The following quote from A.W. Pink is representative of Christianity down through the ages. Sadly, many today (even reformed) reject this view as “rationalism.”
The exposition made of any verse in Holy Writ must be in entire agreement with the Analogy of Faith, or that system of truth which God has made known unto His people. That, of course, calls for a comprehensive knowledge of the contents of the Bible—sure proof that no novice qualified to preach to or attempt to teach others. Such comprehensive knowledge can be obtained only by a systematic and constant reading of the Word itself—and only then is any man fitted to weigh the writings of others! Since all Scripture is given by inspiration of God, there are no contradictions therein; thus it obviously follows that any explanation given of a passage which clashes with the plain teaching of other verses is manifestly erroneous. In order for any interpretation to be valid, it must be in perfect keeping with the scheme of Divine Truth. One part of the Truth is mutually related to and dependent upon others, and therefore there is full accord between them. As Bengel said of the books of Scripture, “They indicate together one beautiful, harmonious and gloriously connected system of Truth.”
Arthur W. Pink-Interpretation of the Scriptures
Compare with Robert Reymond’s section on “Paradox as a Hermeneutical Category”
Let no one conclude from this rejection of paradox (as Marston has defined it) as a legitimate hermeneutical category that I am urging a Cartesian rationalism that presupposes the autonomy of human reason and freedom from divine revelation, a rationalism which asserts that it must begin with itself in the build-up of knowledge. But make no mistake: I am calling for a Christian rationalism that forthrightly affirms that the divine revelation which it gladly owns and makes the bedrock of all its intellectual efforts is internally self-consistent, that is, noncontradictory. Christians believe that their God is rational, that is, that he is logical. This means that he thinks and speaks in a way that indicates that the laws of logic—the law of identity (A is A), the law of noncontradiction (A is not non-A), and the law of excluded middle (A is either A or non-A)—are laws of thought original with and intrinsic to himself. This means that his knowledge is self-consistent. And because he is a God of truth he will not, indeed, he cannot lie (see Tit. 1:2; Heb. 6:18). Accordingly, just because God is rational, self-consistent, and always and necessarily truthful, we should assume that his inscripturated propositional revelation to us—the Holy Scripture—is of necessity also rational, self-consistent, and true. That this view of Holy Scripture is a common Christian conviction is borne out, I would suggest, in the consentient willingness by Christians everywhere to affirm that there are no contradictions in Scripture. The church worldwide has properly seen that the rational character of the one living and true God would of necessity have to be reflected in any propositional self-revelation which he determined to give to human beings, and accordingly has confessed the entire truthfulness (inerrancy) and noncontradictory character of the Word of God. Not to set the goal of quarrying from Scripture a harmonious theology devoid of paradoxes is to sound the death knell not only to systematic theology but also to all theology that would commend itself to men as the truth of the one living and rational God.
Reymond, Robert L. (1998-08-09). A New Systematic Theology of the Christian Faith: 2nd Edition – Revised and Updated (Kindle Locations 2338-2353). Thomas Nelson. Kindle Edition.