Section 3
Go to Chapter 7 – The Indispensibility of Reason and Logic in Biblical Interpretation
Dr. Norman Geisler, in his Baker Encyclopedia of Christian Apologetics in the section on “Logic,” does a fine job of explaining the role human logic plays for properly understanding even “spiritual” things and the nature and ways of God. I believe he encapsulates what goes through most people’s minds when they find themselves baffled by Calvinism. The popular response for most people is that “It just doesn’t make sense,” “It just doesn’t add up,” or “God can’t be that way.” They are then told by Calvinists that their minds just cannot comprehend the ways of God, and they ought to bow in awe of his absolute sovereignty, as defined by Calvinists, that is, as universal divine causal determinism. This diverts the inquiring Christian’s thinking away from what his logical and moral senses are telling him about the Calvinist doctrines and terminates further input from these fundamental laws of logic and moral intuitions for determining the validity of those doctrines. This diversion is initially successful and somewhat intimidating. Who would ever claim they can completely understand the will and ways of God or deny his “absolute sovereignty?” To question Calvinism on rational or moral grounds is pitted against the pride of seeking human autonomy, failing to approach God in humility, and to worship Him in the glory of His sovereignty. But this is a false characterization of the real issue at hand, which is how to discern the proper interpretation of Scripture.
Geisler states the logical principles that, when applied to Calvinism, render it untenable. He also provides us with an apologetic against the premature dismissal of logic so prevalent in Calvinism. I quote him at length. He writes,
“Logic deals with the methods of valid thinking. It reveals how to draw proper conclusions from premises and is a prerequisite of all thought. In fact, it builds from fundamental laws of reality and truth, the principles that make rational thought possible. Logic is such an indispensable and inescapable tool for all thought that even those who eschew it still use logical forms to argue for their rejection of it.
The three fundamental laws of all rational thought are:
1. the law of noncontradiction (A is not non-A),
2. the law of identity (A is A), and
3. the law of excluded middle (either A or non-A).
Each serves an important function. Without the law of noncontradiction we could say that God is God, and God is the Devil. Unless the law of identity is binding, there can be no unity or identity. Without it there is no difference in stating, “I am I” or “I am a chair.” If the law of excluded middle does not hold, then opposites could both be true.
Beyond these basic principles, there are the principles of valid inference. These inferences traditionally were classed under deductive or inductive logic, or under transcendental arguments. All of these, however, use some form of the three basic laws.
Logic and God. If logic is the basis of all thought, it is the basis of all thought about God (theology). Some object that this makes God subject to logic. But God is sovereign and not subject to anything beyond himself. So, how can thought about God be subject to logic?
In one sense God is not subject to logic; rather, our statements about God are subservient to logic. All rational statements must be logical. Since theology purports to make rational statements, theological statements are subject to rules of rational thought, as are any other statements.
In another sense, God indeed is subject to logic, but not because there is something more ultimate than he. Since logic represents the principles of rational thought and since God is a rational Being, God is subject to his own rational nature. Insofar as logic manifests reason it flows from the very nature of God, and God is subject to his own nature. Indeed, he cannot act contrary to it, ethically or logically. For example, “It is impossible for God to lie” (Heb. 6:18). Likewise, it is impossible for God to contradict himself. Both violate his basic nature.
God is not only subject to his own rational self-consistency; he also is subject to logic which is derived from it. For we could not even begin to think about or talk about God without the law of non-contradiction. In this sense, logic is prior to God in that we need to use logic before we can even think about him rationally. Logic is prior to God in the order of knowing, but God is prior to logic in the order of being. Logic is prior to God epistemologically, but God is prior to logic ontologically.
To object that this makes God subject to our logic sets up a faulty dichotomy. Logic is logic; it is not “our” logic as opposed to “his.” Ours is based on his. God’s rational nature is the basis of our rational nature. He made it that way so we could understand something about him. The law of noncontradiction applies to God’s thoughts as well as to ours. People did not invent it; they discovered it.”[9]
Geisler points out a misunderstanding and a false dichotomy, both of which are crucial to grasp when trying to understand the Calvinists’ objections to the critiques of their theology.
The misunderstanding lies in thinking that just because God is incomprehensible, “our statements about God” need not be comprehensible. These statements, as Geisler points out, “are subservient to logic.” Geisler states that “All rational statements must be logical. Since theology purports to make rational statements, theological statements are subject to rules of rational thought, as are any other statements.” So Calvinists fail to distinguish the incomprehensibility of God’s ontological nature from statements made about God, His actions, His coming in Jesus, salvation, and all the other teachings recorded for us in his written revelation. The fact that God cannot be fully comprehended is not the issue here. We are concerned with the principles and practices of interpreting the written documents (i.e., the Scriptures) that make revelatory statements about God. Those principles and practices must not condone interpretive and doctrinal conclusions that are incoherent, inconsistent, or contradictory. To understand the Scriptures aright, reason and logic must apply.
The Calvinists’ false dichotomy lies in their objection that this affirmation of the necessity and reliability of reason for understanding God makes God subject to our logic and reason. But Geisler rightly points out that “God indeed is subject to logic, but not because there is something more ultimate than he. Since logic represents the principles of rational thought and since God is a rational Being, God is subject to his own rational nature. Insofar as logic manifests reason it flows from the very nature of God, and God is subject to his own nature. Indeed, he cannot act contrary to it, ethically or logically. For example, “It is impossible for God to lie” (Heb. 6:18). Likewise, it is impossible for God to contradict himself. Both violate his basic nature.”
Hence, a misunderstanding and a false dichotomy exist within Calvinist thought and interpretation. First, contrary to Calvinism’s claims about incomprehensibility and their incoherent interpretations and theological statements, our talk about God needs to be logical and comprehensible. Geisler points out that, “If logic is the basis of all thought, it is the basis of all thought about God (theology).” Secondly, Geisler also states, “To object that this makes God subject to our logic sets up a faulty dichotomy. Logic is logic; it is not “our” logic as opposed to “his.” Ours is based on his. God’s rational nature is the basis of our rational nature. He made it that way so we could understand something about him. The law of noncontradiction applies to God’s thoughts as well as to ours. People did not invent it; they discovered it.” So Calvinists excuse their incoherent, inconsistent, and contradictory interpretations based on the incomprehensibility of God, and by telling us that God is not subject to the laws of reason and logic. Both are wrong. Calvinism is not a plausible theology.
Read the next section – Calvinists Inconsistently Affirm Logic and Reason
Footnotes
[9] Norman L. Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids: Baker, 1999.), 427-428.
The Truth of the Gospel 