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                                                                                                                    Calvin on Knowledge of God and of Ourselves

1. According to Calvin, "Our wisdom, insofar as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves. . . . On the other hand, it is evident that man never attains true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself. . . . But though the knowledge of God and the knowledge of ourselves are bound together by a mutual tie, due arrangement requires that we treat of the former in the first place, and then descend to the latter. . . . By the knowledge of God, I understand that by which we not only conceive that there is some God, but also apprehend what it is for our interest, and conducive to his glory, what, in short, it is befitting to know concerning him. For, properly speaking, we cannot say that God is known where there is no religion or piety. . . . By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires. . . . what avails it . . . to know a God with whom we have nothing to do? The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from him, and, when it is received, ascribe it to him. For how can the idea of God enter your mind without instantly giving rise to the thought, that since you are his workmanship, you are bound, by the very law of creation, to submit to his authority? – that your life is due to him? -- that whatever you do ought to have reference to him? ... On the other hand, your idea of his nature is not clear unless you acknowledge him to be the origin and fountain of all goodness. Hence would arise both confidence in him, and a desire of cleaving to him, did not the depravity of the human mind lead it away from the proper course of investigation" (Institutes, I, i, ii).

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