that pantheistic^157 and Neoplatonic roots inspired Pseudo-Dionysius rather than a
biblical foundation.^158 Third, and most importantly mysticism tended to either
undervalue or over time dispense with using Scripture.^159 Bavinck’s position becomes
clearer in examining his critique of “Anabaptist mysticism”, which likely refers to the
Quakers. In true irenic fashion he praises the early Anabaptists who had “many
upright believers” and that many sacrificed “their blood for the cause of the Lord.”^160
However, according to Bavinck, their zeal eventually created two serious errors.
First, people became content “with the internal Word alone, despising Scripture and
church, office and sacrament, appealing to private revelations and becoming guilty of
various excesses.” This parallels Ambrose’s critique of the seventeenth-century
Quakers. Second, “when the initial exuberance was past, gradually the internal Word
was robbed of its special, supernatural character, coming to be more and more
identified with the natural light of reason and conscience.” The resulting tragedy
from Bavinck’s perspective was that the Anabaptists and others who followed this
pattern “despised the Word [and] surrendered the criterion that alone enabled them to
distinguish properly between nature and grace.”^161 This reflects the central Reformed
doctrine of Word and Spirit.^162 If either the Word or Spirit become marginalized it
creates an unhealthy experience. On the contrary, Bavinck asserts, Christ “by his
Word directs our faith to his sacrifice, by his Spirit incorporates us into his
fellowship, and by both Word and Spirit prepares and preserves us for heavenly
(^157) Bavinck, Reformed Dogmatics (^) , 2:69, cf. 4:75, 456-7 and Imitation of Christ (1885-
86) 158 , 18.
159 Bavinck, Reformed Dogmatics, 2:191^
160 Bavinck, Reformed Dogmatics, 1:467, 473; 2:68; 4:102, 441.^
161 Bavinck, Saved By Grace, 73.^
162 Bavinck, Saved By Grace, 73. cf. Reformed Dogmatics, 1:467; 3:580; 4:456-7.^
Spirituality,” 297. Bavinck, Saved By Grace , 73-4, 79. cf. Veenhof, “History of Theology and