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Dr. Poythress in his recent book Logic contends that logic’s existence reveals God and exists because of God. He first ties together two proposition: (1) God is Lord over all (Psalm 103:19); and (2) “[L]ogic is not created. Philosophers have maintained that it ‘just is'” (63). If we try to place God over logic, then logic somehow is a/the Lord of God.

Poythress notes three aspects of the character of God. “First, God is dependable and faithful in his character” (63). Thus God by nature holds a logical consistency with whom he is. He is a God who “cannot deny himself” (2 Timothy 2:13). Second, God alone is the Creator — nothing stands above him and nothing stands independently of him. Therefore, his consistency and attributes must be part of who he is: the logical coherence of his being provides the substance of logic. Third, human beings are made in the image of God and think God’s thoughts after God. He quotes Van Til, to the effect that we “think God’s thoughts after Him analogically” (64).

Our logic reflects God’s logic. Logic, then, is an aspect of God’s mind. Logic is universal among all human beings in all cultures, because there is one God, and we are all made in the image of God….Whenever we reason, we are imitating God whether we recognize it or not. The only alternative is insanity, which means the disintegration of the image God in us. 64.

Thus, human logical enterprises an attempt to describe this aspect of God’s character.

Poythress goes on to contend that logic is a personal, not an impersonal, attirbute. He notes that logic is an aspect of human thought — it is not the activity of rocks or trees. Moreover, logic is embedded within language and moves through language. The Bible further teaches that creation itself is the result of rational speech, that is, logical enterprise.

He then notes the manner in which the Bible makes plain this rational speech of God is the Word of God, the Logos:

Logic, we said, is personal. Now it becomes more evident why it is personal. It not only personal, but a person, namely, the Word of God. But we should be careful to underline the the fact that this person, the second person of the Trinity, is much richer than our human conceptions, either of logic or of reason or of language as a whole. He is infinite, an infinite person, with all the richness of God himself: “for in him [Christ] the whole fullness of deity dwells bodily” (Col. 2:9). Thus logic in a narrow sense is only one aspect of who God is. (71).

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