There is not only one revelation. There is revelation adapted to the situation first that of Paradise; then that of the elected nation; then that of the followers of Christ; and, sometimes, that of the Divine Spirit. There is, in all cases, a different kairos, a different right time. Such a kind of thinking liberates Christianity immediately from a narrowness in which its own revelation is declared to be the only one, and it is not seen in the context of the history of revelation, and which finally leads in Marcion as today, partly at least, in the Barthian school to an isolation of revelation over against the whole history of mankind.

Now Christologically, Irenaeus, for instance, says: “The invisible of the Son is the Father; the visible of the Father is the Son.” And this is eternally so. There is always something which potentially is visible in God or we would perhaps better say “manifest” in God and there is something which remains as mystery and abyss in God. These are the two sides which symbolically speaking are distinguished as Father and Son. Eternally the Son is the visible of the Father and the Father is the invisible of the Son, but it becomes manifest in the personal appearance of Jesus as the Christ. The Anti-Gnostic Fathers, because they had to do with Christian polytheistic tendencies, emphasized more the monotheistic element in Christianity than it was emphasized by the Apologists, whose discovery of the Logos doctrine brought them into some dangerous approximation to polytheistic ,or tri-theistic ,elements at least (if the Spirit is treated in the same way ., in which the Logos is treated.