G C Berkouwer comments on the "Nature Psalms"

"This understanding, and seeing, and hearing, is possible only ... in the enlightening of the eyes by the salvation of God ... But this seeing and hearing is not a projection of the believing subject, but an actual finding and seeing, and hearing! Here nothing is 'read into', but is only an understanding of the reality of revelation." (General Revelation, pp.131-132).

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"Praise the Lord!" (Psalm 104:1).

We have come here to praise the Lord. Why do we praise the Lord? "Lord my God, You are very great." God is great in power. His power can impress us, but it will not save us until we are touched by a special power - the power of His love. God is great in holiness. His holiness (Isaiah 6:3) shows us our sin (Isaiah 6:5). It's His love that brings us salvation (Isaiah 6:7). When we see the greatness of His love, we can truly say, "Praise the Lord."

A response to a comment by G. R. Osborne on Berkouwer’s understanding of the doctrine of final perseverance

In his contribution to Clark Pinnock (editor), Grace Unlimited (1975), G. R. Osborne states that Berkouwer, in Faith and Perseverance, pp. 9-10, “speaks of the time less ness of the doctrine of final perseverance, founded on ‘the richness and abidingness of salvation” (p. 188, emphasis mine). This single-sentence comment on Berkouwer’s view hardly gives a fair indication of the type of thinking found in Chapter 1 of Berkouwer’s Faith and Perseverance - “Time li ness and Relevance” (pp. 9-14, emphasis mine). Berkouwer insists that “the living preaching of the Scriptures, which offer no metaphysical and theoretical views about … ‘permanency’ as an independent theme in itself, does nothing to encourage ‘a continuity which is … opposed in any way to the living nature of faith” (p. 13). Berkouwer stresses that “The perseverance of the saints is not primarily a theoretical problem but a confession of faith” (p. 14) and that “The perseverance of the saints is unbreakably connected wi...

Berkouwer's Doctrine Of Scripture

Berkouwer insists that when “the concept of error in the sense of incorrectness is … used on the same level as the concept of erring in the sense of sin and deception … we are quite far removed from the serious manner with which erring is dealt in Scripture … (as) a swerving from the truth and upsetting the faith ( 2 Tim. 2:18 )” (Holy Scripture (HS), p. 181, emphasis and brackets mine). Berkouwer rejects “the formalization of inerrancy” (HS, p. 181, emphasis mine), “a mechanical, inflexible ‘inerrancy’” (HS, p. 265, emphasis mine), “a rationally developed infallibility” (HS, p. 32, emphasis mine). He does, however, seek to interpret positively both infallibility and inerrancy: “the Holy Spirit … does not lead us into error but into the pathways of truth … The Spirit, with this special concern, has not failed and will not fail in this mystery of God-breathed Scripture” (HS, pp. 265-266). When we consider Berkouwer’s criticism of “a theoretical concept of inspiration or infallibi...

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