|This photo is shamelessly "borrowed" from Mr. Patton's post.|
Here are a few excerpts from Mr. Patton's insightful article:
I am a child of Western thought. Therefore, I like to figure things out. If possible, I like to figure it all out. This causes problems between me and God sometimes, and I need to deal with it better. Sometimes I only really follow or engage with God when I get it. When things make sense to me, my intellectual anxiety is eased and my will can engage. Who? What? Where? How? and especially Why? Theological gurus call this “cataphatic” theology. Cataphatic theology emphasises God’s revelation and our understanding of it. Taken to an extreme, we can find ourselves in the arrogantly awkward position of, as A. W. Tozer put it, “trying to look God eye to eye.” When we have to understand everything, we attempt to trade our finitude for infinitude. And this should scare us to death. We need a healthy dose of “apophatic” theology. This emphasizes mystery. Our Eastern brothers and sisters normally get this better than we do. They are content without publishing a new theology book every year. They don’t normally write papers explaining the mysteries of the world, have societies discussing the nuances of our faith, or argue about too much. Taken to an extreme, this can lead to an unexamined faith, where people know what they believe but they have no idea why. And God did go through a lot of trouble to explain quite a bit of himself to us. While there are secret things that belong to the Lord (apophatic), the things revealed belong to us (cataphatic). We need balance. We need a cool yet passionate head about us. We need to hold some theological ropes very tightly, but we need to loosen our grip on others. There is quite a bit that we can know about God, but there are so many things that we don’t get and we will never get.
I often hear people talk about Calvinism as a closed box system that forces everything to fall in line, even when we have to sacrifice biblical integrity to do so. I often hear the accusation that Calvinism is a system that makes rationality its primary goal. And this is often true. Sometimes Calvinists do attempt to fit things into a system and engage in questionable, logic-driven hermeneutics to do so.
However, I think we need take a step back and see that while the shoe fits when it comes to some particular issues in Calvinism, these accusations are far from forming the bedrock of the primary issues in Calvinism.
... the Calvinist is not satisfied with a redefining of God’s election to make it fit. To the Calvinists, man is fully responsible for his choice, yet God’s election is unconditional. This creates a problem. It creates great tension. For the Calvinist, this tension cannot, and should not, be solved. So how does the Calvinist live with this? How does the Calvinist answer the Why? questions? “Why does God choose some and not others? Why does he still find fault?” What is the Calvinist answer to the How? question? ”How can there be true freedom when God is sovereignly in charge of election?” We have no answer. We get off our stool and punt to apophatic theology. The tension is left intact. We place our hand over our mouth here and say, “Though we have no answers to why God did not choose people he truly loves, we will trust him without judgement.” We will redefine neither divine election nor human freedom to make them fit a more rational or logical system. While there is nothing wrong with using one’s reason to understand truth, there are problems when reason takes priority over revelation. If the Bible teaches both human freedom and sovereign election, we leave the two intact. If the Bible teaches that God loves everyone more than we can imagine and that God desires all to be saved, yet he does not elect some, we trust God’s word and live with unanswered questions. These two issues, human freedom and sovereign election, are not contradictory when put together, but they are a mystery.
There is no need to solve all tensions, especially when the solution comes at the expense of one’s interpretive integrity. There are many tensions in Scripture. There are many things that, while not formally irrational, just don’t make sense. The doctrine of the Trinity, the Hypostatic Union, and creation out of nothing all fit this category. All of these are beyond our ability to comprehend. ... The issue of human freedom and unconditional election is in the same apophatic domain. We can’t make sense out of them and once we do, we have entered into error. There are many things God reveals that confuse us and baffle our thinking. They seem irrational. Yet we find God saying, “Chill. Just trust me. I’ve got this under control. While I have revealed a lot and I know you have a lot of questions, this is a test of trust. I love everyone but I did not elect everyone. Put that in your pipe and smoke it. Will you trust me or will you redefine things?”
God’s sovereign unconditional election can stand side-by-side with man’s responsibility without creating a formal contradiction. We may not know how to reconcile these two issues, but that does not mean God does not know how. Their co-existence does not take away from their collective truthfulness.
I believe that the Arminian system sacrifices biblical integrity for the sake of understanding and doctrinal harmony. The Calvinistic system allows tension and mysteries to abide for the sake of Biblical fidelity.
As I said before, I have had people say to me (often) that they are not Calvinists because the system attempts to be too systematic with all its points for the sake of the system itself. I think it is just the opposite. The Calvinistic system creates more tensions than it solves, but seeks to remain faithful to God’s word rather than human understanding. I think it is a good illustration of how West meets East. Revelation meets mystery. Cataphatic theology meets apophatic theology. While Calvinism is not formally irrational, it is emotionally irrational. I get that. But I think we need to take both pills.
- C. Michael Patton (http://www.reclaimingthemind.org/blog/2012/12/the-irrationality-of-calvinism/
In a later comment, Mr. Patton adds this:
Reason is always required. But reason does not cancel out mystery. We strive for the cataphatic until we sweat blood. Then, when no solution makes good sense of revelation, we allow mystery to come in and do it apophatic job. Again, think Trinity and you will see what I mean. Can you rationally understand the Trinity? If you can, you have just entered heresy. I think that there are five great mysteries in the Scripture that we cannot resolve:
1. Creation ex nihilo
2. Hypostatic Union
3. Dual nature of Scripture
5. Human Freedom/Responsibility and Divine sovereignty (unconditional election included)