Gregory as a Model of

Theological Interpretation
Keith Goad

D an Tr eier’s Introducing Theological Inter-

pretation describes what has become the new
emphasis in evangelical hermeneutics. Theological
part of a retrieval movement that looks to the past
interpreters of Scripture to learn from their models
and practice.
Interpretation of Scripture (TIS) is distinguished My purpose is to contribute to the TIS move-
by a number of values or characteristics.1 First, ment by providing an example of a theologi-
TIS is marked by the text being read as a Word cal interpreter from the Fathers. 2 Treier’s work
for the church today. Second, TIS is a practice focuses upon returning to the premodern read-
prescribed to all believers and is to be exercised in ing of Scripture, but provides limited interaction
the life of the church, not just the academy. Third, with premodern theologians. 3 I will present how
TIS is reading the text with the purpose of grow- Gregory of Nazianzus models a ruled reading of
ing in virtue and character. Reading God’s Word Scripture and how he developed a grammar for
K eith Goa d is an Elder at should change the values, desires, how the church could more faithfully worship
Third Avenue Baptist Church in and character of the believer as he the God revealed in Scripture.4 The first half will
Louisville, Kentucky, and a doctoral is confronted by God. Fourth, TIS summarize Gregory’s rules for the theologian.
candidate in Systematic Theology
at The Southern Baptist Theological
prioritizes a theological reading of These are principles and practices that Gregory
Seminary. the text instead of anthropologi- prescribed to qualify and regulate the theologian.
cal or man-centered reading. Man The second half of the paper will demonstrate how
should seek to learn about God, what he has said Gregory practiced a ruled-reading of Scripture
and done, when reading the Bible instead of mere that is both Trinitarian and Christological.
self-discovery. Fifth, TIS recognizes the need for a Gregory of Nazianzus is a model of TIS for
ruled reading of Scripture. This refers to following reasons other than receiving the title “The Theo-
the traditions of the church and letting Scripture logian.”5 First, the nature of his writings lends
interpret Scripture. Sixth, TIS is a reaction against itself to orthodoxy and orthopraxy. They are not
a modernistic hermeneutic and a return to premod- diatribes or tracts, but sermons and poems that are
ern principles of interpretation. These last two are meant to lead the church in worship.6 Second, his

38 SBJT 14.2 (2010): 38-52.

polemical context makes him an excellent model even though some think that the fact of its simple
for theology today. One of his chief opponents, nature makes it either completely incomprehen-
Eunomius, claims to have absolute knowledge sible or perfectly comprehensible!”12 Eunomius
of God’s nature. Gregory’s arguments against taught that God was perfectly knowable and
Eunomius reveal a careful balance between man’s Gregory responds that man comprehending God
limitations in what he can know about God and places boundaries upon God. Gregory upheld the
the clarity with which God has revealed himself.7 orthodox position that God’s essence is incom-
Third, his theology has stood the test of time, prehensible and ineffable for man because God is
especially his contributions in the doctrines of infinite, holy, and greater than anything man can
the Trinity and Christology. He models how a imagine. 13 God is infinite and cannot be compre-
pastor can lead his congregation to better under- hended by finite man because the carnal mind
stand these difficult doctrines which will lead to a cannot comprehend a spiritual nature.14
more faithful worship of the Triune God who has This limitation does not mean that man is not
saved them. Fourth, he gives equal attention to supposed to pursue a true vision of God. Rather,
the subject matter of theology, God, and the theo- Gregory believes that speaking about God is the
logian. His sermons kept God at the center while primary purpose of a sermon, “for indeed the very
also recognizing that God must be approached best order of beginning every speech and action,
according to his Word and standards. Finally, and is to begin from God, and to end in God.”15 Also,
most importantly, he brings Scripture, dogma, Gregory exhorts his church, “It is more important
tradition, spirituality, and philosophy into a close that we should remember God than that we should
relation that exemplifies how the classical model of breathe: indeed, if one may say so, we should do
faith seeking understanding should be practiced. 8 nothing else besides.”16 Gregory’s goal is to mark
off what cannot be said about God so that the
Rules for Theologians church can boldly assert what is revealed so that
One of Gregory’s fears in the Theological Ora- salvation and worship are protected. 17
tions is that the great mystery of the faith would Gregory’s doctrine of the knowledge of God
become a social accomplishment where religion is has two basic parts.18 The first part is apophatic as
reduced to solving conundrums.9 His conclusion is the theologian can only conclude that God is and
that any confession of God must be “governed by must guard against what he is not. The second is
rules.”10 Brian Daley argues that Gregory’s intent kataphatic and asserts what can be known from
is to provide a way for the church to profess God in God’s revelation.19 A proper retrieval of the past
a way “consistent with Scripture and the Church’s must keep the dynamic of apophatic and kata-
tradition of faith.”11 The confession’s intent is not phatic theology recognizing how they must be
to explain God and his salvation, but to guard the related to one another. Gregory models a faith
paradoxes and mysteries. In order to ensure this he seeking understanding model because he begins
provides a number of rules concerning the nature with what is revealed and then seeks to articulate
of God and the capacity of man. what is revealed with confessions or grammars.
Gregory’s contrast between theologia and oiko-
God is Boundless in Being nomia is helpful in distinguishing what can and
Only God knows himself perfectly so that the cannot be known about God. The first relates to
church’s confession is always partial. Gregory the immanent Trinity or God as he is in himself,
states, “The Divine, then, is boundless and dif- and the latter his economic Trinity, God as he
ficult to contemplate; the only thing completely has revealed himself. Underlying this principle is
comprehensible about it is its boundlessness— the belief that God reveals himself truly, but not

39
 exhaustively. He gives the analogy of climbing a believed Scripture was clear enough when reveal-
mountain to see God and declares “when I looked ing mysteries to separate orthodoxy from heresy.
closer, I saw not the first and unmingled nature, His confessions for the full deity of the Son and
known to itself—to the Trinity I mean; not that the Spirit are the strongest in the fourth century
which abides within the first veil, and is hidden by while he also recognized that the theologian will
the cherubim; but only that nature, which at last go “insane” trying to comprehend the eternal
reaches us.”20 The nature of God or the immanent generation and procession.27
Trinity is beyond man, but God has made him- Thus far the theologian’s work is limited by
self known in his activities of creating, saving, who God is and how he has revealed himself. This
and revealing. The beginning point of theology is is important in relation to TIS because God must
the economy of God and from the economy one be the central focus of theology so that the church
makes assertions about the immanent, but the is called to worship him who is greater than their
immanent is beyond the reach of man’s cognitive greatest thought. The two must be kept in proper
capacity. tension because the theologian must be bold to
God’s Triune nature can be known because he proclaim difficult truths such as the Trinity and
has revealed himself through his relationship with yet humble enough to be content simply to defend
creation. His actions reveal him truly, but do not the mystery revealed in Scripture rather than try
give a complete knowledge of his nature. Much to describe God in himself. 28 Many have char-
of Gregory’s arguments for the deity of the Son acterized the last century as one dominated by
and Spirit derive from the titles they have been science, and this emphasis has influenced theol-
given in Scripture and their inseparable actions.21 ogy as contemporary theology values the ability
These particular arguments are seen at the end of to explain the mystery so that the church can
Oration 30 and Oration 31. In arguing for the deity understand.29 This is in contrast with the premod-
of the Holy Spirit, Gregory makes his claim clear, ern faith exemplified by Gregory that valued the
“All that God actively performs, he performs.” 22 ability to protect the mystery so that the church
The activities that only God can perform include can worship.
creating, revealing God, and saving man. The
Son and Spirit are clearly divine because they co- Man is Bound in His Speech
operate with the Father in these activities. Gregory insists that theological claims must
Limiting what can be said about God is impor- be limited because the human mind is incapable
tant because Gregory’s opponents, the Neo- of comprehending God and human language is
Arians, approach God rationally believing they inadequate to explain God. 30 Knowing God is
have comprehended the totality of God. Gregory not a rational discipline nor can the Scriptures
responded by limiting the theologian’s claims be understood by reason alone. 31 Gregory’s argu-
because the best he can do is to collect a fragmen- ment against Eunomius focuses upon how their
tary perception of God’s nature from his images.23 different theories of language lead to two differing
The limited revelation should promote a humility visions of God. Eunomius believed that when he
concerning what kind of statements can be made knew the name of an object in nature, he could
about God.24 This does not mean all confessions comprehend the nature. When Eunomius knew
should be held loosely because the revelation pro- the name for God, unbegotten, he had compre-
vided is clear enough for Gregory to claim to be hended the divine essence and defined in such a
on the “Royal Road.”25 The Royal Road is the way way that the begotten one could not be confessed
of godliness that avoids the extreme positions of as God. 32
heresies in a proper pursuit of God. 26 Gregory Gregory must guard against Eunomius’s claim

40
to have a perfect knowledge of God while also church to have a clear grammar for articulating
affirming that God has revealed himself for the the mysteries of God. Gregory criticizes Euno-
church to confess the mysterious paradox of the mius for beginning with a concept that is not
Trinity. In Oration 37.2, Gregory explains that the biblical, the name “unbegotten,” and making this
problem Eunomius finds in his doctrine is largely the rule for what is known about God. Gregory
due to the weakness of language. begins with the revealed names, Father and Son,
and what Scripture says about each person in his
I have fallen into human language. For how can doctrine of the Trinity. The terms do not give
so great be said of the absolute, and how can the church an absolute knowledge of God, but
that which is without quantity be called such? a proper way of confessing him according to his
But pardon the word, for I am speaking of the revelation. This beginning point exemplifies start-
greatest things with a limited instrument. And ing with God’s revelation. Confessions can use
that great and long-suffering and formless and terms such as nature and person in a limited way
bodiless nature will endure this, namely, my to provide clarity, but their purpose is limited to
words as if of a body, and weaker than truth. For affirming and guarding what is revealed. Gregory
if he condescended to flesh, he will also endure follows the traditional method of “faith seeking
such language. 33 understanding” and “thinking God’s thoughts
after him.”
Another example shows that Gregory believes
language is capable of communicating truths God Must be Known according to How
about God if the confessions follow God’s rev- He Revealed Himself
elation of himself. He evaluates the confusion Gregory’s understanding of God’s revelation
over the East and West using different terms and is also regulated by an eschatological progres-
concludes that both traditions articulate the same sion. His doctrine of how man sees God is based
orthodox confession. 34 His conclusion is that the upon how God has revealed himself progressively
language of the West is impoverished and their through redemptive-history. The Father was man-
confession would be laughable if not pious. The ifested as God clearly in the Old Testament, the
terms each tradition used are different, but the Son obscurely. The New Testament manifests the
meaning of and orthodox doctrine are the same. Son’s deity and suggests the Spirit’s, and now the
This conclusion is only possible if one believes experience of true believers indwelt by the Spirit
God has provided a reliable revelation of his Tri- should clearly demonstrate the Spirit’s deity. 38 A
une nature. The referential theory allows for vari- more perfect knowledge of the Triune God is the
ous models or formulas as long as the necessary future hope of all believers: “we have the prom-
Trinitarian convictions are protected. Nothing ise that one day we shall know to the degree we
can express the mystery of the Trinity perfectly, are known.”39 The dim vision man possesses will
but each grammar must set up proper boundaries become a perfect vision when he sees the Triune
that protect and articulate what is known about God face to face.40
God. 35 God has revealed himself enough to be In his explanation of how the church sees God
praised properly, but God is too great and man from Psalm 36, “In your light we see light,” he
too limited for man to describe him completely. 36 argues from each divine person being described
Gregory’s theory of language was referential or as light and revealing the other persons. 41 The
what is today considered analogical. 37 The terms conclusion is that it is only in and through the
the church uses (such as person and essence) can- persons of the Trinity that we can ever know the
not fully describe God, but it is necessary for the Triune God. The process of the economic Trinity

41
 determines how believers will ascend in know- perfectly. This is why Gregory limits the conver-
ing the three persons, “knowing the Father in sation about theology to include only those who
the Son, the Son in the Holy Spirit.”42 Gregory have purified themselves and are seeking a pure
confesses, referring to the Holy Trinity, “which vision of God. 48
we worship, which we glorify, whose existence is The call to purity began with rightly under-
intimately bound up with our own through our standing God according to his revelation and
worship of the Father in the Son and of the Son in was complete when one casts off his carnal think-
the Spirit.”43 The Spirit must renew and adopt the ing and living. McGuckin argues that Gregory
believer to begin what Gregory calls “the golden “defines the nature of theology as an invitation
chain of salvation” that then leads the believer to to ascent given by God only to the purified and
the Son and then to the Father. Gregory insists elected souls.”49 God is pure and holy, and only
that a full confession of the Trinity was necessary the pure in heart will see him (Mt 5:8). 50 Greg-
for salvation and spirituality. He exemplified the ory speaks of approaching God like Moses
emphasis on how each person has a specific role in approached the holy mountain. 51 The more pure
revealing the entirety of the Godhead in a prayer the theologian, the closer he is drawn to God, “his
opening his Theological Orations, “that the Father place matching his purity.”52 This is important
may approve, the Son aid, and the Holy Spirit for the pastor because he must be close to God
inspire it—or rather that the single Godhead’s in order to lead others closer to God with him.
single radiance, by mysterious paradox one in its Before he can teach others about God, he must
distinctions and distinct in its connectedness, first purify himself so that he might see the light
may enlighten it.”44 of God. This means anyone seeking to know God
must be “molded and molding others by Holy
God is Only Known by the Pure in Scripture.”53
Heart Purification is essential to spirituality because
Similar to TIS promoting a virtue ethic as one cannot see God because God is pure, “where
essential to reading Scripture, Gregory made a there is purification, there is illumination; and
Trinitarian spirituality a prerequisite for reading illumination is the fulfillment of desire for those
Scripture and discussing God properly.45 Gregory eager to share in the greatest things—or in the
regulates who should discuss theology because of Greatest Thing, or in that which is beyond the
man’s fallen nature.46 Great.”54 He further explains the importance of
illumination as it relates to the theologian need-
Discussion of theology is not for everyone … ing to purify himself before taking on the task of
nor is it for every occasion, or every audience.… theology,
It must be reserved for certain occasions, for
certain audiences, and certain limits must be Illumination is the splendor of souls, the conver-
observed. It is not for all people, but only for sion of the life, the question put to the Godward
those who have been tested and have found a conscience. It is the aid of our weakness, the
sound footing in study, and, more importantly, renunciation of the flesh, the following of the
have undergone, or at least are undergoing, puri- Spirit, the fellowship of the Word, the improve-
fication of body and soul, just as it is for weak eyes ment of the creature, the overwhelming of sin,
to look at the sun’s brightness.47 the participation of light, the dissolution of
darkness. It is the carriage to God, the dying with
Man’s eyes have been darkened by sin and cor- Christ, the perfecting of the mind, the bulwark of
ruption so that they cannot see the light of God the Faith, the key of the Kingdom of heaven, the

42
 change of life, the removal of slavery, the loosing Virtue is a conduct learned from discipline and
of chains, the remodeling of the whole man. 55 duty, which not only leads to a pious life, but more
importantly, true worship and love for God.
Theology has an experiential aspect because the
believer “ascends” closer to God as he casts off Ruled Reading of Scripture
sin which then allows him to have better vision In the words of Gregory, “Now that we have
of God. purified the theologian, come, let us talk a little
Gregory serves as an extreme example of about God too.”63 Knowing God from his revela-
emphasizing purity by taking a vow of silence tion is now possible because the theologian has
until he could first purify himself. 56 The need been prepared. Gregory’s contention with Euno-
for purity is seen throughout his sermons on the mius is that his interpretation “robs the written
pastoral ministry and summed up well in the fol- words of their sense.”64 Gregory states that it his
lowing: “But before we rise above [the world of vice that keeps Eunomius from seeing what the
matter that drags me down] as far as possible and literal text of Scripture contains.65 The contention
sufficiently purify our ears and minds, I think is not simply a difference of how to read Scripture,
it is dangerous either to accept the responsibil- but is tied to the hope of salvation. In response to
ity for other souls or to take up theology.”57 The Eunomius’s interpretation of texts in which he
theologian’s purpose is to see God as he is and the claim the Son is not fully divine, Gregory argues,
more one is purified of false images, the more he is “one could easily go through each of these expres-
able to see “light with light and the more brighter sions in detail and give a truly religious interpreta-
through the more dim.”58 tion.”66 This reference to a religious interpretation
Gregory’s spirituality includes the concept of is Gregory’s method of interpreting all of Scrip-
virtue that TIS emphasizes. He argues that the ture together as a whole with the purpose of arriv-
pastor “must not only wipe out the traces of vice ing at a purified vision of God. Gregory must
from his soul, but also inscribe better [virtues].”59 protect both natures of Christ “in order that I
Gregory exhorts his church, “Seek to keep the might be made God to the same extent that he was
commandments, walk in his statutes. Conduct is made man.”67 Examples from Gregory’s Fourth
the stepping stone of contemplation.”60 In contrast Theological Oration, On The Son, will demonstrate
with vice which is “easily accessible and the road how Gregory interpreted Scripture with Scripture
to corruption wide,” virtue is what makes some- and employed a ruled reading of Scripture.
one a true theologian.61 He explains the necessity
of a virtuous life in relation to worshipping the Reading the Words of Scripture
true God: In Oration 30.4 Gregory shows the impor-
tance of allowing the proper sense of a word to
If one has nurtured some good qualities that has be derived from the text itself. Eunomius argues
molded his character, transgression becomes from 1 Cor 15:25, “He must reign until,” and Ps
more difficult than becoming good in the first 110:1, “Sit at my right hand, until I make your
place, for every virtue that is firmly rooted by enemies your footstool,” to prove that the Son has
time and reason becomes second nature, as does a temporal reign and that it will end in contrast to
the love within us too, with which we worship the the reign of the true God. Eunomius’s argument is
true love and which we have folded to our hearts based upon the term “until” having the same sense
in love and adopted as the guiding principle for regardless of context. This interpretation follows
all our existence.62 from his theory of language whereas Gregory sees
that Eunomius’s interpretation misses the differ-

43
 ent contexts and usages of the term. Eunomius’s one of the key distinguishing marks between the
interpretation is based upon the word, “God,” orthodox theologians and the heretical is that the
being a reference to the Father alone in contrast to former “showed a far profounder sense of the need
the Son in 1 Cor 15:24. The Son is reigning only to interpret the Scriptures as a whole by compar-
until he hands the kingdom over to God, which is ing one passage with another.” 70 He argues that
the Father alone. the orthodox demonstrated an ability to reason
Gregory responds by explaining that 1 Corin- how Scripture interprets Scripture as the hereti-
thians 15 states that he will reign until God is all cal theologians tended toward equivocating on
in all—God being a reference to the Trinity as a technical terms and a “parrot repetition of biblical
whole in contrast to the Father alone. 68 Gregory texts.” 71 First Corinthians 15:25-28 is a difficult
recognizes that “until” could have reference to an text for theologians still today, but Gregory is able
event or have a temporal sense, and opts for the to reason through its difficulties with simple rules
former interpretation. The reign is eternal and such as how the word “God” can be a reference to
does not contradict Psalm 110 because the event the entire Trinity or to the Father alone given the
that ends that reign is the submission of his ene- context of the passage.72
mies, at which point he would no longer reign over
them in the same way. He also introduces into the Reading Scripture with Theological
argument Luke 1:33 that provides clarity on the Convictions
reign of Christ, “there is no end of his royal rule.” One of the key emphases in Gregory’s Fourth
When all of these texts on Christ’s reign are taken Theological Oration is arguing how Scripture
into consideration, the conclusion is that “until” is should be read according to the rule that guides
referring to the Son’s reign here on earth that will the reader to, “allocate the more elevated, the
change in the eschaton. The reign is not temporal, more distinctly divine expressions of Scripture
but eternal. The “until” simply refers to the event to the Godhead, the humbler and more human to
of the Triune God putting the world back into the New Adam, God passible for our sake.” 73 The
perfect order and thus a different reign begins. rule is meant to protect the church’s confession
In this argument, Gregory models how to of Jesus’ divine and human natures.74 It simulta-
read Scripture properly via both Scripture and neously determines the content of theology and
the rule of faith. The reference to God cannot be how Scripture should be interpreted. The rule is
God the Father because this would deny the Son’s a necessary solution to the variety of teachings
inclusion into the divine community and eter- from Scripture because Eunomius is emphasizing
nal reign.69 He safeguards what has been handed certain texts out of context to argue that Jesus was
down, but it is not merely repeating a creed. His not fully divine.
vision of God is from all of Scripture, and his Gregory begins explaining how this rule works
hermeneutic protects him from losing sight of the from one of the most controversial texts for the
forest for the trees, or a pure vision of the Triune Trinity during the fourth century, Prov 8:22, “The
God from a single text. Gregory appears to take Lord created me at the beginning of his ways for
more care in reading the texts in context and reads his work.” 75 Gregory applies a further qualifica-
all of Scripture as the work of one author. His abil- tion in order to apply the rule above to this pas-
ity to read all of Scripture together gives him his sage, “Whatever we come across with a causal
Archimedean point to defeat the Eunomian read- implication we will attribute to the humanity;
ing by taking clearer texts and demanding that all what is absolute and free of cause we will reckon
of the passages that speak of Christ’s rule must be to the Godhead.” 76 Gregory proposes that Prov
understood together. G. L. Prestige points out that 8:25, “Before the mountains were settled in place,

44
before the hills, I was given birth,” presents the tionships. Gregory provides another rule con-
divine nature of the Son. The Son’s being begot- cerning causal relations within the Trinitarian
ten refers to his personal existence which simul- relations to protect the distinction of the Father
taneously distinguishes him from the Father and and Son, “The superiority belongs to the cause
establishes his full deity. He thus concludes that and the equality to the nature.” 79 Causation here
the Son’s human generation is being spoken of in is referring to the persons within the Godhead
verse 22 and his “primal and less comprehensible” where Gregory is taking the “greater” statement
generation in verse 25.77 The section explaining literally, but not according to the nature or God-
this interpretation elucidates its importance. head. Rather it would be an explanation of the
Speaking of the Son he states, “He was actually relationship between the Father and Son that is
subject as a slave to f lesh, to birth, and to our based upon the latter being eternally begotten.
human experiences, held captive as we are by The Father is the first and the cause within the
sin, he was subject to all he saved.” 78 The text was persons, but this language is limited to the per-
without question Christological. What Gregory sonal existence of each, not their divinity.
supplies is an interpretation that takes into con- In both cases Gregory protects the divine
sideration the two natures of Christ and the sal- nature from having any causal notions. The
vific importance of these two natures being united human nature of Christ certainly has an origin,
in the Son. and thus any reference to the Son’s nature that
This interpretation demonstrates Gregory’s implies causation is attributed to the human
ability to interpret this controversial text in light nature. The Trinitarian relations have distinguish-
of numerous doctrines. He keeps salvation at the ing characteristics that are unique to each person.
forefront of the debate while constantly think- One of Gregory’s primary ways of distinguishing
ing through the Trinitarian and Christological the Father and Son is the Father’s Monarchia and
doctrines in this interpretation. He is careful in begetting of the Son which gives him preeminence
his confession of the Son’s deity not to make the among the persons with reference to relationship,
divinity of the Son dependent on another because not nature. The language of Scripture is compli-
the divine nature must be simple and uncaused. cated, yet clear, concerning the Son because he
The begetting language is left within the realm of is spoken of in so many ways. He is the Father’s
mystery as it is a unique begetting (without pas- Son, truly God, truly man, and God incarnate.
sion, time, or material). The creating language is Each of these must be placed within their proper
easily applied to the humanity of Christ so that place. A series of rules regulates how the different
Solomon now speaks of both natures in Christ. proclamations describe Christ accurately while
He does not read the text in isolation, but reads it defending his true identity in each case. This is a
in light of other texts and doctrines that are more religious reading as Scripture is interpreted with
clearly revealed later in redemptive history. Scripture with the end result of purifying the
A final example of Gregory applying a ruled mind and drawing the heart closer to God.
reading concerns Eunomius wrongly interpret-
ing the Son calling the Father “greater,” and the Conclusion
expression “my God and your God.” Gregory TIS has presented principles that can poten-
argues that the greater cannot simply refer to tially help evangelicals have a richer interpretation
Christ’s human nature declaring God greater of Scripture that better serves the church. Empha-
because this would be trivial and obvious. Rather, sizing a theocentric interpretation and exercising
the Son’s confession that the Father is greater a robust hermeneutic that takes all of Scripture
must be understood within the Trinitarian rela- and every doctrine into consideration will be an

45
 improvement over the typical modernistic herme- have been handed down through the tradition,
neutic that tended to be myopic in scope. One of particularly the tradition associated with Trini-
the concerns with TIS is how its principles will be tarian and Christological confession. Gregory
defined and exercised. I fear that there is a poten- declares that he must “guard the truth that he has
tial danger in the principles remaining vague and received from his fathers.”80 There were certain
loosely defined which, in the end, leads to a cor- doctrines that were being challenged in his day
responding vague theology, which will ultimately that he understood to be essential for Christian
not help the church. I have presented Gregory of belief and practice. The foremost being the doc-
Nazianzus as a model for what TIS has proposed trine of the Trinity being tied to the practice of
because he models a clarity in his interpretation baptism. When arguing for these doctrines that
and doctrine that focuses upon leading the church had been handed down, Gregory never appeals
into worship. His theology and interpretation to tradition or creeds. His arguments are always
avoids overly simplistic approaches by wrestling from Scripture and he primarily emphasizes scrip-
with God’s revelation and man’s limited capac- tural language only using other grammatical safe-
ity. The objective of this article is modest in that guards when necessary.81 Interpretation cannot be
I have only demonstrated Gregory’s method of an exercise in isolation so that the wheel is always
“religious interpretation” with regard to what can reinvented. He exercises a clear restraint in being
be said about God and how he interprets Scrip- clever and novel in his doctrine while also provid-
ture with Scripture in light of all other doctrines ing a fresh interpretation of the primary texts of
understood from Scripture. His ability to reason Scripture.
through Scripture and doctrine together makes Gregory recognizes that doctrine functions
him a model for TIS. grammatically so that the confessions do not
Gregory models how Scripture must be inter- become primary sources. Gregory is clear that
preted in light of Scripture. Gregory recognizes human minds and language are incapable of com-
that the study and confession of God must be prehending God. Man is too finite, sinful, and
based upon how God has revealed himself. Greg- weak to ever grasp the infinite power and majesty
ory has confidence in God and his ability to speak of God. This restrained his confessions from mov-
in Scripture. Scripture was the primary source for ing farther than what was revealed in Scripture.
doctrine and had to be considered as a whole. His He employed extra-biblical terms, but made their
ability to interpret the numerous parts of Scrip- function clear. They were there to safeguard what
ture together led to his ability to lead the church was revealed. They were necessary because of
in confessing the most important and contro- heresy but did not add anything to the doctrine
versial doctrines of the Trinity, Christology, and itself. Man must strive to confess and communi-
salvation. These three doctrines were interrelated cate God according to his revelation as closely as
within Scripture and had to be confessed in light possible, but the grammars, metaphors, and analo-
of one another. His doctrine and grammar was gies were always limited. This is why kataphatic
careful, precise, and only added clarifying terms and apophatic theology must go hand-in-hand.
to help the church boldly confess the God of their What is revealed must be positively affirmed, and
salvation. what cannot be said about God based upon what is
TIS has adopted the rule of faith as a herme- revealed must be denied so that the infinite, spiri-
neutical principle. No doubt, the rule of faith has tual nature of God is protected and not treated
been defined and functioned differently over its like hard science.
long history, but at its most basic level it means A particular example of separating the gram-
reading Scripture in light of the doctrines that mar of doctrine from the content of doctrine is

46
found in Gregory’s argument against Eunomius 8, and many others. All three persons of the Trin-
where he does not allow the term “unbegotten” to ity are mentioned together working toward the
become a primary source in forming the doctrine same end. Reciting the confession in the service
of God. A similar problem is becoming more prev- will help them think about the Triune God they
alent among evangelicals where the grammatical are worshipping, but seeing the text reveal the
term “person” is sometimes treated as a primary three will give them confidence in God and his
source. “Person” is a grammar established by the Word. A confession that these doctrines are mys-
church and is only a term used to keep the three terious while clear will help the church worship
persons of the Godhead distinct. The definition with more clarity, honesty, and humility. Gregory
of “person” does not inform doctrine; it only safe- is just one of many men that could be used to help
guards what is revealed. Theologians must be lead a church to worship the Triune God more
careful not to let the organizers and safeguards intentionally.
of doctrine become primary over the content of Another aspect of the study that I hope will
Scripture. When forming confessions of the one challenge pastors is Gregory being a model of
“person” and two “natures” of the Son or the three emphasizing spirituality. Pastors should read his
“persons” and one “nature” of the Trinity, scrip- Oration 2, A Defense for his Flight from the Pas-
tural terminology must define what “person” and torate. It is a challenging portrait of spirituality
“nature” mean rather than the modern use of the and pastoral ministry. Pastors should lead the
terms defining the Godhead and the incarnate church by modeling virtue and godliness and
God. making God great, so the church is drawn closer
Gregory’s sermons focused upon God for the to him. Knowing God is not a purely intellectual
benefit of the church. His arguments for the deity discipline. Doctrines must be tied to a change in
of the Son and Spirit are based upon what they desires, beliefs, and actions. The two natures of
have done for believers and how believers can Christ are necessary in the confession because
experience their work. He continually reminds they must be combined in the Son in order to
his church that a denial of their deity is a denial of accomplish our salvation. It is necessary for hope,
hope and salvation. Since the persons of the God- perseverance, and loving other believers with
head work inseparably, the believer must depend grace and humility. The three persons are nec-
upon them together. His theology started with essary in the confession because the Father has
the economy and attempted to say what must sent his Son to die for us and the Spirit to convict
be said about the immanent Trinity based upon and lead us. An emphasis on spirituality that is
what the “persons” do in creating, revealing, and grounded in the Holy Spirit being the indwelling
saving. This approach provides appropriate humil- power of the Triune God protects discipleship
ity and generosity in theology while also giving from being moralism and self-righteousness. A
the church clear, definite doctrine that must be better vision of God leads to a desire for more
believed for salvation. purity, and more purity should lead to a better
A practical way this study could help pastors vision of God.
lead their churches is to help them value the clar-
ity of Scripture on the most importance doctrines. Endnotes
The doctrines of the Trinity and Christology are  1
Found in Dan Treier, Introducing Theological Inter-
often assumed and not taught well in the church. pretation of Scripture (Grand Rapids: Baker, 2008)
If doing expositional preaching, pastors should and Kevin Vanhoozer, “Introduction: What is Theo-
highlight these doctrines when in passages such as logical Interpretation of the Bible?” in Dictionary
Matthew 4, Galatians 4, Romans 8, 1 Corinthians for Theological Interpretation of the Bible (ed. Kevin

47
 Vanhoozer; Grand Rapids: Baker, 2005). grammatical rules constitute a model when they
 2
Gregory’s father was the bishop at Nazianzus and collaborate and are consistent with one another. A
was sent away to receive rhetorical education In Ath- model, therefore, is judged by how well its grammar
ens and Alexandria. He tried to escape the call to or rules avoid heresy and present a unified doctrine
ministry numerous times because he was afraid of of the Trinity.
its high demands. He replaced his father as bishop  5
Other titles include virtuous ascetic, exalted contem-
in Nazianzus but spent considerable time pursuing plative, brilliant orator, mystic poet, fierce apologist,
the monastic life of meditation. It appears he was holy bishop, divine theologian. These come from
most happy at a monastery in Seleucia and served as the Menaion. Rufinus described Gregory as “a man
bishop only out of duty to God, family, and friends. incomparable in all things … who offered to the
The most significant works of Gregory for our con- church the most radiant light of the knowledge of
cern are his theological orations given while bishop Christ.” See J. A. McGuckin, “The Vision of God in St
in Constantinople. Here he oversaw the preceding Gregory of Nazianzus,” Studia Patristica 33 (1996):
of the Constantinople Counsel and set the standard 145. Rogich provides a helpful look into the nature
for Orthodoxy. He shares the title “the theologian” of theology that Gregory exemplified. It was one of
only with the apostle John for his contributions to experience, humility, contemplation and service.
the orthodox faith. Christopher Beeley declares, He provides a rich study of why Gregory has been
“Gregory of Nazianzus stands out among Christian exalted as “the Theologian.” Daniel Rogich, “The
theologians of every generation for the clarity, the Development of a Theologian according to Saint
power, and the spiritual depth of his teaching on the Gregory the Theologian,” Greek Orthodox Theological
Trinity. More than any theologian before him, he Review 39 (1994): 63-81.
understands the Trinity to be the content, the struc-  6
John A. McGuckin points out that his richest theol-
ture, and standard of the Christian faith.” Christo- ogy is found in his confessions and hymns of praise
pher Beeley, Gregory of Nazianzus on the Trinity and (“‘Perceiving Light from Light in Light’ [Oration
the Knowledge of God (New York: Oxford Univer- 31.3]: The Trinitarian Theology of Saint Gregory
sity, 2008). He states that “for Gregory the doctrine the Theologian” GOTR 39 [1994]: 17). He goes on to
of the Trinity is not only the essential expression of describe Gregory’s theology as “wholly confessional,
the Christian life; in an important sense it is that that is, doxological, in character and soteriological
life” (187). in its import” (Ibid., 18). “For Gregory, the Trin-
 3
He uses the example of how the imago dei has been ity is a dynamic and soteriological experience, the
interpreted by Augustine, Calvin, and Barth to dem- beauty of God experienced in the liturgy of prayer
onstrate the practice of TIS. and expressed in the church’s confession of praise”
 4
Ayres defines grammatical doctrine as the “matrix (ibid.). Norris comments that his orations are all
of principles and rules for theological discourse … liturgical, “He breathes in worship and breathes out
so that one runs the least amount of risk of speaking theology.” Frederick Norris, “Gregory the Theolo-
unworthily of God” (Lewis Ayres, Nicaea and Its gian,” Pro Ecclessia 4 (1993): 474. Norris comments
Legacy [New York: Oxford University, 2004], 52). on his theology being “for and from the church.”
Ayres argues that grammar “does not function as a “Wonder, Worship, and Writ: Christological Exege-
sufficient description, but rather as a tool for articu- sis,” Ex Audit 7 (1991): 64. His autobiographical
lating the basic statements of Trinitarian belief that poem, On His Own Life, is a unique contribution as
Augustine takes to be a matter of revelation” (69). For he contemplates his life in view of God. It is similar
a contemporary proposal of how doctrine functions to Augustine’s Confessions in this way.
grammatically see George Lindbeck, The Nature of  7
Beyond having a contribution to the contemporary
Doctrine (Philadelphia: Westminster, 1984). The debate over the nature of language, esp. theological

48
 language, Gregory serves as a mediator in many of 14
Or. 29.13.
the early church’s debates. McGuckin calls Gregory 15
Or. 2.1.
a “synthesizing theological midwife” that reconciles 16
Or. 27.4.
the church in the times of some of its deepest need. 17
Or. 27.3-5.
See John A. McGuckin, Gregory of Nazianzus: An 18
The point of this is that comprehension of the object
Intellectual Biography (Yonkers, NY: St. Vladimir’s of knowledge should be effected both by negation of
Seminary, 2001), 111. what the thing is not and also by positive assertion
 8
Frederick Norris says his main concern is “what of what it is (Or. 28.9). There is a great difference in
Scripture itself says and what the church in its wor- being able to know something exists and knowing
ship has been doing.” Norris has also called Gregory what something is (Or. 28.5). Frederick Norris rec-
a model of how to meditate on variety of scripture ognizes this balance between God being ineffable
and bring it together (“Wonder, Worship, and Writ: while truly revealing himself, “because God in his
Patristic Christology,”59, 65). Hanson calls Gregory nature is incomprehensible and yet is revealed suf-
a common sense exegete and Norris comments that ficiently, theology will never be amenable to tight syl-
his exegesis is “grammatical and theological.” See R. logistic systems. Its subject is not open to that kind
P. C. Hanson, The Search for the Christian Doctrine of of investigation,” (“Gregory the Theologian,” 478).
God: The Arian Controversy 318-381 (Edinburgh: T    McGuckin explains that the apophatic and kata-
& T Clark, 1988): 846. phatic are leftover from Athanasius’ doctrine, “a fun-
 9
Orations 27.1-5. All translations of the Theological damental legacy of Christianity, and widely apparent
Orations (27-31) are from On God and Christ (trans. in the Scripture themselves (“The Vision of God in
Frederick Willism and Lionel Wickham; Crestwood, St Gregory of Nazianzus” 146).” “Gregory is insist-
NY: St. Vladimir’s, 2002). Orations 6, 19, 20, 23, 24 ing that the Unknowable can be known by creatures
are from The Father of the Early Church: A New Trans- without thereby ceasing to the Unknowable”—this
lation (trans. Martha Vinson in Fathers of The Church supposed “Cappadocian achievement” is really an
107; Washington: Catholic University of America, “otherwise unremarkable re-statement of the basic
2003). Orations 38, 39, and 42 are from Brian Daley, axiom of the Alexandrian theological tradition”
Gregory of Nazianzus (New York: Routledge, 2006). (ibid., 148).
Orations 2, 21, 34, and 40 are from S. Gregory of 19
Donald Winslow explains this distinction well and
Nazianzus, Archbishop of Constantinople (Select applies it to Gregory’s Christology in “Christology
Orations and Select Letters, A Select Library of the and Exegesis in the Cappadocians” Church History
Nicene and Post-Nicene Fathers of the Christian 40 (1971): 394ff.
Church, Second Series [NPNF2], vol. 7; Peabody, 20
Or. 28.3. This type of knowledge is distinguished
MA: Hendrickson, 1999). today by the terms immanent and economic. There
10
Or. 27.5. is a clear difference between the two that guards
11
Daley, Gregory of Nazianzus, 41. against the second half of Rahner’s Rule, but a clear
12
Or. 38.7. affirmation of the first, “the economic is the imma-
13
“No one has yet discovered or ever shall discover nent.” The economic accurately reveals the imma-
what God is in his nature and essence” (Or. 28.17), nent, but only partially. Gregory explains that when
and “Meaning by this that even a vision of God is too we try to look at the Deity absolutely we must pro-
much for men let alone God’s nature” (Or. 28.19). cede, “as best we can collecting fragmentary percep-
McGuckin states that Gregory “begins the theo- tion of it from its images?” In Or. 28.21, Gregory cites
logical task quite decidedly from the perspective that David proclaiming God’s judgments too wonderful
God is unknowable; that is inconceivable and incom- for him, too excellent for him to grasp, and Paul when
prehensible in his nature” (Gregory of Nazianzus, 12). he claims, “We know in part what we prophecy in

49
 part” (Or. 28.20). ogies” (St. Gregory of Nazianzus, 305). Frederick
21
Or. 31. 29-30 and 29.19. For a full treatment of the Norris argues that, for Gregory, “Faith is what leads
significance of inseparable actions as a key to a us, faith gives fullness to our reasoning…Human
Trinitarian reading of Scripture, see Lewis Ayers, minds are too small to ferret our the inner recesses
“Remember That You are Catholic” (serm. 52.2): of God.” “Theological argument is enthymematic. It
Augustine on the Unity of the Triune God,” Journal takes claims and knows that they can be organized
of Early Christian Studies 8.1 (2000): 39-82. to make compelling appeals” (“Gregory the Theolo-
22
Or. 31.29. gian,” 474).
23
Or. 28.13. He also argues this from Paul’s declara- 32
Eunomius, “Since the names are different, the
tion, “We know in part what we prophecy in part,” essences are different as well” (Apol. 1.12, 24). See
(Or. 28.20). R. A. Norris Jr., Father Gives Fullness to Reasoning
24
A complete revelation is compared to looking at the (Leiden: Ball, 1991), 149. See also Or. 28.4 where
sun. Our eyes are too weak and sinful to look directly Gregory argues “for language may show the known
into the sun. The rays are even more than we can ever if not adequately, at least faintly, to a person not total
hope to apprehend. deaf and dull of mind.” Eunomius has a Platonic
25
Or. 42.16, “But we walk the middle, royal road, where theory of language “that names determine essence”
the experts tell us the pursuit of virtue is to be found.” so that when Eunomius knows the name of God,
26
The heresies were Eunomianism or Neo-Arianism unbegotten and simple, anything that does not share
and Sabellianism. this name does not belong to the community. See
27
His confession was eventually adopted, but he also Socrates Scholasticus, The Ecclesiastical History
argued that Constantinople should declare the Spirit of Socrates (London: S. Bagster, 1844, IV.7).
homoousios, but they threw him out as the head of the 33
Or. 37.2.
council for this strong position. 34
“For we use in a godly manner the terms one ousia
28
Or. 2.38. Daley states, “The reason for this title [The and three hypostases, the one to denote the nature
Theologian] is clearly Gregory’s urgent championing of the Godhead, the other the unique characteristics
of a Trinitarian conception of God and his insistent of the three; the Italians mean the same, but owing
care to articulate a theological terminology—indeed to the scantiness of their vocabulary, and its poverty
a theological grammar—for speaking of God in a of terms, they are unable to distinguish between
way consistent with Scripture and the Church’s tradi- Essence and hypostasis, and therefore introduce the
tion of faith” (Daley, Gregory of Nazianzus, 41). term Persons, to avoid being understood to assert
29
Bertrand Russell observes that Modernity is marked three Essences. The result, were it not pious, would
by “the diminishing authority of the church, and the be laughable” (Or. 21.35).
increasing authority of science” (Bertrand Russell, 35
McGuckin observes that this insistence on silence for
A History of Western Philosophy [Touchstone, 1967], what cannot be spoken of is even stronger than Wig-
491). genstein. The most important difference is that for
30
Or. 28.3. See Norris “Wonder, Worship and Writ: Gregory is not caused by ignorance or inarticulation,
Patristic Exegesis,” 64. but it is rooted in “religious wonder” and the mystery
31
Or. 28.11, “that the divine nature cannot be appre- of God (St Gregory of Nazianzus, 305).
hended by human reason, and that we cannot even 36
See Or. 28.17 where Gregory states “no one has yet
represent to ourselves all its greatness.” McGuckin discovered or even shall discover what God is in his
observes that the first principle of the Theological nature and essence” One cannot define the undefin-
Orations is, “theology proper is radically restricted able, but the church knows enough from his revela-
as far as human beings are concerned, and cannot tion to continually have his praise on their lips.
be accessed by logic or illumined by material anal- 37
Gregory follows the Aristotelian theory of language

50
 that affirms that “reality is prior and language fol- we long for in Christ himself, our Lord, to whom be
lows” (Norris, Father Gives Fullness to Reasoning, glory forever and ever. Amen.”
149). G. L. Prestige recognizes that for Gregory “the 46
“For language may show the known if not adequately,
transcendence of the Godhead surpasses the pow- at least faintly, to a person not totally deaf and dull of
ers of ordinary discourse” (God in Patristic Thought mind” (Or. 28.4).
[Eugene, OR: Wipf & Stock, 2008], 237). Gregory 47
Or. 27.3.
also tightens up the way language can be used so that 48
Or. 27.3. The crowds in Constantinople had been dis-
it can not be used in theological discourse outside of cussing the controversy over the Trinity as casually
how it is used in the secular world. as amusement and entertaining small-talk.
38
Or. 31.26. An interesting aspect of this progression 49
McGuckin, “In Your Light,” 13. See McGuckin on
is the experiential as a basis for proof of the Spirit’s how this ascent demands man overcoming his “mate-
deity. The perfect Trinity is seen in this dispensation rially based consciousness” in order to “transcend
of God’s progressive revelation because the church material limitations, when the soul is invited back to
experiences its power. God to its true spiritual nature and destiny in com-
39
“But of God himself the knowledge we shall have in munion with God.” This is in contrast with Horton
this life will be little, though soon after it will perhaps who dismisses the idea of ascent as a modernistic
be more perfect, in the same Jesus Christ our Lord, concept (Michael Horton, Lord and Servant [Lou-
to whom be glory forever and ever amen.” Gregory isville, KY: Westminster John Knox, 2002], 11-13).
explains this progression from 1 Corinthians, “[Paul] 50
Or. 28.2-3.
says that he sees in a mirror dimly, but that there is a 51
“It was truly a great thing for them simply to hear
time when he will see face to face” (Or. 20.12). God’s voice, and this only after they had been thor-
40
Or. 29.21. See also Or. 31.25. There is another aspect oughly purified” (Or. 20.2).
of his eschatological progression where the theo- 52
Or. 28.2.
logian must be able to distinguish the difference 53
Or. 2.1.
between the two covenants of salvation history, the 54
Or. 39.8. Daley’s translation has “cleansing” and I
law and grace. The believer who lives in the covenant have replaced it with “purification.” See also Or. 23.
of grace is waiting for the unshakeable kingdom 11, “Our minds and our human condition are such
where he will see God face to face. See McGuckin, that a knowledge of the relationship and disposi-
St. Gregory of Nazianzus, 308-09. tion of these members with regard to one another is
41
“This is the meaning of David’s prophetic vision: “In reserved for the Holy Trinity itself alone and those
your light we shall see light.” We receive the Son’s purified souls to whom the Trinity may make revela-
light from the Father’s light in the light of the Spirit. tion either now or in the future.”
That is what we ourselves have seen and what we now 55
Or. 40. 2.
proclaim—it is the plain and simple explanation of 56
Or. 6.1: “It was then I set a bridle on my lips , which
the Trinity” (Or. 31.3). were not in any case inclined to speak , because I
42
Or. 6.22. thought that the priorities of the Sprit were first to
43
Or. 24.19. purify myself through the philosophy that resides
44
Or. 28.1. in action; next, to open the mouth of my mind and
45
Gregory makes a clear connection for seeing God draw in the Spirit; then to utter a godly theme and to
rightly and attaining the final vision with being pure speak of God’s perfect wisdom among them that are
in Or. 29.12. He prays that Eunomius will be inspired perfect.” See also Or. 19.1-3. “When I realized that
by the Spirit to see Christ rightly and that the Nicene nothing I said was able to curb popular talk or the
party will be saved by the Trinity, “abiding pure and current all-pervasive passion to speak and lecture on
blameless until the more complete revelation of what the things of the Spirit without the inspiration of the

51
 Spirit, I embarked on another course—a better one.” language) was “made man.’”
Gregory says that theology properly done spurs the 74
There is similarity between what Gregory is accom-
theologian to listen more than speak (Or. 32.21). plishing with this rule and what the earliest creeds
57
Or. 20.1. His desire was “to block out his senses, were seeking to accomplish. The Nicene and Apos-
severing all ties with the flesh and the world … to tle’s Creeds stated what the church believes con-
live the life that transcends visible nature … and be cerning Jesus’ historic birth and death while also
and ever come to be a spotless mirror, as it were, of protecting his divine nature. There is no direct con-
God and the divine, capturing light with light … and nection to the wording of these creeds, but Gregory
finally attain the blessed goal, our mirrors shattered was an adamant defender of the Nicene Creed, and
by the reality of the truth.” Gregory goes on to state, it is probable that the Creed helped inform this rule.
“In fact, this is why one must purify oneself and then 75
Or. 30.2. “The LORD brought me forth as the first of
enter into converse with the pure if we are not to his works, before his deeds of old” (ESV).
share the same fate as Monoah” (Or. 6.4). 76
Or. 30.2.
58
Or. 20.1. 77
This particular passage is an excellent test case for
59
Or. 2.14. theological interpretation. The modernistic herme-
60
Or. 20.12. neutic would have denied any Christological impli-
61
Or. 23.1. cations because it would not have been the author’s
62
Ibid. intent and the genre does not lend itself to a theologi-
63
Or. 20.5. cal reading. There should be some question concern-
64
Or. 30.1. ing if Gregory is creating rules to read Scripture
65
Or. 29.18. according to his paradigm or if this is a ruled reading
66
Or. 29.18. derived from a broader Christological reading of all
67
Or. 29.19. of Scripture. The justification for Gregory’s reading
68
Or. 30.6. would be the unity of Scripture and Paul declaring
69
Or. 30.6. Christ to be the wisdom of God (1 Cor 1:24). Origen
70
Prestige, God in Patristic Thought, 147. See also explained that Christ is the Creator and source of all
Thomas Kopecek, A History of Neo-Arianism (Cam- existence in virtue of his being Wisdom. As Wisdom
bridge, MA: Philadelphia Patristic Foundation, Jesus is the Logos and “constructive system of knowl-
1979), 434. edge and ideas concerning the universe” (On St John
71
Prestige, God in Patristic Thought, 153. According 1.19). See Prestige, God in Patristic Thought, 118.
to Prestige, the Orthodox “showed a far profounder 78
Or. 30.3.
sense of the need to interpret the Scriptures as a 79
Or. 30.7.
whole by comparing one passage with another” 80
Or. 6.22.
(ibid., 147). 81
This differs from Basil who argued for the deity of
72
See Paul Russell, “St. Gregory’s Exegeses Against the the Spirit from tradition because he did not think
Arians, Still a Viable Christian Tool” Greek Orthodox Scripture was abundantly clear on the position. Basil
Theological Review 39 (1994): 123-30, for a more was more of a political leader, Gregory more of a dog-
thorough explanation of how Gregory interprets matic leader. Thankfully, for the tradition, Gregory’s
this text. practice and doctrine became the norm.
73
Or. 30.1. See also 29.18, “You must predicate the
more sublime expressions of the Godhead, of the
nature which transcends bodily experiences, and the
lower ones of the compound, of him who because of
you was emptied, became incarnate and (to use valid

52