 Does religious language adhere to a non-classical logic? This issue has been raised in at least two contexts. First, some of the writings of authors in the apophatic tradition have been seen as supporting a paraconsistent logic of religious language, specifically dialetheism, the view that some contradictory sentences are true (see Priest 2002: 22–3, although Scott &amp; Citron 2016: 72 cast doubt on this as a plausible interpretation of apophatic authors). Second, Michael Dummett considers a number of arguments in favour of the view the divine omniscience entails bivalence, i.e., that for any statement p it is determinately either true or false. For example, if God knows that p, then He knows that he knows that p and therefore it is true; but if God does not know p then He knows that He does not know it and hence knows that it is not true. From this it can be shown that God must know whether p is true or false, thereby securing bivalence (2004: 94–96; see also 1991: 318–9, 348–351). Since, for Dummett, realism for a field of discourse hinges on the success of the principle of bivalence for the statements of that discourse, it would follow that theism leads to global realism. For a critical discussion of Dummett’s arguments see Scott and Stevens 2007.