“nothing other than self-willed religion.”^173 Third, he adamantly rejects the Roman
Catholic doctrine of superadded grace and the beatific vision that he connects with the
practice of contemplation.^174 However, Bavinck does recognize that there can be an
authentic or biblical asceticism.^175 Others have described him as “the man of quiet
contemplation”^176 and in his own words he asserts, “[w]e come to the knowledge of
God only by contemplating God’s revelation in nature and Scripture.”^177 Likewise he
maintains that “a proper Christian meditation on God’s works, and words... is
enjoined by” Scripture.^178 Bavinck also claims that the task of theology is not only to
guide individuals how to live life in this world and the next but “[i]t must lead us to
rest in the arms of God.”^179 The apparent gap between Bavinck’s resistance and his
more nuanced reception of contemplation can be resolved by recognizing that he
accepted the common Protestant distortion that medieval Roman Catholics were
Neoplatonic and taught a union of indistinction.^180 Bavinck even incorrectly
associates Bernard with the theology of Pseudo-Dionysius.^181 Yet elsewhere he
speaks more approvingly of Bernard’s practice of mysticism.^182
(^173) Bavinck, Reformed Dogmatics (^) , 4:243. cf. Bavinck, Imitation of Christ (1918), 45.
(^174) Bavinck, Reformed Dogmatics, 2:545; 3: 529; 4:722. cf. Imitation of Christ (1885-
86) 175 , 17.
Christianity,” 248. Bavinck, Reformed Dogmatics 4:674, cf. 243 and Bavinck, “Catholicity of
(^176) Harinck, “Something that Must Remain,” 250, cf. 253.
(^177) Bavinck, Reformed Dogmatics, 2:69.
(^178) Bavinck, Imitation of Christ (1885- 86 ), 17.
(^179) Bavinck, Certainty of Faith, 17.
(^180) Bavinck, Reformed Dogmatics 2:539, cf. 187-91.
(^181) Bavinck, Reformed Dogmatics 1:148-9. Casey asserts, “that Pseudo-Dionysius
had scarcely any impact at all” on Berna (^182) Bavinck, Imitation of Christ (1885- 86 rd. ), 14. Athirst for God , 31.