Den Auftakt zur Gotteslehre gestaltet Bavinck mit diesen eindrücklichen Zeilen zur Erkennbarkeit Gottes durch seine Offenbarung:
The moment we dare to speak about God the question arises: How can we? We are human and he is the Lord our God. Between him and us there seems to be no such kinship or communion as would enable us to name him truthfully. The distance between God and us is the gulf between the Infinite and the finite, between eternity and time, between being and becoming, between the All and the nothing. However little we know of God, even the faintest notion implies that he is a being who is infinitely exalted above every creature. While Holy Scripture affirms this truth in the strongest terms, it nevertheless sets forth a doctrine of God that fully upholds his knowability. Scripture, one must remember, never makes any attempt to prove the existence of God, but simply presupposes it. Moreover, in this connection it consistently assumes that human beings have an ineradicable sense of that existence and a certain knowledge of God’s being. This knowledge does not arise from their own investigation and reflection, but is due to the fact that God on his part revealed himself to us in nature and history, in prophecy and miracle, by ordinary and by extraordinary means. In Scripture, therefore, the knowability of God is never in doubt even for a moment. The fool may say in his heart, “There is no God,” but those who open their eyes perceive from all directions the witness of his existence, of his eternal power and deity (Isa. 40:26; Acts 14:17; Rom. 1:19-20). The purpose of God’s revelation, according to Scripture, is precisely that human beings may know God and so receive eternal life (John 17:3; 20:31).
Herman Bavinck. Reformed Dogmatics 2:30
