Open Theism Discussion Board

Dr. J. Glenn Friesen
Articles by
Michael M. Morbey

Other links:

Herman Dooyeweerd
D.H.Th.Vollenhoven
Franz von Baader
Abraham Kuyper
Abhishiktananda
Ramana Maharshi
Frederik van Eeden
C.G. Jung

Linked Glossary

Michael M. Morbey is an independent researcher currently operating as a diagnostic reference technician at Canada's National Microbiology Laboratory in Winnipeg, Manitoba [http://www.nml.ca/english/index.htm]. Since the 1960's, Morbey has been exploring the relations of reformational philosophy to its historical sources, and making comparisons between reformational philosophy and Eastern Orthodoxy.

1. Michael M. Morbey: "Kuyper, Dooyeweerd and the Reformational Vision: Theosophy Reformed" (.pdf file). In this article, Morbey draws parallels between the philosophy of Abraham Kuyper and Dooyeweerd and Christian theosophy. Morbey was one of the first to make comparisons with Franz von Baader. I am fascinated in how Morbey anticipated some of my own research about Baader. My own articles have shown that Baader's influence on both Kuyper and Dooyeweerd was even more extensive and profound than what Morbey has described. See my articles:

J. Glenn Friesen: “The Mystical Dooyeweerd: The Relation of his Thought to Franz von Baader,” Ars Disputandi 3 (2003), [http://www.arsdisputandi.org/publish/articles/000088/index.html].

J. Glenn Friesen: “The Mystical Dooyeweerd Once Again: Kuyper’s Use of Franz von Baader,” Ars Disputandi 3 (2003), [http://www.arsdisputandi.org/publish/articles/000130/index.html].

J. Glenn Friesen: "Dooyeweerd and Baader: A Response to D.F.M. Strauss," [http://www.members.shaw.ca/
hermandooyeweerd/Strauss.html]

2. Michael M. Morbey: "Parallels to the Byzantine-Hesychast, Divine Essence/Energies Distinction."(.pdf file). In this article, Morbey draws some very interesting parallels between the philosophy of Herman Dooyeweerd and certain ideas of Eastern Orthodoxy. Although these parallels may surprise some Calvinist reformational philosophers, Dooyeweerd had clear influences in the direction of Orthodoxy. One of these influences was J. Woltjer, his teacher at school; Woltjer was interested in some of the ideas of the Church fathers. The more important influence was the works of Franz von Baader. There was a renaissance of interest in Baader in the 1920's, just when Dooyeweerd was formulating his philosophy. And Baader, although a Roman Catholic, preferred Orthodox thought, and devoted a great deal of effort attempting to unite the Roman Catholic, Protestant and Orthodox churches.

3. Michael M. Morbey: "Vollenhoven, Dooyeweerd and Law–A Rejoinder," Anakainosis 4 No. 2 (December, 1981). This is Morbey's Response to Anthony Tol's article, "Vollenhoven, Dooyeweerd and Law," Anakainosis 4 (June 1981).

4. Michael M. Morbey: Letter dated May 11, 1982 (.pdf file). In this letter, Morbey contrasts Dooyeweerd's Calvinism and Orthodoxy with the later Covenant Theology of Zwingli and Bullinger. Morbey sees Vollenhoven's idea of God-Law-cosmos as being related to this Covenant theology, and not to Calvin's original views. He says that Calvin's own Calvinism is more "catholic" than "reformed." He argues that Dooyeweerd's mystical ideas have been suppressed by followers of Vollenhoven and Covenant Theology. And he shows the influence of the Oxford Movement on Abraham Kuyper.

5. Michael M. Morbey: “Kuyper, Dooyeweerd, Romanticism.”

6. Michael M. Morbey: Notes on the term apokatastasis (the restoration of all things). See also the entry for apokatastasis in the Linked Glossary.

7. Morbey's own website contains several other articles of interest regarding Dooyeweerd.

Revised Dec 2/05