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.

1. This is a knowing which is integral with faith. It is inseparable from an affirmation; it has an affirmative energy or breath within it.
   
   
2. 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.
   
   
3. It is centered in Christ, in the mystery of Christ, which is its interpretive light or eye.
   
   
4. It is a knowing which is already abundantly evident within the New Testament itself, especially in the Pauline and Johannine writings.
   
   
5. 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.
   
   
6. It is a delightful knowing, an intuition, knowledge and understanding which is inseparable from joy.
   
   
7. It is a loving knowing. cf a traditional conception of wisdom as 'loving knowledge' - or as a love which illumines the mind and heart.
   
   
8. It is, therefore, an experiential knowing rather than a merely objective knowing.
   
   
9. 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.
   
   
10. Alternatively, one may speak of this knowing as progressive consciousness of the 'new self' received in baptism.
    
    
11. 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.
    
    
12. 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.
    
    
13. 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.
    
    
14. The knowing is multi-dimensional or multi-layered. cf. the traditional 'four senses of Scripture': historical-literal, christological, moral, mystical.