Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book II/Chapter XXVI.
Chapter XXVI.—“Knowledge puffeth up, but love edifieth.”
1. It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, “Knowledge puffeth up, but love edifieth:” not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, “Knowledge puffeth up, but love edifieth.” Now there can be no greater conceit than this, that any one should imagine he is better and more perfect than He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledge whatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except [the knowledge of] Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety.
2. For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that “even the hairs of your head are all numbered,” set about inquiring into the number of hairs on each one’s head, and endeavour to search out the reason on account of which one man has so many, and another so many, since all have not an equal number, but many thousands upon thousands are to be found with still varying numbers, on this account that some have larger and others smaller heads, some have bushy heads of hair, others thin, and others scarcely any hair at all,—and then those who imagine that they have discovered the number of the hairs, should endeavour to apply that for the commendation of their own sect which they have conceived? Or again, if any one should, because of this expression which occurs in the Gospel, “Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father,” take occasion to reckon up the number of sparrows caught daily, whether over all the world or in some particular district, and to make inquiry as to the reason of so many having been captured yesterday, so many the day before, and so many again on this day, and should then join on the number of sparrows to his [particular] hypothesis, would he not in that case mislead himself altogether, and drive into absolute insanity those that agreed with him, since men are always eager in such matters to be thought to have discovered something more extraordinary than their masters?
3. But if any one should ask us whether every number of all the things which have been made, and which are made, is known to God, and whether every one of these [numbers] has, according to His providence, received that special amount which it contains; and on our agreeing
that such is the case, and acknowledging that not one of the things which have been, or are, or shall be made, escapes the knowledge of God, but that through His providence every one of them has obtained its nature, and rank, and number, and special quantity, and that nothing whatever either has been or is produced in vain or accidentally, but with exceeding suitability [to the purpose intended], and in the exercise of transcendent knowledge, and that it was an admirable and truly divine intellect which could both distinguish and bring forth the proper causes of such a system: if, [I say,] any one, on obtaining our adherence and consent to this, should proceed to reckon up the sand and pebbles of the earth, yea also the waves of the sea and the stars of heaven, and should endeavour to think out the causes of the number which he imagines himself to have discovered, would not his labour be in vain, and would not such a man be justly declared mad, and destitute of reason, by all possessed of common sense? And the more he occupied himself beyond others in questions of this kind, and the more he imagines himself to find out beyond others, styling them unskilful, ignorant, and animal beings, because they do not enter into his so useless labour, the more is he [in reality] insane, foolish, struck as it were with a thunderbolt, since indeed he does in no one point own himself inferior to God; but, by the knowledge which he imagines himself to have discovered, he changes God Himself, and exalts his own opinion above the greatness of the Creator.
- 1 Cor. viii. 1.
- “Aut;” ἤ having been thus mistakenly rendered instead of “quam.”
- [This seems anticipatory of the dialects of scholasticism, and of its immense influence in Western Christendom, after St. Bernard’s feeble adhesion to the Biblical system of the ancients.]
- Matt. x. 30.
- Matt. x. 29.
- [Illustrated by the history of modern thought in Germany. See the meritorious work of Professor Kahnis, on German Protestantism (translated). Edinburgh, T. & T. Clark, 1856.]