A Patristics Primer

I spent the past few days on Facebook debating soon-to-be-Socinians in the CBMW on why you shouldn’t tinker with the Trinity.  Some friends have asked me for a primer on basic Patristics texts.  This is more or less an impossible request but I can start to lay the groundwork.  If you devote at least a good six months to working through these issues, you will begin to see why tinkering with the Trinity must end badly.

Primary Sources

Hilary of Poitiers, “De Synodis.”  St Hilary explains how the early Fathers had to break the back of certain categories before they became acceptable.

Athanasius.  Contra Arianos.  This work is very difficult to read but it is his best work.

Gregory of Nazianzus.  On God and Christ: Five Theological Orations.  The best thing ever written on Trinitarianism.

Gregory of Nyssa.  “Great Catechism” and “On Not Three Gods.”  Advances the argument that the Trinity is one mind, will, power, and energy of operation.  This is why Gospel Coalition types won’t engage me when I ask them how many minds are in the Trinity.

Basil.  On The Holy Spirit.

Pseudo-Dionysius.  The Divine Names.

Basic Trinitarianism

Letham, Robert.  The Holy Trinity.  Letham has a number of blind-spots but he covers the material better than any.

Lacugna, Catherine.  God for Us.  She is a liberal Jesuit and that comes out in her writing, but she does a fine job on the Cappadocians.

Torrance, Thomas.  The Trinitarian Faith and One Being: Three persons.  The two best texts by a modern on the Trinity.  Torrance has few equals.  And no, his so-called “neo-orthodoxy” does not come out in this.

Intermediate Issues

McGuckin, John.  Saint Cyril of Alexandria and the Christological Controversy.  Excellent survey of Cyril’s thought and he makes the argument that Chalcedon, far from being a Western council, specifically made Cyril the standard for Christology.

———–.  St Gregory of Nazianzus: An Intellectual Biography.  Just fun.

Beeley, Christopher.  The Unity of Christ and In Your Light We See Light.

Advanced Issues

Barnes, Michel.  The Power of God.  Explores Gregory of Nyssa’s use of “dynamis” in Christology.

Farrell, Joseph.  God, History, and Dialectic.  Be careful but some good analysis.

Photios.  Mystagogy of the Holy Spirit.  Perhaps the Filioque can be salvaged, but not by positing the Father-Son as a single cause.

Jenson, Robert.  Systematic Theology, vol. 1.

Philosophical Foundations.

Perl, Eric.  Theophany: Dionysius’s Philosophy.

Gould and Davis (eds).  Loving God with Your Mind: Essays in Honor of JP Moreland.   Some outstanding essays on what it means for universals to be exemplified.

Maximus the Confessor.  The Cosmic Mystery of Jesus Christ.

Moreland, J. P. Universals.

Cooper, John. Body, Soul, and Life Everlasting.

Morris, Thomas.  The Logic of God Incarnate.  This is tough and I am not sure I agree with all of his conclusions, but it is an important study nonetheless.

Plantinga, Alvin.  Does God have a Nature?  Yeah, yeah, classical theism and all.  Plantinga’s arguments can’t simply be brushed aside.

Unleash the theopoets

Flow and Highlights

Saint Gregory of Nazianzus [PB]

I will capture the flow of Gregory’s life along with crucial highlights. McGuckin’s thesis suggests something along the lines that Gregory “midwifed” a new Christian vision into the old imperium.

Gregory’s Post-Hellenic Vision

Gregory opted for something like a Christian Hellenism, or rather the New Byzantine vision (I understand this language is somewhat anachronistic, since Gregory would have seen himself as a Roman). This method and vision allowed him to bring order to a then inchoate biblical theology. It was a bridge between the Hellenic and Semitic worlds. He was able to hold apparent opposites in creative tensions, and he refused to collapse mystery and symbol into logical deduction (McGuckin10). In fact, in Gregory’s hands Christology is never allowed to escape its proper context of reflection: “the dynamic mystery of the economy of God’s salvation of humankind” (390).

In order to counteract Julian, Christians had to offer an inspiration for a new imperium and society (117ff). Both Gregory and Julian agreed that “a culture cannot be divorced from its religious inspiration without being fatally compromised.” In this battle Gregory forges a keen anti-Hellenic apologetics. Much of it is similar to Augustine, albeit with the promise that Christianity is able to synthesize old and new (121).

Indeed, the birth of Byzantium is the new public confession of the Spirit as homoousion. Gregory’s confession of the Spirit is the positive triumph of what was best in Origen: it is the present spiritualization of the current order and the ascent to divine vision (309). Gregory is able to do what his master could not: correlate the eschatological vision with historical unfolding. Gregory’s social program is connected with his anthropology (151). Image and archetype are reconciled in the hominisation of God as a poor man. The human condition is mixis between clay and divine image.

Theological Method

This is not merely an attack on Eunomios. It is a vision for theology (263). He attacks two theological positions: a) that the Son and Spirit are without cause (agenetos); and b) they are caused by the Father as something other (hetera) to him.

principle of causality: it is something other than what is meant by God’s causing the created order. It indicates the manner in which the Father relates his being to the other two persons.

The Theological Orations

They have a triadic structure to them.  Or. 27 and 28 deal with theologia as our perception of God.  Orations 29-30 deal with the Son’s relation to the Father.  Oration 31 deal with the Spirit.

The Monarchia of the Father

  • The Son is generated, not from the ousia, but from the Father’s person.  Otherwise, the Son, having the same essence, would generate himself!  Contra Eunomius, this means ingeneracy or generation is not constitutive of the divine essence.
  • The divine being is primarily the Father’s being, not a generic class of being (McGuckin 294 n352). The Father personally communicates this being to the hypostases of the Son and Spirit.
  • Gregory draws from the earlier church’s vision of the triad as a single coherent process of unfolding the life of the Father.  Therefore, threefoldness is just as much a principle of unity as of differentiation (296 n355).

Feasting in the Spirit

The doctrine of the Spirit is the mean between Jewish monism and Hellenic polytheism (273). Jews celebrate feasts by the letter, Greeks in the body. Christians feast in the Spirit. As McGuckin notes, this fits in with Gregory’s “matrix of liturgical discourse.”

It is through the Spirit that the Father is known and the Son glorified. The idiomata do not define the essence, but are themselves defined in relation to the essence. The three stages of revelation are progressively perfected.

Conclusion:

This is a hard read. And it is not quite the same “kind” of work as McGuckin’s masterpiece on Cyril. The latter is a theological commentary; this, as the subtitle makes clear, is an intellectual biography. Still, McGuckin’s scholarship is world-class and this is easily the best biography on Gregory.

Midwifing a Byzantium

Harnack had it backwards.  Did the early church “Hellenize” and thus negate Gospel purity?  The question defies any easy answer.  We will look at a few.

(1) Harnack held that the early church imported Greek concepts into the sweet biblical faith and polluted it.

There might appear an element of truth in this.  Some early Greek Christian writers do appear at odds with a literal reading of Song of Songs.  But that’s not what Harnack meant.  He had in mind something like,

(1*) The Greeks imported the miraculous into the Biblical faith and ruined the message of Jesus and love.

In other words, Jesus was a good German professor.  Harnack is too easy to attack.  Let’s look at other options.

The guys represented by Calvinist International (and this is not an attack on them, so please don’t flood my inbox) say the opposite:

(2) Greek categories were already embedded in the New Testament.

Well, kind of.  Paul uses words like “nature” (doth not nature teach you…) and Peter talks about theosis (2 Pet. 1.4).  Is this the same thing as the NT teaching Hellenization?  The problem is that Hellenism also implied other stuff:

(2a) Definition = limit.

Apply that to Triadology and you will see why early fathers were reticent to define God.  Now, is (2a) wrong?  Not necessarily (right or wrong is beyond the point for now).  But you can’t find that key Hellenic thesis in the NT.  Therefore,

(~2) There is no systematic Hellenization in the New Testament.

Now for my view, which I got from John McGuckin and John Zizioulas.

(3) Immediately after the Constantinian settlement Gregory of Nazianzus posited a new vision of the Roman Imperium, now Christian, as the new intellectual logos (using logos as rational order, not as Jesus).

Therefore, there is no reason to defend “Hellenism” as such.  Gregory’s writings are superior in content and style to anything ancient Greece has to offer.  But someone could counter,

(~3) Should we not go back to the Bible?

The objection implies a going back to the Hebrew ontology, such as it is.  Of course, we should always go back to the prophets, who offered their own social order.  But as to going back to a Hebraic intellectual system, the problem is what is meant by it.

(~3′) What is this Hebraic logos?

I suggest, however, we say with the apostle Paul, “The cross is foolishness to the Greeks and a Stumbling block to the Jews.”   Therefore, we see Paul rejecting both (2) and (~3).  Paul rejects Hellenization and it is doubtful he would be thrilled with reading Aristotle back into the NT.