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Gregory As a Model of Theological Interpretation Keith Goad

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Gregory As a Model of Theological Interpretation Keith Goad Gregory as a Model of Theological Interpretation Keith Goad an Treier’s Introducing Theological Inter- part of a retrieval movement that looks to the past Dpretation describes what has become the new interpreters of Scripture to learn from their models emphasis in evangelical hermeneutics. Theological 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 Keith Goad 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.
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