Written by Ben Russell
The Importance of Reasoning in Scripture
The concepts of logical fallacies may have been named by ancient and modern philosopher’s centuries after God gave His Word to humanity, but the importance of reasoning rationally and consistently are commanded by God in scripture. God commands sins need to be reasoned about (Isaiah 1:18). Believers need to renew their mind and keep their mind fixed on Him (Romans 12:2; Ephesians 4:23). Believers are not to lean on their own reason (Proverbs 3:5-6). Christians are still required to seek after His thoughts and to make sure their theology is as consistent with God’s thoughts (2 Corinthians 10:5), regardless of God’s ways and thoughts are higher than humanities (Isaiah 55:8-9). John and Paul both debated and argued with other people in scripture (John 3:25; Acts 28:23). Paul confirms that all the hidden treasures of wisdom and knowledge are in Christ so that believers may not be deceived by fine sounding arguments (Colossians 2:3-4). Unbelievers should be refuted by their own standards to expose their foolishness (Proverbs 26:4-5). King Solomon even stated those who hate correction are stupid (Proverbs 12:1). Scripture demonstrates Christians need to be rational and justified in their theological beliefs.
Logic and Arguments
A proposition is a statement that affirms or denies something. A premise is a proposition that is proclaimed to support the conclusion. A conclusion is the proposition being demonstrated. Premises and conclusions individually may be true or false. The principles in the chain of correct and incorrect reasoning is the study of logic. Logic does not study truth or facts individually, but rather if conclusions can be trustworthy from the premises presented.
A valid syllogism is an argument when the conclusion could be true because both premises support it. A valid syllogism may have logical fallacies, false premises, and a false conclusion. A sound syllogism is an argument where the conclusion is true, both premises are true, and premises support the conclusion. A sound syllogism is automatically valid.
An invalid syllogism is an argument when the conclusion could not be true because neither premises support it. An unsound syllogism is an argument when the premises are false, conclusion is false, and the premises do not support the conclusion. If a syllogism is invalid it’s automatically unsound. A valid syllogism can be unsound. Here is a list of the logical fallacies that will be addressed:
Special Pleading- Occurs when a rule generally applies to a premise or conclusion except in a specific circumstance because the premise or conclusion has a specific irrelevant property that excludes the premise or conclusion from the rule.
Equivocation – occurs when a definition of a word changes in the middle of a premise or conclusion.
Begging the Question – occurs when a conclusion in an argument is restated in a premise.
Bifurcation – occurs when a premise or conclusion confirms that only two options are available when three or more could be available.
Composition – occurs when a premise or conclusion confirms if a part of a whole has a property then each part of the whole has the same property.
Reification – occurs when a premise or conclusion is true or false because it’s given a property it does not have.
Appeal to Authority – occurs when a premise or conclusion must be true or false because an expert or the unqualified affirm its value.
Appeal to Ignorance – occurs when a premise or conclusion must be true or false because there is no justification for or against the proclaimed premise or conclusion.
Quote Mining – occurs when a passage is removed from it’s subject matter and misinterprets it’s meaning.
Exclusive Premises -occurs when two or more negative premises forms a conclusion
Affirming the Consequent – occurs when the affirming or antecedent premise is true because the effective or consequent premise is true. Usually applies in conditional arguments (if a then b, b, therefore a).
Affirming a Disjunct – occurs when a premise happens to be true or false then concludes the alternative premise is not true or false depending on the truth value of the previous premise (a or b, a, hence not -b). A disjunct is a proposition in the “either or” form or a proposition that is true then denies the alternative proposition. The valid form is called a disjunctive syllogism. (a or b, a, hence not b).
Denying the Antecedent – occurs when the effective or consequent premise is false because the affirming or antecedent premise is false. Usually applies to conditional arguments (if a then b, -a, therefore -b).
God’s Mind and the Relationship of Truth in Logic
God can’t make mistakes in His reasoning because God knows everything (Job 21:22; Isaiah 40:14; 1 John 3:20), does not repent (Numbers 23:19; 1 Samuel 15:29), and laws of logic extend from God’s nature. Two of the major laws of logic are the laws of non-contradiction and law of identity (2 Timothy 2:13; John 1:3). All fallacious reasoning depends on laws of logic because they are governed universally in the creation.
The messages of John, Paul, and the other believers who wrote the scriptures are not fallacious either because they have received truth from the Holy Spirit who is the third person of the triune God (John 14:17; 26; 16:13-14; 1 John 5:6). Every scripture was inspired by God and was not established by human interpretation (2 Peter 1:20-21) Every scripture revealed by God is flawless and true (Psalm 12:6; 33:4; Proverbs 30:5).
The validity and soundness of arguments or propositions depends on what “truth” actually is. Truth is whatever corresponds to God’s mind (John 14:6; Romans 11:36). The truth value of any proposition will be determined by whatever God declares (Isaiah 46:10; Daniel 4:35). Understanding logic and arguments will help believers come to know God more and to detect false doctrine (Colossians 2:3-4; 1 Timothy 6:20; 2 Timothy 3:16-17).
Reasoning Mistakes in the Arminian Interpretation of Scripture
Arminian theology fails to justify why and how God operates or ordains relationships within His creation after examining scripture as a whole. There are different presuppositions within individuals of Arminians and Christians in general so it’s important to note the following explanations to the following verses may not be agreed upon every Arminian.
Acts 2:23 – Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
God planned Jesus betrayal. Betrayal against the Son of God is a sin (Luke 22:22). The verse concludes God planned a sin would occur. Some Arminians believe God will not plan or use sin because God’s nature is holy and love (1 John 4:16; 1 Peter 1:16). This is a sin God had to ordain because it was necessary to redeem believers (Hebrews 9:22; 1 Corinthians 15:14) regardless of sin being against His nature (1 Peter 2:22; 1 John 3:5). This explanation for this verse commits the fallacy of special pleading because there is no scriptural justification that God is required to have relationship with any of His creation or that necessities require God to ordain sin. This concludes God ordains or uses evil events against His nature. He has ordained other sin as well throughout scripture (Exodus 15:26; Proverbs 16:4). Morality is based upon God’s nature (Romans 2:14-16), nowhere does scripture confirms God is prohibited from ordaining mankind to sin.
1 John 2:2 – And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
The term “world” is used in this passage to justify Jesus took the sins of every individual without exception. John was simply writing to his biological children (1 John 2:1) and not every person without exception. John is stating that Jesus died for the sins of every nation which he records in his other writings as well (John 11:51-52; Revelation 5:9). If the term “world” meant everybody without exception than John confirms Christians are wicked (1 John 5:19). Christians are declared justified (Acts 13:39). Since Arminains do not agree “world” means everybody without exception in one verse but does in another verse commits the fallacy of equivocation. The definition of “world” is simply being changed without accounting threw the context of scripture.
2 Peter 3:9 – The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
The term “all” is used in this passage to justify God desires everybody without exception to come to salvation and repentance. Just like the previous example. A fallacy of equivocation is exposed. The context of this message was written to believers and specifically to churches in specific nations (1 Peter 1:1; 2 Peter 1:1). God is confirming He is patience towards the believers Peter is writing to and desires “all” of them to be saved. If the term “all” is used to mean everybody throughout scripture then unbelievers have the Holy Spirit because Paul confirms “all” have the Holy Spirit (Ephesians 4:6). Arminians reject every individual has the Holy Spirit. Why is the term “all” universal and limited in two separate verses? The term is being equivocated just like the term “world” in the previous example.
Romans 10:11 – For the scripture saith, Whosoever believeth on him shall not be ashamed.
This verse is used to justify that any person without exception can freely choose to believe in the Son, among many others (John 3:16; Titus 2:11). God often commands repentance (Matthew 3:2; Acts 17:30). Some Arminians confirm God would not command actions to be done that He knew people could not do. This argument simply begs the question and isn’t justified in scripture. God has given commandments which are impossible to obey (Ezekiel 20:25; Matthew 5:48). The law was used to justify man can’t freely obey God because of their sin and to increase sin for the sake of man’s lack of excuse (Romans 3:20). God also bounds His children in the sin of disobedience so He may have mercy on them (Romans 11:32).
John 10:17-18 – Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Jesus confirms that He has the full authority over His life. Therefore, Jesus could not have been murdered. This proposition is based on the fallacy of bifurcation after examining other documents of scripture. Recall God planned His betrayal. He worked in Judas and others to put Him to death (Acts 2:23; 4:26-28). God is angry with them (Psalm 2). The people willingly put Him on the cross without a justified reason (Acts 13:28-29). Putting a person to death without a cause is murder. God who has universal authority (Psalm 145:13; Matthew 28:18) is angry with those who fulfilled His decreed plan because the people had no moral justification for their actions and intentions.
1 John 4:7 – Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
Some Arminians confirm God’s nature is only love and there is nothing hateful in God’s nature, using this verse, among many others to justify (1 John 2:5; 4:8-12). Confirming that God has a specific property and it applies to His whole being commits the fallacy of composition. Since a property of God’s nature is love and gives love doesn’t demonstrate His entire nature as a whole has the property of love, regardless that God never has evil motives (1 John 1:5). John’s letters were written to his biological children and elders (1 John 2:1; 2 John 1:1; 3 John 1:1), although the truth he wrote applies to the church as a whole (John 17:21; Galatians 3:28).
King David and King Solomon both confirm God hates the wicked, (Psalm 5:5; 11:5). God doesn’t hear their prayers (Psalm 109:7; Proverbs 15:29; 28:9), and John confirms not everybody should be prayed for (1 John 5:16), therefore His love is limited. Since John, King David, and King Solomon actually confirm what God’s nature actually is, a fallacy of exclusive premises has been avoided. He does not love anybody based on any property people have (Acts 10:34; Ephesians 2:8), but the mystery of why His love applies to anybody does not justify His love universally applies to the creation. Confirming that God’ nature is love and hate towards people is inconsistent commits the fallacies of bifurcation and affirms a disjunct. God’s nature is not contradictory but distinct with purpose. God loves His elect and hates His un-elect so His elect can understand judgment and wrath (Romans 9:19-23).
1 Thessalonians 1:5 – For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
This verse may be used, among others (1 Corinthians 2:4-5) to justify that the gospel or the good news of scripture will always produce effective results of salvation or receiving God’s love. If preaching the gospel brings fear or hardens people’s hearts then a false gospel is being preached. This argument is based on the logical fallacies of affirming the consequent and denying the antecedent.
Scripture demonstrates the goodness of the gospel is not for everyone. If the gospel is preached and people proclaim belief in the Son, it may produce faith not rooted eternally in the Son. In this case, Satan steals it and demonstrates the people only experienced temporary faith and goodness of God (Mark 4:13-20; Hebrews 6:4-6). If the gospel is preached and people still proclaim unbelief in the Son, their disobedience leads them to death which God established for them (1 Peter 2:8). Faith rooted in Him is based on His will and establishment (Hebrews 12:2). This concludes salvation is for His elect which the elect can’t reject in foundation (John 1:12-13; Acts 13:48; Romans 8:29-30).
Modern and Common Arminian Doctrines
Here are a few doctrines that do not have any scriptural justification. Recall that some Arminians may disagree with these doctrines.
“God will not send anybody to Hell. You send yourself there.”
“God will not save or give any blessings to anyone without their permission.”
“God only helps those who help themselves.”
“God has given every person a degree of grace and faith so they can freely choose to believe.”
“God doesn’t just love believers, but also likes them.”
These propositions are mostly based on the fallacies of reification and appeal to authority. They affirm believers and unbelievers have authority over their own lives. That people can freely choose to believe in the Son and God will not intervene otherwise. There is no justification in scripture confirming unbelievers have any strength or authority in any area of their natural life or being. Scripture confirms unbelievers are dead in sin and don’t understand God (John 8:34; Romans 3:11). Unbelievers can’t choose to believe anything spiritually until God resurrects them (Ephesians 2:1-5; Colossians 2:13). There is no scripture justifying God has resurrected everybody to the degree that the ability to believe is available. God has only given limited authority to believers in limited circumstances (Luke 10:19; John 7:24). Scripture confirms only believers have faith (Matthew 13:9; Galatians 3:26). Verses such as Romans 12:3 are used to justify everybody has faith, but the context clarifies Paul is speaking to believers, not everyone (verse 1). God does not “like” believers in any sense or definition of the word. Believers are to decrease and pick up their cross (Matthew 16:24; John 3:30).
Questions for Arminians
Why is anybody going to Hell if Jesus took every sin of every individual who will ever live in the natural world? The reason could not be from unbelief in Jesus because that is a sin which was taken on the cross as well. Since scripture does not confirm the sin of unbelief in Jesus has a unique property separating it from every other sin, the fallacy of special pleading is committed.
If every individual without exception has the free ability to choose to believe in the Son and God does not force anybody to believe, what is the difference between the believer and the unbeliever? If it’s between the belief of the believer and unbelief of the unbeliever then salvation depends on the individual and not God alone. This is inconsistent with John 1:12-13.
1 John 5:12 confirms unbelievers don’t have spiritual life. How can an unbeliever make a spiritual choice to believe in the Son if they have no life and are dead in sin (Psalm 51:5; John 8:34)? There is no verse demonstrating unbelievers have any degree or sense of spiritual life.
If everybody has a degree of faith, why does Paul confirm not everybody has faith (2 Thessalonians 3:2)? People can’t receive faith neither by hearing the Word (Romans 10:17) because the spiritually dead can’t hear anything.
Why is praying for the salvation of other people not meaningless if God is doing everything in His power, will, and love to save everybody and draws everybody but does not force individuals to accept His salvation? God won’t do anything more than what He is already doing to redeem everyone.
John confirms people observed the miracles of Jesus but could not believe in Him because of the prophecy of Isaiah (John 12:37-41). How could these people choose to believe which is necessary for salvation (Romans 10:9)?
A change of mind is necessary for salvation (2 Corinthians 7:9-10; 2 Timothy 2:25). Invidiuals are not to lean on their understanding (Proverbs 3:5-6). How can invidiuals receive salvation and believe the gospel if they are not to lean on their understanding?
God chastens those He loves so individuals can share in His holiness (Proverbs 3:12; Hebrews 12:6-10). If God loves everybody then He chastens everybody. Why will there be condemnation for sin if everybody will share in His holiness? Scripture does not confirm God’s chastening can be rejected.
Challenging Syllogisms to Modern Arminian Theology
Here are some propositions many Arminians agree on:
“God loves everyone in humanity.”
“God hates nobody in humanity.”
“God does not reveal His nature or thoughts with personification.”
“God allows Christians to abandoned their salvation.”
“God has given unbelievers the ability to believe in Jesus as the Son.”
It’s important to note that Arminians may disagree with some of these propositions. They will be granted to demonstrate how inconsistent Arminian theology is. The following syllogisms have false premises, false conclusions, and logical fallacies of equivocation and quote mining. These arguments are unsound, but are still valid because they are supported by common Arminian interpretation of scripture. Arminian theology must conclude their may be no condemnation for unbelievers, everybody will be saved, or God may be unfaithful to have consistent theology. The syllogisms can’t be invalid until the addressed presuppositions of Arminian theology are abandoned.
Premise 1: God desires all people to come to repentance (2 Peter 3:9)
Premise 2: God does all He desires (Psalm 115:3; Isaiah 46:10)
Conclusion: All people will repent
Premise 1: Everybody has the ability to believe (John 6:40; Romans 10:13)
Premise 2: Some do not believe (John 10:26)
Conclusion: Salvation does not depend on Christ alone
Premise 1: Children of God will always be in His purpose (John 10:29)
Premise 2: Children of God will choose to no longer believe (Hebrews 6:4-6)
Conclusion: God’s purpose is His children will no longer believe in the Son
Premise 1: Without faith it’s impossible to please God (Hebrews 11:6)
Premise 2: Everybody has faith (Romans 12:3)
Conclusion: Unbelievers can please God
Premise 1: Everybody has faith (Romans 12:3)
Premise 2: Jesus brings perfection of faith (Hebrews 12:2)
Conclusion: Unbelievers will have perfect faith
Premise 1: Believing in the Son is a work (John 6:27)
Premise 2: Work of people is sinful (Romans 4:4-5)
Conclusion: Humanity believing in the Son is sinful
Premise 1: God chastens those He loves so they will not be condemned (1 Corinthians 11:32)
Premise 2: God loves the entire world (John 3:16; 1 John 2:2)
Conclusion: Nobody will be condemned for sin
Premise 1: Individuals are not lean to lean on their own understanding (Proverbs 3:5-6)
Premise 2: A change of mind is necessary for salvation (2 Corinthians 7:9-11; 2 Timothy 2:25)
Conclusion: Christians can’t be saved because of their ability to understand the gospel
Premise 1: God does not change His mind (Numbers 23:19)
Premise 2: God has changed His mind (Exodus 32:14)
Conclusion: God may not be faithful
Premise 1: God knows everything (Isaiah 40:14; 1 John 3:20)
Premise 2: God does not know everything (Jeremiah 19:5)
Conclusion: God is a liar
God is Glorified in Everything
The following verses demonstrate God is in universal control in the entire creation. Every event that has ever happened He ordained for His purposes. Nobody can reject God’s plans. This includes the damnation of unbelievers and salvation of believers (John 6:37-40; 1 Peter 2:8). He ordains unbelievers would reject Christ freely. He ordains believers would accept Christ threw the power of the Holy Spirit (2 Thessalonians 2:10-14). Recall, the damnation of unbelievers is to expose judgment and wrath to believers (Romans 9:22-23). It’s important to note God’s decreed will is distinct from His prescribed will. His prescribed will is goodness (Daniel 2:22; James 1:17). His decreed will ordains every sin to ultimately end sin in the creation (1 Corinthians 15:24-28).
2 Chronicles 20:6 – And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?
Psalm 115:3 – But our God is in the heavens: he hath done whatsoever he hath pleased.
Daniel 4:35 – And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
Isaiah 46:10 – Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Job 42:2 – I know that thou canst do every thing, and that no thought can be withholden from thee
Proverbs 19:21 – There are many devices in a man’s heart; nevertheless the counsel of the LORD, that shall stand.
John 3:35 – The Father loveth the Son, and hath given all things into his hand.
Romans 11:36 – For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Ephesians 1:11 – In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Hebrews 2:8 – Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
The Necessity of Epistemology
Knowledge by definition is justified, true belief or connecting theory to application (gnósis, Helps 1108). The beliefs of Arminians, Calvinist, or other Christians in general may be true, but if they aren’t justified or accounted for then the beliefs are not known. If a belief is not true and not justified it’s arbitrary. As stated previously, many of the justifications or explanations for scriptures have logical fallacies in comparison and relationship with scripture in whole.
Recall that not every Arminian or Christian may agree with the exposed doctrines or explanations for the verses presented, but the importance for justification is just as necessary as beliefs being true so that Christians can have knowledge which is exactly what scripture confirms believers should have (Romans 15:4; 2 Timothy 3:16-17).
Any lack of justification of theological propositions or arguments can be taken on arbitrary belief even if it’s true, but if a justification is not presented the belief or true belief is currently an appeal to ignorance fallacy. If theology is taught without justification it should not be taught as knowledge in church because the knowledge claim could be false. Teachers will be judged more strictly and should not proclaim opinions as knowledge (Proverbs 18:2; James 3:1). This is why every theological doctrine must be justified literally with scripture in context and the usage of words presented within the context in order to be known.