strengthened for his labors and girds himself for the battle. But that mysterious life of
fellowship with God is not the whole of life. The prayer chamber is the inner room,
although it is not the whole house in which he lives and functions.... Rather it is the
power that enables us to faithfully fulfill our earthly calling, stamping all of life as
service to God.”^187 Unquestionably Bavinck recognizes the dynamic interaction of
prayer and service and once again reveals a more healthy perspective than Barth.
Language of Delight and Enjoyment
Similar to Barth, Bavinck does not employ the devotional language of
ravishment and unlike Barth he does not appear to address the emotional nature of
pietistic hymns. However, Bavinck does recognize that a “fervent, sincere faith”
should produce a “little genuine enthusiasm”^188 and that by maintaining the proper
balance of Word and Spirit would prevent the error of “enthusiasm of the
Anabaptists.”^189 Likewise to “delight in God” is an appropriate expression of spiritual
hunger.^190 Conversion produces a “lively joy in God”^191 and therefore believers can
enjoy communion with God.^192 Bavinck’s understanding of enjoyment is Trinitarian,
since a person may “enjoy the heartfelt joy in God through Christ.”^193 Further, this
joy comes through the Holy Spirit^194 and without faith it is impossible to enjoy the
benefits of God.^195 According to Bavinck the future blessedness consists of
“contemplation (visio), understanding (comprehensio), and enjoyment of God (fruitio
(^187) Bavinck, Certainty of Faith (^) , 95-6.
(^188) Bavinck, Certainty of Faith, 9.
(^189) Bavinck, Reformed Dogmatics, 4:326, cf. 332.
(^190) Bavinck, Reformed Dogmatics, 1:533.
(^191) Bavinck, Philosophy of Revelation, 237, cf. 241 and Imitation of Christ (1918), 28.
(^192) Bavinck, Reformed Dogmatics, 4:91, 103, 152.
(^193) Bavinck, Reformed Dogmatics, 4:158, cf. 3:527.
(^194195) Bavinck, Reformed Dogmatics, 4:257.
Bavinck, Reformed Dogmatics, 4:103, cf. 257, 578.