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117
The logical upshot is that the knowledge of God is not
simply that he exists, but a fecund relational knowledge that
nourished man‘s existence.
Now, the knowledge of God, as I understand it, is that by
which we not only conceive that there is a God but also grasp
what befits us and is proper to his glory, in fine, what is our
advantage to know of him. Indeed we shall not say that,
properly speaking, God is known where there is no religion
or piety. Here I do not yet touch upon the sort of knowledge
with which men, in themselves lost and accursed, apprehend
God the Redeemer in Christ the Mediator; but I speak only of
the primal and simple knowledge to which the very order of
nature would have led us if Adam had remained upright. 167
Accordingly, God‘s Word placed man under an obligation.
―For how can the thought of God penetrate your mind without your
realizing immediately that, since you are his handiwork you have
been made over and bound to his command by right of creation,
that you owe your life to him? …the pious mind does not dream up
for itself any god it pleases but contemplates the one and only true
God… furthermore the mind always exercises the utmost diligence
and care not to wander astray or rashly and boldly go beyond his
will. It thus recognizes God because it knows that he governs all
things; and trusts that he is the guide and protector, therefore
giving itself over completely to trust in him.‖ 168 Only when man
grasps his place within God‘s order can he be directed toward an
ever-deepening and sanctifying engagement with the living God.
Through trust and obedience to God‘s Word, man sees the true
order and purpose of creation, whereas, apart from God‘s Word,
man‘s knowledge of creation is necessarily incomplete and
distorted.
Given Calvin‘s interest and role in both civil and religious
life in Geneva, it is not surprising that he did not confine this
emphasis on trust and obedience to mere personal order and private
167 Institute I. 2. 1.
168 Ibid.