To Scripture, religion and supernatural revelation are even most intimately connected.  It tells of such a revelation not only after but even before the fall.  The God-human relation in the state of integrity is depicted as one of personal contact and association.  God speaks to human beings (Genesis 1.28-30), gives them a command they could not know by nature (Genesis 2.16) and, as by His own hand, brings to the man a woman to be his helper (Genesis 2.22).  Also, the covenant of works (foedus operum) is not a covenant of nature (foedus naturae) in the sense that it arises from a natural human proclivity but is a fruit of supernatural revelation.  And, inasmuch as the covenant of works is nothing other than the form of religion that fits the human beings created in God’s image who had not yet achieved their ultimate destiny, we can [safely] say that Scripture cannot conceive of pure religion without supernatural revelation.  The supernatural is not at odds with human nature nor with the nature of creatures.  It belongs, so to speak, to humanity’s essence.  Human beings are images of God and akin to God and, by means of religion, stand in a direct relation to God.  The nature of this relation implies that God can both objectively and subjectively reveal Himself to human beings created in His image.  There is no religion without tradition, dogma, and cult, and everyone of these realities is interwoven with the concept of revelation.  All religions, accordingly, are concrete and are based not only on natural but also on (real or supposed) supernatural revelation.  And all human beings, by nature, recognize the supernatural.  Naturalism, like atheism, is an invention of philosophy but has no support in human nature.  As long as religion is integral to the essence of our humanity, so long will human beings be and remain supernaturalists.  All believers, regardless of their particular persuasion, though they may be naturalists in their heads are supernaturalists in their hearts.

From: Reformed Dogmatics: Volume 1: Prolegomena by Herman Bavinck; translated from the Dutch by John Vriend (Grand Rapids: Baker Academic, 2003), p. 308.  The translation is of the second Dutch edition of 1906.

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