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Embedded Case Study Methods Integrating Quantitative
and Qualitative Knowledge 1st Edition Roland W. Scholz
Digital Instant Download
Author(s): Roland W. Scholz, Olaf Tietje
ISBN(s): 9780761919452, 0761919457
Edition: 1st
File Details: PDF, 50.23 MB
Year: 2001
Language: english

Embedded
-> INTEGRATING
- QUANTITAWE AND
/ QU/LITATK/E
,, / , KNOWLEDGE
ethods
RolandW Scholz
OlafTietje

Embedded
RolandWScholz
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Sage Publications
InternationalEducationalandProfessionalPubitsher
ThousandOaks London = New Delhi

Copyright 0 2002 by Sage Publications, Inc.
All rights reserved. No part of this book may be reproduced or utilized in any form or by
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Scholz, Roland W.
knowledge / by Roland W. Scholz and Olaf Tietje.
Includes bibliographical references and index.
Embedded case study methods: Integrating quantitative and qualitative
p. cm.
ISBN 0-7619-1945-7 (c)-ISBN 0-7619-1946-5 (p)
1. Research-Methodology. 2. Case method. I. Tietje, Olaf.
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List of Boxes, Figures, and Tables
1. Introduction
Methods of Knowledge Integration
Embedded Case Studies for Complex,
Historical Landmarks
Contextualized Problems
CONTENTS
Part I
Case Study Design and Synthesis
2. Types of Case Studies
Design
Motivation
Epistemological Status
Purpose
Format
Data Collection and Methods of Knowledge
Integration
i
x
1
3
3
4
9
9
11
11
12
12
13

3. The Use o
f Case Studies in Different Disciplines
Neuropsychology
Educational Sciences
Law
Business
Environmental Sciences
4
. The Architecture of Knowledge Integration
in Embedded Case Studies
The Architecture of Embedded Case Studies
Strategies of Synthesis
The Brunswikian Lens Model
Types of Knowledge Integration
5. The ETH-UNS Case Study Zurich North
The Zurich North Case
Case Prospects and History
Understanding the Case
Faceting the Case for Embedded Case Design
Constraints of the Study
Organizing the Study
Part II
Methods of Knowledge Integration
6
. Overview
7. The Methods in Brief
8. How to Choose the Right Method
63
65
71
Part 111
The Methods in Detail
9. Formative Scenario Analysis
The Rationale
The Method in Detail
15
15
19
22
23
25
29
30
31
36
40
45
46
48
52
55
56
57
79
79
84

10. System Dynamics
The Rationale
11. Multi-Attribute Utility Theory
The Rationale
12. Integrated Risk Management
The Rationale
Incorporating Different Perspectives
13. Mediation: Area Development Negotiations
The Rationale
14. Future Workshops
The Rationale
15. Experiential Case Encounter
The Rationale
16. Synthesis Moderation and Group Techniques
The Rationale
17. Material Flux Analysis
The Rationale
18. Life Cycle Assessment
The Rationale
19. Bio-Ecological Potential Analysis
The Rationale
117
117
127
143
143
150
175
175
184
186
197
197
207
225
225
232
241
241
244
247
247
253
271
271
277
285
285
291
305
305
314

Part IV
Validation Perspectives
20. The Validation of Embedded Case Studies
The Rationale
Validation of Embedded Case Studies:
A Practical View
References
Index
About the Authors
331
331
347
351
379
391

LIST OF BOXES,
FIGURES, AND TABLES
Boxes
Box 2.1
Box 3.1
Box 3.2
Box 3.3
Box 5.1
Box 7.1
Box 9.1
Box 9.2
Box 9.3
Box 9.4
Box 9.5
Box 9.6
~~
Using Multiple Sources of Data and Evidence
Novelistic Case Descriptions for Exploratory,
Descriptive, and Explanatory Case Studies 17
Synthesis Moderation 24
Groundbreaking Case Studies for Ill-Defined Problems 26
14
Experiential Case Encounter 54
Types of Knowledge Integration in Case Study Methods 68
Sufficiency in Case Modeling and Evaluation 83
Dependent and Independent Variables 87
Key Definitions in Formative Scenario Analysis 89
Structuring the Case Through an Impact Matrix
Novelistic Case Description of the Scenario
Polarization of the Zurich North Shell Scenarios
Cross-Impact Analysis: Can We Access the
Probability of Future Developments of a Case?
96-97
111
112

Box 10.1
Box 10.2
Box 10.3
Box 11.1
Box 11.2
Box 11.3
Box 11.4
Box 12.1
Box 12.2
Box 12.3
Box 13.1
Box 13.2
Box 13.3
Box 14.1
Box 16.1
Box 16.2
Box 16.3
Box 18.1
Box 19.1
Box 19.2
Box 20.1
The General and the Specific:
System Dynamics in Case Analysis
Key Definitions for System Dynamics and Its
Relation to Formative Scenario Analysis
Causal Feedback Loops
Formal Definition of the Multi-Attribute Utility
Situation
Techniques of Inquiry
The Relation Between Evaluation and Utility
Special Features of Multi-Attribute Software
Formal Definition of Risk Situations
Risk Functions
How to Measure Risk and Subjective
Probabilities
Malignant and Benign Conflict Structures
Key Definitions for Decision-Theoretic
Situation Analysis
Solutions for Malignant Conflicts
Intuitive and Analytic Modes of Thought
Moderator Responsibilities in Embedded
Case Studies
On the Role of Goal Formation
Focus Groups
Life Cycle Inventory Calculation
Basic Biocybernetic Rules
The Evaluation of Well-Structuredness
Variants of Validity
121
134
136
151
158-159
166
167
176
180-181
194-195
203-204
205
224
233
252
253
263
295
313
324-325
336-337

Figures
Figure 4.1
Figure 4.2
Figure 4.3
Figure 5.1
Figure 5.2
Figure 5.3
Figure 5.4
Figure 5.5
Figure 5.6
Figure 5.7
Figure 8.1
Figure 9.1
Figure 9.2
Figure 9.3
Figure 9.4
Figure 9.5
Figure 9.6
Figure 9.7
Architecture of Knowledge Integration in
Embedded Case Studies
The Brunswikian Lens Model in Its Original Shape
The Brunswikian Lens Model in Its Basic Shape
Maps and Overhead Photo of the Zurich North Site
Aerial View of the Zurich North Site
Model of the Project
Pictures About the Zurich North Case History
The Six Facets (Synthesis Groups) of the
Zurich North Site
The Three Phases of an ETH-UNS Case Study
Agent Analysis in the ETH-UNS Case Study
Road Map of the Methods of Embedded
Case Studies
The Scenario Trumpet Metaphor
The Brunswikian Lens Model for a Formative
Scenario Analysis
The Nine Steps of Formative Scenario Analysis
Construction of Scenarios on Different Scales
Excerpt from the Impact Matrix of the
Synthesis Group “Urban Development
of the Greater Zurich Area”
A System Grid of the Activity and
SensitivityIPassivityScores
A System Graph of the Impact Matrix of the
Zurich North Shell Scenario
30
37
39
47
49
51
53
56
58
59
74
8 1
82
84
85
93
99
101

Figure 10.1
Figure 10.2 System Dynamics Levels
Figure 10.3
The Brunswikian Lens Model for System Dynamics
Techniques for Conceptualizing and Representing
the System Model
Causal Loop Diagram for a Population Model
Example for Data Use in the World3 Model:
Data From Global Statistics and Their
Approximation
Construction of the Overall Utility of an
Alternative
Figure 10.4
Figure 10.5
Figure 11.1
Figure 11.2 The Brunswikian Lens Model for Multi-Attribute
Utility Theory
Application of Multi-Attribute Utility Theory in
the Synthesis Group Parks and Green Areas
Overall Objective, Subgoals, and Attributes in
the Synthesis Group Contaminated Soil
Schematic Representation of the
Contaminated Zone (C)With Precipitation (P),
Leaching (L)to the Groundwater (GW), and
Inflow (I)and Outflow (0)
Figure 11.3
Figure 11.4
Figure 11.5
Figure 11.6 Example of Utility Functions as Used in
the Evaluation of the Synthesis Group
Contaminated Soil
Figure 11.7 Hypothetical Alternatives for Hypothetical Cars
as Presented by the MAUD Program
Results of the Multi-Attribute Utility Evaluation
Egg Graphic of Risks as Investigated by Slovic
The Brunswikian Lens Model of Integrated Risk
Management
Figure 11.8
Figure 12.1
Figure 12.2
123
128
133
137
138
147
147
157
161
164
164
169
172
184
187

Figure 12.3
Figure 12.4
Figure 13.1
Figure 13.2
Figure 13.3
Figure 13.4
Figure 13.5
Figure 13.6
Figure 13.7
Figure 13.8
Figure 14.1
Figure 14.2
Figure 14.3
Figure 16.1
Figure 16.2
Figure 16.3
Figure 16.4
A Semiquantitative Model for Integrated Risk
Management 191
Representation of the Risk Management Model
for the Zurich North Soil Remediation Case 192-193
ADN Within the Display of the Brunswikian
Lens Model
The Relationships Between Four Types
of Activities and Research in Mediation,
Arbitration, Negotiation, and Bargaining
Related to Case Analysis
The Planning Project Developed by the Owners
Grouping of the Participants in the Area
Development Negotiations on the SEW Site
The Six Stations of the SEW Exploration Parcours
Sociogram Between the Four Groups
A Main Orientation of the Interest Groups at the
SEW Site and the Essence of the Conflict Structure
The Discourse of ADN With Representatives
Sample Location and Spatial Arrangement of the
Room in Which a Future Workshop Takes Place
Brunswikian Representation of Future Workshops
Integration of the Intuitive and Analytic
Modes of Thought at Any Stage of the Project
Group Techniques and Project Management as
Parts of Synthesis Moderation
Prerequisites to Moderation
Impact of Seating Arrangements on Conversation
A Typical Procedure for a Synthesis Group
198
200
208
212
214
219
220
223
229
230
231
248
255
256
258

Figure 16.5
Figure 16.6
Figure 17.1
Figure 17.2
Figure 17.3
Figure 17.4
Figure 18.1
Figure 18.2
Figure 18.3
Figure 19.1
Figure 19.2
Figure 19.3
Figure 19.4
Figure 19.5
Figure 19.6
Figure 20.1
Figure 20.2
Determining the Landmarks of the Case Study
Prototypical Schema for the
Architecture of a Synthesis
Brunswikian Lens Model for the Material
Flux Analysis
Overview of Material Fluxes Induced by the
Renewal of the Ententeich Building vs.
Its Total Demolition and New Construction
Comparison of Fictitious Material Fluxes for
the Two Variants Renewal and Total Demolition
and New Construction
Transfer Coefficients k,to k, Partition the
Educt (Input)of a Process Into Different Products
The Formal Model of the LCA
Phases of an LCA Due to IS0 14040
Brunswikian Lens Model for the LCA
Core Elements Constituting an Ecosystem in
Bio-Ecological Potential Analysis
Evaluation Criteria Used in a Bio-Ecological
Potential Analysis
Relationships Between Productivity and
Performance
Illustration of the Buffer Capacity b,
Illustration of Change Rates by Example
Input-Output Analysis as a Tool for Analyzing
the Dependence of the Case on Other Systems
The Perception and Judgment Paradigm of
Probabilistic Functionalism
Validity Issues in Embedded Case Studies
266
268
275
278
280
283
288
292
299
308
310
315
319
320
327
340
341

Tables
Table 2.1
Table 5.1
Table 8.1
Table 9.1
Table 9.2
Table 9.3
Table 9.4
Table 9.5
Table 9.6
Table 10.1
Table 10.2
Table 11.1
Table 11.2
Table 11.3
Table 13.1
Dimensions and Classifications of Case Studies
Constraints and Number of Participants in
the ETH-UNS Case Study Approach
10
57
Key Questions for Methods of Knowledge
Integration in Embedded Case Studies
Cutout of the Zurich North Plus-Minus Analysis
72
88
Impact Variables From the Zurich North Case Study
Activity Ranking of All Variables in the Zurich
North Case Study
Excerpt of the Consistency Matrix for the
Zurich North Scenario Analysis
The Schema of a Consistency Spreadsheet
After Consistency Assessment
Spreadsheet of Scenario Selection
Important Aspects of System Dynamics Modeling
Differences Between the Matrix of a Linear,
Homogeneous Dynamic System and the Impact
Matrix Defined in Chapter 9
Characteristics of the Multi-Attribute
Utility Applications in Different Study Teams in
the Zurich North Case Study
A Portion of the Alternatives vs. Attributes Matrix
Example of a Pairwise Comparison Matrix
According to the Analytical Hierarchy Process for
the Evaluation of Contaminated Sites
Stations, Objects Encountered, and Data of the
Exploration Parcours
90
98
107
109
109
129
135
152
163
170
217

Table 13.2 Mean Ranks of Intuitive Ranking (v,) and
of Variant Preferences According to
MAUD ONE(v,)and MAUD TWO (v,)
Instruments for Exchanging Information and
218
Table 16.1
Knowledge Integration in Groups 261-262
Table 17.1 Matrix Representation of the Material Fluxes
for the Variant Renewal of the Ententeich 281
Table 17.2 Matrix Elements ti,j,Y ~ , ~ ,
and eh,,Quantifying the
Material Fluxes Between the Processes, the Inputs
Into the System, and the Output From the System 292

INTRODUCTION
w h a t , exactly, are case studies?First, we need to define a case. A case
could be a university department, a railway company, a city, or even a
child. A case is considered from a specifiedperspective and with a special
interest. It is unique, one among others (Stake, 1995, p. 2), and always
related to something general. Cases are empirical units, theoretical con-
structs (Ragin, 1992),and subject to evaluation, because scientific and
practical interests are tied to them. They are used for purposes of demon-
stration and learning, both in education and in research.
The Department of Environmental Sciencesat the SwissFederal Insti-
tute of Technology (ETHZurich), with which we are currently affiliated,
can become a case.The curriculum is unique because it radically follows a
system approach. The leading questions for a case study at ETH Zurich
could be, Which students and professors are attracted to the program?
How is learning organized?How are the outcomes (i-e.,the students’per-
formances)to be evaluated?
The Italian Railway Companymay serveasa case,too. Theculture and
geography of Italy are unique. So is the mobility behavior-currently, It-
aly has the second highest number of cars per capita among the larger Eu-
ropean countries. Because railway transportation in Italy is not as devel-
oped as in other countries, a case study could be organized from the
perspective of whether the railway system has any future.
1

2 EMBEDDEDCASE STUDY METHODS
Consider,Las Vegas as a case: This city could certainly become subject
to research under many perspectives. Besides business, civilization, and
socialissues,LasVegasis of interest from an environmentalpoint of view.
Civilengineeringin LasVegasisexceptional becauseit affordshighly arti-
ficial water management in a rapidly growing desert city.
This book presents methods for embedded case studies. In an embed-
ded case study, the starting and ending points are the comprehension of
the case as a whole in its real-world context. However, in the course of
analysis, the casewill be faceted either by different perspectivesof inquiry
or by several subunits, and the book presents different methodological
approaches to organizing this faceting process. We will use the power of
the system approach in order to apply methods, which allow a scientific
treatment of complex casesin a way that also will be acknowledged by the
quantitative research community. We emphasize that a qualitative analy-
sisstarting from the real-world levelis anindispensable part of caseanaly-
sis. Thus, this book bridges the gap between two camps-quantitative
and qualitativeapproaches to complexproblemswhen usingthe casestudy
methodology. For a scientificallysound, effective, and efficient study of
casessuchasthose mentioned earlier,thefollowing methods areneeded:
1. Caserepresentation and modeling methods to characterize the case
2. Case evaluation methods to select one alternative that we prefer
over the others, taking into consideration everything we definitely
know about the case, what we consider uncertain, and what we
want to risk for the case
and analyze its current problems and its development
3. Casedevelopmentand transitionmethods forcreatingalternatives
4. Case study team methods for enhancing personal experience re-
lated to the case and solution-finding performance
As a fifth category, we present specificmethods to analyze and assess
the casethat are from our specificprofessional background (environmen-
tal sciences).These methods may be required depending on the case and
on the perspective of the investigation.
In this book, we attempt to describe the methods and to explain their
effectivenessfor knowledge integration within the embedded case study
design. We offer a generally applicable scientific methodology for con-
ducting embedded case studies and present an example of a case study in

Introduction 3
urban planning. The example requires, and the methodology enables, the
integration of very different kinds of knowledge in a complex manner.
METHODS OF KNOWLEDGE INTEGRATION
We believe that case study skepticism arises when knowledge integration
in case studies is arranged in a nontransparent manner. Most case studies
require the integration of data and knowledge from various sources.
Many case studies are conducted in order to improve action and make
better decisions. Thus, integrative evaluation-an evaluation that inte-
grates viewpoints from such diverse disciplines as ecology, economics,
and sociology-is a crucial component of case studies. Because of the
complexity of many cases, studies are conducted frequently by teams.
This is especially true with embedded case studies (Yin, 1989, 1994),
which apply multiple methods for data generation. Until now, however,
few methods have been proposed for organizing the integration and the
synthesis of data and of knowledge provided by diverse sources, includ-
ing, for example, participants in a case study. This will be the focus and
objective of this book. We will provide a methodology and a set of meth-
ods for, as well as examples of, knowledge integration.
When presenting examples, we will refer mostly to problems of urban
and regional development thathave been shaped by environmental issues.
As will become clear with the introduction of the methodology (seePart I:
Case Study Design and Synthesis),both the general methodology and the
toolkit of methods can be applied in many disciplines.
The methods provide scientificprocedures for integrating knowledge,
particularly in case studies, that rely on both qualitative and quantitative
research methods. These methods help increase the transparency, and
particularly the reliability and objectivity,of a case study. By doing so, the
likelihood increases that another person who applies the case study meth-
ods will end up with the same or similar conclusions.
EMBEDDED CASE STUDIES FOR
COMPLEX, CONTEXTUALIZED PROBLEMS
Case studieshave been used for teaching and research in many disciplines
for many decades. Despite this, the case study approach is still viewed

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the Saviour was a product of those ^ons who were produced from a
defect ; so that there is nothing but blasphemy to be found among
them. In the preceding book, then, the ideas of the apostles as to all
these points have been set forth, [to the effect] that not only did
they, " who from the beginning were eye-witnesses and ministers of
the word " ^ of truth,! hold no such opinions, but that they did also
I preach to us to shun these doctrines,^ foreseeing by the Spirit
those weak-minded persons who should be led astray.'* 4. For as the
serpent beguiled Eve, by promising her what he had not himself,' so
also do these men, by pretending [to possess] superior ■.
knowledge, and [to be acquainted with] ineffa- ) ble mysteries ; and,
by promising that admi^ tance which they speak of as taking place
within the Pleroma, plunge those that believe them into death,
rendering them apostates from Him who made them. And at that
time, indeed, the apostate angel, having effected the disobedience
of mankind by means of the serpent, imagined that he escaped the
notice of the Lord ; wherefore God assigned him the form ^ and
name [of a serpent]. But now, since the last times are [come upon
us], evil is spread abroad among men, which not only renders them
apostates, but by many machinations does [the devil] raise up
blasphemers against the 2 Luke i. 2. 3 2 Tim. ii. 23. * tThe solemnity
of the apostolic testimonies against the crop ot tares thjit was to
spring up receives great illustration from Irenaeus. I John ii. 18. j 5
[■>. Pet. li. 19.] f" (Kev. xii. 9. A little essay, Messias and Anti-
Messias, by the Rev. C. I. Black, London (Masters, 1847), is
commended to those who need light on this very mysterious
subject.]

IREN.EUS AGAINST HERESIES. 463 Creator, namely, by
means of all the heretics already mentioned. For all these, although
they issue forth from diverse regions, and promulgate different
[opinions], do nevertheless concur in the same blasphemous design,
wounding [men] unto death, by teaching blasphemy against God our
Maker and Supporter, and derogating from the salvation of man.
Now man is a mixed organization of soul and flesh, who was formed
after the likeness of God, and moulded by His hands, that is, by the
Son and Holy Spirit, to whom also He said, " Let Us make man." '
This, then, is the aim of him who envies our life, to render men
disbelievers in their own salvation, and blasphemous against God the
Creator. For whatsoever all the heretics may have advanced with the
utmost solemnity, they come to this at last, that they blaspheme the
Creator, /and disallow the salvation of God's workman( ship, which
the_fl_esh truly is ; on behalf of erbo knus) are termed gods, from
Him who is truly God, that they should not err as to His doctrine, nor
understand one [in mistake] for another. And if He did indeed teach
us to call one Being Father and God, while He does from time to
time Himself confess other fathers and gods in the same sense, then
He will appear to enjoin a different course upon His disciples from
what He follows Himself. Such conduct, however, does not bespeak
the good teacher, but a misleading and invidious one. The apostles,
too, according to these men's showing, are proved to be
transgressors of the commandment, since they confess the Creator
as God, and Lord, and Father, as I' have shown — if He is not alone
God and Father. Jesus, therefore, will be to them the author and
teacher of such transgression, inasmuch as He commanded that one
Being should be called Father,^ thus imposing upon them the
necessity of confessing the Creator as their Father, as has been
pointed out. CHAP. II. — PROOFS FROM THE PLAIN TESTIMONY OF
MOSES, AND OF THE OTHER PROPHETS, WHOSE WORDS ARE THE
WORDS OF CHRIST, THAT THERE IS BUT ONF GOD, THE FOU^-
^DFR OF THE WORLD, WHOM OT^R LORD PR^-- HED, AND WHOM
HE CALLED HIS FATHER. 1. Moses, therefore, making a
recapitulation of the whole law, which he had received from the

Creator (Demiurge), thus speaks in Deuteronomy : " Give ear, O ye
heavens, and I will speak ; and hear, O earth, the words of my
mouth." 5 Again, David saying that his help came from the Lord,
asserts : " My help is from the Lord, who made heaven and earth."
^ And Esaias confesses that words were uttered by God who made
heaven and earth, and governs them. He says : " Hear, O heavens ;
and give ear, O earth : for the Lord hath spoken." ^ And again : "
Thus saith the Lord God, who made the heaven, and stretched it out
; who established the earth, and the things in it ; and who giveth
breath to the people upon it, and spirit to them who walk therein."^
2. Again, our Lord Jesus Christ confesses this same Being as His
Father, where He says : " I 3 [St. John xviL 3.] * Matt, xxiii. 9. s
Deut. xxxii. i. * Ps. cxxiv. 8. 7 Isa. i. 2. ^ Isa. xlii. 5.

464 IREN.EUS AGAINST HERESIES. confess to thee, O
Father, Lord of heaven and earth." ' What Father will those men have
us to understand [by these words], those who are most per'erse
sophists of Pandora? Whether shall it be Bythus, whom they have
fabled of themselves ; or their Mother ; or the Onlybegotten ? Or
shall it be he whom the Marcionites or the others have invented as
god (whom I indeed have amply demonstrated to be no god at all) ;
or shall it be (what is really the case) the Maker of heaven and
earth, whom also the prophets proclaimed, — whom Christ, too,
confesses as His Father, — whom also the law announces, saying : "
Hear, O Israel ; The Lord thy God is one God? "^ 3. But since the
wTitings {litercE) of Moses are the words of Christ, He does Himself
declare to the Jews, as John has recorded in the Gospel : " If ye had
believed Moses, ye would have believed Me : for he wrote of Me. But
if ye believe not his writings, neither will ye believe My words." ^ He
thus indicates in the clearest manner that the writings of Moses are
His words. If, then, [this be the case with regard] to Moses, so also,
beyond a doubt, the words of the other prophets are His [words], as
I have pointed out. And again, the Lord Himself exhibits Abraham as
having said to the rich man, with reference to all those who were
still alive : " If they do not obey Moses and the prophets, neither, if
any one were to rise from the dead and go to them, will they believe
him." '• 4. Now, He has not merely related to us a story respecting a
poor man and a rich one ; but He has taught us, in the first place,
that no one should lead a luxurious life, nor, living in worldly
pleasures and perpetual feastings, should be the slave of his lusts,
and forget God. " For there was," He says, " a rich man, who was
clothed in purjjle and fine linen, and delighted himself with splendid
feasts." 5 Of such persons, too, the Spirit has spoken by Esaias : "
They drink wine with [the accompaniment of] harps, and tablets,
and psalteries, and flutes ; but they regard not the works of God,
neither do they consider the work of His hands." ^ Lest, therefore,
we should incur the same punishment as these men, the Lord
reveals [to us] their end ; showing at the same time, that if they
obeyed Moses and the prophets, they would believe in Him whom

these had preached, the Son of God, who rose from the dead, and
bestows life upon us ; and He shows that all are from one essence,
that is, Abraham, and Moses, and the prophets, and also the Lord
Himself, who ' Matt. xi. 25; Luke x. 21. * Deut. vi. 4. * John V. ^6,
47. * Luke XVI. 31. i Luke xvi. 19. ' Isa. V. la. rose from the dead, in
whom many believe who are of the circumcision, who do also hear
Moses and the prophets announcing the coming of the Son of God.
But those who scoff [at the truth] assert that these men were from
another essence, and they do not know the first-begotten from the
dead ; understanding Christ as a distinct being, who continued as if
He were impassible, and Jesus, who suffered, as being altogether
separate [from Him]. 5. For they do not receive from the Father the
knowledge of the Son ; neither do they learn who the Father is from
the Son, who teaches clearly and without parables Him who truly is
God. He says : " Swear not at all ; neither by heaven, for it is God's
throne ; nor by the earth, for it is His footstool ; neither by
Jerusalem, for it is the city of the great King." ^ For these words are
evidently spoken with reference to the Creator, as also Esaias says :
" Heaven is my throne, the earth is my footstool." * And besides this
Being there is no other God ; othenvise He would not be termed by
the Lord either " God " or ** the great King ; " for a Being who can
be so described admits neither of any other being compared with
nor set above Him. For he who has any superior over him, and is
under the power of another, this being never can be called either "
God " or " the great King." 6. But neither will these men be able to
maintain that such words were uttered in an ironical manner, since it
is proved to them by the words themselves that they were in
earnest. For He who uttered them was Truth, and did truly vindicate
His own house, by driving out of it the changers of money, who were
buying and selling, saying unto them : " It is written. My house shall
be called the house of prayer ; but ye have made it a den of
thieves." ^ And what reason had He for thus doing and saying, and
vindicating His house, if He did preach another God? But [He did
so], that He might point out the transgressors of His Father's law ;
for neither did He bring any accusation against the house, nor did
He blame the law, which He had come to fiilfil ; but He reproved

those who were putting His house to an improper use, and those
who were transgressing the law. And therefore the scribes and
Pharisees, too, who from the times of the law had begun to despise
God, did not receive His Word, that is, they did not believe on Christ.
Of these Esaias says : " Thy princes are rebellious, companions of
thieves, loving gifts, following after rewards, not judging the
fatherless, and negligent of the cause of tl^ie widows." '° And
Jeremiah, in like manner : ' Matt. V. 34. ' Isa. Ixvi. I. 9 Matt. xxi. 13.
'° Isa. i. 33.

IREN^US AGAINST HERESIES. 465 "They," he says, "who
rule my people did not know me ; they are senseless and imprudent
children ; they are wise to do evil, but to do well they have no
knowledge." ' 7. But as many as feared God, and were anxious about
His law, these ran to Christ, and were all saved. For He said to His
disciples : " Go ye to the sheep of the house of Israel,^ which have
perished." And many more Samaritans, it is said, when the Lord had
tarried among them two days, " beUeved because of His words, and
said to the woman. Now we believe, not because of thy saying, for
we ourselves have heard [Him], and know that this man is truly the
Saviour of the world." ^ And Paul likewise declares, "And so all
Israel shall be saved ; " + but he has also said, that the law was our
pedagogue [tc bring us] to Christ Jesus.s Let them not therefore
ascribe to the law the unbelief of certain [among them]. For the law
never hindered them from believing in the Son of God ; nay, but it
even exhorted them ^ so to do, saying ^ that men can be saved in
no other way from the old wound of the serpent than by believing in
Him who, in the hkeness of sinful flesh, is lifted up from the earth
upon the tree of martyrdom, and draws all things to Himself,** and
vivifies the dead. CHAP. III. — ANSWER TO THE CAVILS OF THE
GNOSTICS. WE ARE NOT TO SUPPOSE THAT THE TRUE GOD CAN
BE CHANGED, OR COME TO AN END, BECAUSE THE HEAVENS,
WHICH ARE HIS THRONE, AND THE EARTH, HIS FOOTSTOOL,
SHALL PASS AWAY. I. Again, as to their malignantly asserting that if
heaven is indeed the throne of God, and earth His footstool, and if it
is declared that the heaven and earth shall pass away, then when
these pass away the God who sitteth above must also pass away,
and therefore He cannot be the God who is over all ; in the first
place, they are ignorant what the expression means, that heaven is
[His] throne and earth [His] footstool. For they do not know what
God is, but they imagine that He sits after the fashion of a man, and
is contained within bounds, but does not contain. And they are also
unacquainted with [the meaning of] the passing away of the heaven
and earth ; but Paul was not ignorant of it when he declared, " For
the figure of this world passeth away." ^ In the next place, David

explains their question, for he says that when the fashion of this
world passes awey, not only shall God re' Jer. iv. 22. 2 Matt. X. 6. 3
John iv. 41. * Rom. xi. 26. 5 Gal. iii. 24. * Num. xxi. 8. ' This passage
Is quoted by Augustine, in his treatise on original sin, written to
oppose Pelagius (lib. i. c. ii.), about 400 a.d. * John xii. 32, iii. 14. 9
I Cor. vii. 31. main, but His servants also, expressing himself thus in
the loist Psalm : " In the beginning, Thou, O Lord, hast founded the
earth, and the heavens are the works of Thy hands. They shall
perish, but Thou shalt endure, and all shall wax old as a garment ;
and as a vesture Thou shalt change them, and they shall be
changed : but Thou art the same, and Thy years shall not fail. The
children of Thy servants shall continue, and their seed shall be
established for ever ; " '° pointing out plainly what things they are
that pass away, and who it is that doth endure for ever — God,
together with His servants. And in like manner Esaias says : " Lift up
your eyes to the heavens, and look upon the earth beneath ; for the
heaven has been set together as smoke, and the earth shall wax old
like a garment, and they who dwell therein shall die in like manner.
But my salvation shall be for ever, .and my righteousness shall not
pass away." " CHAP. rv. — ANSWER TO ANOTHER OBJECTION,
SHOWING THAT THE DESTRUCTION OF JERUSALEM, WHICH WAS
THE CITY OF THE GREAT KING, DIMINISHED NOTHING FROM THE
SUPREME ^LJESTY AND POWER OF GOD, FOR THAT THIS
DESTRUCTION WAS PUT IN EXECUTION BY THE MOST WISE
COUNSEL OF THE SAME GOD. I. Further, also, concerning Jerusalem
and the Lord, they venture to assert that, if it had been "the city of
the great King," " it would not have been deserted. '^ This is just as
if any one should say, that if straw were a creation of God, it would
never part company with the wheat ; and that the vine twigs, if
made by God, never would be lopped away and deprived of the
clusters. But as these [vine twigs] have not been originally made for
their own sake, but for that of the fruit growing upon them, which
being come to maturity and taken away, they are left behind, and
those which do not conduce to fructification are lopped off
altogether ; so also [was it with] Jerusalem, which had in herself
borne the yoke of bondage (under which man was reduced, who in

former times was not subject to God when death was reigning, and
being subdued, became a fit subject for liberty), when the fruit of
liberty had come, and reached maturity, and been reaped and stored
in the bam, and when those which had the power to produce fruit
had been carried away from her [i.e., from Jerusalem], and
scattered throughout all the world. Even as Esaias saith, " The
children of '0 Ps. cii. 25-28. The cause of the difference in the
numbering of the Psalms is that the Septuagint embraces in one
psalm — the nmth — the two which form the ninth and tenth in the
Hebrew text. " Isa. li. 6. «2 Matt. V. 35. '3 [Jer. vii. 4. One of the
most powerful arguments in all Scripture is contained in the first
twelve verses of this chapter, and it rebukes an inveterate
superstition of the human heart. Comp. Rev ii. 5, and the message
to Rome, Rom. xi. 21.]

466 IREN^US AGAINST HERESIES. Jacob shall strike root,
and Israel shall flourish, and the whole world shall be filled with his
fruit." ' The fruit, therefore, having been sown throughout all the
world, she (Jerusalem) was deseredly forsaken, and those things
which had formerly brought forth fruit abundantly were taken away ;
for from these, according to the flesh, were Christ and the apostles
enabled to bring forth fruit. But now these are no longer useful for
bringing forth fruit. For all things which have a beginning in time
must of course have an end in time also. 2. Since, then, the law
originated with Moses, it terminated with John as a necessary
consequence. Christ had come to fulfil it : wherefore " the law and
the prophets were " with them " until John." ^ And therefore
Jerusalem, taking its commencement from David,^ and fulfilling its
own times, must have an end of legislation "^ when the new
covenant was revealed. For God does all things by measure and in
order ; nothing is unmeasured with Him, because nothing is out of
order. Well spake he, who said that the unmeasurable Father was
Himself subjected to measure in the Son ; for the Son is the
measure of the Father, since He also comprehends Him. But that the
administration of them (the Jews) was temporary, Esaias says : "
And the daughter of Zion shall be left as a cottage in a vineyard, and
as a lodge in a garden of cucumbers." 5 And when shall these things
be left behind ? Is it not when the fruit shall be taken away, and the
leaves alone shall be left, which now have no power of producing
fruit? 3. But why do we speak of Jerusalem, since, indeed, the
fashion of the whole world must also pass away, when the time of its
disappearance has come, in order that the fruit indeed may be
gathered into the garner, but the chaff, left behind, may be
consumed by fire ? " For the day of the Lord Cometh as a burning
furnace, and all sinners shall be stubble, they who do evil things,
and the day shall burn them up." ^ Now, who this Lord is that brings
such a day about, John the Baptist points out, when he says of
Christ, " He shall baptize you with the Holy Ghost and with fire,
having His fan in His hand to cleanse His floor ; and He will gather
His fruit into the garner, but the chaff He will burn up with

un(juenchable fire." ^ For He who makes the chaff and He who
makes the wheat are not different persons, but one and the same,
who judges them. ' Isa. xxvii. 6. ^ Luke xvi. i6. ' 2 Sam. V. 7, where
David is described as taking the stronghold of Zion from the
Jebusites. * The text fluctuates between " legis dationem " and "
legis dationis." We have followed the latter. 5 Isa. i. 8. '' Mai. iv. I. 1
Matt. iii. it, etc. that is, separates them. But the wheat and the chaff,
being inanimate and irrational, have been made such by nature. But
man, being endowed with reason, and in this respect like to God,
having been made free in his will, and with power over himself, is
himself the cause to himself, that sometimes he becomes wheat,
and sometimes chaff. Wherefore also he shall be justly condemned,
because, having been created a rational being, he lost the true
rationality, and living irrationally, opposed the righteousness of God,
giving himself over to every earthly spirit, and serving all lusts ; as
says the prophet, " Man, being in honour, did not understand : he
was assimilated to senseless beasts, and made like to them."S CHAP.
V. — THE AUTHOR RETURNS TO HIS FORMER ARGUMENT, AND
SHOWS THAT THERE WAS BUT ONE GOD ANNOUNCED BY THE LAW
AND PROPHETS, WHO.M CHRIST CONFESSES AS HIS FATHER, AND
WHO, THROUGH HIS WORD, ONE LIVING GOD WITH HIM, MADE
HIMSELF KNOWN TO MEN IN BOTH COVENANTS. 1. God, therefore,
is one and the same, who rolls up the heaven as a book, and renews
the face of the earth ; who made the things of time for man, so that
coming to maturity in them, he may produce the fruit of immortality
; and who, through His kindness, also bestows [upon him] eternal
things, " that in the ages to come He may show the exceeding riches
of His grace ; " 9 who was announced by the law and the prophets,
whom Christ confessed as His Father. Now He is the Creator, and He
it is who is God over all, as Esaias says, " I am witness, saith the
Lord God, and my servant whom I have chosen, that ye may know,
and believe, and understand that I AM. Before me there was no
other God, neither shall be after me. I am God, and besides me
there is no Saviour. I have proclaimed, and I have saved." '° And
again : " I myself am the first God, and I am above things to come."
" For neither in an ambiguous, nor arrogant, nor boastful manner,

does He say these things ; but since it was impossible, without God,
to come to a knowledge of God, He teaches men, through His Word,
to know God. To those, therefore, who are ignorant of these
matters, and on this account imagine that they have discovered
another Father, justly does one say, " Ye do err, not knowing the
Scriptures, nor the power of God." '^ 2. For our Lord and Master, in
the answer which He gave to the Sadducees, who say that there is
no resurrection, and who do therefore 8 Ps. xlix. 12. 9 Eph. ii. 7. '°
Isa. xliii. lo, etc. '' Isa. xii. 4. '2 Matt. xxii. 39.

IRENiEUS AGAINST HERESIES. 467 dishonour God, and
lower the credit of the law, did both indicate a resurrection, and
reveal God, saying to them, "Ye do err, not knowing the Scriptures,
nor the power of God." " For, touching the resurrection of the dead,"
He says, " have ye not read that which was spoken by God, saying, I
am the God of Abraham, the God of Isaac, and the God of Jacob?"'
And He added, " He is not the God of the dead, but of the living ; for
all live to Him." By these arguments He unquestionably made it
clear, that He who spake to Moses out of the bush, and declared
Himself to be the God of the fathers. He is the God of the living. For
who is the God of the living unless He who is God, and above whom
there is no other God? Whom also Daniel the prophet, when Cyrus
king of the Persians said to him, " Why dost thou not worship Bel? "
^ did proclaim, saying, " Because I do not worship idols made with
hands, but the living God, who established the heaven and the
earth, and has dominion over all flesh." Again did he say, " I will
adore the Lord my God, because He is the living God." He, then,
who was adored by the prophets as the living God, He is the God of
the living ; and His Word is He who also spake to Moses, who also
put the Sadducees to silence, who also bestowed the gift of
resurrection, thus revealing [both] truths to those who are blind,
that is, the resurrection and God [in His true character]. For if He be
not the God of the dead, but of the living, yet was called the God of
the fathers who were sleeping, they do indubitably live to God, and
have not passed out of existence, since they are children of the
resurrection. But our Lord is Himself the resurrection, as He does
Himself declare, " I am the resurrection and the life." ^ But the
fathers are His children ; for it is said by the prophet : " Instead of
thy fathers, thy children have been made to thee."'* Christ Himself,
therefore, together with the Father, is the God of the living, who
spake to Moses, and who was also manifested to the fathers. 3. And
teaching this very thing, He said to the Jews : " Your father Abraham
rejoiced that he should see my day ; and he saw it, and was glad." 5
What is intended? "Abraham believed God, and it was imputed unto
him for righteousness. " ^ In the first place, [he believed] that He

was the maker of heaven and earth, the only God ; and in the next
place, that He would make his seed as the stars of heaven. * Matt.
xxii. 29, etc. ; Ex. iii. 6. 2 In the Septuagint and Vulgate versions,
this story constitutes the ^urteenth chapter of the book of Daniel. It
is not extant in Hebrew, and has therefore been removed to the
Apocrypha, in the Anglican canon [the Greek and St. Jerome's] of
Scripture, under the title of " Bel and the Dragon." 3 John xi. 25. *
Ps. xlv. 17. S John viii. 56. * Rom. iv. 3. This is what is meant by
Paul, [when he says,] " as lights in the world." ^ Righteously,
therefore, having left his earthly kindred, he followed the Word of
God, walking as a pilgrim with the Word, that he might [afterwards]
have his abode with the Word. 4. Righteously also the apostles,
being of the race of Abraham, left the ship and their father. and
followed the Word. Righteously also do we, possessing the same
faith as Abraham, and taking up the cross as Isaac did the wood,^
follow Him. For in Abraham man had learned beforehand, and had
been accustomed to follow the Word of God. For Abraham,
according to his faith, followed the command of the Word of God,
and with a ready mind delivered up, as a sacrifice to God, his only-
begotten and beloved son, in order that God also might be pleased
to offer up for all his seed His own beloved and only-begotten Son,
as a sacrifice for our redemption. 5. Since, therefore, Abraham was a
prophet, and saw in the Spirit the day of the Lord's coming, and the
dispensation of His suffering, through whom both he himself and all
who, following the example of his faith, trust in God, should be
saved, he rejoiced exceedingly. The Lord, therefore, was not
unknown to Abraham, whose day he desired to see ; 9 nor, again,
was the Lord's Father, for he had learned from the Word of the Lord,
and believed Him ; wherefore it was accounted to him by the Lord
for righteousness. For faith towards God justifies a man ; and
therefore he said, " I will stretch forth my hand to the most high
God, who made the heaven and the earth." '° All these truths,
however, do those holding perverse opinions endeavour to
overthrow, because of one passage, which they certainly do not
understand correctly. CHAP. VI. — EXPLANATION OF THE WORDS
OF CHRIST, "no man KNOWETH THE FATHER, BUT THE SON," ETC.

; WHICH WORDS THE HERETICS MISINTERPRET. PROOF THAT, BY
THE FATHER REVEALING THE SON, AND BY THE SON BEING
REVEALED, THE FATHER WAS NEVER UNKNOWN. I. For the Lord,
revealing Himself to His disciples, that He Himself is the Word, who
imparts knowledge of the Father, and reproving the Jews, who
imagined that they had [the knowledge of] God, while they
nevertheless rejected His Word, through whom God is made known,
declared, " No man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whom the Son
has willed to reveal [Him]." " Thus hath Matthew set it 7 Phil. ii. 15.
* Gen. xxii. 6. 9 John viii. 56. '° Gen. xiv. 22. " Matt. xi. 27; Luke x.
21.

468 IREN^US AGAINST HERESIES. down, and Luke in like
manner, and Mark ' the very same ; for John omits this passage.
They, however, who would be wiser than the apostles, write [the
verse] in the following manner : " No man knew the P'ather, but the
Son ; nor the Son, but the Father, and he to whom the Son has
willed to reveal [Him] ; " and they explain it as if the true God were
known to none prior to our Lord's advent ; and that God who was
announced by the prophets, they allege not to be the Father of
Christ. 2. But if Christ did then [only] begin to have existence when
He came [into the world] as man, and [if] the Father did remember
[only] in the times of Tiberius Caesar to provide for [the wants of]
men, and His Word was shown to have not always coexisted with His
creatures ; [it may be remarked that] neither then was it necessary
that another God should be proclaimed, but [rather] that the
reasons for so great carelessness and neglect on His part should be
made the subject of investigation. For it is fitting that no such
question should arise, and gather such strength, that it would indeed
both change God, and destroy our faith in that Creator who supports
us by means of His creation. For as we do direct our faith towards
the Son, so also should we possess a firm and immoveable love
towards the P'ather. In his book against Marcion, Justin ^ does well
say : " I would not have believed the Lord Himself, if He had
announced any other than He who is our framer, maker, and
nourisher. But because the only-begotten Son came to us from the
one God, who both made this world and formed us, and contains
and administers all tilings, summing up His own handiwork in
Himself, my faith towards Him is stedfast, and my love to the Father
immoveable, God bestowing both upon us." 3. For no one can know
the Father, unless through the Word of God, that is, unless by the
Son revealing [Him] ; neither can he have knowledge of the Son,
unless through the good pleasure of the Father. But the Son
performs the good pleasure of the Father ; for the Father sends, and
the Son is sent, and comes. And His Word knows that His Father is,
as far as regards us, invisible and infinite ; and since He cannot be
declared [by any one else], He does Himself declare Him to us ; and,

on the other hand, it is the Father alone who knows His own Word.
And both these truths has our Lord declared. Wherefore the Son
reveals the knowledge of the Father through His own manifesta' Not
now to be found in Mark's Gospel. * Photius, 125, makes mention of
Justin Martyr's work, Aoyoi Kara Mapiciuji'o?. See also Eusebius's
Ecclesiastical History, book iv. c. 18, where this passage of Irenaus is
quoted. [The vast importance of Justin's startling remark is that it
hinges on the words of Christ Himself, concerning His antecedents
and notes as set forth in the Scriptures, St. John v. 30-39.] tion. For
the manifestation of the Son is the knowledge of the Father ; for all
things are manifested through the Word. In order, therefore, that we
might know that the Son who came is He who imparts to those
believing on Him a knowledge of the Father, He said to His disciples :
3 " No man knoweth the Son but the Father, nor the Father but the
Son, and those to whomsoever the Son shall reveal Him ; " thus
setting Himself forth and the Father as He [really] is, that we may
not receive any other Father, except Him who is revealed by the Son.
4. But this [Father] is the Maker of heaven and earth, as is sho'Ti
from His words ; and not he, the false father, who has been invented
by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or
by Simon, or by the rest of the " Gnostics," falsely so called. For
none of these was the Son of God ; but Christ Jesus our Lord [was],
against whom they set their teaching in opposition, and have the
daring to preach an unknown God. But they ought to hear [this]
against themselves : How is it that He is unknown, who is known by
them ? for, whatever is known even by a few, is not unknown. But
the Lord did not say that both the Father and the Son could not be
known at all {in totu7n), for in that case His advent would have
been superfluous. For why did He come hither? Was it that He
should say to us, " Never mind seeking after God ; for He is
unknown, and ye shall not find Him ; " as also the disciples of
Valentinus falsely declare that Christ said to their yEons? But this is
indeed vain. For the Lord taught us that no man is capable of
knowing God, unless he be taught of God ; that is, that God cannot
be known without God : but that this is the express will of the
Father, that God should- be known. For they shall know ■♦ Him to

whomsoever the Son has revealed Him. 5. And for this purpose did
the Father reveal the Son, that through His instrumentality He might
be manifested to all, and might receive those righteous ones who
believe in Him into incorruption and everlasting enjoyment (now, to
believe in Him is to do His will) ; but He shall righteously shut out
into the darkness which they have chosen for themselves, those who
do not believe, and who do consequently avoid His light. The Father
therefore has revealed Himself to all, by making His Word visible to
all ; and, conversely, the Word has declared to all the Father and the
Son, since He has become visible to all. And therefore the righteous
judgment of God [shall fall] upon all who, like : IT 3 [A most
emphatic and pregnant text which Irenaeus here expounds with
great beauty. The reference (St. Matt. xi. 27) seems to have been
inadvertently omitted in this place where the repetition is desirable.]
* The ordinary text reads cognoscunt, i.e., do know; but Harvey
thinks it should be the future — cognoscent.

IREN.EUS AGAINST HERESIES. 469 others, have seen, but
have not, like others, believed. 6. For by means of the creation itself,
the Word reveals God the Creator ; and by means of the world [does
He declare] the Lord the Maker of the world ; and by means of the
formation [of man] the Artificer who formed him ; and by the Son
that Father who begat the Son : and these things do indeed address
all men in the same manner, but all do not in the same way believe
them. But by the law and the prophets did the Word preach both
Himself and the Father alike [to all] ; and all the people heard Him
alike, but all did not alike believe. And through the Word Himself
who had been made visible and palpable, was the Father shown
forth, although all did not equally believe in Him ; but all saw the
Father in the Son : for the Father is the invisible of the Son, but the
Son the visible of the Father. And for this reason all spake with Christ
when He was present [upon earth], and they named Him God. Yea,
even the demons exclaimed, on beholding the Son : " We know
Thee who Thou art, the Holy One of God." ' And the devil looking at
Him, and tempting Him, said : " If Thou art the Son of God ; " - —
all thus indeed seeing and speaking of the Son and the Father, but
all not believing [in them]. 7. For it was fitting that the truth should
receive testimony from all, and should become [a means of]
judgment for the salvation indeed of those who believe, but for the
condemnation of those who believe not ; that all should be fairly
judged, and that the faith in the Father and Son should be approved
by all, that is, that it should be established by all [as the one means
of salvation], receiving testimony from all, both from those
belonging to it, since they are its friends, and by those having no
connection with it, though they are its enemies. For that evidence is
true, and cannot be gainsaid, which elicits even from its adversaries
striking ^ testimonies in its behalf; they being convinced with
respect to the matter in hand by their own plain contemplation of it,
and bearing testimony to it, as well as declaring it.'^ But after a
while they break forth into enmity, and become accusers [of what
they had approved], and are desirous that their own testimony
should not be [regarded as] true. He, therefore, who was known,

was not a different being from Him who declared, "No man knoweth
the Father," but one and the same, the Father making all things
subject to Him ; while He received testimony from all ' Mark i. 24. 2
Matt. iv. 3; Luke iv. 3. 3 Sin^la, which with Massuet we here
understand in the sense of sing7ilaria. ■♦ Some, instead oi
stgni/icantibus, read signantibus, " stamping t as true." that He was
very man, and that He was very God, from the Father, from the
Spirit, from angels, from the creation itself, from men, from apostate
spirits and demons, from the enemy, and last of all, from death
itself. But the Son, administering all things for the Father, works from
the beginning even to the end, and without Him no man can attain
the knowledge of God. For the Son is the knowledge of the Father;
but the knowledge of the Son is in the Father, and has been revealed
through the Son ; and this was the reason why the Lord declared : "
No man knoweth the Son, but the Father ; nor the Father, save the
Son, and those to whomsoever the Son shall reveal [Him]."s For
"shall reveal" was said not with reference to the future alone, as if
then [only] the Word had begun to manifest the Father when He
was bom of Mary, but it applies indifferently throughout all time. For
the Son, being present with His own handiwork from the beginning,
reveals the Father to all ; to whom He wills, and when He wills, and
as the Father wills. Wherefore, then, in all things, and through all
things, there is one God, the Father, and one Word, and one Son,
and one Spirit, and one salvation to all who believe in Him. CHAP.
VII. — RECAPITULATION OF THE FOREGOING ARGUMENT,
SHOWING THAT ABRAHAM, THROUGH THE REVELATION OF THE
WORD, KNEW THE FATHER, AND THE COMING OF THE SON OF
GOD. FOR THIS CAUSE, HE REJOICED TO SEE THE DAY OF CHRIST,
WHEN THE PROMISES MADE TO HIM SHOULD BE FULFILLED. THE
FRUIT OF THIS REJOICING HAS FLOWED TO POSTERITY, VIZ., TO
THOSE WHO ARE PARTAKERS IN THE FAITH OF ABRAHAM, BUT
NOT TO THE JEWS WHO REJECT THE WORD OF GOD. I. Therefore
Abraham also, knowing the Father through the Word, who made
heaven and earth, confessed Him to be God ; and having learned, by
an announcement [made to him], that the Son of God would be a
man among men, by whose advent his seed should be as the stars

of heaven, he desired to see that day, so that he might himself also
embrace Christ ; and, seeing it through the spirit of prophecy, he
rejoiced.^ Wherefore Simeon also, one of his descendants, carried
fully out the rejoicing of the patriarch, and said : " Lord, now lettest
Thou Thy servant depart in peace. For mine eyes have seen Thy
salvation, which Thou hast pre5 Matt. xi. 27; Luke x. 22. Harvey
observes here, that " it is remarkable that this text, having been
correctly quoted a short time previously in accordance with the
received Greek text, o> ia-v ^oOAtjTa? 6 v'Cot; airoKav^ai, the
translator now not only uses the single verb revelaverit, but says
pointedly that it was so written by the venerable author. It is
probable, therefore, that the previous pa.v sage has been made to
harmonize with the received text by a later hand; with which,
however, the Syriac form agrees. * Gen. xvii. 17.

470 IREN^US AGAINST HERESIES. pared before the face of
all people : a light for the revelation of the Gentiles,' and the glory of
the people Israel." ^ And the angels, in like manner, announced
tidings of great joy to the shepherds who were keeping watch by
night.^ Moreover, Mary said, " My soul doth magnify the Lord, and
my spirit hath rejoiced in God my salvation ; " ^ — the rejoicing of
Abraham descending upon those who sprang from him, — those,
namely, who were watching, and who beheld Christ, and believed in
Him ; while, on the other hand, there was a reciprocal rejoicing
which passed backwards from the children to Abraham, who did also
desire to see the day of Christ's coming. Rightly, then, did our Lord
bear witness to him, saying, " Your father Abraham rejoiced to see
my day ; and he saw it, and was glad." 2. For not alone upon
Abraham's account did He say these things, but also that He might
point out how all who have known God from the beginning, and
have foretold the advent of Christ, have received the revelation from
the Son Himself; who also in the last times was made visible and
passable, and spake with the human race, that He might from the
stones raise up children unto Abraham, and fulfil the promise which
God had given him, and that He might make his seed as the stars of
heaven, s as John the Baptist says : " For God is able from these
stones to raise up children unto Abraham." ^ Now, this Jesus did by
drawing us off from the religion of stones, and bringing us over from
hard and fruitless cogitations, and establishing in us a faith like to
Abraham. As Paul does also testify, saying that we are children of
Abraham because of the similarity of our faith, and the promise of
inheritance.^ 3. He is therefore one and the same God, who called
Abraham and gave him the promise. But He is the Creator, who does
also through Christ j)repare lights in the world, [namely] those who
believe from among the Gentiles. And He says, " Ye are the light of
the world ; " ^ that is, as the stars of heaven. Him, therefore, I have
rightly shown to be known by no man, unless by the Son, and to
whomsoever the Son shall reveal Him. But the Son reveals the
Father to all to whom He wills that He should be known ; and
neither without the goodwill of the Father, nor without the agency of

the Son, can any man know Ciod. Wherefore did the Lord say to His
disciples, " I am the way, the truth, and the life : and no man
cometh unto the Father but by Me. If ye had known Me, ye would
have known My ' The text has oculorum, probably by mistake iox
populorum. ' Luke ii. 29, etc. ' Luke ii. 8. * Luke i. 46. 5 Gen. XV. 5. '
Matt. iii. 9. ' Kom. iv. la; Gal. iv. aS, * Matt. V. 14. Father also : and
from henceforth ye have both known Him, and have seen Him." ''
From these words it is evident, that He is known by the Son, that is,
by the Word. 4. Therefore have the Jews departed from God, in not
receiving His Word, but imagining that they could know the Father
[apart] by Himself, without the Word, that is, without the Son ; they
being ignorant of that God who spake in human shape to Abraham,
'° and again to Moses, saying, " I have surely seen the affliction of
My people in Egypt, and I have come down to deliver them." " For
the Son, who is the Word of God, arranged these things beforehand
from the beginning, the Father being in no want of angels, in order
that He might call the creation into being, and form man, for whom
also the creation was made ; nor, again, standing in need of any
instrumentality for the framing of created things, or for the ordering
of those things which had reference to man ; while, [at the same
time,] He has a vast and unspeakable number of servants. For His
offspring and His similitude '^ do minister to Him in every respect ;
that is, the Son and the Holy Spirit, the Word and Wisdom ; whom
all the angels serve, and to whom they are subject. Vain, therefore,
are those who, because of that declaration, " No man knoweth the
Father, but the Son," '^ do introduce another unknown Father. CHAP.
VIIL VAIN ATTEMPTS OF ^LRCION AND HIS FOLLOWERS, WHO
EXCLUDE ABR.HAM FROM THE SALVATION BESTOWED BV CHRIST,
WHO LIBERATED NOT ONLY ABRAHAM, BUT THE SEED OF
ABRAHAM, BY FULFILLING AND NOT DESTROYING THE LAW WHEN
HE HEALED ON THE SABBATH-DAY, I. Vain, too, is [the effort of]
Marcion and his followers when they [seek to] exclude Abraham
from the inheritance, to whom the Spirit through many men, and
now by Paul, bears witness, that " he believed God, and it was
imputed unto him for righteousness." '■♦ And the Lord [also bears
witness to him,] in the first place, indeed, by raising up children to

him from the stones, and making his seed as the stars of heaven,
saying, " They shall come from the east and from the west, from the
north and from the south, and shall recline with Abraham, and Isaac,
and Jacob in the kingdom of heaven ; " '5 and then again by saying
to the Jews, " When ) •:'. shall see Abraham, and Isaac, and Jacob,
and all the prophets in the kingdom of heaven, but you 9 John xiv.
6, 7. '° Gen. xviii. i. " Ex. iii. 7, 8. '- ^^^ssuet here observes, that
the fathers called the Holy Spirit the similitude of the Son. '3 Matt.
xi. 27; Luke x. 32. '< Rom. iv. 3. '5 M*t. viii. 17.

IREN^US AGAINST HERESIES. 471 yourselves cast out." ■
This, then, is a clear point, that those who disallow his salvation, and
frame the idea of another God besides Him who made the promise
to Abraham, are outside the kingdom of God, and are disinherited
from [the gift of] incorruption, setting at naught and blaspheming
God, who introduces, through Jesus Christ, Abraham to the kingdom
of heaven, and his seed, that is, the Church, upon which also is
conferred the adoption and the inheritance promised to Abraham. 2.
For the Lord vindicated Abraham's posterity by loosing them from
bondage and calling them to salvation, as He did in the case of the
woman whom He healed, saying openly to those who had not faith
like Abraham, " Ye hypocrites,^ doth not each one of you on the
Sabbath-days loose his ox or his ass, and lead him away to watering
? And ought not this woman, being a daughter of Abraham, whom
Satan hath bound these eighteen years, be loosed from this bond on
the Sabbath-days ?" 3 it is clear, therefore, that He loosed and
vivified those who believe in Him as Abraham did, doing nothing
contrary to the law when He healed upon the Sabbath-day. For the
law did not prohibit men from being healed upon the Sabbaths ; [on
the contrary,] it even circumcised them upon that day, and gave
command that the offices should be performed by the priests for the
people ; yea, it did not disallow the healing even of dumb animals.
Both at Siloam and on frequent subsequent* occasions, did He
perform cures upon the Sabbath ; and for this reason many used to
resort to Him on the Sabbath-days. For the law commanded them to
abstain from every servile work, that is, from all grasping after
wealth which is procured by trading and by other worldly business ;
but it exhorted them to attend to the exercises of the soul, which
consist in reflection, and to addresses of a beneficial kind for their
neighbours' benefit. And therefore the Lord reproved those who
unjustly blamed Him for having healed upon the Sabbath-days. For
He did not make void, but fulfilled the law, by performing the offices
of the high priest, propitiating God for men, and cleansing the
lepers, healing the sick, and Himself suffering death, that exiled man
might go forth from condemnation, and might return without fear to

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