We have an introductory, if provisional, picture of anti-Revolutionary foreign policy and Abraham Kuyper’s platform coming into the highest political office in the Netherlands in the early twentieth century. How did this platform fair? What “necessary adjustments” (as Kuyper called them) did he need to make between his Calvinistic international theory and the actual work of foreign policy?

Reflecting on Israel at its seventieth anniversary, I wonder why Reformed Christians, or Calvinists as they are sometimes called, are more reluctant and timid about their views on Israel. 

If Michael Doran and Walter Russel Mead insist that Christian eschatology is relevant to American foreign policy, it makes sense to at least mention and analyze amillennialism and preterism.