Old Testament writers and those through Acts in the New, commonly use history and allegory for subjects and ideas. They prefer to illustrate truth rather than argue points. Analysts have noted that the use of logic is a human invention adopted by most developed cultural groups in the world. By using human experience, Scripture makes points with peoples of any cultural logic. If we are informed about logic we learn in early review of its history that mankind is emotional, by almost any local standard. Often, we are mentally disorderly, rigid, poorly informed, contradictory, and prejudiced. Even when logic is utilized and understood, distortions are permitted to interfere. But persons press on in the belief that they are reasonable, that many others may not be, and that we have to some degree been put upon by those who do not agree with us. Contradictors are uninformed, with inferior agendas. Isaiah illustrates that when some arguments have been fully analyzed they are too short for the comfort of truth, with too little satisfaction that the individual has accomplished right purpose. Flimsy rationalizations lead to dilution, loss or evasion of truth.
Thomas Jefferson, a remarkable man admired by historians for his contributions to history and intellectual life, was a man of extensive contradictions. He made oft-quoted statements on human freedom, but was a slave holder; promised his dying wife not to remarry, but kept the slave girl, Sally Hemmings, as a substitute (either for himself or his brother); argued for limited government, but launched the Lewis and Clark expedition leading to American expansion; resisted the orderly Hamiltonian banking system, but died a debtor leaving his obligations to others – and so the contradictory story unfolds. One that serves our purposes here relates to the existence of God. Jefferson may have been a practical deist, but discovered that his love of logic left him no recourse in debate about God. (There is no way that human logic can prove that there is no God – even if there is not.) To retain logical position, he accepted the idea of God, but pressed for agnosticism or deism. That is to say, there may be a God, but he is unproved, and disinterested. God is busy about more important matters than just one planet. Jefferson’s arguments for God as source for freedom seem politically forged. He agreed to prayer in the Continental Congress, as did his friend Benjamin Franklin, but neither of them was devout. They may have acted from desperation, knowing that faith appealed to the majority in the Congress, Christian in reality or sympathy. Religion, like politeness, they thought useful. In this, God is always on our side.
Without apology, the Christian posits God. The devout person proceeds to logical processes with that presupposition. Everyone has presuppositions. Let it be known that the true Christian functions in faith, believing God exists and communicates. From that presupposition the Christian builds a logical theology. In experience of faith the person finds God as a savior and comforter. Jesus has called his followers, friends. Friends are more interested in loving fellowship than arguments that defeat their empathy. While many serious persons argue about God, others simply enjoy his grace. The devout do not argue for God, but declare him. That pattern permits all persons incorporating redemption’s offer, skilled or not in the factors of intellectual sophistication, into God’s fellowship. That may seem like a simplistic approach to a matter so extensive in scope, but is a compassionate solution to the emptiness of ultimate secular humanism. Sophistication is not necessary for heaven. God engages persons wherever they may be found, to be joined on invitation. The invitation is unlike usual interpretations of meaning. God invites mankind to a winning context, and we invite God to our lives. *Mark W. Lee, Sr. — 2016, 2020