Kuyper Conference and Prize 2025

Kuyper Conference 2025 Program
06:00-07:00	Breakfast @ hotel/ home	Breakfast @ hotel/ home	Breakfast @ hotel/ home	06:00-07:00
08:30-09:00	Free time	Moving (30')	Moving (30')	08:30-09:00
09:00-10:00	Plenary 3 (60'): Prof. Dr. Govert Buijs ~ John Calvin Hall ~	Reformed Center for Religion and Society Seminar: Menyongsong Indonesia Emas 2045 (Towards Golden Indonesia 2045) ~ Messiah Cathedral ~	09:00-12:00
10:00-10:30	Registration	Photo-taking & Coffee Break (30')
10:30-12:00	Concurrent Sessions 3
3A	3B	3C	3D
12:00-13:00	Lunch	Lunch	Lunch	12.00-13:30
13:00-13:30	Opening Remarks: Gregory Elzinga, MBA Julius T. Medenblik, J.D., M.Div. Prof. Benyamin F. Intan, Ph.D. ~ John Calvin Hall ~
13:30-14:30	Plenary 1 (60'): Prof. Paul Marshall, Ph.D. ~ John Calvin Hall ~	Plenary 4 (60'): Prof. Yudha Thianto, Ph.D. ~ John Calvin Hall ~	Free time	13:30-17:00
14:30-14:40	Moving (10')	Moving (10')
14:40-16:10	Concurrent Sessions 1	Concurrent Sessions 4
1A	1B	1C	1D	4A	4B	4C	4D
16:10-16:30	Coffee Break (20')	Coffee Break (20')
16:30-17:30	Concurrent Sessions 2	Concurrent Sessions 5
2A	2B	2C	2D	5A	5B	5C	5D	Evening Concert: Mendelssohn - Symphony No. 2 "Lobgesang" Conductor: Stephen Tong ~ Aula Simfonia Jakarta ~	17:00-19:00
17:30-18:00	Free Time/ Moving (60')
18:00-18:30	Dinner
18:30-19:00	Kuyper Prize Dinner Recipient: Rev. Dr. (H.C.) Stephen Tong ~ DoubleTree Kemayoran ~
19:00-21:00	Plenary 2 - Public Seminar (120'): Prof. Dr. George Harinck Kuyper and the Dutch East Indies ~ John Calvin Hall ~

Professor of the history of Neo-Calvinism, Vrije Universiteit (VU) Amsterdam and Theological University Utrecht

Prof. George Harinck, Ph.D. adalah professor Sejarah Neo-Calvinisme di Theologische Universiteit Utrecht. Beliau juga sekaligus menjabat sebagai professor Sejarah Neo-Calvinisme di Vrije Universiteit (VU) di Amsterdam, Belanda. Beliau mendapatkan gelar doktorat dari VU di Amsterdam. Selain menjadi seorang pengajar, beliau juga adalah direktur dari Historical Documentation Center for Dutch Protestantism di VU. Penelitiannya berkutat di dalam interaksi antara agama, budaya, dan politik di dalam era modern.

Professor Harinck juga telah menulis dan berkontribusi dalam berbagai publikasi yang membahas mengenai warisan Abraham Kuyper di dalam teologi, budaya, dan Masyarakat. Beliau juga menelusuri warisan Abraham Kuyper dalam konteks Neo-calvinisme yang lebih luas. Beberapa publikasi beliau adalah “Neo-Calvinism and the French Revolution”, “Kuyper in America: This is Where I Was Meant To Be”, “The Klaas Schilder Reader: The Essential Theological Writings”.

Session 1A: Short Papers

Chair: David B. Garner, Westminster Theological Seminary, dgarner@wts.edu

“Herman Bavinck and Karl Barth on the Doctrine of the Incomprehensibility of God”
Songhan Chung, Calvin Theological Seminary, sc096@calvinseminary.edu

“Was Calvin a Stoic?”
Jadi Sampurna Lima, International Reformed Evangelical Seminary, yadislima@gmail.com

An examination of the traces of Stoicism and its transformation in the works of John Calvin will show how “Stoicism” in Calvin differs from the Greco-Roman Stoicism in its worldview level, in the sense that since Calvin is a Christian, he does not abide to the Classical Stoic worldview. Instead, he operates within a Christian worldview, especially in the concept of God as a personal being, humanity as created in the imago Dei, and the cosmos as the theater for the glory and governance of the Triune God. Hence, in Calvin’s "Christian Stoicism," the idealism of amor fati transforms into amor Deus where the Divine is understood as a personal being who creates, sustains, and governs creation, and who loves and desires to establish interpersonal relationships with humanity and all creatures. Divine decree in Calvin's work is not understood as a cold and impersonal fate, instead it is viewed as a free decision of God, full of wisdom, holiness, and love for the flourishing of creation. When Divine decree is seen as such then they are not at all opposed to human responsibility and human freedom as agents. By reviewing Ancient Stoic writings (e.g. Epictetus, Cicero, Seneca, and Marcus Aurelius) and comparing it with Augustine and John Calvin, particularly with regard to the distinguishing factors between them, we could offer solutions to the main weaknesses of Stoicism while maintaining, if not enhancing, its effectiveness in fostering steadfastness in facing life's challenges.

“Religion and General Revelation in Kuyper’s Theology”
Ragaai Atia, University of Edinburgh, ragaai.atia@ed.ac.uk

Session 1B: Short Papers

Chair: Kevin Nobel, International Reformed Evangelical Seminary, kevinnobel93@gmail.com

“Escritor’s Afterlives: A Kuyperian-Reformational Critique of Contemporary Religious Accommodation Doctrine in Philippine ‘Transplanted Constitutionalism’”
Romel Regalado Bagares, Lyceum of the Philippines University College, totoromel@gmail.com

“Cry Mine? What Abraham Kuyper Actually Said About Church and State”
Anders Liman, Emory University, anders.liman@emory.edu

“The Politics of Hospitality: Abraham Kuyper’s Theology and Its Relevance to Indonesia’s Diversity Challenges”
Dhimas Anugrah, International Reformed Evangelical Seminary, michaeldhimasanugrah@gmail.com

The concepts of sphere sovereignty and common grace in Abraham Kuyper’s theology have proven to be relevant in addressing socio-political challenges of diversity in Indonesia. While sphere sovereignty emphasizes the respect of the boundaries of distinct societal spheres (e.g., religion, politics, education) to prevent fragmentation, common grace encourages cooperation among diverse identity groups. These ideas agree with Pancasila—Indonesia’s pluralistic philosophy grounded in the principle of "A Just and Civilized Humanity." Two case studies involving cultural, religious, and political disputes—the 2017 Jakarta gubernatorial election and the GKI Yasmin church dispute— will be analyzed to show that sphere sovereignty and common grace support a politics of hospitality that promotes minority rights, institutional reform, and social cohesion. The analysis also reveals that Kuyper’s theology provides a foundation for inclusive policies, interfaith dialogue, and education to foster a harmonious socio-political order in the face of national and global diversity.

Session 1C: Short Papers

Chair: Christian Sulistio, Southeast Asia Bible Seminary, christian.sulistio@seabs.ac.id

“Justification, the New Perspective on Paul, and Indonesian Religious Pluralism”
Hendry Ongkowidjojo, International Reformed Evangelical Seminary, wangmacan75@gmail.com

Unlike Luther, who saw Justification by Faith as defining the rise and fall of Christian faith, New Perspective scholars view justification as “only” one aspect of Paul’s teaching. Sanders, Dunn, and Wright assert that Paul viewed both Christianity and Second Temple Judaism as religions of grace. The assumption that first-century Judaism was a legalistic religion, which Paul opposed with Justification by Faith, is an assumption that originated with Luther and not with Paul himself. In its development, Union with Christ was considered to play a more important role in Paul’s theology. In this discussion we will acknowledge the importance of union with Christ in Paul’s theology. On the other hand, as seen from Barclay’s Paul and the Gift, and from the perspective of religious pluralism in Indonesia, the importance given by Luther to Justification by Faith is still very much justified, both for Paul’s thought and for the true uniqueness of Christianity. A comparison with the religions known in Indonesia will show that although grace plays an important role in Judaism, as it does in the Indonesian major religions, in the final analysis, a true religion of grace cannot be separated from justification by faith alone.

“The Concept of Beauty in the Interlocutors of Jonathan Edwards and Abraham Kuyper: A Comparative Analysis”
Novan, International Reformed Evangelical Seminary, chenlongjie@gmail.com

The concept of beauty, in the thought of Jonathan Edwards and Abraham Kuyper, will be compared in terms of the ontology of beauty, aesthetic experience, and creation. Both Edwards and Kuyper relate beauty to God's nature. While Edwards focuses on the harmony in the relationship with God and the social expression that arises from perceiving God's beauty in Christ's redemptive work, Kuyper emphasizes the complex details and eschatological dimension of beauty, as well as the concept of creation and the foretaste of the glory of the world to come. Edwards does not discuss common grace, while Kuyper sees beauty as a gift of God that should be used for eschatological-optimistic purposes. With these insights, contemporary theology can better appreciate beauty in personal spirituality and public life.

“Comparative Analytical Study on the Concept of Time in John Calvin, Augustine, and Karl Barth: Searching for Insights into the Physics of Time”
Agung B. Waluyo, Calvin Institute of Technology, agung.waluyo@calvin.ac.id

The study of time has long been a subject of inquiry in both theology and physics. This comparative analytical study of John Calvin, Augustine, and Karl Barth was initiated as an exploration of theological perspectives that might offer insights into the nature of time as understood in contemporary physics. This study explores how their theological perspectives on time—Augustine’s subjective and psychological time, Calvin’s linear and deterministic time, and Barth’s relational and Christocentric time—offer insights into modern physics, including relativity, quantum mechanics, and the block universe theory. Augustine’s view that time exists only in the human mind and that God sees all moments simultaneously parallels the Block Universe model, where past, present, and future coexist in four-dimensional spacetime. Calvin’s deterministic understanding of time as unfolding under divine providence resonates with Newtonian mechanics and Laplace’s determinism, which suggest a fully predictable universe. Barth, however, challenges these views; he proposes that time is dynamic and relational and finds its ultimate meaning in Christ—an idea that aligns with Einstein’s relativity (where time depends on the observer) and quantum mechanics (where the future is open-ended).

Session 1D: Short Papers

Chair: David Wunder, Calvin University, david.wunder@calvin.edu

“Calvin, Kuyper, and Church & State”
Peter A. Lillback, Westminster Theological Seminary, plillback@wts.edu plillback@wts.edu

This paper will summarize the leading themes of church and state in John Calvin and Abraham Kuyper showing how they relate and how they diverge in their view of religious liberty and the responsibility of the magistrate.

“'The Kings of the Earth Bring the Glory and Honor of the Peoples into the City': An Eschatological View of Kuyper's Concept of the pluriformity of the Church.”
Helda Siahaan, International Reformed Evangelical Seminary, heldasiahaan@gmail.com

While Abraham Kuyper was prime minister of the Netherlands (1901-1905), the state was moving toward a pluralistic one and the Reformed church was having public dominance in it. At that time, Kuyper pioneered the Neo-Calvinistic concept of the pluriformity of the church, which means that the church is plural in its form and viewed by the state as such in its relationship with the church. Since then, however, the pluriformity of the church is applied not only in the Netherlands but also in the most democratic nations worldwide, and not only in state-church relationships but also in intra-church relationships. How, then, should the church understand Kuyper’s concept of the pluriformity of the church: as the beauty of diversity in praising the Lord both in the present and forever, or, as the willingness to patiently work at compromises until the authority of Christ is established over every inch of creation? This article proposes an analysis-based answer from the eschatological view of the new heaven and new earth and the new Jerusalem in Revelation 21.

“Implications of the Concept of Principled Pluralism in the Perspective of James Skillen on Christian Nationalism in Indonesia”
Hanslaveda, International Reformed Evangelical Seminary, hanslaveda83@yahoo.com

Indonesia is a country with a rich diversity in ethnicity, customs, and religion. Thus its founding fathers formulated Pancasila and the motto “Bhinneka Tunggal Ika” (Diverse but One) to preserve the nation's harmony and unity. Yet over the years numerous conflicts have risen due to a strong adherence to secularism and radicalism by certain political and religious groups, which instigate a threat to the unity of the nation. One alternative in resisting this threat is to strengthen Indonesian nationalism. We will discuss in particular the concept of principled pluralism from the perspective of James Skillen, which is based on Abraham Kuyper's concept of sphere sovereignty and the significant role of religion in the public sphere. We shall see how principled pluralism could provide a theological basis for the development of a Christian nationalism in Indonesia.

Session 2A: Panel Discussion: “Carrying out the Neo-Calvinistic in Societies with Substantial Opposition and Oppression”

Moderator: Yudha Thianto, Calvin Theological Seminary, yudha.thianto@calvinseminary.edu

Jimmy Pardede, International Reformed Evangelical Seminary, jto.par79@gmail.com

Anding Shen, Calvin University, anding.shen@calvin.edu

Micah Watson, Calvin University, micah.watson@calvin.edu

Session 2B: Short Papers

Chair: Julius J. Kim, Westminster Theological Seminary, juliuskim@wts.edu

“Majority-world students encountering Christian philosophy: thanks to (and in spite of) Kuyper”
Aron Reppmann, Trinity Christian College, areppmann@trnty.edu

“Eco-Theology and the Kuyperian Tradition”
David Kristanto, Vrije Universiteit Amsterdam, kristantodavid27@gmail.com

“A Review of Indonesia's Independent and Active Foreign Policy From the Perspective of Abraham Kuyper”
Calvin Bangun, International Reformed Evangelical Seminary, calvin_bangun@yahoo.com

Consistency with Pancasila and the 1945 Constitution has led Indonesia since its independence to apply an “independent and active” principle as the direction of its foreign policy. This principle was originally coined by Indonesia's first Vice President, Muhammad Hatta. Until today, the Indonesian government has maintained this principle in its foreign policy but has also contextualized it in line with the development of the world. We will review this “independent and active” policy by using Abraham Kuyper's perspective on international politics, which was influenced not only by the Dutch context while he was prime minister but also by his Christian faith. Kuyper’s view on this matter is described in his book, Our Program: A Christian Political Manifesto, which guided the policy of the Anti-Revolutionary Party.

Session 2C: Short Papers

Chair: Audy Santoso, International Reformed Evangelical Seminary, audysan@gmail.com

“Abraham Kuyper’s Theological Method and Twenty-First Century Seminary Education”
David B. Garner, Westminster Theological Seminary, dgarner@wts.edu

According to Abraham Kuyper, the nature of Scripture regulates the task of theology. Without such features as a transparent and functional dependence on the Word of God, the prominence of the church in the task of theology, and the spirituality of the theologian, theology fails to live up to its own name. These concerns of Kuyper warrant renewed attention in the 21st century to ensure fidelity and fruitfulness in seminary education.

“Kuyper's Free Schools and the Role of Christianity in Education for the Oppressed in Indonesia”
Grace Mariany Toumeluk, International Reformed Evangelical Seminary, grace.kamuri@gmail.com

The Indonesian Constitution guarantees the right of every citizen to receive education, and emphasizes the responsibility of the government and society, including the church, to be involved in education. However, the Indonesian government, society and the church have neglected their role. As a result, the Indonesian people do not enjoy equal education and corruption occurs in the field of education. This is dehumanization, namely, oppression and even deprivation of citizens' rights in the field of education. All parties, especially the church, are called to fight for humanization in the field of education in Indonesia. This article seeks to provide a normative basis for the role of Christians in education for the oppressed through a critical and reflective study of Abraham Kuyper's concept of free schools, which is based on three main pillars—the sovereignty of God, sphere sovereignty, and common grace. With content analysis method, this study is expected to be useful for increasing the role of Christians in the field of education, based on an understanding of theological concepts and their practices in order to support the government in eradicating injustice in the field of education.

“Christian Schools at a Crossroads: Abraham Kuyper’s Educational Vision and the Indonesian Christian School Crisis”
Jordan Frans Adrian, International Reformed Evangelical Seminary, jordanfrans@yahoo.co.id

Christian education in Indonesia is facing a crisis. Majelis Pendidikan Kristen (the Board of Christian Schools) has reported that over 70% of Christian schools are either in decline or stagnant. One key issue is the presence of a dualism—some schools emphasize spiritual formation but neglect academic excellence, while others focus on academic achievement yet fail to integrate a distinct and comprehensive Christian worldview. At the same time, the Indonesian national education system is also facing challenges. The transition to the “Merdeka Curriculum” in the last five years has not yielded optimal results, literacy rates are shrinking, and the recent transition to the new Presidency and government administration has kept the present national education system in uncertainty. In their efforts to rethink their identity and role in the national landscape and revitalize their witness and contribution to the Indonesian society, Christian schools could benefit from Abraham Kuyper’s educational vision that offers a more holistic Christian approach to education by integrating faith, academic excellence, and societal engagement.

Session 2D: Short Papers

Chair: Andreas Himawan, Amanat Agung Theological Seminary, andreas_himawan@sttaa.ac.id

“Jonathan Edwards on True Revival”
Heruarto Salim, International Reformed Evangelical Seminary, myordinaryman@gmail.com

God’s great work in reforming His churches has produced two opposing responses: fanaticism, or denial. The Great Awakening became a test-case to answer a key question: Was the Great Awakening a genuine work of the Holy Spirit? What is true revival, according to Reformed theology? In his Treatise on Religious Affections, Jonathan Edwards discusses how in the midst of the controversy he took the middle ground by trying to justify the Great Awakening as truly the work of God while at the same time being critical to the excesses.

“Convergence in Disparity: Eastern Gnomic Will and Reformed Sinful Nature in Relationship to the Dual Nature of Christ”
Tonny Sutrisno, International Reformed Evangelical Seminary, tonnyrbs@gmail.com

The theological interplay between Eastern Orthodoxy’s gnomic will and the Reformed doctrine of original sin provides a unique lens for understanding Christ’s dual nature as both fully divine and fully human. Building on Maximus the Confessor’s view of a deliberative gnomic will coexisting with ancestral sin, and Reformed theology’s emphasis on natura corrupta inherited from Adam, this paper explores how Christ assumes genuine human nature without succumbing to moral corruption. Early patristic contributors—such as Irenaeus, Athanasius, and the Cappadocian Fathers—are examined alongside Augustine’s formative insights on inherited depravity, while medieval and scholastic thought (Anselm, Aquinas, Scotus) informs the broader Christological framework. Reformation figures including Luther, Calvin, Turretin, Zanchi, and Vermigli highlight the tension between total depravity and individual agency, a tension echoed in modern Reformed voices (Herman Bavinck, Oliver Crisp) and contemporary Orthodox theologians (John Romanides, John Zizioulas). By merging the Eastern emphasis on the gnomic will with the Reformed assertion of humanity’s structurally fallen nature, it becomes possible to demonstrate how Christ, in His dual natures, can share in human infirmities yet remain sinless. This synthesis preserves doctrinal coherence, clarifies Christ’s impeccable humanity, and enhances pastoral understanding of sin, redemption, and the nature of divine-human union.

Session 2C: Short Papers

Chair: Audy Santoso, International Reformed Evangelical Seminary, audysan@gmail.com

“Abraham Kuyper’s Theological Method and Twenty-First Century Seminary Education”
David B. Garner, Westminster Theological Seminary, dgarner@wts.edu

According to Abraham Kuyper, the nature of Scripture regulates the task of theology. Without such features as a transparent and functional dependence on the Word of God, the prominence of the church in the task of theology, and the spirituality of the theologian, theology fails to live up to its own name. These concerns of Kuyper warrant renewed attention in the 21st century to ensure fidelity and fruitfulness in seminary education.

“Kuyper's Free Schools and the Role of Christianity in Education for the Oppressed in Indonesia”
Grace Mariany Toumeluk, International Reformed Evangelical Seminary, grace.kamuri@gmail.com

The Indonesian Constitution guarantees the right of every citizen to receive education, and emphasizes the responsibility of the government and society, including the church, to be involved in education. However, the Indonesian government, society and the church have neglected their role. As a result, the Indonesian people do not enjoy equal education and corruption occurs in the field of education. This is dehumanization, namely, oppression and even deprivation of citizens' rights in the field of education. All parties, especially the church, are called to fight for humanization in the field of education in Indonesia. This article seeks to provide a normative basis for the role of Christians in education for the oppressed through a critical and reflective study of Abraham Kuyper's concept of free schools, which is based on three main pillars—the sovereignty of God, sphere sovereignty, and common grace. With content analysis method, this study is expected to be useful for increasing the role of Christians in the field of education, based on an understanding of theological concepts and their practices in order to support the government in eradicating injustice in the field of education.

“Christian Schools at a Crossroads: Abraham Kuyper’s Educational Vision and the Indonesian Christian School Crisis”
Jordan Frans Adrian, International Reformed Evangelical Seminary, jordanfrans@yahoo.co.id

Christian education in Indonesia is facing a crisis. Majelis Pendidikan Kristen (the Board of Christian Schools) has reported that over 70% of Christian schools are either in decline or stagnant. One key issue is the presence of a dualism—some schools emphasize spiritual formation but neglect academic excellence, while others focus on academic achievement yet fail to integrate a distinct and comprehensive Christian worldview. At the same time, the Indonesian national education system is also facing challenges. The transition to the “Merdeka Curriculum” in the last five years has not yielded optimal results, literacy rates are shrinking, and the recent transition to the new Presidency and government administration has kept the present national education system in uncertainty. In their efforts to rethink their identity and role in the national landscape and revitalize their witness and contribution to the Indonesian society, Christian schools could benefit from Abraham Kuyper’s educational vision that offers a more holistic Christian approach to education by integrating faith, academic excellence, and societal engagement.

Session 2D: Short Papers

Chair: Andreas Himawan, Amanat Agung Theological Seminary, andreas_himawan@sttaa.ac.id

“Jonathan Edwards on True Revival”
Heruarto Salim, International Reformed Evangelical Seminary, myordinaryman@gmail.com

God’s great work in reforming His churches has produced two opposing responses: fanaticism, or denial. The Great Awakening became a test-case to answer a key question: Was the Great Awakening a genuine work of the Holy Spirit? What is true revival, according to Reformed theology? In his Treatise on Religious Affections, Jonathan Edwards discusses how in the midst of the controversy he took the middle ground by trying to justify the Great Awakening as truly the work of God while at the same time being critical to the excesses.

“Convergence in Disparity: Eastern Gnomic Will and Reformed Sinful Nature in Relationship to the Dual Nature of Christ”
Tonny Sutrisno, International Reformed Evangelical Seminary, tonnyrbs@gmail.com

The theological interplay between Eastern Orthodoxy’s gnomic will and the Reformed doctrine of original sin provides a unique lens for understanding Christ’s dual nature as both fully divine and fully human. Building on Maximus the Confessor’s view of a deliberative gnomic will coexisting with ancestral sin, and Reformed theology’s emphasis on natura corrupta inherited from Adam, this paper explores how Christ assumes genuine human nature without succumbing to moral corruption. Early patristic contributors—such as Irenaeus, Athanasius, and the Cappadocian Fathers—are examined alongside Augustine’s formative insights on inherited depravity, while medieval and scholastic thought (Anselm, Aquinas, Scotus) informs the broader Christological framework. Reformation figures including Luther, Calvin, Turretin, Zanchi, and Vermigli highlight the tension between total depravity and individual agency, a tension echoed in modern Reformed voices (Herman Bavinck, Oliver Crisp) and contemporary Orthodox theologians (John Romanides, John Zizioulas). By merging the Eastern emphasis on the gnomic will with the Reformed assertion of humanity’s structurally fallen nature, it becomes possible to demonstrate how Christ, in His dual natures, can share in human infirmities yet remain sinless. This synthesis preserves doctrinal coherence, clarifies Christ’s impeccable humanity, and enhances pastoral understanding of sin, redemption, and the nature of divine-human union.

Session 3A: Short Papers, “Behold Our God”

Chair: Rebekah Earnshaw, Bandung Theological Seminary, rebekahsttb@gmail.com

“Lived Legacy"
Wilson Jeremiah, Southeast Asia Bible Seminary, wilson.jeremiah@seabs.ac.id

“Present History”
Cameron Clausing, Christ College, cclausing@christcollege.edu.au
Greg Parker Jr., University of Edinburgh, g.w.parkerjr91@gmail.com

“New Every Morning”
Viktor Pamusu, Bandung Theological Seminary, pamusuviktor7@gmail.com

Session 3B: Short Papers

Chair: Heruarto Salim, International Reformed Evangelical Seminary, myordinaryman@gmail.com

“A Kuyperian-Reformational Alternative for Intra-disciplinary and Inter-disciplinary Research”
Hendrik Santoso Sugiarto, Calvin Institute of Technology, Jakarta, hendrik.sugiarto@calvin.ac.id

“Implementation of Kuypernomics to Nurture Economic Growth in Developing Countries”
Filbert S. Santosa, International Reformed Evangelical Seminary, filbert.santosa@gmail.com

“A History of Reformational Contributions to the Philosophy of Technology”
Derek C. Schuurman, Calvin University, derek.schuurman@calvin.edu

Session 3C: Short Papers

Chair: Agung B. Waluyo, Calvin Institute of Technology, agung.waluyo@calvin.ac.id

“Reformed Identity and Unity: A Case Study of Evangelicalism”
Julius J. Kim, Westminster Theological Seminary, juliuskim@wts.edu

What does it mean to be a reformed evangelical and what is its future? This paper will argue that contra the trajectories of evangelicalism found in the World Council of Churches (WCC) and the World Evangelical Alliance (WEA), confessional Reformed theology offers the most robust identity, namely in its view of the role of Scripture and the nature of salvation in determining the mission and marks of the church, ultimately for the goal of seeking visible church unity.

“Reexamining “Sola Gratia Dei” and Predestination: Applied Theology of Evangelization in Indonesia”
Doni Herwanto Harianja, International Reformed Evangelical Seminary, donher.harianja@gmail.com

The understanding of grace and predestination contained in the Reformation legacy of Sola Gratia Dei has often faced criticisms. Abraham Kuyper criticizes the view that considers common grace a secondary element irrelevant to predestination. In contrast, Dietrich Bonhoeffer offers a perspective that emphasizes exclusive commitment to Christ by critiquing the concept of “cheap grace” as opposed to “costly grace.” An excessive focus on common grace may lead to moral relativism and weaken the urgency of mission and evangelism, while Bonhoeffer’s emphasis on the “cost” of discipleship risks being misconstrued as a demand for proving one’s faith through works. By adopting Augustine’s theological perspective on grace, we will see how to reconcile Kuyper’s approach—which stresses worldly engagement—with Bonhoeffer’s call for radical commitment. We will find that integrating these two perspectives not only enriches the theological discourse on grace and predestination but also provides significant practical implications for the urgency of mission and evangelism, particularly in the public sphere in Indonesia.

“Themes of John Calvin's Theology of Mission and Evangelism and its Actualisation in the 16th Century for 21st Century Church Mission”
Stevri P.N. Indra Lumintang, International Reformed Evangelical Seminary, stevri_indralumintang@yahoo.com

This paper aims to explore the theological themes of mission in the writings of John Calvin and their realization in the sixteenth century, as well as their relevance to the mission of the church today. A number of modern mission scholars have criticized Calvin for not contributing enough to the mission movement and even weakening it. In spite of his extensive work on almost all theological themes, Calvin has also been accused of writing sparsely about themes regarding the theology of mission. However, a closer study of his writings has proved that Calvin did write about mission, in particular about the mission of the kingdom of God, the mission of the church, the mission of church offices, holistic mission, and inclusive mission. He himself had implemented these themes in Geneva, which at that time was regarded as the center of the church’s mission to the nations. In subsequent years, Calvinist missionaries have also applied Calvin’s theology of mission and evangelism in the contexts of religious pluralism, holistic mission in all fields of life, and the mission to postmodern society in the twenty-first century.

Session 3D: Short Papers

Chair: Surya Harefa, International Reformed Evangelical Seminary, surya.h.h@gmail.com

“Grace, Common and Uncommon, in the Book of Proverbs”
Stephen Coleman, Westminster Theological Seminary, scoleman@wts.edu

The doctrines of creation and providence, so central to the thinking and theology of Abraham Kuyper, serves as the theological framework for the biblical sages responsible for the final canonical form of the book of Proverbs. For Kuyper, Proverbs offers a critical contribution to the biblical doctrine of common grace. This paper will explore how the final canonical form of the book presents both the nature and value of common grace as well as its limits. The latter serves as the foundation for a less frequently observed phenomenon in the book of Proverbs, namely its eschatology horizons and the uncommon, or special grace required to enjoy the life which it promises.

“Aesthetic in the Thought of Abraham Kuyper and The Art of Virtual Reality”
Jimmy Pardede, International Reformed Evangelical Seminary, jto.par79@gmail.com

Modern technology today has offered multiple new platforms for the expression of art. Both storytelling and visual beauty are now technologically mediated for public exhibition. In light of this development, Christian theology finds a great need to make use of both the theory of aesthetics and its worldview to make a “Christian” sense of it all. The use of virtual reality as the latest platform to interpret art has raised a question. Can beauty be truly represented and exhibited by using virtual reality as a medium? In his Lectures on Calvinism, Abraham Kuyper’s concept of common grace and how he perceives art introduce not only a way to understand the nature of virtual reality and its artistic presentations but also a way for a Christian engagement with our contemporary culture aesthetically.

“Hermeneutics of Herman Dooyeweerd's Reformational Philosophy: An Analysis of Phenomenological-Existential Hermeneutics”
Pranazabdian Waskito, International Reformed Evangelical Seminary, waskito.prana@gmail.com

This paper will examine the problem of hermeneutics in understanding the wholeness of meaning by comparing two views: Phenomenological-existential hermeneutics, which neglects the Divine reality in understanding the meaning of reality, and Reformational philosophy as proposed by Herman Dooyeweerd, which emphasizes understanding reality by returning to its Origin, which is the Divine reality. From Dooyeweerd’s perspective, hermeneutics is understood as anthropocentric-relational, transcendental, and antithetical. Hence the author’s suggestion for the term “Dooyeweerdian hermeneutics” as a contribution to the Neo-Calvinist tradition in hermeneutics.

Session 3C: Short Papers

Chair: Agung B. Waluyo, Calvin Institute of Technology, agung.waluyo@calvin.ac.id

“Reformed Identity and Unity: A Case Study of Evangelicalism”
Julius J. Kim, Westminster Theological Seminary, juliuskim@wts.edu

What does it mean to be a reformed evangelical and what is its future? This paper will argue that contra the trajectories of evangelicalism found in the World Council of Churches (WCC) and the World Evangelical Alliance (WEA), confessional Reformed theology offers the most robust identity, namely in its view of the role of Scripture and the nature of salvation in determining the mission and marks of the church, ultimately for the goal of seeking visible church unity.

“Reexamining “Sola Gratia Dei” and Predestination: Applied Theology of Evangelization in Indonesia”
Doni Herwanto Harianja, International Reformed Evangelical Seminary, donher.harianja@gmail.com

The understanding of grace and predestination contained in the Reformation legacy of Sola Gratia Dei has often faced criticisms. Abraham Kuyper criticizes the view that considers common grace a secondary element irrelevant to predestination. In contrast, Dietrich Bonhoeffer offers a perspective that emphasizes exclusive commitment to Christ by critiquing the concept of “cheap grace” as opposed to “costly grace.” An excessive focus on common grace may lead to moral relativism and weaken the urgency of mission and evangelism, while Bonhoeffer’s emphasis on the “cost” of discipleship risks being misconstrued as a demand for proving one’s faith through works. By adopting Augustine’s theological perspective on grace, we will see how to reconcile Kuyper’s approach—which stresses worldly engagement—with Bonhoeffer’s call for radical commitment. We will find that integrating these two perspectives not only enriches the theological discourse on grace and predestination but also provides significant practical implications for the urgency of mission and evangelism, particularly in the public sphere in Indonesia.

“Themes of John Calvin's Theology of Mission and Evangelism and its Actualisation in the 16th Century for 21st Century Church Mission”
Stevri P.N. Indra Lumintang, International Reformed Evangelical Seminary, stevri_indralumintang@yahoo.com

This paper aims to explore the theological themes of mission in the writings of John Calvin and their realization in the sixteenth century, as well as their relevance to the mission of the church today. A number of modern mission scholars have criticized Calvin for not contributing enough to the mission movement and even weakening it. In spite of his extensive work on almost all theological themes, Calvin has also been accused of writing sparsely about themes regarding the theology of mission. However, a closer study of his writings has proved that Calvin did write about mission, in particular about the mission of the kingdom of God, the mission of the church, the mission of church offices, holistic mission, and inclusive mission. He himself had implemented these themes in Geneva, which at that time was regarded as the center of the church’s mission to the nations. In subsequent years, Calvinist missionaries have also applied Calvin’s theology of mission and evangelism in the contexts of religious pluralism, holistic mission in all fields of life, and the mission to postmodern society in the twenty-first century.

Session 3D: Short Papers

Chair: Surya Harefa, International Reformed Evangelical Seminary, surya.h.h@gmail.com

“Grace, Common and Uncommon, in the Book of Proverbs”
Stephen Coleman, Westminster Theological Seminary, scoleman@wts.edu

The doctrines of creation and providence, so central to the thinking and theology of Abraham Kuyper, serves as the theological framework for the biblical sages responsible for the final canonical form of the book of Proverbs. For Kuyper, Proverbs offers a critical contribution to the biblical doctrine of common grace. This paper will explore how the final canonical form of the book presents both the nature and value of common grace as well as its limits. The latter serves as the foundation for a less frequently observed phenomenon in the book of Proverbs, namely its eschatology horizons and the uncommon, or special grace required to enjoy the life which it promises.

“Aesthetic in the Thought of Abraham Kuyper and The Art of Virtual Reality”
Jimmy Pardede, International Reformed Evangelical Seminary, jto.par79@gmail.com

Modern technology today has offered multiple new platforms for the expression of art. Both storytelling and visual beauty are now technologically mediated for public exhibition. In light of this development, Christian theology finds a great need to make use of both the theory of aesthetics and its worldview to make a “Christian” sense of it all. The use of virtual reality as the latest platform to interpret art has raised a question. Can beauty be truly represented and exhibited by using virtual reality as a medium? In his Lectures on Calvinism, Abraham Kuyper’s concept of common grace and how he perceives art introduce not only a way to understand the nature of virtual reality and its artistic presentations but also a way for a Christian engagement with our contemporary culture aesthetically.

“Hermeneutics of Herman Dooyeweerd's Reformational Philosophy: An Analysis of Phenomenological-Existential Hermeneutics”
Pranazabdian Waskito, International Reformed Evangelical Seminary, waskito.prana@gmail.com

This paper will examine the problem of hermeneutics in understanding the wholeness of meaning by comparing two views: Phenomenological-existential hermeneutics, which neglects the Divine reality in understanding the meaning of reality, and Reformational philosophy as proposed by Herman Dooyeweerd, which emphasizes understanding reality by returning to its Origin, which is the Divine reality. From Dooyeweerd’s perspective, hermeneutics is understood as anthropocentric-relational, transcendental, and antithetical. Hence the author’s suggestion for the term “Dooyeweerdian hermeneutics” as a contribution to the Neo-Calvinist tradition in hermeneutics.

Session 4A: Short Papers

Chair: Stephen Coleman, Westminster Theological Seminary, scoleman@wts.edu

“Preaching on Psalm 137 for Collective Trauma Healing”
Linna Gunawan, Graduate Theological Union, linna.gunawan@gmail.com

“Praying for the City to the God who has Plans: Jeremiah 29, Providence, and Urban Ministry”
Rebekah Earnshaw, Bandung Theological Seminary, rebekahsttb@gmail.com

“Kuyper, Common Grace, and the Divergent Views on Human Sexuality”
Guohui Zhang, Calvin Theological Seminary, gzha198@calvinseminary.edu

Session 4B: Short Papers

Chair: Wilson Jeremiah, Southeast Asia Bible Seminary, wilson.jeremiah@seabs.ac.id

“Acceptance of Abraham Kuyper in Japan”
Surya Harefa, International Reformed Evangelical Seminary, surya.h.h@gmail.com

“Neo-Calvinism in Hungary: Professor Jenő Sebestyén (1884-1950) and the Historical Calvinism Movement”
Gábor Lányi, Károli Gáspár University, lanyi.gabor@kre.hu

“Kuyper’s ideas/principles and their reflection & implementation in the government of Indonesia”
Juan Intan Kanggrawan, Reformed Evangelical Church Indonesia, juan.tan.kang@gmail.com

Session 4C: Short Papers

Chair: Amos Winarto, Aletheia Theological Seminary, amoswinarto@sttaletheia.ac.id

“Principia of Reformed Theology: Herman Bavinck’s Influence on Chongshin Theological Seminary in South Korea”
Eric Sungmin Kong, Vrije Universiteit Amsterdam, s.m.kong@vu.nl

As part of the broader theme Reforming Always and Everywhere: Neo-Calvinism and the Reformed Tradition in Historical and Global Perspective, this study investigates the theological epistemology of Herman Bavinck as articulated in Reformed Dogmatics, with a particular focus on its influence on the Korean Reformed tradition, especially at Chongshin Theological Seminary. It examines how Bavinck’s concept of principium cognoscendi—rooted in revelation and faith—has been received, interpreted, and contextualized by key Korean theologians. The research explores Dr. Yune Sun Park’s methodological emphasis on “revelation-dependent reflection” (啓示依存思索, Meditatio ex revelatione dependens), which highlights theological reflection as wholly reliant on divine revelation. It further analyzes Young Bae Cha’s development of “revelation-dependent faith” (啓示依存信仰, Fides ex revelatione dependens), refining Park’s concept by demonstrating that theological reflection itself is fundamentally an act of faith entirely dependent on revelation. Building on these contributions, the study proposes a new framework, “revelation-reverent faith” (啓示敬畏信仰, Fides reverentiae ad revelationem), as a potential paradigm for engaging Bavinck’s principles within the Korean Reformed theological context. By tracing this trajectory from Amsterdam to Seoul, the article underscores the enduring legacy of Bavinck’s principia within global Reformed theology, showcasing the ongoing relevance of Neo-Calvinism in diverse historical and global contexts.

“The Organic Motif of Herman Bavinck in Indonesian Interfaith Dialogue”
Valentino Sitorus, International Reformed Evangelical Seminary, valentino.sitorus@calvin.ac.id

The organic motif formulated by Herman Bavinck, as elucidated by James Enlighton and Grey Sutanto, portrays creation as embodying a unified diversity that emanates from the Triune God, where every element of creation is interconnected within the divine plan. This idea aligns with the concept of vestigia trinitatis, which understands creation as a manifestation of God's self-revelation. In Indonesia’s pluralistic context, where religious diversity is a defining characteristic, this motif provides a framework for fostering unity while honoring diversity. Bavinck asserts that, despite the existence of diverse religious expressions, all aspects of creation remain integrally connected under the overarching sovereignty of God. Within this paradigm, Christian theology can actively participate in interfaith dialogue while remaining faithful to its doctrinal principles. This paper examines how Bavinck’s organic motif provides a framework for engaging in interfaith dialogue in Indonesia. This approach does not necessitate the recognition of all religions as equally true; rather, it interprets religious diversity as an integral aspect of the reality within God's created order, under His sovereign authority.

“The Bunschoten Years of Jan Bavinck”
Greg Parker Jr., University of Edinburgh, g.w.parkerjr91@gmail.com

Session 4D: Short Papers

Chair: Adrian Jonatan, International Reformed Evangelical Seminary, adrian.jonatan@gmail.com

“Common Grace and the Gospel Revisited: A Case for Christian Higher Education”
David Tong, Calvin Institute of Technology, david.tong@calvin.ac.id

The relationship between God’s common grace and God’s saving grace has been much debated even in the Reformed tradition. On the one hand, we have Herman Hoeksema who denies the notion of God’s common grace for unbelievers. Those affirming the existence of God’s common grace can be put into a spectrum with Abraham Kuyper, who strongly affirms the existence of God’s common grace among unbelievers to the extent that common grace can transform culture, on one pole, and David VanDrunen, who sees the common kingdom as separate from Christ’s kingdom with his Two Kingdoms (2K) theology, on the other pole. In between these two poles lies Cornelius Van Til’s view of the relationship between common grace and the Gospel, one that combines the strengths from the two poles. An implication to Christian epistemology, in particular to the possibility of Christian Higher Education using Van Til’s model, will be discussed.

“Unmasking self-deception: Discovering the Authentic Self Through Kierkegaard's Indirect Communication”
Ivan Kristiono, International Reformed Evangelical Seminary, ivan.echart@gmail.com

An in-depth analysis of Søren Kierkegaard's indirect communication method will demonstrate how Kierkegaard's approach challenges individuals to confront self-deception and engage in a profound self-reflection. This method has become a powerful tool for overcoming despair and fostering authentic self-discovery. By highlighting the limitations of traditional forms of introspection, Kierkegaard's insights remain highly relevant in addressing contemporary challenges such as anxiety, alienation, and the pursuit of authentic existence. The findings of the analysis have implications for various fields, including education, counseling, and personal development, while offering valuable guidance for individuals seeking to understand themselves and live more authentically.

“A Critical Assessment of Charles Taylor’s Concept of Self-Authenticity from the Perspective of Neo-Calvinist Anthropology”
Sutjipto Subeno, International Reformed Evangelical Seminary, ssubeno@gmail.com

The concept of “The Authentic Self” by Charles Taylor, a social-political philosopher, presents an interesting perspective amidst various personality and social issues caused by globalization and the rise of the digital world today. Taylor’s concept of the Authenticity of the Self addresses the challenges modern humans face in constructing their individual identity. He emphasizes that the meaning and value of human life should not be confined to an excessively individualistic and subjective mindset but should instead be understood within a larger context. Christian faith strongly agrees that humans must find their authentic self, especially in a globalized world under the pressure of evolutionary thinking. However, there is a significant difference between Taylor’s approach to constructing The Authentic Self and what is revealed in the Bible. In this context, Neo-Calvinist anthropology, especially from Abraham Kuyper and Richard Mouw, can serve as an important point of consideration.

Session 4C: Short Papers

Chair: Amos Winarto, Aletheia Theological Seminary, amoswinarto@sttaletheia.ac.id

“Principia of Reformed Theology: Herman Bavinck’s Influence on Chongshin Theological Seminary in South Korea”
Eric Sungmin Kong, Vrije Universiteit Amsterdam, s.m.kong@vu.nl

As part of the broader theme Reforming Always and Everywhere: Neo-Calvinism and the Reformed Tradition in Historical and Global Perspective, this study investigates the theological epistemology of Herman Bavinck as articulated in Reformed Dogmatics, with a particular focus on its influence on the Korean Reformed tradition, especially at Chongshin Theological Seminary. It examines how Bavinck’s concept of principium cognoscendi—rooted in revelation and faith—has been received, interpreted, and contextualized by key Korean theologians. The research explores Dr. Yune Sun Park’s methodological emphasis on “revelation-dependent reflection” (啓示依存思索, Meditatio ex revelatione dependens), which highlights theological reflection as wholly reliant on divine revelation. It further analyzes Young Bae Cha’s development of “revelation-dependent faith” (啓示依存信仰, Fides ex revelatione dependens), refining Park’s concept by demonstrating that theological reflection itself is fundamentally an act of faith entirely dependent on revelation. Building on these contributions, the study proposes a new framework, “revelation-reverent faith” (啓示敬畏信仰, Fides reverentiae ad revelationem), as a potential paradigm for engaging Bavinck’s principles within the Korean Reformed theological context. By tracing this trajectory from Amsterdam to Seoul, the article underscores the enduring legacy of Bavinck’s principia within global Reformed theology, showcasing the ongoing relevance of Neo-Calvinism in diverse historical and global contexts.

“The Organic Motif of Herman Bavinck in Indonesian Interfaith Dialogue”
Valentino Sitorus, International Reformed Evangelical Seminary, valentino.sitorus@calvin.ac.id

The organic motif formulated by Herman Bavinck, as elucidated by James Enlighton and Grey Sutanto, portrays creation as embodying a unified diversity that emanates from the Triune God, where every element of creation is interconnected within the divine plan. This idea aligns with the concept of vestigia trinitatis, which understands creation as a manifestation of God's self-revelation. In Indonesia’s pluralistic context, where religious diversity is a defining characteristic, this motif provides a framework for fostering unity while honoring diversity. Bavinck asserts that, despite the existence of diverse religious expressions, all aspects of creation remain integrally connected under the overarching sovereignty of God. Within this paradigm, Christian theology can actively participate in interfaith dialogue while remaining faithful to its doctrinal principles. This paper examines how Bavinck’s organic motif provides a framework for engaging in interfaith dialogue in Indonesia. This approach does not necessitate the recognition of all religions as equally true; rather, it interprets religious diversity as an integral aspect of the reality within God's created order, under His sovereign authority.

“The Bunschoten Years of Jan Bavinck”
Greg Parker Jr., University of Edinburgh, g.w.parkerjr91@gmail.com

Session 4D: Short Papers

Chair: Adrian Jonatan, International Reformed Evangelical Seminary, adrian.jonatan@gmail.com

“Common Grace and the Gospel Revisited: A Case for Christian Higher Education”
David Tong, Calvin Institute of Technology, david.tong@calvin.ac.id

The relationship between God’s common grace and God’s saving grace has been much debated even in the Reformed tradition. On the one hand, we have Herman Hoeksema who denies the notion of God’s common grace for unbelievers. Those affirming the existence of God’s common grace can be put into a spectrum with Abraham Kuyper, who strongly affirms the existence of God’s common grace among unbelievers to the extent that common grace can transform culture, on one pole, and David VanDrunen, who sees the common kingdom as separate from Christ’s kingdom with his Two Kingdoms (2K) theology, on the other pole. In between these two poles lies Cornelius Van Til’s view of the relationship between common grace and the Gospel, one that combines the strengths from the two poles. An implication to Christian epistemology, in particular to the possibility of Christian Higher Education using Van Til’s model, will be discussed.

“Unmasking self-deception: Discovering the Authentic Self Through Kierkegaard's Indirect Communication”
Ivan Kristiono, International Reformed Evangelical Seminary, ivan.echart@gmail.com

An in-depth analysis of Søren Kierkegaard's indirect communication method will demonstrate how Kierkegaard's approach challenges individuals to confront self-deception and engage in a profound self-reflection. This method has become a powerful tool for overcoming despair and fostering authentic self-discovery. By highlighting the limitations of traditional forms of introspection, Kierkegaard's insights remain highly relevant in addressing contemporary challenges such as anxiety, alienation, and the pursuit of authentic existence. The findings of the analysis have implications for various fields, including education, counseling, and personal development, while offering valuable guidance for individuals seeking to understand themselves and live more authentically.

“A Critical Assessment of Charles Taylor’s Concept of Self-Authenticity from the Perspective of Neo-Calvinist Anthropology”
Sutjipto Subeno, International Reformed Evangelical Seminary, ssubeno@gmail.com

The concept of “The Authentic Self” by Charles Taylor, a social-political philosopher, presents an interesting perspective amidst various personality and social issues caused by globalization and the rise of the digital world today. Taylor’s concept of the Authenticity of the Self addresses the challenges modern humans face in constructing their individual identity. He emphasizes that the meaning and value of human life should not be confined to an excessively individualistic and subjective mindset but should instead be understood within a larger context. Christian faith strongly agrees that humans must find their authentic self, especially in a globalized world under the pressure of evolutionary thinking. However, there is a significant difference between Taylor’s approach to constructing The Authentic Self and what is revealed in the Bible. In this context, Neo-Calvinist anthropology, especially from Abraham Kuyper and Richard Mouw, can serve as an important point of consideration.

Session 5A: Panel Discussion: “Theological Education in Non-English-Speaking Contexts”

Moderator: Yudha Thianto, yudha.thianto@calvinseminary.edu

Gabriela Tijerina-Pike, Calvin Theological Seminary (CTS), gabriela@calvinseminary.edu
Chandra Wim, South-East Asia Bible Seminary (SEABS), Indonesia, chandra.wim@seabs.ac.id
Aaron Chan, South-East Asia Bible Seminary (SEABS), Indonesia, aaron.chan@seabs.ac.id

Session 5B: Panel Discussion: “First Encounters with Kuyper: Student Perspectives”

Moderator: Micah Watson, Calvin University, micah.watson@calvin.edu micah.watson@calvin.edu

Alyssa Gerritsma, Calvin University: amg72@calvin.edu
Charlotte Reynolds, Calvin University: cmr36@calvin.edu
Sydney Wagenmaker, Calvin University: saw53@calvin.edu

Session 5C: Short Papers

Chair: Aron Reppmann, Trinity Christian College, areppmann@trnty.edu

“The ‘Inside-out’ or the ‘Outside-in’: An Exploration of the Spirituality of Abraham Kuyper from his ‘Honey From the Rock’ to ‘To Be Near to God’”
M.J. Kater, Theological University Apeldoorn, mjkater@tua.nl

The phrase “Not a square inch” from Kuyper’s well-known quote encompasses the entire world and, therefore, also includes the innermost "square inch"—the human heart. Kuyper is best known for his expansive vision of public theology, his engagement in politics, and his central focus on the Kingdom of God, which he saw as encompassing the whole world and the universe. But what was Kuyper’s vision of ‘the world’ when viewed from within? How did he perceive the relationship between Christ and culture, a theme later explored by Reinhold Niebuhr in his famous typologies? In this presentation, I plan to share the results of my research on Kuyper’s use of the term “the world” in To Be Near to God (written by the "old Kuyper"). The key question is whether Kuyper’s spirituality viewed “the world” as moving from the outside in, or whether he was looking at the world from the inside out.

“A Sovereign sphere of its own: Abraham Kuyper’s views on Journalism”
Johan Snel, Christelijke Hogeschool Ede, jcsnel@che.nl

Session 5D: Short Papers

Chair: Fandy Tanujaya, Amanat Agung Theological Seminary, fandytanujaya@gmail.com

“Neo-Calvinism and the Indonesian Reformed Evangelical Movement: A Comparative Study”
Audy Santoso, International Reformed Evangelical Seminary, audysan@gmail.com

Neo-Calvinism, initiated by Abraham Kuyper and Herman Bavinck, had been a lively movement during the late 19th and early 20th century in the Netherlands. It was known not only for its theological commitment but also for its holistic world- and life-view. But what has then caused its decline—only to find its revival near the end of the 20th century, at the centenary commemoration of Kuyper’s lectures on Calvinism? Stephen Tong, recipient of the 2025 Kuyper Prize Award, once said, “When a movement stops moving, it becomes a monument.” Looking now at the Indonesian Reformed Evangelical Movement, founded in the 1980's by Dr. Tong, we shall discuss how its progress corresponds to the Neo-Calvinism movement. What can we learn from Bavinck who was more ambivalent or Kuyper who was firmer in his stance toward Calvinism? We shall also explore the similarities and differences that mark these two movements—as seen from an insider’s perspective within the Indonesian Reformed Evangelical Movement—and thereby attempt to project the future of this movement.

“Kartini and the Colonial Policy of the Kuyper Cabinet (1901–1905)”
Vika Rahelia, International Reformed Evangelical Seminary, rahelia79@gmail.com

The article explores how Kartini's advocacy for women's education and empowerment intersected with Abraham Kuyper's political ambitions in influencing colonial policy for the Dutch East Indies during 1901-1905. Through Idenburg, the Minister of Colonies, Kuyper's colonial policy was introduced to increase the autonomy and rights for indigenous communities, such as those of Kartini's village of Rembang, Central Java. The Kuyper Cabinet provided funding and resources to establish schools for women in the Dutch East Indies, supporting Kartini's advocacy for women's education and empowerment. This article highlights the enduring significance of Kartini's advocacy in shaping discussions, policies, and initiatives aimed at promoting gender equality in contemporary Indonesia.

Session 5D: Short Papers

Chair: Fandy Tanujaya, Amanat Agung Theological Seminary, fandytanujaya@gmail.com

“Neo-Calvinism and the Indonesian Reformed Evangelical Movement: A Comparative Study”
Audy Santoso, International Reformed Evangelical Seminary, audysan@gmail.com

Neo-Calvinism, initiated by Abraham Kuyper and Herman Bavinck, had been a lively movement during the late 19th and early 20th century in the Netherlands. It was known not only for its theological commitment but also for its holistic world- and life-view. But what has then caused its decline—only to find its revival near the end of the 20th century, at the centenary commemoration of Kuyper’s lectures on Calvinism? Stephen Tong, recipient of the 2025 Kuyper Prize Award, once said, “When a movement stops moving, it becomes a monument.” Looking now at the Indonesian Reformed Evangelical Movement, founded in the 1980's by Dr. Tong, we shall discuss how its progress corresponds to the Neo-Calvinism movement. What can we learn from Bavinck who was more ambivalent or Kuyper who was firmer in his stance toward Calvinism? We shall also explore the similarities and differences that mark these two movements—as seen from an insider’s perspective within the Indonesian Reformed Evangelical Movement—and thereby attempt to project the future of this movement.

“Kartini and the Colonial Policy of the Kuyper Cabinet (1901–1905)”
Vika Rahelia, International Reformed Evangelical Seminary, rahelia79@gmail.com

The article explores how Kartini's advocacy for women's education and empowerment intersected with Abraham Kuyper's political ambitions in influencing colonial policy for the Dutch East Indies during 1901-1905. Through Idenburg, the Minister of Colonies, Kuyper's colonial policy was introduced to increase the autonomy and rights for indigenous communities, such as those of Kartini's village of Rembang, Central Java. The Kuyper Cabinet provided funding and resources to establish schools for women in the Dutch East Indies, supporting Kartini's advocacy for women's education and empowerment. This article highlights the enduring significance of Kartini's advocacy in shaping discussions, policies, and initiatives aimed at promoting gender equality in contemporary Indonesia.

Kuyper Conference 2025 Program
Reforming Always and Everywhere: Neo-Calvinism and the Reformed Tradition in Historical and Global Perspective
	Thursday Mar-13				Friday Mar-14				Saturday Mar-15
06:00-07:00	Breakfast @ hotel/ home				Breakfast @ hotel/ home				Breakfast @ hotel/ home	06:00-07:00
08:30-09:00	Free time				Moving (30')				Moving (30')	08:30-09:00
09:00-10:00	Free time				Plenary 3 (60'): Prof. Dr. Govert Buijs ~ John Calvin Hall ~				Reformed Center for Religion and Society Seminar: Menyongsong Indonesia Emas 2045 (Towards Golden Indonesia 2045) ~ Messiah Cathedral ~	09:00-12:00
10:00-10:30	Registration				Photo-taking & Coffee Break (30')
10:30-12:00					Concurrent Sessions 3
10:30-12:00					3A	3B	3C	3D
12:00-13:00	Lunch				Lunch				Lunch	12.00-13:30
13:00-13:30	Opening Remarks: Gregory Elzinga, MBA Julius T. Medenblik, J.D., M.Div. Prof. Benyamin F. Intan, Ph.D. ~ John Calvin Hall ~				Lunch				Lunch	12.00-13:30
13:30-14:30	Plenary 1 (60'): Prof. Paul Marshall, Ph.D. ~ John Calvin Hall ~				Plenary 4 (60'): Prof. Yudha Thianto, Ph.D. ~ John Calvin Hall ~				Free time	13:30-17:00
14:30-14:40	Moving (10')				Moving (10')
14:40-16:10	Concurrent Sessions 1				Concurrent Sessions 4
14:40-16:10	1A	1B	1C	1D	4A	4B	4C	4D
16:10-16:30	Coffee Break (20')				Coffee Break (20')
16:30-17:30	Concurrent Sessions 2				Concurrent Sessions 5
16:30-17:30	2A	2B	2C	2D	5A	5B	5C	5D	Evening Concert: Mendelssohn - Symphony No. 2 "Lobgesang" Conductor: Stephen Tong ~ Aula Simfonia Jakarta ~	17:00-19:00
17:30-18:00	2A	2B	2C	2D	Free Time/ Moving (60')
18:00-18:30	Dinner				Free Time/ Moving (60')
18:30-19:00	Dinner				Kuyper Prize Dinner Recipient: Rev. Dr. (H.C.) Stephen Tong ~ DoubleTree Kemayoran ~
19:00-21:00	Plenary 2 - Public Seminar (120'): Prof. Dr. George Harinck Kuyper and the Dutch East Indies ~ John Calvin Hall ~