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Herman Bavinck, the prominent, Dutch Neo-Calvinist theologian wrote The Christian Philosophy of Science in 1904, at the pinnacle of his career. However, the emphasis of this work sets it apart from Bavinck's other writings. Even though Bavinck is best known as a systematic theologian, he wrote this work to contribute to a comprehensive Christian philosophy. A century ago, in the Netherlands, a renewed desire to participate in scientific research in accordance with Christian principles inspired Bavinck's work on the philosophy of science. At the time, many Christian scientists and researchers were disillusioned with the methodological positivism that dominated science for much of the nineteenth century. Thus, Bavinck was ahead of his time, having written this work approximately 60 years before positivism was largely abandoned in Western academic studies. According to Bavinck, all scientific research must assume the presence of a logical order within, and consistently acting upon, Creation. This can only be the handiwork of a Sovereign Creator. He describes science as the understanding of the divine mind in various divine works. Therefore, authentic science should always lead to a further understanding and respect for God. He also argues that, given the reality of human nature, the Christian philosophy of science is essential for scientific research. People are corrupt and prone to distorting the truth for their own benefit, therefore only through the self-evaluation mandated by the gospel of Jesus Christ can we truly be scientific truth-seekers. True science, according to Bavinck, is Christocentric, as all scientific inquiry is centered on Jesus Christ. There has never been a greater need for a thorough Christian Philosophy of Science to engage in modern scientific challenges. While much work remains in this area, it is hoped that this translation of Bavinck's most complete work on the subject might help steer future efforts in a positive direction.

In the middle of the 19th century, the Netherlands struggled with revolutionary fervor. The Enlightenment ideas represented by the motto, "Liberty, Equality, Fraternity," threatened to destroy much of the good that the Dutch Fatherland had inherited. The Dutch historical icon, Groen van Prinsterer, picked up his pen in response.The envisioned "progress" seemed positive-liberty, equality, and fraternity was the stated goal. But, as Groen van Prinsterer demonstrates in this work, the fruit of progress was anything but positive. The promises were never met and the goods never delivered; but how could they be? Reality itself was negated by unbelief, and delusion concealed in man's mind his fallen state. War was declared not against sin and oppression but against God's order itself and his remedy for sin; and hence, ironically, the politics of man came to be directed, perhaps unwittingly, against man himself. It was in opposition to the doctrines of 1789 that modern Conservatism was born. A disciple of Edmund Burke, a mentor to Abraham Kuyper, and endorsed by Herman Bavinck, Dutch Conservatism found one of its greatest voices in Groen. He argues that the Revolution promises freedom yet enslaves; promises equality yet promotes inequality; promises brotherhood, yet these ideas have made men more isolated and violent than ever before. By contrast, he argues, true liberty, equality, and fraternity are found only in Christ and the Christian faith. The secular rejection of God produces a false hope in a bankrupt ideology. Groen begins with a historical analysis of the effects of the Enlightenment motto, then the philosophy itself, followed by the Christian alternative. Often witty and sarcastic, Liberty, Equality, Fraternity was originally a popular and accessible version of Groen's magnum opus, Unbelief and Revolution. Students of neo-Calvinism, Reformed Conservatism, or Dutch history in general will alike enjoy the accessible prose, rhetorical elegance, and fiery punch delivered by one of Holland's greatest Parliamentarians.