John Calvin on the Knowledge of God

The previous post-debate between Brunner and Barth-raised the question of John Calvin’s teaching on the knowledge of God. It is a fundamental question that we all raise but also seems to be confused on occasion. Calvin teaches that there are three fundamental aspects when it comes to the knowledge of God: the Sensus Divinitatis (SD) (“sense of the divine in man” or internal knowledge), external Knowledge of God, and knowledge of God the Redeemer.

For Calvin SD amounts to a universal belief in God the Creator. In regards to SD Calvin gives us the following reasons: (1) Observation shows us that all men demonstrate belief in God. (2) The various expressions of religious worship throughout the world seem to indicate a genuine appeal to a conception of deity or ultimate authority (3) Even those who object to God have a conception of Him that they are objecting to. Such a conception of God renders all men without excuse before God their Creator. Therefore, this natural conception of God that is held by all is related to theological and moral knowledge (Institutes of the Christian Religion, Book 1, Chapter 3)

Calvin also taught that an external knowledge of God can be seen in the physical world. This is similar to what Paul says when writes  “For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world,in the things that have been made. So they are without excuse” (Rom. 1 ). Calvin does not offer a syllogistic argument for God’s existence in his discussion of the external knowledge of God. But he does teach that God’s attributes such as power and wisdom are revealed in creation (Institutes, Book 1, Chapter 5).

For Calvin, knowledge of God is distinguished from knowledge of God the Redeemer. The key distinguishing factor between these is the former is arrived at through natural revelation (external) while the latter through special revelation by the Holy Spirit (internal).

The key take away is the three part aspect to the knowledge of God SD, external, and knowledge of God the redeemer. Understanding how it is that we come to know God will help us understand how it is that we are to do as Christ explained in the Great Commission “make disciples”. Relying solely on external as some tend to do is insufficient. It is when we realize that the work of making disciples is completely God’s work then we can rely on God’s appointed means, the Gospel which is the power unto salvation, and the Holy Spirit the reveal-er of Gospel truth.

Brunner vs. Barth: The Natural Knowledge of God

 

It was the 1930s when Swiss theologian Emil Brunner published his little book entitled Natur und Gnade (Nature and Grace).  In this treatise, Brunner argues that in the theology of his “mentor” John Calvin (1) the imago Dei (image of God) in man formed the contact for the gospel and (2) God’s revelation in nature can be seen through the lense of Scripture.

“Calvin considers this remnant of the imago Dei to be of great importance.  One might almost say that it is one of the pillars supporting his theology, for he identifies it with nothing less than the entire human, rational nature, the immortal soul, the capacity for culture, the conscience, responsibility, the relation with God, which -though not redemptive-exists even in sin, language, the whole of cultural life.”
Brunner’s book was met with a harsh and enfatic NEIN!  the title of Karl Barth’s treatise. In this work Barth set out to refute Brunner.  Part of the reason for the aggressive tone in Barth’s response was due to the pro-Nazi use of natural theology.  Barth argued (1) the fall of man had so besmirched the image of God that our natural knowledge of God is idolatry and superstition at best and (2) natural revelation serves only to render man guilty before God without excuse.  (3)  For Barth, there is no knowledge of God the creator outside of a knowledge of God the Savior.
“The possibility of a real knowledge by natural man of the true God, derived from creation, is, according to Calvin, a possibility in principle, but not in fact, not a possibility to be realized by us.  One might call it an objective possibility, created by God, but not a subjective possibility, open to man.  Between what is possible in principle and what is possible in fact there inexorably lies the fall.  Hence this possibility can only be discussed hypothetically”
What do you think?