The new issue of Credo Magazine has released: The Immutability of God. The following is an excerpt from Jordan Barrett’s column, Pilgrims on the Road to the Classical View of God: Figures from the Early and Medieval Church on the Attributes of God. Jordan P. Barrett is adjunct professor of Moody Bible Institute and author of Divine Simplicity: A Biblical and Trinitarian Account


Have Christians always held the same beliefs about God? Why did they think it was okay to use language not found in Scripture to describe God? Were they trying to go beyond what God has revealed of himself and speculate about what he might be like? I remember asking these questions because they were first posed to me by Mormons. I wanted to have an answer for them and so I studied Scripture, what other Christians had said about God, and thought deeply about the words and concepts I would use to communicate what I had learned. What I soon realized is that many Christians from the early and medieval church eras had done something very similar: they studied Scripture, listened to those who came before them, and thought hard about how to teach who God is to fellow Christians and how respond to other questions or attacks. Thus, I began to study what some call the “classical” view of God and quickly discovered the deep value of reading these texts. Here I will briefly describe five major figures and their contribution to the classical view of God.

Five Major Figures

Irenaeus of Lyons (ca. 130–200) was a bishop who learned from Polycarp, a disciple of the apostle John. In Against Heresies he emphasizes the unity and transcendence of God. Using a metaphor, he explains God’s relationship to the world through his “two hands,” the Son and the Spirit. God created the world out of nothing, owing his existence to nothing while also affirming the goodness of his creation. Irenaeus formed these theological concepts as he engaged the heretics of his time – mostly Gnosticism and Montanism – and while reading Scripture, the apostolic fathers, and others. In response to false teaching, Irenaeus sought to communicate the truth of Scripture in language and concepts that were faithful to it (e.g., the “rule of faith”), but that also made sense to his contemporaries.

Gregory of Nyssa (ca. 335–395)

Gregory was an Eastern bishop and one of the three Cappadocians (Basil of Caesarea, his older brother, and Gregory of Nazianzus). He knew Scripture well and used it to respond to some of the critics of a classical view of God, especially Eunomius. In Against Eunomius he argues that God is infinite, beyond definition, simple (or indivisible), and trinitarian. What we can name are God’s attributes which have been revealed in Scripture. However, Eunomius believed that God’s only real attribute is that he is “unbegotten,” or not created, which cannot be said of the Son (since he is begotten) or Holy Spirit. Gregory believed this to be a poor reading of Scripture since it uses many names, titles, and descriptions of God without dividing him in any way. In this sense, God is simple – he cannot be divided into parts. The Father, Son, and Holy Spirit do not merely work together toward a unified goal; rather, they act as one so that when they give life it is not three different givings of life, but the one God giving life. Click To Tweet

In That There Are Not Three Gods Gregory also argued that we see God’s simple unity in the inseparable operations (or actions) of the three trinitarian persons. The Father, Son, and Holy Spirit do not merely work together toward a unified goal; rather, they act as one so that when they give life it is not three different givings of life, but the one God giving life. Gregory, and others, understood God’s action to be distinct but undivided, just as God has distinctions but is also undivided. Gregory did not come up with these conclusions on his own, but drew them from Scripture in the context of his desire to form a response to Eunomius’ false teachings and other attacks.

Read Jordan Barrett’s entire column in the new issue of Credo Magazine: The Immutability of God.