Scriptures
“Do not seek what is too difficult for you,and do not question that which is too strong for you.” Wisdom of Sirach, 3:21
“For what human will know the plan of God? Or who will ponder what the Lord wants? For mortal reasonings are worthless, and our intentions are likely to fail. For the corruptible body weighs down the soul, and the earthly tent burdens the mind full of thoughts. And we can hardly envision the things on the earth, and we find the things at hand with labor; but who has traced out the things in the heavens? But who would know your plan, unless you gave wisdom and sent your Holy Spirit from the most high places? And so the paths of those on earth were made straight, and humans were taught the things that please you, and they were saved by wisdom.” – Wisdom of Solomon 9:13–18a
Job 11:7-8: Can you find out the deep things of God? Can you find out the limit of the Almighty? It is higher than heaven—what can you do? Deeper than Sheol—what can you know?
Deuteronomy 29:29: The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law..
“[16] So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, [17] which are a shadow of things to come, but the substance is of Christ. [18] Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, [19] and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.”-Colossians 2:16-19 NKJV
“As I urged you [a]upon my departure for Macedonia, [b]remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 4 nor to [c]pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering [d]the administration of God which is by faith. 5 But the goal of our [e]instruction is love from a pure heart and a good conscience and a sincere faith. 6 For some men, straying from these things, have turned aside to fruitless discussion, 7 wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.” – 1 Timothy 1:3-7
The church Fathers
Clement of Rome
The Shepherd of Hermas
Pseudo-Justin (Date unknown)
Irenaeus of lyons
Tertullian of Carthage
John Chrysostom
Jerome
Clement of Rome
“You are fond of contention, brethren, and full of zeal about things which do not pertain to salvation.” – 1 Clement, chapter 45
The Shepherd of Hermas
“I marvelled in myself, because I was beholding great and glorious sights. And again I was perplexed about the virgins, because, although so delicate, they were standing couraas if about to carry the whole heavens. And the Shepherd said to me “Why are you reasoning in yourself, and perplexing your mind, and distressing yourself? for the things which you cannot understand, do not attempt to comprehend, as if you were wise; but ask the Lord, that you may receive understanding and know them. You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things; and I will explain to you everything that I show you. Look therefore, on the things that remain.”– The Shepherd of Hermas, Book 3 Similitude 9 chapter 2
Pseudo-Justin (Date unknown)
“Now how can this be? I wouldn’t want to ask someone else, and I don’t think I could convince even myself that it’s right to speak boldly about divine mysteries with a tongue made of clay and a body still impure. Even if we have a clear mind planted in us by God, through which we sometimes grasp higher things with our words, still, because we are weighed down by our fleshly bodies, we cannot fully grasp these higher truths clearly. This earthly body makes the mind distracted and heavy. So in no way can human beings reach the full understanding of that first and blessed essence. And I’m not only talking about God’s nature—but even about the things that happen around it in mystery. As one of the Greek philosophers said, “Nothing about the divine is clear to human beings,” and I accept that as true. For when I hear Paul, the chosen vessel, who was taken up to the third heaven and heard inexpressible words that it is not lawful for human tongues to speak, and who had the Giver of words within himself when he spoke—when he also says, “Now I know in part, but then I shall know fully, just as I have been fully known,” and again, “We know in part, and we prophesy in part”—how could I believe that a full knowledge of divine things is possible for people like us?.”- (Pseudo-Justin) Exposition of the correct Faith. ( No Chapters)
“If even Paul, who reached such heights, only had a partial and dim knowledge (because seeing “through a glass, darkly” means seeing unclearly), who could be so arrogant or ad as to claim perfect knowledge of divine things for themselves? So, since we also know that the divine cannot be fully explained, we join David in speaking to the God of all, saying, “Your knowledge has become wonderful to me; it is strengthened—I cannot reach it.” It is holy to say these things and even holier to think them. For to give place to the divine is the act of a reverent and wise person. Still, we should explore the divine as far as we can in a safe and respectful way, and think of it in a way that is worthy of God. Just because God is totally beyond our grasp doesn’t mean we shouldn’t seek Him at all or should waste our lives in laziness. Instead, we should examine whatever portion of knowledge the Lord has given each of us, working hard at it. We should accept that God is beyond exact understanding, but we should also connect ourselves to Him as much as we can through contemplation..”- (Pseudo-Justin) Exposition of the correct Faith. ( No Chapters)
“I will not be ashamed to admit my ignorance. On the contrary, I will even boast more, trusting in what is hidden and being initiated into those things which both speech and mind struggle to grasp. So no one should expect to learn anything clear about this from me or anyone else. “But if you want to know only as far as our mind has reached on this subject, there is no envy toward the children of the Church. I will mark out as much as can be pointed to in the things said, so that those who attempt to explain the descent and cooperation from above may reach an understanding according to their ability.”- Justin Martyr, Exposition of the correct Faith. ( No Chapters) ”- Justin Martyr, (Pseudo-Justin) Exposition of the correct Faith. ( No Chapters)
“You’re dizzy from the questions, and maybe you’re even afraid that something said might somehow weaken the foundation of our faith. But when I myself struggle with a question and can’t find the answer, that’s when I cry out in wonder at the mystery of the Christians — that it is beyond reason, beyond words, beyond understanding. And if you too are confused by such questions, offer faith as a ready answer to the things being asked, understanding this: wherever God is, even if something said cannot be fully understood — either because of the greatness of His nature or because of how He arranges things — no harm comes to those who do not fully grasp it. But how is it that you’re not at all afraid to be so bold as to try to explain divine things? Haven’t you heard the divine words that warn us not to attempt such things — those words that gave us the image of clay and the potter, teaching us by that picture not to become over-curious or questioners of divine things, but rather to yield to God’s will, just like clay submits to the potter? So at least now, show reverence, and with a spirit of gentleness, calm your reasoning and let faith alone resolve your questions. Tremble before the words of God, just as it is written, so that you may become worthy of divine rest and hear those blessed words from the Lord of all: “To whom shall I look, if not to the one who is humble, quiet, and who trembles at My words?” So then, let the mouths of those who fight against God be shut, and let the teaching move on with urgency. But as for you, sons of the Church — you who ask questions with reverence and are not testing but genuinely trying to understand — prepare your minds this way for me. The structure of divine teaching is complex, but it can be summed up in a single point: in learning and keeping the commandments, and in the knowledge and worship of God. Therefore, those who love godliness will try not to neglect learning or keeping the commandments, and especially the worship of God. They will want to trace out the knowledge of divine things as far as they are able. But if they grow weak in understanding, let them still worship, recognizing that such things are beyond reach, so that the truth of our faith is not emptied. Once we know what should be searched out and what should simply be believed, let us now press on to the racecourse, and try to finish the path of reason as winners.” – Justin Martyr, Exposition of the correct Faith. ( No Chapters) ”- Justin Martyr, (Pseudo-Justin) Exposition of the correct Faith. ( No Chapters)
Irenaeus of Lyons
“ If, therefore, even with respect to creation, there are some things [the knowledge of] which belongs only to God, and others which come within the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, faith, hope, and charity, shall endure.1 Corinthians 13:13 For faith, which has respect to our Master, endures unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted. If, therefore, according to the rule which I have stated, we leave some questions in the hands of God, we shall both preserve our faith uninjured, and shall continue without danger; and all Scripture, which has been given to us by God, shall be found by us perfectly consistent; and the parables shall harmonize with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances [of Scripture] there shall be heard one harmonious melody in us, praising in hymns that God who created all things. If, for instance, any one asks, What was God doing before He made the world?we reply that the answer to such a question lies with God Himself. For that this world was formed perfect by God, receiving a beginning in time, the Scriptures teach us; but no Scripture reveals to us what God was employed about before this event. The answer therefore to that question remains with God, and it is not proper for us to aim at bringing forward foolish, rash, and blasphemous suppositions [in reply to it]; so, as by one’s imagining that he has discovered the origin of matter, he should in reality set aside God Himself who made all things.”--Irenaeus Against Heresies Book 2 chapter 28
“True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which the natural man receives not, 1 Corinthians 2:14 the doctrine of the cross; of which if any man taste, 1 Peter 2:3 he will not accede to the disputations and quibbles of proud and puffed-up men, 1 Timothy 6:4-5 who go into matters of which they have no perception. Colossians 2:18 For the truth is unsophisticated (ἀσχημάτιστος); and the word is near you, in your mouth and in your heart, Romans 10:8; Deuteronomy 30:14 as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience the power of his resurrection and the fellowship of His sufferings. Philippians 3:10 For this is the affinity of the apostolic teaching and the most holy faith delivered unto us, Jude 3 which the unlearned receive, and those of slender knowledge have taught, not giving heed to endless genealogies, 1 Timothy 1:4 but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven. For truly the first thing is to deny one’s self and to follow Christ; and those who do this are borne onward to perfection, having fulfilled all their Teacher’s will, becoming sons of God by spiritual regeneration, and heirs of the kingdom of heaven; those who seek which first shall not be forsaken.”–Irenaeus Fragments, Fragment 36
“But we shall not be wrong if we affirm the same thing also concerning the substance of matter, that God produced it. For we have learned from the Scriptures that God holds the supremacy over all things. But whence or in what way He produced it, neither has Scripture anywhere declared; nor does it become us to conjecture, so as, in accordance with our own opinions, to form endless conjectures concerning God, but we should leave such knowledge in the hands of God Himself. In like manner, also, we must leave the cause why, while all things were made by God, certain of His creatures sinned and revolted from a state of submission to God, and others, indeed the great majority, persevered, and do still persevere, in [willing] subjection to Him who formed them, and also of what nature those are who sinned, and of what nature those who persevere — [we must, I say, leave the cause of these things] to God and His Word, to whom alone He said, Sit at my right hand, until I make Your enemies Your footstoolBut as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him searches all things, even the deep things of God, 1 Corinthians 2:10 yet as to us there are diversities of gifts, differences of administrations, and diversities of operations; and we, while upon the earth, as Paul also declares, know in part, and prophesy in part. 1 Corinthians 13:9 Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us. That eternal fire, [for instance,] is prepared for sinners, both the Lord has plainly declared, and the rest of the Scriptures demonstrate. And that God foreknew that this would happen, the Scriptures do in like manner demonstrate, since He prepared eternal fire from the beginning for those who were [afterwards] to transgress [His commandments]; but the cause itself of the nature of such transgressors neither has any Scripture informed us, nor has an apostle told us, nor has the Lord taught us.It becomes us, therefore, to leave the knowledge of this matter to God, even as the Lord does of the day and hour [of judgment], and not to rush to such an extreme of danger, that we will leave nothing in the hands of God, even though we have received only a measure of grace [from Him in this world]. But when we investigate points which are above us, and with respect to which we cannot reach satisfaction, [it is absurd ] that we should display such an extreme of presumption as to lay open God, and things which are not yet discovered, as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God.”-Irenaeus Against Heresies Book 2 chapter 28
Tertullian
“Plato’s form for the world was round. Its square, angular shape, such as others had conceived it to be, he rounded off, I suppose, with compasses, from his labouring to have it believed to be simply without a beginning. Epicurus, however, who had said, What is above us is nothing to us, wished notwithstanding to have a peep at the sky, and found the sun to be a foot in diameter. Thus far you must confess men were niggardly in even celestial objects. In process of time their ambitious conceptions advanced, and so the sun too enlarged its disk. Accordingly, the Peripatetics marked it out as a larger world. Now, pray tell me, what wisdom is there in this hankering after conjectural speculations? What proof is afforded to us, notwithstanding the strong confidence of its assertions, by the useless affectation of a scrupulous curiosity, which is tricked out with an artful show of language? It therefore served Thales of Miletus quite right, when, star-gazing as he walked with all the eyes he had, he had the mortification of falling into a well, and was unmercifully twitted by an Egyptian, who said to him, Is it because you found nothing on earth to look at, that you think you ought to confine your gaze to the sky? His fall, therefore, is a figurative picture of the philosophers; of those, I mean, who persist in applying their studies to a vain purpose, since they indulge a stupid curiosity on natural objects, which they ought rather (intelligently to direct) to their Creator and Governor.”– Tertullian Ad Nationes [ book 2 chapter 4 ]
Hippolytus of Rome
“And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand — namely, the question, brethren, that in reality the Father’s power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: I came forth from the Father, and have come. Now what subject is meant in this sentence, I came forth from the Father, but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although you see every day the cause according to man; neither can you tell with accuracy the economy in His case. For you have it not in your power to acquaint yourself with the practised and indescribable art (method) of the Maker, but only to see, and understand, and believe that man is God’s work. Moreover, you are asking an account of the generation of the Word, whom God the Father in His good pleasure begot as He willed. Is it not enough for you to learn that God made the world, but do you also venture to ask whence He made it? Is it not enough for you to learn that the Son of God has been manifested to you for salvation if you believe, but do you also inquire curiously how He was begotten after the Spirit? No more than two, in truth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., That which is born of the Spirit is spirit, just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: From the womb, before the morning star, I have begotten You, Hippolytus against Noetus, Ch. 16
John Chrysostom
“He was the true light, which enlightens every man coming into the world” (John 1:9). For since a little above, speaking about John, he had said that “he came to bear witness concerning the light,” and that “he was sent” now for this, in order that no one, hearing this, might, because of the recent appearance of the witness, form some such suspicion also about the One who is witnessed to, he lifts up the mind and directs it to an existence beyond every beginning, to a life that nowhere comes to an end nor stands still. “And how,” someone says, “is it possible for Him, if He is Son, to have this [nature]?” We are speaking about God, and you ask “how”? Do you not fear, do you not tremble? If someone were to ask you, “How then will our souls have life without end, and our bodies afterward?” you would laugh the question to scorn, as something not fit for a human mind to inquire into, but to be believed only and not pried into, since the power of the One who has spoken is a sufficient proof of what has been said. But if, when we say that the One who fashioned souls and bodies, and who surpasses the whole creation beyond all comparison, is without beginning, you demand from us the manner of it—what soul would anyone say is in a settled and sound state, what reasoning in a healthy condition? You have heard that “He was the true light.” Why do you contend uselessly and in vain, trying by your reasoning to overshoot this infinite life? For it is not possible. Why are you searching out what ought not to be searched? Why are you prying into what cannot be grasped? Why are you investigating what is unsearchable? Try to trace the very root of the sun’s rays—but you will not be able, and yet you do not grow indignant, nor do you take offense at your weakness. How then have you become bold and reckless in greater things? John, the son of thunder, who sounded forth from the trumpet of the Spirit, when he heard from the Spirit the word “was,” did not inquire any further; but you, who share nothing of his grace and who speak from cowardly reasonings, insist on pushing beyond the measure of his knowledge. For this very reason you will not even be able to attain to the measure of his knowledge. Such is the devil’s scheme: he leads those who obey him beyond the bounds God has set for us, as if to much greater things; but when, by these hopes, he has lured them out of the grace of God, then at last he not only adds nothing further (for how could he, being the devil?), but does not even allow them to return to their former state, where we once lived safely and securely; instead he drags them round in every direction, wandering, with no place to stand. In this way too he made the first-formed man fall from his life in paradise. By puffing him up with the expectation of greater knowledge and honor, he drove him out from what he then possessed with full freedom. For not only did he not become equal to God, as the devil had promised him, but he fell under the tyranny of death, gaining nothing at all from eating of the tree, and even losing no small part of the knowledge he already had in his hope of greater knowledge. For it was only then that he began to be ashamed and to hide himself because of his nakedness; only then did this come upon him, whereas before the deceit he was above such shame. For simply to see himself naked and to need, from then on, the covering of garments, and from that point many other passions sprang up in him at that time. So that we may not suffer the same fate, let us obey God and remain within the things he has commanded us, and not meddle curiously in anything beyond them, lest we too fall away from the good things already given to us, just as these people have done. For in seeking to discover the beginning of the life that has no beginning, they have even lost what they were able to have. They neither found what they were searching for (for it is not possible), and they have fallen away from sound faith concerning the Only-begotten. But as for us, let us not move the eternal boundaries which our fathers have set, but in everything let us yield to the laws of the Spirit; and when we hear, “He was the true light,” let us not seek to find anything further, for there is no going beyond this saying. “— John Chrysostom, Homily 7 on John
Jerome
“The apostle commands us not to be wiser than is fitting. That testimony should also be preserved in the present section. For there are some who, wanting to go beyond the limits of the fathers and fly on high, are submerged in the lowest places.”They claim that the birds of heaven refer to the angels and the other powers in service to God. Without a care of their own, they are fed by the providence of God. If this is so, as they want it to be understood, why [does Jesus go on] to speak to men in what follows: “Are you not more than they”? Therefore, it should be understood simply, that if the birds are without care and troubles, as they are fed by the providence of God, birds that are here today and will not exist tomorrow, birds whose life is mortal, and when they have ceased to exist, shall not always be in existence, how much more should men be directed by the choice of God, men to whom eternity is promised. – Jerome Commentary on Matthew, 1.6.26