As important as the proper use of logic is for an understanding of God and His Word, there are a number of modern day theologians and philosophers who deprecate logic. They teach that there is no point of contact between divine logic and human logic. Here we have what Ronald Nash calls “the religious revolt against logic.” And the revolt is not only from the Neo-orthodox camp. One would expect men such as Karl Barth, and Emil Brunner to take such an irrational position. After all, Neo-orthodoxy is known as the “the theology of paradox,” in which faith must “curb” logic. But this pervasive spirit of misology has infected even those who make no claim to Neo-orthodoxy.
Herman Dooyeweerd, for example, avers that there is a “boundary” which exists between God and the cosmos. The laws of logic, of valid inference, which are applicable under the boundary, do not have any application with regard to God. Then there is Donald Bloesch. In his Holy Scripture: Revelation, Inspiration & Interpretation,Bloesch openly denies that there is any point of contact between God’s logic and human logic (121, 293). The truth of Biblical revelation, says the author, can never “be caught through the analytical methods of formal logic” (55). Bloesch frankly acknowledges that “I depart from some of my evangelical colleagues in that I understand the divine content of Scripture not as rationally comprehensible teaching but as the mystery of salvation declared in Jesus Christ” (114). Incredulously, he even goes so far as to say that “revelation cannot be assimilated into a comprehensive, rational system of truth” (289).
Sadly, the “religious revolt against logic” extends into the camp of genuine orthodoxy as well. Edwin H. Palmer, for one, teaches that the doctrine of God’s absolute sovereignty and man’s responsibility is a logical paradox. It cannot be resolved before the bar of human reason. The Calvinist says Palmer, “in the face of all logic,” believes both sides of the paradox to be true, even though he “realizes that what he advocates is ridiculous.”
Then there is Cornelius Van Til. Dr. Van Til is well known for his assertion that the Bible is full of logical paradoxes. John Robbins, in his Cornelius Van Til: The Man and the Myth, cites numerous examples of Van Til’s deprecation of logic. For example, in spite of the fact that the Bible teaches that God is not the author of confusion (1 Corinthians 14:33), Dr. Van Til maintained that “all teaching of Scripture is apparently contradictory” (25). He frequently spoke of logic (not the misuse of logic, but logic itself) in a disparaging manner. He spoke of “logicism” and “the static categories of logic.” And with references to the Confession’s (1:6) statement quoted above, Van Til commented: “This statement should not be used as a justification for deductive exegesis” (24-25). Yet, deductive exegesis is precisely what the Confessionis endorsing.
Ronald Nash also saw the problem with Van Til and his deprecation of human logic. Nash wrote, “I once asked Van Til if, when some human being knows that 1 plus 1 equals 2, that human being’s knowledge is identical with God’s knowledge. The question, I thought was innocent enough. Van Til’s only answer was to smile, shrug his shoulders, and declare that the question was improper in the sense that it had no answer. It had no answer because any proposed answer would presume what it is impossible for Van Til, namely, that laws like those found in mathematics and logic apply beyond the [Dooyeweerdian] boundary.” In other words, unlike Warfield, Buswell, Augustine, Clark, and the Westminster divines, Van Til, like Herman Dooyeweerd, assumed that the laws of logic are created rather than eternally existing in the mind of God. [You can find Dr. Crampton’s entire article here.]
Archive for February 2014
A Reformed Baptist who gets it. The section on John Frame’s triperspectivalism alone is worth the read.
A few highlights…
“To lay my cards on the table from the outset let me say this: it is my firm opinion that John Frame is one of the most dangerous characters in the broadly Reformed world today. His ideas are so disruptive of any system of doctrine and ultimately of any reasonable approach to holiness that I find myself distrusting of those who cite him.”
“What did not surprise me at all was the number of my fellow students who emerged from Westminster as distinct anti-VanTilians. Having learned Van Til at the feet of Frame, they found the entire system dangerous in the extreme. Needless to say, I was tremendously relieved when Frame left Escondido for Orlando, where he became a Professor of Systematic Theology and Philosophy.”
“Frame’s epistemology is relativistic, and if all relativists are necessarily dishonest, the dishonesty is even more necessary for someone trying to pretend not to be a relativist in the context of a biblical institution.”