mean just as well sovereignty in our circle, spelling out a pluralistic sociology and epistemology which Kuyper also argues for but which does not have ontological warrant. The tension can be resolved by assigning (à la Heidegger’s title) the first term to being, the second to time. Or as Kuyper himself would explain later in Common Grace, the spheres of existence are given to all in creation under common grace; the divergence of worldviews, and so of human association, emerges under the operations