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“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?”
-John Calvin “Institutes” 1.2.2
“For it is one thing for a thing to stand in relation to our understanding; it is another thing for us to understand that it really exists...
Therefore even the fool is convinced that something than which nothing greater can be conceived at least stands in relation to his understanding...
However, that than which a greater cannot be conceived can certainly not stand only in relation to the understanding...
Therefore, if that than which a greater cannot be conceived only stood in relation to the understanding, then that than which a greater cannot be conceived would be something than which a greater can be conceived...
Therefore, something than which a greater cannot be conceived undoubtedly both stands in relation to the understanding and exists in reality.”
Excerpts from: St. Anselm, “Proslogion,” ch. 2.
The Christian, therefore, has a sociological base which is extremely strong. As humanists are fighting today against prejudice, they have little philosophical base for their battle. But as a Christian I do: No matter who I look at, no matter where he is, every man is created in the image of God as much as I am.
Francis Schaeffer, “Genesis in Space and Time,” 51.
Being created in the image of God frees us from the burden of thinking that whatever ‘is’ therefore must be ‘right.’
Francis Schaeffer, “Genesis in Space and Time,” 48.
As that which was created, man is no higher than all that has been created, but as created in the image of God he has the responsibility to consciously care for all that which God put in his care.
Francis Schaeffer, “Genesis in Space and Time,” 48.
For twentieth-century man this phrase, ‘the image of God,’ is as important as anything in Scripture, because men today can no longer answer that crucial question, “Who am I?” In his own naturalistic theories, with uniformity of cause and effect in a closed system, with an evolutionary concept of a mechanical, chance parade from the atom to man, man has lost his unique identity. As he looks out upon the world as he faces the machine, he cannot tell himself from what he faces. He cannot distinguish himself from other things.
Francis Schaeffer, “Genesis in Space and Time,” 46.
It is wrong to praise God merely as an upper-story, contenders, religious experience. That is one form of taking his name in vain.
Francis Shaeffer, “Genesis in Space and Time,” 27.
Here is an answer for modern man overwhelmed by the problem of being, by knowing that something is there and yet not being able to understand it: Everyting which has being, except God himself, rests upon the fact that God willed and brought it into creation.
Francis Schaeffer, “Genesis in Space and Time,” 25.
God is not like those idols made of wood and stone, nor is he like those gods that are merely the extension of men’s minds. He is the personal God who was there as the former of all things. He is our portion, and he was before all else...
The Christian, however, not only says that God is really there but that he was always there, that he always has been there, and that he is “my portion” now.
Francis Shaeffer, “Genesis in Space and Time,” 25.
The fact that something - rather than nothing - is there. This is the incontestable and irreducible minimum for beginning to move as a man. I cannot say nothing is there; it is quite plain that something is there. Furthermore, it is also clear that this something that is there has two parts. I am there and something in contrast to myself is there.
Francis Schaeffer, “Genesis in Space and Time,” 19.
God’s authority is indicated by the act of naming the constituent parts of the created order... “Enuma Elish” begins, “When on high the heaven had not been named,/Firm ground below had not been called by name” (ANET, 60-61). In other words, the heavens and earth had no name because they had no existence; divine naming means bringing into existence.
Mathews, “The New American Commentary, Vol. 1a: Genesis 1-11:26.” 120. (Second part from footnote)
O Lord, you who give understanding to faith, so far as you know it to be beneficial, give me to understand that you are as we believe, and that you are what we believe.
St. Anselm, “The Proslogion, Chap. 2”
When I stand before the throne, dressed in beauty not my own,
When I see thee as thou art, love thee with unsinning heart,
Then, Lord, shall I fully know, Not till then, how much I owe.
...
Chosen not for good in me, wakened up from wrath to flee,
Hidden in the Savior’s side, by the Spirit sanctified,
Teach me, Lord, on earth to show, By my love, how much I owe.
Robert Murray McCheyne, stanzas 3 and 5 from the hymn “When This Passing World is Done.” 1837.
To know I am saved completely by God’s grace in Christ liberates me from the pride of imagining I can save myself, and from the terror of realizing I can’t.
Richard Coekin, “Ephesians For You”, 57. Commentary on Eph. 2.8-10.
Knowledge of God without knowledge of man’s wretchedness begets pride, and knowledge of man’s wretchedness without knowledge of God begets despair, but knowledge of Jesus Christ furnishes man knowledge of both simultaneously.
William Lane Craig. “Reasonable Faith.” 66. Regarding Pascal’s understanding of the human predicament.
Paul’s primary desire for the Ephesians is very simple: it is that they will know God better. Why? Because God is so unutterably captivating in his gracious holiness that knowing him will be our supreme blessing for eternity.
God has been fully satisfied that the death penalty we deserve for our dreadful sins has been fully suffered by himself in Christ on the cross.
Richard Coekin, “Ephesians For You.” 20.