"for this reason did the Word. . . . reveal . . . God to men through many dispensations, lest man, falling away from God altogether, should cease to exist."

     St. Irenaeus, Adv. haer. IV.xx.7, trans. Roberts & Rambaut (ANF 1) =IV.xxxiv.7 in ed. Harvey (Cambridge University Press, 1857), vol. 2, p. 219.

Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, falling away from God altogether, should cease to exist [(hominibus per multas dispositions ostendens Deum, ne in toto deficiens a Deo homo, cessaret esse)]. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.

Arian fundamentalism

"The Homoeans represented a simple and to a large extent even simplistic biblicism."

"Die Homöer vertraten einen schlichten und auch weithin undifferentzierten Biblizismus."

     Hanns Christof Brennecke, "Studien zur Geschichte der Homöer:  Der Osten bis zum Ende der homöischen Reichskirche," Beiträge zur historischen Theologie 73 (1988):  204n158, as quoted by Christoph Markschies in his "»Sessio ad dexteram«:  Bemerkungen zu einem altchristlichen Bekenntnismotiv in der christologischen Diskussion der altkirchlichen Theologen," in Le Trône de Dieu, ed. Marc Philonenko, Wissenschaftliche Untersuchungen zum neuen Testament 69 (Tübingen:  J. C. B. Mohr (Paul Siebeck), 1993), 286n174 (252-317).  Homoeans or Homoians (Acacius, Bishop of Caesarea).

"Fear of scholasticism is the mark of a false prophet."

"Die Furcht vor der Scholastik ist das Kennzeichen des falschen Propheten."

     Karl Barth, CD I/1, 279 =KD I/1, 296.

At no time, even and especially in times of greatest flux, can the Church do without [regular—as distinguished from irregular—dogmatics], and on every hand there are indications that especially for Protestantism to-day an orderly school dogmatics might be healthier than a further plethora of irregularities in which it has always been so dangerously rich, particularly in the modern period. The results of irregular dogmatics are more exposed than those of regular dogmatics to the danger of being purely accidental, for in form at least they nearly always tend to be strongly influenced by the person and biography of their authors. The seriousness of their significance for the Church must at all events be proved by the fact that they can be presented not merely as the results of irregular dogmatics, e.g., in the form of sermons or the tone of pamphlets, not merely as the expression of religious and perhaps even prophetic experiences and impressions, but also in the stricter form of deliberations that can be tested academically. Almost all the insights in our field have first seen the light in the form of aphorisms and in the tone of proclamation. Dogmatics, i.e., the criticism and correction of previous proclamation, usually has its origin in proclamation itself. But an insight that is tied to the form of aphorisms or the tone of proclamation, an insight that cannot be taught as well, is no true insight, and hence dogmatics must develop as regular dogmatics even if it cannot begin as such. Nothing that can claim to be truly of the Church need shrink from the sober light of 'scholasticism.' No matter how free and individual it may be in its first expression, if it seeks universal acceptance, it will be under constraint to set up a school and therefore to become the teaching of a school. Fear of scholasticism is the mark of a false prophet. The true prophet will be ready to submit his message to this test too.

I was prompted to go back and reread §7.2 by Thomas Joseph White, O.P., The incarnate Lord:  a Thomistic study in Christology (Washington, DC:  The Catholic University of America Press, 2015), 235, which I may quote in its own right as well. 

"The family is the primary obstacle to an ethic of choice, and so a primary target of genuinely radical liberal revolutionaries."

     Yuval Levin, channeling Edmund Burke.  The great debate:  Edmund Burke, Thomas Paine, and the birth of right and left (New York:  Basic Books, 2014), 103.

God is still incarnate

"He is very God and has ascended into the heavens and taken his seat at the Father’s right hand in glory, not by discarding his body but by uniting it to spirit in the perfection of one Godhead, just as our own bodies, though 'sown as natural bodies' for now, 'will be raised spiritual; though sown in corruption for now, will be raised in incorruption; though sown in mortality for now will be raised in immortality.'
    "Now if such is the case with our [own] bodies, how much more with that holy, inexpressible, incomparable pure body united with God [(ἐκεῖνο τὸ ἅγιον καὶ ἀνεκδιὴγητον καὶ ἀσύγκριτον καὶ ἀκραιφνὲς τῷ θεῷ συνηνωμένον)], the one body in its final uniqueness?  The apostle testifies to this and says, 'Even if we knew Christ after the flesh, now know we him no more.'  It is not that he separated his flesh from his Godhead; as it was and united with his Godhead, no longer fleshly but spiritual, as the scripture says, 'according to the Spirit of holiness after the resurrection from the dead of your Lord Jesus Christ.'  At the same time [he displayed] this flesh divine, impassible and yet having suffered—and having been buried, having risen, having ascended in glory, coming to judge the quick and the dead [(τοῦτον ὁμοῦ θεὸν ἔχουσα, ἀπαθῆ καὶ παθόντα, καὶ ταφέντα καὶ ἀναστάντα, καὶ ἀνελθόντα ἐν δόξῃ, ἐρχόμενον κρῖναι ζῶντας καὶ νεκροὺς)]. . . ."

     St. Epiphanius of Salamis, De fide 17.7-11 (at the close of the Panarion), trans. Frank Williams (The Panarion of Epiphanius of Salamis, Books II and III, De fide, 2nd rev. ed. (Leiden, Brill, 2012), 675-676).  For an accessible modern (if not the standard critical) edition of the Greek see Opera 3, ed. Dindorf (Leipzig:  Weigel, 1861), p. 578 l. 17-p. 579 l. 16.

"In the groves of their academy, at the end of every visto, you see nothing but the gallows."

     Edmund Burke, Reflections on the revolution in France (1790), 2^nd ed. (London:  J. Dodsley, 1790), 126-127.  According to the OED, visto was, through the end of the 18th century, an acceptable way of spelling vista.

"do not imagine, that those who make the noise are the only inhabitants of the field"

"Because half a dozen grashoppers [sic] under a fern make the field ring with their importunate chink, whilst thousands of great cattle, reposed beneath the shadow of the British oak, chew the cud and are silent, pray do not imagine, that those who make the noise are the only inhabitants of the field; that of course, they are many in number; or that, after all, they are other than the little shrivelled, meagre, hopping, though loud and troublesome insects of the hour."

     Edmund Burke, Reflections on the revolution in France (1790), 2^nd ed. (London:  J. Dodsley, 1790), 126-127.