“In the Bible there is enough clarity to enlighten the Elect, and enough obscurity to humble them.”

Blaise Pascal.

Recently, some brothers asked me about my habit of quoting the early church fathers. One of them inquired whether I was well-read in their writings—a fair and thoughtful question, considering how often I reference them. My intention has never been to appear overly knowledgeable but rather to emphasize the value of learning from voices of the past. I was taught that it’s important to be mindful of their insights. Turning to the wisdom of those who came before us is a valuable practice, especially when they offer profound perspectives on issues that resonate even in our modern times.

I’ve read City of God by Augustine, though I only made it through about 75% of it. In addition, I’ve studied other writings from the early church fathers as part of church history classes I completed. One of my projects was a paper titled “The Preservation of the Divine Library During the Marcion and Montanus Movements.” 

For this, I examined Justin Martyr’s critique of the Marcion heresy, where he described Marcion’s teaching as “some other god greater than the Creator.” I also studied Eusebius, who wrote about Montanus, describing him as someone with “an unquenchable desire for leadership who babbled words, uttered strange things, and prophesied in ways that were contrary to the Church, which Eusebius called arrogant.” Jerome refuted Montanism in A.D. 385 by “addressing errors in their view of the Trinity and their beliefs about the fullness of revelation not being achieved until Montanus had prophesied.”

To produce the paper, I spent many hours researching and reading primary sources to uncover how the early church fathers addressed these heresies. It was a demanding process, but entirely worth it! Despite the research and effort I put into it, I wouldn’t call myself an expert in church history. I’ve read some works by the early church fathers as well as writings from the Desert Fathers, who had some fascinating—and, at times, unusual—practices. I also wrote a paper titled “The Lord’s Supper From the Reformers,” where I explored the differing views of Luther, Calvin, and Zwingli on the subject of communion.

In my sermons, I often quote church fathers, even those whose views are considered controversial. For example, Justin Martyr, in First Apology (Chapter 61), describes baptism as the moment of regeneration and illumination. Similarly, Hippolytus of Rome, in The Apostolic Tradition, provides detailed instructions on baptism and emphasizes its regenerative power. 

There are many other examples that highlight the problematic views held by some early church fathers. However, as I explained to one of the brothers, quoting someone who speaks truth on a particular matter does not mean endorsing all their beliefs. When it comes to the early church fathers, we should follow John Calvin’s advice in Institutes of the Christian Religion (Book IV, Chapter 5, Section 10),

“We shall not, therefore, condemn them for some slight mistakes, especially as they are often compelled to write hurriedly. Meanwhile, we must remember that, in reading their works, we must always be on our guard and remember that they lacked the clarity we now possess through the full revelation of Scripture.”

I have to remind myself of the time in which the early church fathers lived. They didn’t have the benefit of the printing press or a system for easily sharing and comparing resources as we do today. Their limitations were shaped by their era. While they got many things right, they also faced challenges in interpreting Scripture and developing clear positions on certain aspects of the Christian faith.

The more I read, study, and reflect on the writings of the early church fathers, the more I appreciate the era they lived in. They dedicated significant time to writing and focusing on theological details, which is admirable despite the challenges they faced. In contrast, today we are often distracted, even with the abundance of resources and clarity available to us. As Socrates warned, we might rely too much on written words and resources, potentially neglecting the depth of understanding that comes from internalizing and truly engaging with knowledge.

Socrates told the myth of Theuth, the inventor of writing. When Theuth presented writing as a gift to enhance wisdom and memory, Thamus criticized it, arguing that it would lead to forgetfulness, as people would depend on written words rather than their own memory. Socrates might have been onto something—perhaps the focus shouldn’t just be on reading words, but on truly internalizing the truths they communicate.

I’ll admit, I’m not the sharpest tool in God’s toolbox, but I have a genuine passion for the truth. That’s why I commit myself to reading and studying God’s Word and striving to apply its truths in my daily life. However, even the sharpest tool can cause harm when misused, and the most polished sermons can still come from an empty or compromised heart. At times, I find myself struggling to finish a sentence, stumbling over words when my mind is overwhelmed—often right in the middle of preaching. 

I’ve noticed that the more I immerse myself in reading—whether it’s church history, books on preaching, or conversations on apologetics—the more I risk losing focus on what truly matters. Knowledge and clarity are important, but they can sometimes blur the essentials.

The foundation of seeking knowledge lies in fearing the Lord. This fear doesn’t come from being an expert on theological issues but from cultivating gratitude and internalizing the timeless truths of our faith. These truths, passed down through Christian tradition, guide us to remember what is most vital: to give thanks and remain grounded in reverence for God.

God isn’t seeking experts; He desires people who genuinely care about the truth. While it’s valuable to have experts who are devoted to truth, God’s work isn’t limited to the intellectually gifted. He has used individuals with extraordinary minds, like those with photographic memories, but He has also worked through people who were poor speakers, uneducated, and flawed. I count myself among the latter.

The Scriptures offer sufficient clarity to guide us while also containing mysteries that cultivate humility. This balance serves as a safeguard: it humbles those who believe they have attained enough knowledge and challenges those who are complacent in their ignorance.

I am thankful for my brothers who provide thoughtful critiques of my preaching. Their feedback has been a valuable gift, encouraging deep reflection and reminding me to be mindful of the words I speak from the pulpit. I understand that growth is a lifelong journey—perfection is something none of us can attain.

Their insights serve as a valuable reminder that while I must handle the knowledge I’ve gained responsibly, I also cannot afford to be complacent about the ignorance that remains. Growth requires both humility and diligence. Clarity is a valuable gift, but it can sometimes lead to a false sense of achievement. I must hold this tension in balance, especially as I draw from the voices of the past—voices I still have much to learn from.