|
CHRISTIAN WISDOM: A Special
Kind of Knowing
by Bruno Barnhart, OSB Cam
What do we mean when we speak of 'wisdom' as a particular
way of knowing or a particular quality of consciousness, differing
both from ordinary consciousness and knowing, and particularly
from the purely objective knowing of the empirical sciences?
The following conception of 'Christian wisdom' is coherent
with the vision that we have been developing. It is, however,
no more than a preliminary
sketch.
- This is a knowing which is integral with faith. It is
inseparable from an affirmation; it has an affirmative energy
or breath within it.
- It is related to the scriptural Word. Scripture has furnished
the symbolic vocabulary, the language and the nutritive ground
of this knowing. Historically, Christian wisdom theology
has been expressed largely in commentaries on the biblical
writings of both testaments.
- It is centered in Christ, in the mystery of Christ, which
is its interpretive light or eye.
- It is a knowing which is already abundantly evident within
the New Testament itself, especially in the Pauline and Johannine
writings.
- This knowing is a fruit of the baptismal anointing with
the Holy Spirit, through which the Christ-Mystery becomes
a living presence within the individual person. It is a knowing
illuminated by the divine Spirit.
- It is a delightful knowing, an intuition, knowledge and
understanding which is inseparable from joy.
- It is a loving knowing. cf a traditional conception of
wisdom as 'loving knowledge' - or as a love which illumines
the mind and heart.
- It is, therefore, an experiential knowing rather than a
merely objective knowing.
- And thus it is a participative knowing, in contrast to
the dualistic or objectifying knowledge that is usual in
the exact modern sciences. One knows through union with that
which is known. And the culmination of this knowing is a
'mystical' or contemplative union with God.
- Alternatively, one may speak of this knowing as progressive
consciousness of the 'new self' received in baptism.
- This knowing is integral with life. It has a circular relation
with one's active or exterior life, such that the knowing
animates the living and at the same time is a fruit of the
living.
- This knowing, therefore, generates a spiritualiy, which
is centered in the interiorized Mystery of Christ. Paul writes
repeatedly of the importance of knowing the gifts or the
gift which one has received. cf e.g. 1 Cor 2:12, Eph 3:14-19.
There is a long spiritual tradition of the union of the soul,
as bride, with the Word as bridegroom.
- The sapiential or contemplative knowing is furthered by
prayer, by reflection and by silent meditation. cf the 'ladder
of contemplatives': lectio, meditatio (reflection), oratio,
contemplatio.
- The knowing is multi-dimensional or multi-layered. cf.
the traditional 'four senses of Scripture': historical-literal,
christological, moral, mystical.
Top of Page
|
|
