Vern S. Poythress

Vern Poythress attempted to write a textbook on western logic from a Christian perspective. Although he discussed other logics, his main focus was on justifying first order logic with identity (FOL=) as a neo-platonic reflection of “God’s logic” and, because of that, personal and loving.

This reflection bridges the Creator-creature distinction. However, when he sets up this reflection between FOL= and “God’s logic” he assumes that FOL= is not just another example of man’s desire for autonomy from God. This is where he makes a mistake.

To see why this characterization of FOL= is problematic, consider that Poythress would not want to describe the Tower of Babel as a reflection of “God’s tower”. Because the Tower of Babel is an example of man’s desire for autonomy from God, it should not reflect anything from God.

Poythress knows that almost no one, Christian and non-Christian alike, thinks FOL= is personal in any way. To counter this anticipated objection, he accuses those who might reject his argument as being “massively guilty” of “idolatry”. For example, consider this comment about guilt and idolatry on page 84:

"Christians too have become massively guilty by being captive to the idolatry in which logic is regarded as impersonal. Within this captivity we take for granted the benefits and beauties of rationality for which we should be filled with gratitude and praise to God."

By committing to FOL= Poythress blinds himself to seeing it as another attempt by man to gain autonomy from God. Given that commitment, perhaps better described as compromise, he now has to defend FOL= even when it attacks the Trinity.… (más)

Summary: A study of the visible appearances of God to his people in scripture, what they reveal about God, and how they anticipate God’s ultimate appearing in the person of his Son, God incarnate.

The word theophany refers to a visible manifestation of God. Vern Poythress asserts that all of these point to the wondrous news that God desires to commune with his people and that we have the hope one day of seeing God “face to face.” Poythress sees this closely interconnected with God’s promises and their fulfillment, God’s covenantal relationship with his people, his kingdom rule and his presence, God with us. He believes all the theophanies of scripture anticipate the ultimate theophany of the incarnation of the Son of God and look forward to the consummation of his redemptive purposes in his return.

Poythress begins by cataloging the different types of theophanies and their significance: thunderstorm, fire, cloud, glory, God’s court, as a Man, a warrior, in a chariot. He then considers how we know God, both as transcendent and immanent. The appearances reflect God, and Poythress considers the different ways God is reflected via human appearance, the Spirit, the Trinity, and even reflections in creation and the clothing evident in appearances.

After this, the remainder of the book is a survey of the appearances of God throughout scripture, from Genesis to Revelation. One thing is apparent. God appears abundantly throughout the scriptures, and in doing so reveals his presence, promise, power and purposes to people. Poythress often shows how these appearances anticipate the appearing of his Son in the incarnation.

Poythress is thorough in his survey, clear in his explanation, and frequent in drawing out the significance of particular biblical teaching to larger overarching themes. He also includes appendices discussing the angel of the Lord, and two discussing the early chapters of Genesis. The one thing he does not discuss is that, given the many appearances of God in scripture, what expectation might believers have of theophanies, and what is the extrabiblical evidence of such through church history? The author contents himself to see the significance of theophany as our communion with Christ, which is the believer’s ultimate comfort, to be sure.… (más)