OF THE KNOWLEDGE OF GOD THE CREATOR
"Our wisdom,..."
"...in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves." Calvin begins his opus which to be sure is a monumental work that stands among the greatest works of Christian theology and Western literature. It ranks with works such as St. Augustine's Confessions and City of God in value, insight and significance. His institutes will be the focus of this and upcoming post that i and a group of others are reading. I'll be recording my thoughts and observations concerning this book so feel free to follow along as i take a journey into the Institutes of the Christian Religion.
OF THE KNOWLEDGE OF GOD...
Knowledge-....no,TRUE KNOWLEDGE.. Knowledge of God the creator
A.W. Pink begins his book " the attributes of God" with his reflections Gods solitude prior to creation stating, "There was a time, if “time” it could be called, when God, in the unity of His nature(though subsisting equally in three divine persons), dwelt all alone. “In the beginning God.” There was no heaven, where His glory is now particularly manifested. There was no earth to engage His attention. There were no angels to hymn His praises; no universe to be upheld by the word of His power. There was nothing, no one, but God; and that, not for a day, a year, or an age, but “from everlasting.” In the area of science when we deal with impersonal objects we are active while they are passive. We take the first step in examining them and experimenting with them.When it comes to a spiritual, personal being like God this is different. For God to be known to what ever degree or extent he will have to voluntary reveal himself to us which means such a being can only then be known only through revelation. God must revel himself to us before we can go to him or know anything about him. If this is the case when finite man deals and interacts with each other, seeing that a man must reveal himself to others in appearance,word, and act in order to learn and to known him, how much more must it be between God and man.Gods self-knowledge and self-consciousness is the source (prinicipium esssendi)of our knowledge of him.God is the essential foundation or principle of existence for all that has been created. No knowledge of God is possible except that which comes from and by God. Bavink sates this relation in simple terms,"What we need to understand about God must be taught by God himself, for this cannot be known except by the author himself" In his book "Biblical Theology" Geerhardus Vos explains this relation, "Originally God alone existed. He was known to himself alone, and had first to call into being a creature before any extraneous knowledge with regard to him became possible. Creation therefore was the First step in the production of extra-divine knowledge."The first five books of Calvin's institutes are a great eye opening commentary or discourse that relates to Rom 1:20-23 and Psalm's 19:1-2. This is where i will begin my quick summery of the first five sections of book one in his institutes.
Psalms 19 :1-2 The heavens declare the glory of God; and the firmament sheweth his handywork.2 Day unto day uttereth speech, and night unto night sheweth knowledge.
Romans 1 20"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22 Professing themselves to be wise, they became fools,
23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Calvin in section five of book one expounds on psalms 104:2 concerning Gods revelation via the created order saying,"God for the first time was arrayed in visible attire when,
in the creation of the world, he displayed those glorious banners, on which, to
whatever side we turn, we behold his perfections visibly portrayed."Analogous to psalms 19 where the psalmist rejoicingly exclaims, "The heavens declare the glory of God; and the firmament sheweth his handywork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge."
The elegant structure and creation of the world Calvin explains acts, "..as a kind of mirror, in which we may behold God, though otherwise invisible.."Utterly incomprehensible, Gods essence transcends all human thought, but through the visible creation his perfections and existence are clearly revealed. \ the apostle Paul who in the book of Romans pens the verse, "That which may be known of God is manifest in them, for God has showed
it unto them. For the invisible things of him from the creation of the
world are clearly seen, being understood by the things that are made,
even his eternal power and Godhead," (Rom. 1:20). Similar to what Paul wrote,Calvin writes concerning God and his perfections, that they are clearly displayed, "....in the whole structure of the universe, and daily place himself in our view, that we cannot open our eyes without being compelled to behold him."
It is indeed clear, that as we gaze upon the world we see that no area however minute is void of beauty,glory, and evidence of Gods existence and power. This knowledge of Gods existence not only is visible outwardly in all that has been created but also within man who is as well a creation of God. In his Reformed Dogmatics, Bavinck expresses his view on the (sensus divinitatis) or sense of deity that Calvin is referring to saying, " there is a revelation of God in all his works, not only outside of, but especially within humans."To be sure, Calvin was aware of this sense of deity that resided in the bosom of men quite well and the effects that this inward testimony had on men when he expresses that,"All men of sound Judgment will therefore hold, that a sense of Deity is indelibly engraven on the human heart. And that this belief is naturally engendered in all, and thoroughly fixed as it were in our very bones..." It is true that much can be said about the topic of the "implanted" and "acquired" knowledge of God . Although the two my not be opposites, one coming from the created world through observation and reflection and the other which one is born with and arises from their own being expanded by the latter, they ultimately have their final reference point and foundation in God and his revelation which precedes both. Calvin weights in on the subject again quite nicely writing, "That there exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead, the memory of which he constantly renews and occasionally enlarges, that all to a man being aware that there is a God, and that he is their Maker, may be condemned by their own conscience when they neither worship him nor consecrate their lives to his service." Unfortunately, this seed that is divinely sown in all is stifled. Calvin records this grim state of events saying, "... scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is that, in regard to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found." Because of mans depravity the glorious display of creation, although shining clearly, and the inward testimony of God which is unable to be erased, washes away these manifestations before they can have any beneficial result. Man thus rushes headlong into error and folly willingly.
It is indeed clear, that as we gaze upon the world we see that no area however minute is void of beauty,glory, and evidence of Gods existence and power. This knowledge of Gods existence not only is visible outwardly in all that has been created but also within man who is as well a creation of God. In his Reformed Dogmatics, Bavinck expresses his view on the (sensus divinitatis) or sense of deity that Calvin is referring to saying, " there is a revelation of God in all his works, not only outside of, but especially within humans."To be sure, Calvin was aware of this sense of deity that resided in the bosom of men quite well and the effects that this inward testimony had on men when he expresses that,"All men of sound Judgment will therefore hold, that a sense of Deity is indelibly engraven on the human heart. And that this belief is naturally engendered in all, and thoroughly fixed as it were in our very bones..." It is true that much can be said about the topic of the "implanted" and "acquired" knowledge of God . Although the two my not be opposites, one coming from the created world through observation and reflection and the other which one is born with and arises from their own being expanded by the latter, they ultimately have their final reference point and foundation in God and his revelation which precedes both. Calvin weights in on the subject again quite nicely writing, "That there exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead, the memory of which he constantly renews and occasionally enlarges, that all to a man being aware that there is a God, and that he is their Maker, may be condemned by their own conscience when they neither worship him nor consecrate their lives to his service." Unfortunately, this seed that is divinely sown in all is stifled. Calvin records this grim state of events saying, "... scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is that, in regard to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found." Because of mans depravity the glorious display of creation, although shining clearly, and the inward testimony of God which is unable to be erased, washes away these manifestations before they can have any beneficial result. Man thus rushes headlong into error and folly willingly.
"Hence that immense flood of error with which the whole world is overflowed. Every individual mind being a kind of labyrinth, it is not wonderful, not only that each nation has adopted a variety of fictions, but that almost every man has had his own god. To the darkness of ignorance have been added presumption and wantonness, and hence there is scarcely an individual to be found without some idol or phantom as a substitute for Deity. Like water gushing forth from a large and copious spring, immense crowds of gods have issued from the human mind, every man giving himself full license, and devising some peculiar form of divinity, to meet his own views." -Calvin
A person can never truly know himself without first knowing God. Man so long as he is unaware of his deep depravity, misery, and rebellion against his creator, provider, and sustainer will rest at ease. Satisfied with an empty semblance of righteousness our innate pride convinces us we are wise, upright, and holy by our own standards. Man likens himself to seem less than only a demigod until the day he contemplates the face of God and his perfect standard and after such contemplation to look in himself. Calvin explains this sad situation stating that, "So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence."
"It makes little difference, at least in this respect, whether you hold the existence of one God, or a plurality of gods, since, in both cases alike, by departing from the true God, you have nothing left but an execrable idol." Man has made a fool of himself to say the least when according to Calvin when man is observed to be reluctant to "....lower himself, in order to set other creatures above him. Therefore, when he chooses to worship wood and stone rather than be thought to have no God, it is evident how very strong this impression of a Deity must be; since it is more difficult to obliterate it from the mind of man, than to break down the feelings of his nature,--these certainly being broken down, when, in opposition to his natural haughtiness, he spontaneously humbles himself before the meanest object as an act of reverence to God."
I conclude these reflections with a quote from section 6 of book 1 and will pick up from there next time.
"Mingled vanity and pride appear in this, that when miserable men do seek after God, instead of ascending higher than themselves as they ought to do, they measure him by their own carnal stupidity, and, neglecting solid inquiry, fly off to indulge their curiosity in vain speculation. Hence, they do not conceive of him in the character in which he is manifested, but imagine him to be whatever their own rashness has devised. With such an idea of God, nothing which they may attempt to offer in the way of worship or obedience can have any value in his sight, because it is not him they worship, but, instead of him, the dream and figment of their own heart." - CalvinMans descent into error and folly is unprecedented. Having begun with the majestic glories of the created order and seed of religion attesting to Gods existence man quenches any profitable result willingly. Diving deep into the ocean of pride and self-righteousness he looks to his brother as the standard for wisdom,virtue, and righteousness unaware of his misery for the time being. Having turned his thoughts to the true standard of virtue and righteousness hes compelled to revere and honor God. "Our mind cannot conceive of God, without rendering some worship to him", Calvin states,but man can not take one step without falling into error."the human mind..",Calvin says is prone " to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions." Piety and worship suddenly become the main concern but instead of worshiping the true God man sinks into the ocean of idolatry. These idols are a fictions worship, in such an act Calvin states that they, "...merely worship and adore their own delirious fancies; indeed, they would never dare so to trifle with God, had they not previously fashioned him after their own childish conceits." And that,
"It makes little difference, at least in this respect, whether you hold the existence of one God, or a plurality of gods, since, in both cases alike, by departing from the true God, you have nothing left but an execrable idol." Man has made a fool of himself to say the least when according to Calvin when man is observed to be reluctant to "....lower himself, in order to set other creatures above him. Therefore, when he chooses to worship wood and stone rather than be thought to have no God, it is evident how very strong this impression of a Deity must be; since it is more difficult to obliterate it from the mind of man, than to break down the feelings of his nature,--these certainly being broken down, when, in opposition to his natural haughtiness, he spontaneously humbles himself before the meanest object as an act of reverence to God."
I conclude these reflections with a quote from section 6 of book 1 and will pick up from there next time.
"Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator."
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