Applying the Principle of Limited Knowledge in Decision-Making
The principle of limited knowledge acknowledges that human understanding is inherently incomplete, a concept with significant implications for decision-making in Christian thought. This limitation applies to both earthly and heavenly matters [2]. The apostle Paul notes that "we know in part" (1 Corinthians 13:9), indicating that even the most learned individuals possess only a fraction of what is known by angels or perfected spirits [2].
This partial knowledge is not merely an absence of information but a fundamental aspect of the human condition. The first step toward true knowledge, according to some interpretations of 1 Corinthians 8:2, is recognizing one's own ignorance [1]. Without love, knowledge can be superficial, lacking the "experimental acquaintance" that characterizes genuine understanding [1]. John Gill clarifies that this "knowing in part" does not imply that the Scriptures are imperfect or incomplete, but rather that human comprehension of divine truths is limited [3].
The Bible frequently addresses the implications of limited knowledge for human action and divine judgment. Luke 12:48 states that those who "knew not" their master's will but still acted wrongly would receive fewer stripes than those who knew and disobeyed [4]. This passage suggests that even partial knowledge carries responsibility, and degrees of future punishment are proportioned to the knowledge sinned against [4]. This principle extends even to heathens, who are not without sufficient knowledge for future judgment, though the primary reference in Luke 12:48 is to those within the Christian context [4].
In decision-making, recognizing limited knowledge underscores the need for wisdom, which is distinct from mere information. Adam Clarke defines wisdom as "the thorough practical knowledge of God, of one's self, and of a Savior," and emphasizes that this wisdom must be sought from God, "the only teacher" [5]. God "gives all necessary good to everyone that asks fervently," implying that a conscious awareness of one's need for divine teaching is crucial [5].
The distinction between belief and knowledge is also relevant. Charles Hodge, in his Systematic Theology, explains that belief can be "subjectively sufficient" (conviction for oneself) but "objectively insufficient," whereas knowledge is both subjectively and objectively sufficient (certainty for all) [6]. This distinction highlights that while individuals may hold strong convictions, these do not necessarily equate to complete or universally verifiable knowledge.
The concept of limited knowledge also contrasts with divine knowledge. Thomas Aquinas, in the Summa Theologica, discusses God's knowledge, noting that some knowledge is purely speculative, some purely practical, and some a combination [7]. Human knowledge, particularly concerning "natural or divine things," is often speculative because these things are "not operable by the knower" [7]. This contrasts with God's knowledge, which is inherently comprehensive and active.
Sources
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 8:2: And--omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge. knoweth--The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware (Co1 8:1) means. as he ought to know--experimentally and in the way of "love."”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 13:9: For we know in part - We have here but little knowledge even of earthly, and much less of heavenly, things. He that knows most knows little in comparison of what is known by angels, and the spirits of just men made perfect. And as we know so very little, how deficient must we be if we have not much love! Angels may wonder at the imperfection of our knowledge; and separate spirits may wonder at the perfection of their own, having obtained so much more in consequence of being separated from the body, than they could conceive to be possible while in that body. W”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 13:8: For we know in part,.... Not that the Scriptures, the rule and measure of knowledge, and from whence spiritual knowledge is derived, are imperfect; so that there is need of unwritten traditions, and of enthusiastic revelations and inspirations, to inform of things otherwise unknown; for though they were at sundry times, and in divers manners delivered, yet now they contain a complete system of divine truths, to which nothing is to be added, and from which nothing is to be taken away; or that only a part of the saints know the things of God; for though there is ”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 12:48: knew not--that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all. many . . . few stripes--degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.”
- James (Methodist/Wesleyan) “Adam Clarke on James 1:5: If any of you lack wisdom - Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one's self, and of a Savior. Let him ask of God - Because God is the only teacher of this wisdom. That giveth to all men liberally - Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literal”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 10: Belief is subjectively sufficient, but is recognized as being objectively insufficient. Knowledge is both subjectively and objectively sufficient. Subjective sufficiency is termed conviction (for myself); objective sufficiency is termed certainty (for all).” 75 75 Meiklejohn’s Translation of Critic of Pure Reason, London, 1855, p. 498. Erdmann 76 76 Glauben und Wissen, Berlin, 1837, p. 29. says, “ Man versteht unter Glauben eine jede Gewissheit, die geringer ist als das Wissen, und etwa stärker ist als ein blesses Meinen oder Fürmöglichha”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of God's Knowledge, Art. 16: Article: Whether God has a speculative knowledge of things? I answer that, Some knowledge is speculative only; some is practical only; and some is partly speculative and partly practical. In proof whereof it must be observed that knowledge can be called speculative in three ways: first, on the part of the things known, which are not operable by the knower; such is the knowledge of man about natural or divine thing. Secondly, as regards the manner of knowing---as, for instance, if a builder consider a house by defi”