is the closest to what Ron Paul is promoting.

Berkouwer's New-Evangelicals at Fuller Seminary, Dooyeweerd's Reformational philosophers and those pushing Abraham Kuyper's 'common grace'(which isn't really 'Kuyper' even to James Bratt) have in the last half century pushed for a more important role of government which culminated in Olasky's 'compassionate conservatism'. Charles Colson represented this socalled social-conservative strand among Republicans. This explains why both Michael Gerson and Marvin Olasky used Charles Colson in their recent propaganda articles to keep this 'compassionate conservative' voting block together.

The debate Buswell-Dooyeweerd is the center of tension in these debates. That's why Schaeffer is such an intriguing figure to me.
Recently on Dutch radio a discussion circled around the same theme of wether the government is able to 'love'. Based on my experience with the idealist free-univeristy school of Dooyeweerd I am inclined to reject it as an attempt to co-opt calvinism.

Saturday, April 28, 2012

Charles Colson And Republican Populism

Charles Colson represents a particular brand of American populism that cynically panders/pandered in a relatively effective way to Presbyterian and Reformed Christians. Just listen to his speech at Calvin october 31 1998 in which he claims 'common grace' is a great idea by Kuyper. A simplistic claim that ignores the history of apologetics since J. Oliver Buswell and ignores the theological controversy surrounding Kuyper's common grace.

Olasky and Gerson's use Charles Colson in their pandering to evangelicals. The question is  off course wether Charles Colson is a real heir to Schaeffer, Buswell and Kuyper. I have serious doubts. The speech at Calvin confirms my doubts. He blended together quotes from Schaeffer and Kuyper and claims he is 'born-again' and suddenly the evangelical crowd sees a leader. But when you listen carefully you notice how the coherence in his statements is completely lacking. And that's evidence of his populism.

Tuesday, April 24, 2012

Had Mark Rutte Maar Naar Heldring Geluisterd

De columnist Jérôme Louis Heldring, die er onlangs de brui aan gaf, had een opmerkelijke visie op het nut van het Christelijke geloof. Bas Heijne schrijft daarover in De Standaard :
“In een van de schaarse bundelingen van zijn columns, met de veelzeggende titel Heel ons fundament kraakt en andere kanttekeningen schrijft Heldring over ‘de onmisbare erfzonde'. Die erfzonde is voor hem geen godsdienstige doemvloek, maar ‘het ingeboren besef van het eigen, menselijk tekort'.”
De verleiding, kort na de val van het eerste kabinet Rutte, is om Geert Wilders als de hoofd schuldige aan te wijzen. Zowel CDA en VVD hebben beiden belang bij het schoonvegen van hun eigen straatje. Maar is dat wel het hele verhaal? Zelfs Felix Rottenberg vond in de wereld draait door dat men onmogelijk van Geert Wilders kon verwachten alleen maar te geven en niets daarvoor terug te krijgen. En daar komt uiteindelijk de cohesie, visie en missie van het kabinet Rutte om de hoek kijken.

Centraal element in de argumentatie om toch wel met Geert Wilders een kabinet te vormen was altijd, bij zowel CDA en ook VVD, om zodoende xenophobie de wind uit de zeilen te nemen. Dat vraagt om een dialoog waarin blijk geeft de argumenten serieus te nemen en tegelijkertijd haar eigen wortels niet verloochend. En daarbij had de argumentatie van Jérôme Louis Heldring met betrekking tot de erfzonde natuurlijk bijzonder nuttig kunnen zijn. Heldring’s argument dat het leerstuk van de erfzonde van blijvende betekenis is, had richting gevend kunnen zijn bij het omgaan met de hete hangijzers van immigratie, integratie en ontwikkelingssamenwerking. Dreigingen komen niet maar van buiten, maar ook van binnen. Dreigingen van extremisme zijn niet te herleiden tot de tegenstelling ontwikkeld- onderontwikkeld. Meer ontwikkelingssamenwerking betekent niet per definitie meer veiligheid. Mark Rutte had de drie stromingen CDA, VVD en PVV tot een gezamenlijk visie kunnen bewegen die uitsteeg boven de eigen stokpaardjes. Mark Rutte had zich een pad kunnen banen tussen de progressieve heilsstaat van Verhofstadt en de nadruk op de achterlijkheid van de normen en waarden van migranten door Balkenende en Sarkozy. Een visie die bovendien durf had getoond in het debat over ontwikkelingssamenwerking. Waarbij men het belang van het betrekken van migranten bij democratische ontwikkeling had onderkend. Waarbij men de durf had gehad zich te distantieren van de status quo die Afrika veroordeeld tot een proeftuin van ontwikkelingsspecialisten en ‘verlichte’ despoten. Maar die tegelijkertijd ook daar de rol van migranten onderkend.

De manier waarop Rutte I met Victoire Ingabire omging liet zien dat men het eigenlijk zowel met Verhofstadt als met Sarkozy en Balkenende eens was. Niet zozeer de gedoogconstructie an sich of het niet dragen van verantwoordelijkheid door Wilders was het recept voor mislukken van dit kabinet, maar het gebrek aan consistentie en visie. De kans om bij te dragen aan een debat dat landsgrenzen en politieke families overstijgt heeft men helaas niet gegrepen. Het debat, waarbinnen ook Heldring een prominente rol speelt, is hierover al enige tijd aan de gang. Natuurlijk gaat het dan niet over een 'Groot-Nederland', maar over de methode en doelen van liberalen en christen-democraten in Europa.

Sunday, April 22, 2012

Could Eugène Diomi Ndongala Become Tshisekedi's Political Heir?

The creation of the new political platform in the DRC by Etienne Tshisekedi, announced by Diomi Ndongala april 19th could be a major development in Congo's politics. Considering the internal wars inside UDPS, this could mark Diomi Ndongala's emergence as Tshisekedi's political heir. In the meantime Congolese in South Africa continue to organize protests.

Tuesday, April 17, 2012

When Colette Braeckman Writes About Victoire Ingabire

When Colette Braeckman talks about Belgian complicity in the Rwandan genocide, as she does today, she reminds me of the Pharisee in the 'Parable of the Pharisee and the Tax Collector':
'Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector'
As a cosmopolitan french-speaking liberal Braeckman obviously thinks not of her own complicity (when she writes of Belgian complicity in Rwandan genocide), or of the complicity of her own political and linguistic family, but of those backward (and xenophobe) flemmish speaking Christian democrats up north. Keep that in mind every time you read Colette Braeckman on Rwanda and Congo. That's why people like Guy Verhofstadt and Tony Busselen agree with her heuristic.

On monday Rwandan politician Victoire Ingabire took the decision to boycott her trial after the court cut short the hearing of a witness for the defence, former FDLR colonel Michel Habimana, who accused Rwandan authorities of rigging evidence against Victoire Ingabire.

Today Colette Braeckman loaded a heavy responsability on herself by launching a well-timed, well-targeted and first (if I'm correct) direct attack against Victoire Ingabire.  As a launchpad for her attack she uses the book 'gêneurs de survivants' written by Dominique Celis, a Kagame supporter who works as a public servant in Liege (largest french-speaking city in Belgium). Colette Braeckman writes today:
'At a time when, in Brussels and elsewhere, Massses are held in the memory of Hutus that allegedly were victimes during the 'second genocide', at a time when revisionists that desire to obscure the crimes of 1994 make alliances against nature with politicians that broke with Kagame for different reaons (among which corruption), this book sets the pendulum of the clock back in  the right place'
The alliance to which she refers is described in Braeckmann's recent blogpost 'Rwanda: les flèches de Théogène Rudasingwa' in which she writes about the links between Victoire Ingabire's UDF-Inkingi and Rudasingwa's RNC. Where is the evidence that UDF-Inkingi wants to obscure the crimes of 1994? I haven't seen it and 'copy-paste' journalist Colette Braeckman has not produced it. Her statement, at this stage, is lazy and pure slander.

The book by Dominique Celis was presented at a PR event march 17 2012 in Brussels which obviously aimed to influence public opinion in favor of the current Rwandan regime. Kagame's regime has a huge network of supporters abroad, I know it and Braeckman knows it. Why did she not mention it? In short Braeckman makes herself 'his masters voice' when she copy-pastes from the gutters of Paul Kagame's propaganda machine ventriloque:
'She suggests in Rwanda the west has lost the right to give lessons to anyone and she is amazed by the credit which is given to political opponent Victoire Ingabire, who openly collaborated with groups of genocidaires and propagates an ideology of the 'majority of the people' which is forbbidden by law'
Someone should write his/her thesis on how Colette Braeckmann used the Rwandan genocide in her stealth campaign against flemmish nationalists and Christian democrats in Belgium. The real country in central Africa and Victoire Ingabire's actual words and ideas play only a minor role in all this.

Monday, April 16, 2012

Victoire Ingabire rocks Kagame's kangaroo court

Victoire Ingabire, center, with her British lawyer Iain Edwards, left, before deciding, this week, that there was no point in further attempting to
defend 
herself in Rwandan President Paul Kagame's kangaroo court. 

Victoire Ingabire has refused to continue playing the role of defendant in her show trial in Rwandan President Paul Kagame's kangaroo court. She has asked her lawyers to do the same, and her British lawyer, Iain Edwards, has already returned to London, from Kigali.

The Rwanda News Agency reports that "Prosecution said Ingabire will be dragged to court for every hearing." Other outlets report that prosecutors have asked the court to assign new lawyers to "defend" her. Despite Kagame's near absolute power in Rwanda, he still seems to have some need to maintain the semblance of a fair trial, like the 2010 semblance of a fair presidential election, during which Ingabire was placed under house arrest and prevented from running against him. After the election and release of the UN Mapping Report documenting Kagame's crimes in the Democratic Republic of the Congo, she was finally incarcerated in Kigali's 1930 maximum security prison.

The court is expected to respond to the prosecutors' requests on Wednesday, April 18th.

The Rwanda News Agency has shown real courage by producing the report below, considering Kagame's war on journalists. Most other reports available thus far are variants of an Associated Press wire written by Edmund Kagire, one of the most shrill scribes at Rwanda's The New Times, which allAfrica.com republishes with a "Government Supporting Daily" subhead.


Ingabire Victoire decides to stop her defence

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Ingabire here appearing for the start of her controversial trial back in mid 2010.
She has decided to suspend her defense in protest.

Kigali: Opposition politician Victoire Ingabire told the High Court on Monday that she is halting her defence arguing she has lost hope of getting a fair trial, RNA reports.

Facing several charges including terrorism, genocide ideology and forming a criminal enterprise, Ingabire said prosecution has been intimidating her witnesses, which she notified the court, but was ignored.

Appearing Monday morning for the continuation of submissions on the charge of terrorism and forming criminal group intent on armed rebellion, Ingabire said she would no longer talk in court. This essentially means she will not even come to court.

Ingabire made reference to a defence witness, ex- FDLR spokesman Lt Col Habimana Michel alias Edmond Ngarambe, who stunned court last week when he denied Ingabire had ever been in contact with FDLR rebels. He also dismissed a top prosecution witness as having been never among senior FDLR rebels.

Reports say after the surprise announcement, prosecution and judge seemed to have been taken off guard. In response, the lead prosecutor Bonavanture Ruberwa, said they were ready to continue the case with or without Ingabire’s participation. Prosecution said Ingabire will be dragged to court for every hearing.

Court said it will rule on Ingabire’s decision on Wednesday April 18 at 11am.

Sunday, April 15, 2012

Return Of The Native To His Mid-Atlantic Constitutional Roots

Gerald Boerner has written an excellent short introduction to John Whiterspoon's star student at Princeton and 'father of the constitution' James Madison.

James Bratt, Professor of History at Calvin College, who once wrote a great book on Abraham Kuyper (he considers the speech Maranatha as best representing Abraham Kuyper's theme, tone and purpose), has an excellent post on Calvinism and politics in the United States. He thinks there were three types of Calvinist politics in early America of which carefull constitutionalism flourished in the Mid-Atlantic states (Pennsylvania, Maryland, Delaware, etc). John Whiterspoon, the successor to Jonathan Edwards as President at the small presbyterian college in  Princeton, is (according to James Bratt) the godfather of this tradition.

Charles Hodge, a successor at Princeton, also stands in this constitutional tradition, argues Bratt:
'Lost in between—and leaving Charles Hodge, quite literally, in tears—was the constitutionalism that middle-state Presbyterians had endorsed as the best means of maintaining ordered liberty in a mixed society.'
This provides a beautiful symbolic context for Republican Ron Paul's return to Pittsburgh where he will speak at the Soldiers & Sailors memorial hall next friday at 7 PM.

Saturday, April 14, 2012

Geerhardus Vos, Ridderbos & Tom Wright

Tom Wright comments on a blogpost on his book 'How God Became King' by saying:
"The entire book is saying, not that ‘the secret’ is found outside the canon, but that ‘the secret’ is precisely what the canon itself has all along been saying but which most western traditions (except of course for that represented by Vos, Ridderbos and Rich Mouw) have managed to ignore. My problem, rather, is, yes, with the assumption that either ‘the tradition’ or ‘the rule of faith’ can tell us what the canon is saying. "
Tom Wright is mentioned in a comment on Geerhardus Vos's book 'Pauline Eschatology' by Jacob Aitken who writes about 'Pauline Eschatology':
"He (rightly) avoids the temptation to read Paul as a Professor in Reformed Dogmatics at the local seminary. Vos realizes that Paul's use of the Adam-Christ typology necessarily commits him to a narratival reading of Paul. Vos isn't always consistent in this, but it is a welcome move. "
And:

I was intrigued by Vos's assertion that soteriology and eschatology are intimately connected. I think he is on to something big. Richard Gaffin does a good job fleshing this out in *Resurrection and Redemption.*


Michael Horton writes on Tom Wright and Geerhardus Vos:

"In one conversation in Oxford, Tom Wright concurred that although he had not read the older covenant theologians closely, he too was deeply influenced by Vos and Ridderbos"
Michael Horton writes a very critical evaluation of Tom Wright's book 'Justification'.

Linking Geerhardus Vos to Ridderbos and Tom Wright has become a favorite hobby among scolars it seems:
"Kirk, recently appointed as assistant professor of New Testament at Fuller Theological Seminary, claims sympathies not only with the scholarship of E. P. Sanders and N. T. Wright, but also with the biblical-theological projects of Geerhardus Vos, Herman Ridderbos, and Richard B. Gaffin. Kirk applies this attempted synthesis of the NPP and conservative Reformed biblical theology to the question of the role of the resurrection in Romans. What's more, Kirk is concerned to apply the results of his research to the life of the contemporary American evangelical church."
Richard Mouw spent seventeen years as professor of philosophy at Calvin College and mentions the following 'outstanding' people in an interview with the Atlantic: 
"Wolterstorff, Volf, and Stout at Yale; Plantinga, Marsden, and Hatch at Notre Dame; Wuthnow at Princeton; the outstanding faculties at Wheaton and Calvin."
He published essays in the line of Abraham Kuyper' in 2012 Richard Mouw seems deeply involved in the Dooyeweerd school of philosophy. Bas Hengstmengel's master thesis illustrates to me how Alvin Plantinga confirms Buswell's evaluation of Dooyeweerd's philosophy:
'Dooyeweerd, by trying to avoid the Scylla of giving finite reality too much self-sufficiency and power, which threatens God's uniqueness and sovereignty, comes close to Charybdis of altogether divesting creation of distinctness and 'over-againstness' with respect to God, because 'the very attempt to emphasize God's transcendent uniqueness and sovereignty may end by making him the author of evil in a very intimate sense and by denying an ontological distinction between Creator and creation altogether.'
Bas Hengstmengel concludes at the end of his paper: 'it's clear Dooyeweerd's philosophy is heavily influenced by neo-Kantian thought'
Alvin Plantinga's speech in 1958 in the presence of Herman Dooyeweerd focuses on the issue that Buswell raised:
"Traditional Christian doctrine has held that God's creation of the world consisted in producing finite beings where there had been (if temporal language is appropriate) only an Infinite Being. After creation there were two kinds of being; and the being of creation, though finite and contingent, was nevertheless thought to be genuine being and genuinely distinct from God. Something like this, I take it, has been the root of Christian opposition to the various forms of pantheism constantly cropping up in the history of philosophy."
Buswell's influence in this debate has been largely overlooked but appears to have been substantial.
Mouw apparently is a 'presuppositionalist'.  I tend to think Francis Schaeffer is much more in Buswell's camp then some people want to see. Timothy I. Mc Connell has written an excellent article on the influence of idealism on the apologetics of Cornelius van Til september 2005. William Dennison writes an article on Dutch neocalvinism and the French revolution.

Also interesting is Veenhof's essay on Nature & Grace in Herman Bavinck:
Bavinck's critique of Roman Catholicism's Neoplatonic "grace supplements nature" thesis. As he points out, Scripture teaches that grace is God's answer to sin rather than an answer to a substantial insufficiency in the nature he originally declared "good."
Paul Helm is critical of Herman Bavinck's views . What is interesting is how Paul Helm compares Warfield to Kuyper in a recent blogpost 'Warfield and the Dutch':

"Yet despite their accord over the noetic effects of sin on the mind, (hereafter NS) Warfield and the Dutch were somewhat at odds in the area of apologetics, and perhaps our renewed appreciation of their agreement on NS makes this harder to understand than if Warfield had believed that reason was unaffected by sin, or less affected, as Van Til thought that he did, and how dozens of our contemporaries do, who believe that the entire tribe of the Princetonians were significantly influenced by what they call ‘Enlightenment rationalism’."
Which again confirms my appreciation of Buswell's arguments as mainly based on his covenant non-speculative theological positions which remind me of Klaas Schilder's.

Paul Helm will continue to explore this hot topic in the near future. He is mentioned in a recent heated debate on 'Bavinck vs. Nevin'.

Friday, April 13, 2012

Underground Network Of Genocide Participants In Europe And US

Rwanda's Minister of foreign affairs Louise Mushikiwabo tweeted to Kenneth Roth, executive director of human rights watch, yesterday:
Congolese been dying because of genocidaires you've been supporting in last 18 years, incl. those near you in NY!

Ur insensitive &arrogant posturing, &the timing of it will come back to haunt u&those u work 4 on

Louise Mushikiwabo offcourse refused to support arrest of Bosco Ntaganda while continuing to peddle the usual shallow propaganda against hutu's in general. It puts her previous fundraising for Genocide orphans, before she became minister of foreig affairs, in a troubling light. When exactedly did her PR efforts on behalf of the Kagame regime started.

The prosecutor John Capin in the case against Munyenyezi clearly fell for this storyline when he claimed last week that Munyenyezi was financially supported by some "underground network of genocide participants." He failed however to produce the evidence to backup his conspiracy theories. As the judge said:
 “the notion of a pot of money” Munyenyezi could access greatly influenced her decision in 2010 to keep her in custody. “That argument is not that strong now,” McCafferty said.
Ruoff said after court that he believed going into the hearing that Munyenyezi had a 30 percent chance of being released, and told her so. He said it’s rare for the defense to prevail when both the prosecution and probation are opposed to release."

Thursday, April 12, 2012

Abraham Kuyper And Democracy

Abraham Kuyper's definition of democracy is directly linked to his reading of American protestantism through the book De la démocratie en Amérique.

It's impossible to understand Abraham Kuyper's speech 'Maranatha' without a clear understanding of what Kuyper means when he talks about democracy.

It's noteworthy how Peter van Rooden accuses Abraham Kuyper for creating the pillarization. One phrase that sums up Kuyper's views however is:
'God toont ons in de geschiedenis dat de godsdienst alleen bloeit, wanneer ze aan de belijders wordt overgelaten'
'God shows us in history that religion only flourishes when it is left to the confessors'. Kuyper had read de Tocqueville's book in 1873 and several other book, as he told Groen van Prinsterer at the time. Later that year he held the speech called 'Calvinism, grondtoon en waarborg onzer constitutionele vrijheden' which argued that Calvinism was the source and garant of our constitutional freedoms.

The visit and speeches in 1898 in Grand Rapids and Princeton shed more light on Abraham Kuyper and his understanding of democracy and America's 'new man'.

Wednesday, April 11, 2012

Delegate Count After Santorum Drops Out

What happens to Santorum delegates? is the question that is central to the GOP race at this stage. Ron Paul has "won a lot of delegates"  The unbound delegates apparently play a role.
Newt Gingrich staying in the race helps Ron Paul as Newt continues to play Ron's John the Baptist role. The next big contests for Ron Paul are Texas and California. Doug Wead explains Santorum Dropout impact and discusses Ron Paul's 'path to victory' on his blog. Frontloading says it's over, but is it?

Ron Paul will make it to the convention floor, while according to Ben Swann, Ron Paul has the plurality of delegates in the following states: Maine, Missouri, Washington, likely Alaska, Colorodo, Minnesota, Iowa (Rule 40).


Tuesday, April 10, 2012

Rwandan Foreign Minister Louise Mushikiwabo speaks for R2P in Syria

Rwandan Foreign Minister Louise Mushikiwabo at the Friends of Syria Conference in Istanbul, Turkey, to speak in support of US/NATO "Responsibility to Protect" (R2P) in Syria to "stop the next Rwanda," although what actually happened in Rwanda, and who was most responsible, is disputed history.

The transcript and hot links related to my KPFA interview with Politics of Genocide co-author David Peterson about Rwanda and R2P can be found at http://www.anngarrison.com/audio/who-will-protect-the-world-from-the-usnato-and-the-r2p.

Friday, April 6, 2012

American Exceptionalism & Calvin's Accomodatio Dei

The ongoing "Buswell-Dooyeweerd" discussion with Chris Gousmett and Bruce C. Wearne made me aware of Cornelis van Til's attempt to merge "Amsterdam (Dooyeweerd) and Old Princeton" as an idealist-realist synthesis in the last chapter of his book "Defense of the Faith". An extremely valuable observation which could well explain the prevailing popularity of the American civil-religious notion of exceptionalism among Evangelicals (and beyond, I should add!). Professor Roel Kuiper, a Dooyeweerd disciple, gives us an example of this when he writes:
"National identity arises through the intercourse of a community of citizens under the leadership of a state. It is because of this that the USA can state that it is a ‘great nation'. Dooyeweerd's view of the role of the state in the formation of a national political community is highly relevant today -not only to the issue of racial integration within nation states such as the Netherlands, but also to the integration and governance of the peoples of the European Union."
My blogposts "Obama's Reelection Psalm?" & "Dutch Christian Conservatives Dominated By Communitarianism" which discuss the notion of American exceptionalism and it's Dutch Calvinist connection through the "Grand Rapids Intellectuals" could well point in the same direction of this suggested idealist-realist synthesis.

This valuable discussion also made me aware, thanks to French Pastor Vincent Bru's website, of the dissertation "Accommodatio Dei A Theme in K. Schilder's Theology of Revelation"
 by Jacobus de Jong, the successor of Karel Deddens (son of Pieter Deddens who after the schism in 1944 taught at the theological School in Kampen) in Diaconiology at the Canadian Reformed Theological Seminary. Arres Huijgen, who since 2008 teaches dogmatics and symbols at the Theological University Apeldoorn, has written his dissertation on Divine Accomodation in Theology of John Calvin (which might add some insights).

Van Til's attempt (I still have to read Defense of the Faith) to reconcile Amsterdam and Old Princeton reminds me of Professor C. Veenhof's (Schilder's "lieutenant") attempt to reconcile Dooyeweerd's philosophy with Klaas Schilder's federal theology and Francis Schaeffer's attempt to reconcile Buswell and "Amsterdam" (van Til, Dooyeweerd).

The three very different approaches all have clear links to covenant theology through Buswell and  Schilder.

Sunday, April 1, 2012

Ambassadeurs In Jeruzalem

Als je een goed commentaar op het bijbelboek handelingen zoekt, koop dan Ambassadeurs in Jeruzalem over Handelingen 1- 8 van Ds. W. Wierenga:
"Bewust is voor de hoofdstukken 1–8 gekozen, omdat in Handelingen 8 een einde komt aan de gebeurtenissen in Jeruzalem en daarna Paulus in beeld komt."
Dit boek is verschenen naar aanleiding van een 14 tal preken uit 2006. Een van deze preken is hier te vinden over Handelingen 7:51- 8:3. Een ander over Handelingen 5:1-11 uit 1996 is hier te vinden. Een ander over Handelingen 3:1-10 lees je hier. Zijn opmerking in de preek over Handelingen 7 over "het bloed der martelaren is het zaad der kerk" doet mij denken aan de theorie van Shlomo Sand in zijn boek "the invention of the Jewish people" met betrekking tot ballingschap en bekering tot het Joods geloof. De opmerking over de diakonie doet me denken aan het boek van C. Veenhof Christelijke diakonie en de ABW.

De Bijbelstudie van W. Wierenga laat mij onwillekeurig denken aan de bijbelstudie over de wet van Ds. Visee en Ds. Mulder alsook Wierenga's studie over het vierde gebod. Een preek van J.T. Oldenhuis over Handelingen 1 uit 2010 geeft ook enig vergelijkingsmateriaal. Vergelijk dat ook eens met de preek van S.S. Cnossen over hemelvaart uit 1997.

In 2006 gaf Prof. dr. C. van der Kooi, verbonden aan de VU, een recensie van Wierenga's boek "liever vijf woorden met mijn verstand", waarin hij schrijft:
"wanneer de inhoud van het geschrift en het belang dat er mee gediend is, zozeer tot de intimiteit van een kerkelijke kring behoort, dat men het gevoel heeft daar als relatieve buitenstaander een gepaste afstand te moeten houden. Dat gevoel van verlegenheid overviel me gaandeweg bij de lezing van het boekje van ds. W. Wierenga."
Een goede inschatting!

Het is opvallend  dat het boek "Verstaat prof. Kuitert wat hij leest?" van G. Visee uit 1969 ook naar Handelingen 8 verwijst.