Category Archives: Love

Love before Knowledge: The search for portable truth

Articles, Authoritarianism, Catechesis, Church Formation / Education, Formation, Knowledge, Love, , ,

Sean O’Conaill  © The Furrow Sep 2005

Serving on a Cursillo weekend I was once struck by the attitude of a priest sampling it for the first time. He was himself, he told us, a trained Catechist, who had years of experience of putting on courses. For various reasons he simply wouldn’t do things this way. He had thawed out by the Sunday, but his haughty negativity was a severe challenge while it lasted.

I need to explain here, perhaps, that the Cursillo experience is essentially one of Christian community. Its central message – that each of us is equally and infinitely loved – is conveyed not so much through a sophisticated verbal theology as through the manner in which the largely lay Cursillo team welcome, show compassion for, and entertain the first-timers, the ‘candidates’ – who are often casualties of our intellectually meritocratic culture. The expert priest’s problem was that his greater intellectual sophistication gave him a vantage point from which he felt obliged to be negative about the unsophisticated doctrinal content of the course.

I remember the incident as an illustration of something that I believe to be seriously blocking the development of the church at present: the apparent belief of so many experts, and of much of the hierarchy, that to move lay people into Christian commitment there is a need for the delivery of a very substantial body of knowledge – knowledge that only they can be trusted to determine, package and deliver. As often as not it tends to be a substantial sampling of the Catechism.

What is called Catholic ‘adult education’ tends as a consequence to be a heavy, texty, affair, couched in a heavily Latinated terminology – and costing so much to deliver that only a few people can afford it. Furthermore, it is, in my experience, difficult to see the positive results in terms of the buzzing parishes we would all like to see. Those who receive this experience may know more – but not what to do next.

Already, of course, I need to guard myself against the conclusion that I am anti-intellectual. Quite the contrary: I have been a teacher for most of my adult life, preparing adolescents for higher education, and so have a considerable stake in raising the intellectual horizons of lay people generally. But to do this we need first of all to develop the confidence of the learner, and the present content-heavy method of Catholic instruction very often has the opposite effect. Too often it mistakenly implies that the more that is known of the detailed minutiae of Catholic doctrine, the closer one necessarily comes to a grasp of the whole : that quantity equals quality.

I am now convinced that what the magisterium should do is what every good teacher always does: decide on what belongs at the summit of what it calls the hierarchy of truths, and teach that as a priority, right from the start.

What is it that lies there? What is it above all we must not only know, but keep present in mind at all times, as an encapsulation of all that the Catechism, and the Gospels contain? Knowledge is a diffuse, potentially limitless thing, which we cannot carry in toto as we go through our day. While we think of one thing, a lot of others ‘slip out the back’ – perhaps something vital. So wouldn’t it be useful to state, in the shortest form possible, the one vital thing we must all never forget? Wouldn’t this small burden of truth be portable at all times, a summary of all that lies below it in the hierarchy of truths?

I have thought about this for some considerable time over the past decade, and propose the following:

The most important thing for a Christian to know
Is that the most important thing for her/him to DO
Is NOT to KNOW
But to LOVE.

To establish this, I feel I need only point out what Jesus said four times in the Gospel of John, and what was repeated nine further times in the new Testament. He never emphasised knowing as such – ‘being right’: the instruction is to love, first and always. Knowledge is important, and especially knowledge of the basic story related in the creeds and the Rosary, but it must never be given a greater importance than the obligation to love, and must always be interpreted in the light of that principle.

If quantitative knowledge is given primacy, love and relationship are very likely to be lost – and mere intellectual ostentation to be in the ascendant. The Crusaders, or at least their leaders, knew the creeds, but their primary obligation of love had been tragically left behind in the tabernacles of Europe. The Inquisition – the source of so much continuing alienation from Christianity – was grounded on the same sad foundation.

Further, the primacy given by Jesus to love is a call, not primarily to endless study, but to relationship – especially, first of all (in the teaching context), the relationship of teacher to student. The light burden Jesus gave us – if we can remember it – will establish from the start between student and teacher the great truth they both share: because they are both equally and infinitely loved, they are bound in love to one another – and therefore bound to respect one another also. Knowing what lies at the summit of the hierarchy of truths, the student has already completed the most important part of the course.

Further, from that very first moment the student is called into action also. There is no need to complete the course to discover what its most important application should be – the ‘bottom line’. The primacy of the obligation to love can enlighten, and move, from the first moment it is learnt and experienced.

Take the case of a highly qualified catechist tasked with the delivery of one of those substantial courses we too often see. His professional obligation – to ‘complete the course’ – is quite likely to be oppressive from the very start. Furthermore these times, it is likely that course members will have problems with an obscure terminology – and even with some point of doctrine. Suppose an argument develops, and the catechist stands firm to what he believes the Catechism says. Or, more likely, frustration or boredom set in soon after the initial enthusiasm. And course members walk away, never to return.

Two things have happened here. First, the catechist has actually lost sight of what lies at the summit of the hierarchy of truths. In the pressures of the ‘big course’ the key truth has indeed ‘dropped out the back’. Second, some of his students may now never find it – even though it was deliverable in the very first minutes of the course. Nothing of any great importance has been taught, when something vital could have been.

Furthermore, this approach would address the problem that lies at the heart of the issue of ‘non reception’ – such a vital issue these days. Lay people tend to feel talked down to – and the sheer heaviness of what is proposed is often very intimidating to them. This is a very bad start to the teacher-student relationship – the so obvious inequality between teacher and student. It is a recipe for trouble, tedium, group shrinkage, even total failure, right from the start.

But if both teacher and student share from the start, and never allow to drop out of sight, what lies at the summit of the hierarchy of truths, there is a continuing basic equality between them. The student has understood the most vital thing a Christian must know, and must not forget, and so has succeeded in establishing his/her competence and intelligence.

I would argue strongly that the failure to lighten and organise Catholic instruction as radically as this lies at the heart of its current problems. We are so worried by the task of ‘passing on the faith’, and so concerned to leave nothing out, that we have often actually dropped that beautiful burden – disguised it, concealed it, lost it – and many children and adults now never receive it. Taking exception to some rebuff or scandal or frustration – or an endless diet of doctrine that seems never to ‘cut to the chase’ – they leave the church and proclaim that it is a tyrannical institution that indoctrinates people.

And so it does if it puts knowledge – especially large quantities of it – before love itself.

I fear that this is precisely what the magisterium has too often unwittingly done. Proclaiming the Catechism as the best answer to all our problems, and failing to privilege love over knowledge, it has privileged quantitative knowledge over love – failing to deliver what lies at the summit of the hierarchy of truths.

Binding itself also, apparently, to non-accountability and secrecy it has failed to learn that these are the only two parents that scandal needs – severely damaging the bond of love and trust that binds the whole church together. Although scandal after scandal has revealed that the secular implementation of the Christian principle of accountability has given more protection and vindication to injured Catholic children and their families than the hierarchy’s own (still non-accountable) apparatus, it refuses to learn from that experience.

One must ask: if the magisterium has forgotten what lies at the summit of the hierarchy of truths, and refuses to learn from every lesson it receives on its own apparent inability to love – and on how it might love better – by what argument can it justify its authority to teach? Doesn’t, for example, the Cursillo, which, at its best, prioritises love, compassion and relationship over knowledge, teach better?

I ask this question especially on behalf of those theologians who have been silenced for supposed heterodoxy – and also on behalf of those committed supporters of orthodoxy who often fear that they are considered merely ‘company men’ because they have not been silenced.

The excuse given for this coercion – that ‘the faithful’ would be endangered by the ideas of powerful intellectuals – is entirely misconceived, even, I suspect, bogus. Those without an interest in fine theological distinctions, but with no shortage of spiritual intelligence, very quickly lose interest in those distinctions – so long as the basic truths of the creeds are not in dispute. Knowing the church of their own local community as a loving institution, they are content to know what the worriers apparently do not: that loving is more important than knowing. Those who love and pray do not give primacy to knowledge or ‘big ideas’ – but to love. And if they suspect that any thinker is challenging their faith in that principle, they typically lose interest also in what he, or she, may have to teach.

Furthermore, such people are now, in parts of Northern Ireland, finding that the same small but beautiful burden is carried by many Christians of the reformed traditions. Knowing and sharing the principle of equal respect they meet and discuss what is shared with surprise and joy. Feeling comfortable they even explore differences with curiosity rather than fear, and often with mutual enrichment.

And this raises another question. Why should relationships between Catholics and other Christian traditions be troubled by the supposed problem of merging and reconciling vast theologies, vast bodies of knowledge? If trust and love are given precedence, what the different church’s theologians may disagree about is relatively insignificant in both relational and ‘truth’ terms. That is a matter for experts – but not for those whose primary goal is friendship and cordiality – the essence of their faith.

Why then is priority given to knowledge over love? I suggest that this has to do with a totally mistaken historical conception of what Christianity is all about. It is not about ‘my truth’, but the obligation to love even those whose truth is different.

My truth is, of course, where I stand – and Christians must know where to stand: but if that place does not include the primary obligation of love even of those who stand elsewhere, it lacks something essential to Christianity. It is not the very best place to stand. Early disputes, and the sad history of Christianity’s connection with the state, misled us all into what can be called ‘competitive knowing’: my truth is greater than your truth, and must therefore prevail. Jesus never said so – he simply lived and died for the beautiful truth – that love cannot coerce anyone – and is the primary obligation of a Christian.

That beautiful truth is now increasingly shared by Christians of other denominations. (I heard Steve Chalke, a Baptist minister, proclaim it movingly in Limavady in early January.) It is now highly desirable that the Catholic magisterium should receive it also – before it embarrasses itself, and the wider church, still further.

If knowledge continues to be prioritised over love and accountability, it will be clear that this can only be for reasons of power, not love. It will be revealed beyond question that the magisterium imitates rather than challenges our meritocratic culture, by deploying knowledge to avoid relinquishing status.

And the most beautiful truth, the summit of the hierarchy of truths, the truth any child can carry – that in God’s eyes we all enjoy the same high status – will have been obscured and lost by those who tell us their primary obligation and intention is to teach and to preserve it.

Facing ‘the Dictatorship of Relativism’

Articles, Benedict XVI, Freedom, Knowledge, Love, Popes, Relativism, Secularism, ,

Sean O’Conaill © Reality July/August 2005

Of all the dangers that Cardinal Joseph Ratzinger saw facing the church, relativism was the greatest. Just before his election to the papacy he warned the church’s cardinals, gathered in Rome, about the ‘dictatorship of relativism’. This ‘call to arms’ may well have secured his election.

As Pope Benedict XVI, how will he address that danger? This question has enormous importance for the church.

To understand ‘relativism’ we need to understand that the human family has come through an astonishing expansion of knowledge in the past four centuries – an expansion that is still accelerating.

This has given birth to attitudes that are sceptical of the claims of any religious faith. These attitudes are broadly termed ‘secularism’.

We need to understand also that the movement of human populations has intermingled all the world’s faiths. No large city on earth now has a population that is uniformly of one religious faith.

And this means that any claim by any faith to ‘absolute’ truth – to a truth that must be true for everyone – is potentially explosive.

And this, of course, is what many religions do claim – to have a ‘saving truth’ that is necessary for the salvation of the world. We Christians are so sure that Christ takes us to ‘the Father’ that we believe that, in time, this truth should be shared with, and by, the entire human family.

And we Catholic Christians believe that our church has a ‘fullness’ of Christian truth that obliges us to deny that it has only equal status as truth, with other Christian traditions.

For every convinced religious believer, the truth in which he believes is the only complete or absolute truth – the only truth that is always and everywhere true.

Secular wisdom, on the other hand, insists that to maintain peace in the ‘global village’ no claim to absolute truth can be accepted. Many secularists believe, therefore, that relativism – the belief that all truth claims are only equally valid (and therefore also equally false) – is the only ‘faith’ that can bind a modern society together. This attitude is shared by most of those who govern modern western societies.

And this is what Pope Benedict XVI means by ‘the dictatorship of relativism’.

Serious problem for the church

There is no doubt that relativism poses a very serious problem for the church. On the one hand we must hold to whatever gives us a unique identity as a ‘faith family’ – for otherwise we will lose both our faith and our identity. We will also allow to perish a body of truth that we have been entrusted with by two millennia of Catholic tradition. This is a huge responsibility and trust.

There is no doubt also that many young educated Catholics are being influenced by relativistic attitudes prevalent in universities – and this must somehow be countered.

But on the other hand we have an obligation to maintain peace and friendship in a modern multi-faith society.

We Catholics have somehow to find a way of passing on a vibrant faith without making that faith a force for intolerance, division and even violence.

The issue is complicated by the fact that many people on both sides of it see no hope of any compromise. Some secularists see all religion as necessarily ‘wrong’ and divisive. So they ‘evangelise’ by claiming that only relativism can save the world – by insisting that all religion is ‘bunk’!

And on the other hand there are many religious believers that see secularism as a threat they must oppose. This attitude drives, especially, Islamic fundamentalism.

In Ireland also, many Catholics feel oppressed by the secularisation of our society in just a few decades. Some look back with nostalgia to a time when our church almost owned the public spaces in our cities – through which Catholic processions often passed on certain feast days.

Now Ireland too is becoming a multi-faith society, while trying to maintain a tradition of welcoming strangers. How are we to remain both confidently Catholic and respectful towards those with radically different beliefs – beliefs that may even include a strong desire to convert all of us from our own faith?

The power of love

Oddly enough, the solution to this huge problem may lie in something Benedict XVI himself said, almost casually, in 1996. Faced with a reporter’s question on the apparently greater power of evil in the modern world he said:

“This is the question that I would ask of God: Why does he remain so powerless? Why does he reign only in this curiously weak way, as a crucified man, as one who failed?”

He went on:

“But apparently that is the way he wants to rule; that is the divine form of power. And the non-divine form of power obviously consists in imposing oneself and getting one’s way and coercing.”

This perception – that our God wishes to rule us without imposing himself upon us – suggests a simple solution to the problem of reconciling adherence to absolute truth with social peace: that while we hold our truth firmly we see its essence as a love that cannot impose itself on others – because love cannot coerce.

That is to say while holding ourselves bound by our own truth, we can simply lose the need for others to share that belief now. Indeed, in communicating our belief that God does not coerce, we pass on a key part of our truth – a truth that can be shared, and can bind the whole human family.

Such a truth – that God has asked us to unite the human family in love and freedom – can be shared with all faiths that prioritise love. And all the great religions do so.

If we prioritise love – as God seems to – we can surely tolerate divergence of faith on other matters – without betraying faith to relativism.

False argument

The great argument of relativism – that it alone can bind a multifaith society together in peace – is false in any case. In all the great cities of the world people of strong religious faith are meeting to discover what they have in common.

And in many cases they are finding that the supreme being they worship prioritises an unconditional love – a love of the stranger, whatever his belief. For Christians, that truth is plainly seen in, for example the parable of the good Samaritan – because for Jews of Jesus’ time the Samaritan was not a Jew.

In this way the global family is setting out on the same pilgrimage that John Paul II began with the leaders of many other faiths in Assisi in 1986. On that pilgrimage we can each describe the God we hope to meet at the end. Disagreeing amicably on the journey, we can all bear witness to the falsehood of the claim that only relativism – the belief that there is no great truth – can unite us in peace.

Differences within the Church

This solution could also guide how our church also deals with divergent view within itself – for example on the issue of the ordination of women and married men. Clearly, the unity of the church requires some kind of unity in the regulations it makes for itself. But does it require also the suppression of those views with which the church leadership may disagree at any given time?

Surely the prioritisation of love within the church would counsel also the toleration of the expression of divergent views?

The opposite view – that it can’t – surely implies some weakness in the arguments for the official view. If it is love that binds the church together also, and love forbids coercion, how can love, and truth, be retained by what amounts to coercion within the church?

As Pope John Paul II’s top theological ‘policeman’, Pope Benedict feared that to give liberty to ‘powerful intellectuals’ was to endanger the faith of ‘simple people’. But simple people have a surprisingly strong grasp of what they believe, and usually also have a quite sceptical attitude towards ‘powerful intellectuals’. Deluged by claims to truth that are obviously false they are learning to sift what they hear.

They will even more readily look to the papacy for direction if it too shows confidence that God’s truth will prevail over all contradiction – by the power of love alone.

And that is what the Vatican II document on religious freedom proclaimed also: that truth conveys itself by virtue of its own truth. It does so, surely, by prioritising, not knowledge propositions – but God’s uncoercive love of us all.

The Search for Spiritual Intelligence

Articles, Buddhism, Honour, Intelligence, Love, Mimetic Desire, Mimetic Theory, Review, Scripture, Shame, Spirituality, Status Anxiety, , , , ,

Sean O’Conaill  © Spirituality 2003

When I began my teaching career in 1966 human intelligence was still considered to be a single indivisible entity, easily measurable as  ‘IQ’.  Now the convention is to believe that there are at least eight, and possibly nine, different kinds of human intelligence.  The ninth, currently under consideration, is spiritual intelligence, labelled SQ for convenience.  A search of the Internet will discover at least four books on the subject.

A quick reading of these will discover tantalising glimpses of the phenomenon, but no clear delineation.  Other kinds of intelligence will either discover or discern something ( e.g. scientific and mathematical intelligence) or create something (e.g. artistic and musical intelligence.)  What specific work does spiritual intelligence actually do, or what does it create?  The existing literature is unhelpful here.  Richard Wolman* delineates eight ‘dimensions’ of SQ, but these are merely descriptive of the behaviours of those considered spiritually focused – such as religious observance or the reading of sacred texts.  There is a strong element of condescension here, a tendency to equate spiritual intelligence with mere awareness or activity rather than with any clear achievement.

Another peculiarity of this literature is its tendency to draw most of its inspiration either from oriental sources such as Buddhism, or from contemporary science – such as research into the human brain.  The foundational spiritual texts of the west, collectively known as the Bible, receive generally little more than a passing nod.  Does the biblical concept of wisdom relate to SQ, and if so how?  Nowhere so far is this question pursued in any systematic way.

One way of approaching this is through the fascinating story of Isaac Newton’s famous quarrel with the German intellectual Gottfried Leibniz.

By 1684 Newton’s greatest work had been completed, but not yet revealed to the European intelligentsia – including the discovery of the prismatic nature of white light, the universal principle of gravity and the laws of motion.  In that year  Leibniz published a paper on Calculus, a new branch of maths, which Newton had himself already developed, again without publishing.  Unable to believe that Leibniz might independently have made exactly the same discovery, Newton accused him, quite unreasonably, of plagiarism.  He pursued the matter even beyond Leibniz’ death, encouraging his own doctoral students to make overt attacks upon Leibniz in their theses, remaining fixated on the matter for the last twenty-five years of his life.

The point is, of course, that although there is no doubting Newton’s superb scientific and mathematical intelligence, we find him here gripped unknowingly by an overwhelming desire for the renown of primacy in this one discovery, even though it was far less significant than his other work, and even though this quarrel diminished his stature in European intellectual life during his own lifetime.  He was, in a word, unwise.  So are those now notorious scientists who have faked research or altered research data to prove their own already-published conclusions.

All competitive desire for renown is mimetic desire – an imitative desire acquired from the simple cultural fact that others possess the same desire.  The Newton-Leibniz story establishes both that there is a distinctive and important kind of intelligence different from the superb scientific intelligence that Newton undoubtedly possessed, and that its absence in matters of this kind is a serious and self-destructive human flaw.

The reason this story should arrest the attention of SQ theorists is that the Bible may easily be described as a text centred upon the human problem of mimetic desire.  To take an extreme example, the Herod who slaughtered the innocents in Bethlehem could not tolerate the possibility that his own primacy might be challenged in his own lifetime by some upstart.  His problem was that his self-esteem had become indissolubly attached to his conscious possession of renown.  It was essentially the same fixation of another Herod that doomed John the Baptist a generation later.  And Newton’s fixation with Leibniz was the same problem.

Renown is an almost archaic term.  To distinguish it from self-esteem we might call it other-esteem – the esteem of others.  According to the biblical texts, its loss, or the possibility of its loss, can drive people to extremes.  For Saul the loss of the other-esteem of the women of Israel was the source of his vendetta against David.  For Solomon, the other-esteem his wisdom brought was also the source of his apostasy from the God who had answered his prayer for wisdom.

Solomon’s earlier resolution of the problem posed by the two women who claimed the same child is a fascinating example of biblical wisdom.  So familiar is it that we may miss its full significance.  We need to note not so much the innocent mother whose love for her child allowed her to give it up, but the guilty woman who was willing to allow it to be divided.  She had woken first, realising that she had rolled on her own infant in the night, smothering it.  Remembering that in that culture a woman’s status was tightly bound up with fertility, we need to empathise with her predicament:  soon the other woman would wake up, becoming the first to scorn her neighbour’s carelessness.  This day this useless mother would become identified as such – losing all other-esteem among her peers.  But the living infant was all that differentiated her from the successful mother still sleeping close by – hence the substitution.  Her ‘covetousness’ was irresistible, as her final shame was imminent.

Solomon’s wisdom penetrated to the heart of the crime, understanding the difference between love and desire, and understanding also the problem posed to the guilty woman by the threatened loss of other-esteem.   The living child could cover her shame – and so could a half child divided at the command of the king.  The real mother, on the other hand, was willing to accept shame to save the child.

No matter what else may have changed since Old Testament times, the fear of shame is a constant.  It lies at the root of much criminality and addiction – and especially at the root of many instances of outrageous violence in our own time.  David Copeland, the bomber of gay bars in England in 1999, insisted:  ‘If no-one knows who you were, you never existed.’  And Robert Steinhaeuser, who killed sixteen in a school in Bavaria in April 2002, was facing his parents’ imminent discovery that he had been prevented from sitting final exams by the school in question – for forging medical notes to explain his frequent absences.

Given the self-conscious anguish of adolescents over everything from acne to lack of the (media-defined) perfect body, it is a remarkable fact that Catholic education still lacks a proper appreciation of the significance of the spiritual intelligence of the Bible.  As a teacher for thirty years I can attest to its supreme relevance in the rough and tumble of a teenager’s life.

In one instance, two fifteen-year-old girls who had been close friends fell out bitterly over the leading role in a school musical.  Shiela (not her name) was originally chosen for the part, which she acted very proficiently.  Then it was discovered that her singing voice simply hadn’t the range for the music she was required to sing.  She was asked to relinquish the part, which was then given to her friend Patricia (another pseudonym), who had been learning the role while watching Shiela.  The two were irreconcilable, as Shiela insisted that Patricia had betrayed her.  Furthermore, Shiela insisted that she could not remain at the school, and had to be relocated.

Of course there was bad management here on the part of those producing the show – but the story illustrates the power of mimetic desire to cause conflict, and the connection of self-esteem with other-esteem in the minds of even the most intelligent young people these times.

In another case, more recently, a teenager entered a media competition for one of the singing ‘bands’ that now proliferate  – a competition for which she was ineligible as she was younger by two years than the required minimum age.  When she won a much-coveted place through sheer talent, she was interviewed live for a TV ‘profile’ – and inadvertently let slip her real age.  When this was noticed she was caught on camera in a series of increasingly embarrassing attempts to justify her original lie – until her family (very belatedly) decided to end her misery.

In both instances, the mimetic desire for other-esteem had profoundly affected the behaviour and self-esteem of young people whose Catholic education had no explicit relevance to this problem.

The phenomenon of bullying could on its own justify the teaching of spiritual intelligence in school.  Bullies are essentially mini-warlords making a bid for the bank of other esteem in their class or year group.  Very often they are themselves driven by fear of shame – perhaps over lesser academic ability.  By orchestrating contempt against an even more vulnerable member of the group they can deflect shame from themselves, and enjoy the eminence of power, as well as the certitude that they themselves will not suffer shame.  The fear they deploy – of being shamed –  will keep it at bay.

Does a fiercely competitive educational system inevitably deploy fear of shame as means of motivating children?  If so, is it spiritually intelligent?

And how many teachers of RE would be able to point to the treatment of the adulterous woman in St John’s gospel as an archetypal example of bullying?  Jesus’s riposte is far more than a brilliant stratagem.  It identifies the purpose behind all such violence – to relieve everyone’s fear of shame by depositing all shame on this one execrated individual.  Every stone thrown at her would be an unloading of the sin of the one who threw it, a statement of personal inculpability.

And this in turn allows us to see Jesus’ acceptance of crucifixion as a willingness to be the scapegoat for the sake of our enlightenment, our realisation of what lies behind all such scapegoating.  Indeed the entire life and mission of Jesus can be understood as an exposure of the cultural processes through which elites not only acquire power and other-esteem, but deploy shame to maintain their power.

How was Jesus able to plough this extraordinary furrow, facing the extremity of crucifixion – the instrument of ultimate shame – totally alone?  This is the central mystery of our faith, the question that faces us with a wondrous truth:  that he was in his deepest consciousness connected to a source of truth that allowed him to do without the other-esteem of his enveloping human culture.  No other explanation is possible for his unique achievement in ‘overcoming the world’.

Spiritual intelligence depends in the end upon spirituality – upon relationship with this extraordinary source of wisdom that allows love to overcome desire.  We need to see this as the central purpose and theme of biblical revelation – connecting this with the problems of shame as our culture defines them for individuals.  The teenagers who today live in fear of shame, and in constant search of media attention, need to understand that the Bible addresses their predicaments like no other book, and draws them to an alternative and unfailing source of self-esteem.

The West will understand spiritual intelligence fully only when it looks with unbiased interest at the resource that lies under its nose, separating it from the uncomprehending triumphalism of Christian fundamentalism.  For their own survival the mainstream churches need to discover this first – that the Bible is as rich a source for understanding ourselves, and modern culture, as for understanding God.

(*Richard N Wolman, Thinking With Your Soul:  Spiritual Intelligence and Why It Matters, Harmony Books)