[The following is an excerpt from John W. Robbins’ excellent article The Church Irrational, which you can read in its entirety here.]
…the Logos distinguishes and judges: The state-ment “God saw” appears seven times in Genesis 1 alone. Of course, God’s seeing has nothing to do with physical vision. God has no rods and cones, no retinas, no optic nerves or eyeballs. “Saw” is a figure of speech for “understood.” We use the same metaphor in English when we exclaim, “Oh! I see.” In the act of distinguishing, God reveals not only his rationality, but also the rationality of the creation, which is implied by John’s statement that “All things were made through him [the Logos], and without him nothing was made that was made.”
The laws of logic are not merely the laws of God’s own thinking and God’s own speech, but of the entire creation as well. All creation is rational because the Word of God who created it is rational.
Life is not deeper than logic, as the poets and romantics tell us; Logic is deeper than, and created, life. Those are pagan views that teach, as the German Romantic Goethe did, “in the beginning was the deed”; or as Democritus did, “in the beginning was matter and motion”; or as contemporary scientists do, “in the beginning was the Big Bang.” It is those pagan views that make logic, not the designer and creator of the universe, but an effect, an evolutionary byproduct of blind, purposeless, and unintelligent events. It is the pagan view that makes the universe—and man in it—irrational.
Those movements within the churches for the past two thousand years that have gloried in uttering gibberish, deceptively calling their gibberish “tongues,” that is languages, are merely imitating the gibberish uttered by pagan savages, who in their hatred for God and logic attempted to suppress the truth of God in them, by attempting to deny and destroy the human capacity for rational thought and speech, by asserting that gibberish is speech.
While all creation cannot and does not imitate God in thinking and speaking, all creation does obey the laws of logic. A dog is a dog, not a cat or a car. A thing is itself. This is the logical law of identity: A is A. It is also the name of God: “I Am that I Am.” Those theologians and philosophers who assert that logic is an effect of creation (their counterparts, the evolutionists, make logic an effect of evolution; both agree that logic is an effect, not a cause), make God illogical. Logic is not an effect; Logic is the cause, John tells us, of the universe. Because the universe was created by the Logos, animals and plants reproduce after their own kinds. In disting-uishing, the Logos reveals that the creation is not an amorphous, undefined, ineffable lump—indeed, Genesis 1 is the account of God transforming the formless void into a cosmos, an ordered universe. The cosmos is the creation of the Logos. Logic is not an effect of the cosmos. In judging, the Logos reveals that one thing differs from another—that “good” differs from “bad,” and that “very good” differs from “good.” It is not the original formless void that God pronounced good, but the creation that had distinctions and separations made by the Logos. From this we ought to learn, inter alia, that there are several forms of unity, and not all of them are good. These acts of rational discrimination, in which one thing is distinguished from another, in which “good” is distinguished from “bad,” and “very good” from “good,” are acts of the Logos. These acts of distinguishing are acts of evaluation and judgment. They are acts of discernment.
The Bible is filled with such pairs of opposites. Here are just a few:
Narrow way/broad way
Godly wisdom/ worldly wisdom
These opposites cannot be synthesized; they cannot be integrated; they are forever “either-or,” not “both-and.” There is no continuum; there are dichotomies; there are antitheses.