From Bavinck to á Brakel: Fast Track Spirituality

Herman Bavinck’s theology is magisterial. One cannot put it down and fail to be impressed. But study alone, understanding alone does not produce spiritual life; it simply strives to explain it. As a supplement we’ve been reading à Brakel’s The Christians Reasonable Service (RHB, 1999), a four volume work that is written similar to a dogmatic but with much more pastoral application built in. This new series will explore some of the second half of á Brakel’s soteriology (vol. 4) which is loaded with application. If Bavinck is theological bread and butter, à Brakel is the hagelslag.

The Character of Communion in á Brakel
Á Brakel’s approach to fellowship with Christ is notably mystical. It’s the manner’ or application that is less so, but no less intimate (de Reuver). He tends to use much of the language from the Song of Songs to describe the believer’s spiritual union with Christ often in the vein of Bernard. Faith is the spring of fellowship with Christ; faith produces emotions and communion with Christ in friendship but emotion itself is not the source of faith. Yet faith produces and reciprocates love to God who is ‘eternal love’ himself. Love is mediated to the believer through Christ; it produces friendship, pardon and peace with God. Given the turmoil and jarring transitions of life communion can be interrupted, but it is never lost. For á Brakel the intensity and fervor of Christian life should grow warmer in anticipation of the full “complete unmediated union with God” reserved in the life to come.

The Fast Tract of Spiritual Life
The soul is never more connected to God in all its parts (intellect, passions, will, and body) than in prayer. Prayer is objective and subjective. The believer has a subjective view of her needs for grace, mercy, as well as the need for communion and connection with God. The object of prayer is God; through perseverance God and the believer’s soul come into clear focus. God’s mercy, omnipotence, and holy majesty are held in the humble petitioner’s view as glorious: God is glorified hearing and helping the supplicant, “A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord” (Psa. 102:1). Suppose a believer is overwhelmed with grief, guilt, even void of desire. What should they do? Appealing again to Psalm 102 (v.17), á Brakel suggests they pray be it ever so feeble or meek; speak softly even. Perseverance in prayer causes one to “dwell longer in the presence of God” and the soul remains in a holy disposition for the time well spent.

When facing extenuating circumstances of thanksgiving or special season of need, fasting is an excellent “God-focused” exercise. It may sound quaint, but is it? Fasting is a special time reserved for finding God. It was commanded in the Old Testament and practiced in the New ““so it should not be shunned for fashion and disuse. à Brakel’s recipe for fasting is to remove all distraction, food, entertainment, refrain from work (specific to vocation) and sleep, for a twenty-four hour period. This is not a good idea for nursing mothers and those with disabilities, but it can be practiced according to one’s personal circumstances. This is not, says à Brakel, a time for laziness: fasting is a spiritual exercise that demands the whole person. The benefits are sincere. God’s light shines through into the heart of faith, there is strength to fight sin and temptation, and there is comfort from the Lord. The goal of fasting is dependence on God through prayer in a uniquely difficult season. The fruit of fasting is spiritual clarity which is not so much a mystical state as it is a seeking God’s purpose in personal struggles. In a word, there is much sweetness in it. It is not for everyday, but is there for drawing near to the Lord.