Source: http://fae.adventist.org/essays/31Bcc_001-042.htm
Spiritual Intelligence and the
Bible
Lisa M.
Beardsley
Loma Linda University
lbeardsley@llu.edu
Presented at the 2nd Symposium on the Bible and
Adventist Scholarship
Dominican Republic
(Revised September
5, 2004 )
Spiritual
Intelligence and the Bible
Lisa M.
Beardsley
Introduction
The purpose of this
paper is to explore spiritual intelligence as it relates to the Bible. What
is spiritual intelligence? Is it another way to describe
faith? What does it include? Faith, hope and
love? How might it be measured? Many definitions of
spiritual intelligence have been offered. Zohar and Marshall (1999)
describe spiritual intelligence as "the intelligence with which we address
and solve problems of meaning and value, the intelligence with which we can
place our actions and our lives in a wider, richer, meaning-giving context, the
intelligence with which we can assess that one course of action or one
life-path is more meaningful than another." The Bible
illustrates the endpoints of those life paths and warns against a short-sighted
materialistic path because “what is seen is temporary, but what is unseen is eternal.”
(2 Cor. 4:18). God provides direction through revelation (visions,
dreams, prophets, the spoken and written Word of God), nature (Rom. 1:19 -20),
and most eloquently, through the teachings and life of Jesus Christ (Heb. 1:1;
Mt. 13:11-18, 34-35; Mk. 1:22, 27; 6:2-3; John 7:15). This
revelation is sometimes for unlikely recipients by extraordinary
means: to a rebellious, oppressive Pharaoh by means of plagues and
to a money-grubbing prophet by means of a donkey. Spiritual intelligence
comes by revelation through God’s Spirit, which expresses “spiritual truths in
spiritual words. The man without the Spirit does
not accept the things that come from the Spirit of God, for they are
foolishness to him, and he cannot understand them, because they are spiritually
discerned.” (1 Cor. 2:9-14; 2 Cor. 4:18). The Holy Spirit
illuminates what otherwise is inaccessible and incomprehensible (1 Cor.
2:10-14; John 14:16 -17, 26; 15:26 ; 16:13 -15;
Eph. 1:17-19). No other type of intelligence is more important to
human existence both now and for the hereafter.
Overview of theories of intelligence
Theories of intelligence fall into three main types of
models: developmental (e.g., Jean Piaget’s assimilation and
accommodation processes); psychometric models based on measurement concepts
(e.g., Raymond Cattell’s fluid vs. crystallized abilities); and information
processing models like those proposed by Robert Sternberg and Howard
Gardner. J. P. Guilford’s model is the most complex
one. In it operations by context, by products yields a Rubik’s Cube
of 120 discrete aspects of intelligence. In Gardener’s multiple
intelligences (1983) he theorizes that these are “relatively autonomous human
intellectual competences” and that they are formed, adapted and expressed by
individuals and cultures. They are independent but they typically
work in harmony. This is consistent with Charles Spearman’s theory
that intelligence is based on one common intellectual factor known as “g” for
general intelligence. While Spearman recognized specific abilities
or “s,” each requires a certain amount of g factor. Gardner ,
in contrast, notes that multiple intelligences can be highly developed in
individuals (e.g., J. S. Bach or Albert Einstein). Or, they may be
isolated altogether (e.g., the mathematical ability of autistic savants)--a
confirmation by negation of their autonomy. Gardner further
defines human intelligence as a “set of skills of problem solving—enabling the
individual to resolve genuine problems or difficulties that he
or she encounters and when appropriate, to create an effective product—it must
also entail the potential for finding or creating problems—thereby
laying the groundwork for the acquisition of new knowledge.” (pp.
60-61, italics in original). Because multiple intelligences are a
“reasonably complex gamut of the kinds of abilities valued by human culture”
(p. 62) they are more fluid and possibly culture-specific, compared to that
which is measured by traditional IQ tests (i.e., verbal and quantitative
reasoning). Being smart means different things for different
cultures at various periods in history.
The processes and core operations by which knowledge is acquired,
however, are more culture-general because they are based in human neurology and
human cognitive capacity. For linguistic intelligence, these core
operations include semantics, phonology, syntax, and pragmatics. For
musical intelligence the principal constituent elements are pitch, rhythm, and
timbre (pp. 104-105), with which neurology and emotions have a critical
modifying role. Gardner describes the core
operations and developmental trajectory for the other “intelligences;” such as
logical-mathematical, spatial, bodily-kinesthetic, and personal (inner- and
interpersonal “intelligence”).
For each type of intelligence that Gardner describes,
he also describes different core operations that are involved in coming to know
in any given domain. Each subject (e.g., music, math, or politics)
differs in the core operations that relate those disciplines to the
student. In all, perception of the otherness is based part in
neurology (e.g., visual or aural acuity and sensitivity to pitch relations),
part information processing and pattern recognition (grammar, rhythm), and part
nurture (educational intervention). How to know and manipulate
the symbols and symbolic maps of any domain varies.
Robert and Michele
Root-Bernstein (1999) take the theory of multiple intelligences a step
further. They argue that “multiple intelligences” is not
intelligence per se. Rather, they are the media through which
intelligence is expressed. The artifacts created through these media
are symptoms of intelligence. According to them, thinking and
creativity precede logical and verbal expression, and is experienced by the
individual in pre-verbal ways. Thus, “knowing something” is first
experienced through the emotions, intuitions, visual images, and bodily
feelings. For example, one may hunt for just the right word by
checking a thesaurus or dictionary. The right word, though, may be
elusive and the individual proceeds with the best approximation that comes to
mind. Later, when that right word pops up and is happily
incorporated into its place. There is a sense of relief in finding
the right word that one already knew at an emotional or subconscious
level. One who is high in verbal intelligence is more adept at
naming emotions and readily finding the right word, while others struggle to
express themselves. Paul lends support for this type of pre-verbal,
visceral, or physical knowledge that is known before it can be expressed in
words, if ever. He says we “groan inwardly as we wait eagerly for
our adoption as sons, the redemption of our bodies” (Rom. 8:22 -24)
and “if I pray in a tongue, my spirit prays, but my mind is unfruitful” (1 Cor. 14:13 -15).
The Bible indicates
that humans are created with a longing for eternity, a restlessness that
reaches for but cannot fully know God and his ways (Eccl. 3:11 ). The
individual must “translate” this pre-verbal, ill-defined knowledge into one or
more of the different intelligences such as words, quantitative formulae,
paintings, or music. Some things can be expressed in more than one
way. An abstraction such as “love” for example, can be expressed in
verbal ways (poetry), graphically (sculpture of the Madonna and child), or
interpersonally (experiencing the kindness of another).
Intelligence of any kind generally increases with age and
maturation. Luke observed that the young Jesus grew physically and
“became strong in spirit” (Luke 1:80). John Fowler has described
stages in faith development in a manner similar to Jean Piaget’s developmental
approach to describing intelligence. Core operations in Piaget’s
model of cognitive development are the dual processes of assimilation and
accommodation. In his classic work Stages of
faith: the psychology of human development (1995) Fowler
describes a six-stage model of development from childhood to
maturity. Because Fowler’s model of stages of faith development is a
developmental one, it will be of greatest interest to those who work with
children.
An emerging literature found positive correlations between
spirituality and health outcomes, indicating a promising future for the
psychometric, and empirical investigation of spiritual
intelligence. These studies find that in general, the higher the
measures of spirituality, religiosity, and proxy or correlated measures for
those constructs, the better it is for health and mortality (Lee,
Stacey & Fraser, 2003; Koenig; 2001, 2002; Mueller, Plevak & Rummans,
2001; Ellison, Boardman, Williams, & Jackson, 2001; Musgrave, Allen &
Allen, 2002). Each model (developmental, psychometric, and
information processing) could be described in great detail. However,
the rest of this paper will address spiritual intelligence from an
information-processing perspective and will explore the core operations that it
uses.
Spiritual intelligence and core operations
A fundamental core operation is the ability to discern the
phenomenon unique to a specific intelligence (whether color, musical sounds, spatial
shapes, quantifiable objects, words, or physical, nonverbal
cues). Spiritual matters are noted to be spiritually discerned but
opaque to others (1 Cor. 2:14 ). Those
who lack discernment become increasingly self-serving until society itself is
corrupted and decays (Gen. 6:10-14; Jonah 1:2; 4:11 ;
Rom. 1:21 ,
28-32). The psalmist sighed, “Who can discern his
errors? (Ps. 19:12 )
and discernment is the one thing Solomon asked for and God granted (1 Kings
3:9; 12). Discernment opens “the eyes of our heart,” leading to
enlightenment and supernatural vision (Eph. 1:
18 ; Pr. 28:11). Jesus chided Nicodemus for his lack of
discernment of spiritual truths even though he was a teacher in Israel (John 3:10 -11). Discernment
is a necessary prerequisite for knowledge (Pr. 14:6). Discernment
makes people open to learning from their mistakes (“rebuke a discerning man and
he will gain knowledge,” Pr. 19:25). Discernment comes through Bible
study, reflection, prayer, and is manifest by choices and behavior (Pr. 28:7)
that affect the individual and “the common good.” (1 Cor. 12: 10, 7)
Another core operation is concept formation. Concepts,
values, and sentiments must be assimilated for an understanding and mastery to
develop to the degree that the individual develops fluency and can be creative
with domain symbols and their systems (whether musical notation and theory,
numbers and theorems, grammar and syntax, or spiritual concepts and
theology). Immersion in the domain is critical. There is
no substitute for learning well. It takes time to internalize the
domain; its symbolic elements, rules, and notation. Creativity and
the competence to form systems and concepts, like critical thinking, require a
great deal of content mastery. Just as it is not possible to think
critically about nothing, creativity must find expression through a
domain. How much is enough? Gardner’s study (1993) of
seven creative individuals in domains ranging from psychology (Freud), science
(Einstein), dance (Graham), and music (Stravinsky), showed significant
breakthroughs at 10-year intervals. The “10-year rule” as the time
it takes for an individual to gain initial mastery of a domain has been well
documented in studies of cognitive psychology.
Csikszentmihalyi (1996) goes on to explain that creativity is the
cultural equivalent of the biological process of adaptation. In this
analogy, cultural genes are “memes” in that they are the units of information
that we must learn if culture is to continue. Memes are numbers,
language, recipes, theories, stories, etc. that are passed on and which the
creative person changes. If enough see the change as valuable, the
change becomes part of culture. (p. 7)
Creativity depends on prior knowledge that must be learned before
it can be changed. It may not take 10 years, but domain mastery is
needed before an individual can manipulate symbols in new ways that solve
problems or apply to novel situations. Jesus first demonstrated
domain mastery and the ability to synthesize and reformulate spiritual truths
as a 12-year old in the temple, where everyone “was amazed at his understanding
and his answers” (Luke 2:46 -47). When
Jesus taught about the kingdom of God
For spiritual intelligence, assimilation of the domain enables one
to interpret spiritual principles and apply them to the challenges of
life. One can then draw from this deep well of content mastery to
solve a variety of problems such as when to terminate life support (clinical
ethics); to prepare an exegetical sermon; or to combine theology with musical
and verbal intelligence to create complex musical compositions such as Handel’s
Messiah, Mozart’s mass in C minor or Verdi’s
Requiem. Spiritual intelligence also enables ordinary people to
transform experiences and emotions such as bereavement so that they do not
“grieve like the rest of men, who have no hope.” (1 Thess. 4:13).
Spiritual facilitation of thought occurs through the practice of
disciplines such as meditation, observation, reflection and contemplative practices. Through
such practices, the mind changes to accommodate new ways of
thinking. Appendix A shows that meditation is about something
(scripture, nature, God’s work) and not a cognitive state of white
noise. Most of the references to meditation are in the
psalms. Song itself is a form of reflection and
meditation. Creating or participating in art, drama, and poetry are
means of reflection, observation, and meditation. Other sources are
the study of nature (Rom. 1:19 -20)
and history, including the oral history passed on from one to
another. The book of nature is a revelation of God to the discerning
eye: “The heavens declare the glory of God; the skies proclaim the
work of his hands. Day after day they pour forth speech; night after
night they display knowledge” (Ps. 19:1-2; Rom. 1:19 -23).
The Wisdom Literature (Proverbs, Job and Ecclesiastes) lack
discussions about the promises to the patriarchs, the covenant with God, the
central purpose of Jerusalem ,
etc. Instead, they provide cognitive and spiritual building blocks
with which to play. Here the wise are juxtaposed with
fools. Learning from their lessons develops wisdom (see Appendix
B). The Wisdom Literature also provides metrics for what spiritual
intelligence is and is not.
Much learning happens in the context of relationships with other
people and prayer is a means of communication and relationship with
God. Prayer is also an attitude of openness and receptivity to
spiritual issues. What can be known about God can also be shared and
validated in the community of faith. Even God, who has the power to
do so, does not use authority to command trust. Trust in God grows
out of a relationship with him. Good teachers provide students with
a relational epistemology. This epistemology uses core operations so
that the unknown (Truth, God) is perceived, evaluated, and
interpreted. Core operations are the means by which a relationship
is formed with the subject. This is validated in community, and
substantiated by evidence. Relationship thus becomes both a vehicle
to and a context for knowledge.
But solitude has a role as well. There is value in
periods of silence. God’s greatness is in stillness (Ps. 46:9-11)
and our own purpose in life is found in response to his gently whispered, “What
are you doing here?” ( 1 Kings 19:12 -13). “In
all creation,” said Meister Eckhart (1260-1327), “there is nothing so like God
as stillness.”
What about faith, hope, and love? How do they fit in
with the core operations? Faith is “being sure of what we hope for
and certain of what we do not see” and by faith we “fix our eyes on Jesus, the
author and perfecter of our faith,” (Hebr. 11:1; 12:2). Faith is
integral to discernment and perception of the spiritual, non-material
world. Hope rests on an assurance that God is who he claims to be
and that he will redeem all things in the anticipated future (Mt. 12:21; Luke
24:21; Acts 26:6; Rom. 8:24-25; Eph. 2:12; 1 Tim. 4:10; Tit. 1:2; Hebr.
6:18-19). Hope is related to faith (Col. 1:5, 23) but also based in
the lessons of history and the Bible (Rom. 15:4).
Love is most apparent in animating and ordering our relationship
to God and to others (Deut. 10:12; Josh. 22:5; Mt. 22:34-40). Love
is the magnet that draws one’s attention to the love object. What
violinist does not love the turn of a violin’s lines, the hue of its wood, and
the physical interaction that draws person and instrument to
song? Love is the glue of all relationships.
Relationships are fertile grounds for growth. According
to Vygotsky (1978), the mutual construction of knowledge is fundamental to the
development of human cognition. The social construction of knowledge
also occurs in the classroom. Palmer (1998, p. 51) proposes that our
assumptions about what truth is directly affect our approach to
teaching: “If we regard truth as something handed down from
authorities on high, the classroom will look like a dictatorship. If
we regard truth as a fiction determined by personal whim, the classroom will
look like anarchy. If we regard truth as emerging from a complex
process of mutual inquiry, the classroom will look like a resourceful and
interdependent community. Our assumptions about knowing can open up,
or shut down, the capacity for connectedness on which good teaching
depends.”
Palmer contends that “knowing of any sort is relational, animated
by a desire to come into deeper community with what we know.” He
elaborates: “Knowing is how we make community with the unavailable
other, with realities that would elude us without the connective tissue of
knowledge. Knowing is a human way to seek relationship and, in the
process, to have encounters and exchanges that will inevitably alter
us. At its deepest reaches, knowing is always communal.” (p.
54).
Jesus said, “If you really knew me, you would know my Father as
well. ” This describes a relational knowledge that is
generalizable rather than specific (John 14:7). A few chapters later
this relational knowledge is reemphasized his prayer: “Righteous
Father, though the world does not know you, I know you, and they know that you
have sent me. I have made you known to them, and will continue to
make you known in order that the love you have for me may be in them and that I
myself may be in them.” (John 17:25-26). This is a
relational epistemology. Indeed, Pinnock (1999) writes that
relationality is an essential quality of the Trinity and it is the Holy Spirit
who creates and enables communality. The Holy Spirit interprets and
enables receptive minds to perceive and understand spiritual truths (1 Cor. 2:10 -14;
John 14:16 -17, 26; 15:26 ; 16:13 -15). Jesus
said, “But when he, the Spirit of truth, comes, he will guide you into all
truth. He will not speak on his own; he will speak only what he hears, and he
will tell you what is yet to come.” (John
16:13) This is why alienating the Spirit is so serious.
Zohar and Marshall (1999) place
value on situations in which we must make a choice, exercise our freedom and
responsibility, and use what they call SQ [Spiritual Quotient] as an inner
compass. Learning from mistakes is part of the maturation of
spiritual intelligence. The Bible contains many examples to
encourage and demonstrate that failure is fertile ground from which spiritual
intelligence can grow. A number of these were reflected in name
changes (Abram to Abraham, Jacob to Israel ,
Simon Peter to Cephas, Saul to Paul) to mark their spiritual
growth. The meaning of the Greek word repentance, metVnoia, is to have a change of heart, a change
of way and a turning from one’s sins. It involves a metamorphosis (metamorjousqe) of change in form as from a caterpillar
to a butterfly--a transformation of thinking from a worldly to spiritual
pattern (Rom 12:2). It is a turning away from the old and a rebirth
to a new form of thought and action.
Pharaoh, King Saul, and Judas are examples of those who had
regrets but failed to repent by humbling themselves in discipleship,
re-connection and a loving re-orientation to God. Whether due to
pride or irreparably-corroded faith, they sank into spiritual
darkness. Because rejection of discernment given by God’s Spirit
leads to a blindness so dark there is no escape from its perpetual night, Jesus
warned against alienating the Spirit (Mt. 12:31-32; Mk
3:28-29). Students need assurance that the more serious sin is to
fail to turn away from and learn from mistakes and wrongdoing.
How is spiritual intelligence measured?
When there is domain mastery, the individual develops the ability
to create new structures and expressions through, for example words, the arts,
music, drama. “The Chronicles of Narnia” by C.S. Lewis and “Lord of
the Rings” J. R. R Tolkien are expressions of creativity and spiritual
intelligence that appeal to both young and old. Their stories are
delightfully whimsical but with deep magic (theology).
Creativity has an internal and external dimension. But
any type of intelligence depends upon external validation that it exists in an
individual. Traditional IQ tests assess and quantify verbal and
quantitative aptitude. In other domains, evidence of that particular
intelligence may be works of art or music, sculpture, or
architecture. Goleman (1995) suggests that success in the business
world is the evidence of emotional intelligence. Regardless of what
it is, the only measure that any type of intelligence exists is external
evidence. What external evidence is there of spiritual
intelligence? Why should we think that because spiritual
intelligence deals with the unseen world that there is no way to measure and
observe it? The Bible indicates that such intelligence or wisdom is
seen in one’s life: “Who is wise and understanding among
you? Let him show it by his good life, by deeds done in the humility that comes
from wisdom.” (James 3:13)
The evidence of discernment, assimilation, and understanding are
what the Bible identifies as “fruit of the spirit.” They are
external indicators of an internal state of affairs (Mt. 12:35 ). There
is good fruit and bad. The bad is described alongside the good in
Galatians 5. “So I say, live by the Spirit, and you will not gratify
the desires of the sinful nature. For the sinful nature
desires what is contrary to the Spirit, and the Spirit what is contrary to the
sinful nature. They are in conflict with each other, so that you do not do what
you want…The acts of the sinful nature are obvious: sexual immorality, impurity
and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of
rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies,
and the like. I warn you, as I did before, that those who live like this will
not inherit the kingdom of God
The fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faithfulness (Gal. 5:21 -23). Using
these guidelines, Table 1 shows some examples of people in the Bible who
manifested spiritual intelligence as judged by their choices and behavior.
Table 1 Biblical examples of spiritual intelligence as judged by
choices and behavior.
Positive indicators
|
Negative indicators
|
Indeterminate
|
Deborah
|
Barak
|
|
Rahab
|
The rest of the inhabitants of
|
|
Job
|
His wife and 3 friends
|
|
King David
|
King Saul (1 Sam. 16; 28:8-25; 31:4-6; s Sam. 1:6-16)
|
|
Solomon
|
Most of his wives
|
|
Jacob
|
Esau
|
|
True prophets like Elijah
|
False prophets, mediums, spiritists
(1 Sam. 28:5-9)
|
|
Moses
|
Pharaoh
|
|
The believing thief on the cross
|
The other one
|
|
Peter (Mt.
|
Caiaphas
|
Judas
|
The 3 wise men
|
Herod (either one)
|
Pilot
|
Ruth, Naomi
|
Orpah
|
Analysis
of those who had negative spiritual intelligence in column 2, shows that
spiritual intelligence can be a matter of life and death. Our
culture, however, practically dismisses the value of spiritual
intelligence. Schools, parents, employers, and students themselves
focus almost exclusively on a more narrow definition of
intelligence. On Rosh Hashanah--the Day of Judgment, Rabbi Harold
Schulweis (1996) warned his congregation, “pay attention to the measure that we
use.” He said:
It
is not the measure of God who created us in His image but the measure of Sodom
of Gomorrah that stretches and amputates the wholeness of ourselves. On this
day of judgment, I appeal for a respect for yourself, for your children and for
each other. Pay attention to the multiple talents and spiritual intelligences.
The
news in all of this is that spiritual intelligence, emotional intelligence,
intrapersonal and Interpersonal intelligence so critical for the sanity of
society and the health of the individual, is teachable. Unlike the tyranny of
the IQ, with its fateful genetic determinism that burns its number into my
psyche that is the measure of my worth, spiritual intelligence can be taught
and it is here that faith, religion, and character education are so important.
The
Wisdom Literature provides many examples of what today are referred to as
Student Learning Outcomes, as do other portions of the Bible (Appendix
B). In the behavioral domain, indicators are behaviors such as
holding one’s tongue (Pr. 11:12), being even-tempered (Pr. 17:27) and patient
(Pr. 14:29), obedient to God’s law (Ps. 119:33-35; 99-101, and shunning evil
(Job 28:28) by constant training to “distinguish good from evil.” (Hebr.
5:1-14). The wise person is quick to learn from God’s precepts and
revelation (Ps. 119:73, 104, 130; Ps. 110:10; Pr. 2:6); from parents (Pr. 4:1);
from practice, feedback and discipline (Pr. 15:32); and the lessons of history
and nature (Ps. 145:5). They are able to communicate and explain
what has been learned to others (Job 8:10 ;
Ps. 49:3; 2 Tim. 2:2). They are also able to apply what they have
learned to novel situations, to solve problems, and extend existing knowledge
beyond itself (Dan. 5:12 ; Mt.
22:15-22; Luke 24:32). The ability to solve problems and create new,
contextualized, theologically correct responses is a hallmark of spiritual
intelligence.
Spiritual
intelligence leads to happiness (Pr. 3:13), prosperity (Pr. 19:8) and is a
fountain of life (Pr. 16:22). But “a man who strays from the path of
understanding comes to rest in the company of the dead” (Pr. 21:16), and so “my
people will go into exile for lack of understanding; their men of rank will die
of hunger and their masses will be parched with thirst” (Is. 5:13 ).
Spiritual
intelligence can and must be part of the higher education
curriculum. Students must also learn that when the application of
knowledge is for exploitive and cruel purposes, it is a misuse of spiritual
intelligence. This calls for the need to cultivate emotional and spiritual
intelligence, morality, and ethics alongside the cultivation of any other type
of intelligence. It calls for education of the whole person.
Power, thinking, action, truth, duty, and destiny are key concepts
in Adventist education. The development of these qualities enables
students to be “masters and not slaves of circumstances.” The
context for these concepts is that:
Every human being,
created in the image of God, is endowed with a power akin to that of
the Creator—individuality, power to think and to do. The men in
whom this power is developed are the men who bear responsibilities, who are leaders
in enterprise, and who influence character. It is the work of true
education to develop this power, to train the youth to be thinkers, and
not mere reflectors of other men’s thought. Instead of confining
their study to that which men have said or written, let students be directed to
the sources of truth, to the vast fields opened for research in
nature and revelation. Let them contemplate the great facts
of duty and destiny, and the mind will expand and
strengthen. Instead of educated weaklings, institutions of learning
may send forth men strong to think and to act, men who are masters
and not slaves of circumstances, men who possess breadth of mind, clearness of
thought, and the courage of their convictions.”” (White, 1952, p.
17, 18, italics added).
To
this point we have considered spiritual intelligence as a neutral to positive
quality. However, spiritual intelligence wrongly used will be
considered next.
Is the Devil Spiritually Intelligent?
In the military, "intelligence" denotes information
about the enemy. Can the adversary use “intelligence” in the spiritual warfare
of the Great Controversy? All other types of intelligence can be
used for good or evil—to design medication that can bring healing or it can be
used to mastermind toxins for biological warfare. Why should
spiritual intelligence be any different? Can it be used for
evil?
The Bible shows spiritual intelligence to be a two-edged
sword. Most of the same core operations apply to good or bad
content. The wicked person reflects on and uses his creativity to
“invent ways of doing evil” (Rom. 1:30 ). The
psalmist observes: “The words of his mouth are wicked and deceitful;
he has ceased to be wise and to do good. Even on his bed he plots
evil; he commits himself to a sinful course and does not reject what is
wrong.” (Ps. 36: 3,4).
In this case the core operations of assimilation and accommodation
(through reflection and meditation) are used to wrong ends. The
pre-diluvium world is an example of spiritual intelligence went so amok that
its civilization became utterly corrupt and violent (Gen.
6:11-13). The societies of Sodom and Gomorrah decayed
in the same way (Gen. 13:13; 18:20 ). All
who “parade their sin like Sodom ” will bring
“disaster upon themselves” (Is. 3:9) and is “an example of what is going to
happen to the ungodly” of all time (2 Pet. 2:6).
Satan, evil spirits, and evil people all demonstrate a degree of
spiritual intelligence. Satan sometimes masquerades as an angel of
light (2 Cor. 11:14 ). He knows
the Bible and can quote it: "You believe that there is one God.
Good! Even the demons believe that—and shudder." (James
2:19). They discern spiritual issues, assimilate and meditate on
them, albeit the dark side (e.g., death versus life, greed versus generosity,
pride versus humility, violence versus peace). Individuals such as
the Reverend Jim Jones, David Koresh, and Hitler developed mastery of spiritual
symbols and used them to manipulate people’s deepest spiritual longings to gain
power and control over them. Once that control was achieved, it was
used to exploit and destroy them. The image of evil spirits going
into the pigs and rushing down the steep bank into the lake to
drown (Mark 5:12-14, Luke 8:33) is a fitting one for those
unfortunate 85 people, including 20 children, who died in the April 19, 1993
cataclysmic fire that ended the Waco siege. About that Lacayo (1993)
said “Equipped with both a creamy charm and a cold-blooded willingness to
manipulate those drawn to him, Koresh was a type well known to students of cult
practices: the charismatic leader with a pathological edge. He was the most
spectacular example since Jim Jones, who committed suicide in 1978 with more
than 900 of his followers at the People's Temple in Guyana .
Like Jones, Koresh fashioned a tight-knit community that saw itself at
desperate odds with the world outside. He plucked sexual partners as he pleased
from among his followers and formed an elite guard of lieutenants to enforce
his will. And like Jones, he led his followers to their doom.”
See just how it happened in
slow motion in 1 Samuel 28:8-25; 31:4-6 and 2 Samuel 1:6-16.. Saul
made the wrong choice. He then disguised himself and visits the
Witch of Endor in a cave by night. Earlier in his reign, King Saul acted on
God’s direction and put to death spiritists and mediums. But when
God no longer seemed to answer him, he rationalized why it was acceptable to
make God talk to him. The trap was spread and the spiritist spun a
web of deceit in which he got caught. Saul believed the apparition
that he saw, not considering that it might be lying to him. He
relied upon his own perception rather than upon what God had
said. When he did not get killed as the spirit had predicted, he
made it a self-fulfilling prophecy by first falling on his own sword, and then persuaded
a passing Amalekite to finish him off. The devil flung spiritual
dust in his eyes. His discernment and understanding were so darkened
that the visual apparition tricked him. He was out-maneuvered in
spiritual warfare and lost the spiritual vision that once made him a great
king. He would not have been deceived had he accepted as absolute
truth that mediums and sorcerers do not speak for God and must never be
consulted. And so he lost his life.
Does one have to be of a specific religion, namely Adventist, to
be spiritually intelligent? What about Gandhi, Buddha, Mother
Teresa, Martin Luther? What about an ordinary person born in the
People’s Republic of China today
who knows little about organized religion at all? Paul says no one
has an excuse for spiritual ignorance, “Since what may be known about God is
plain to them, because God has made it plain to them. For since the
creation of the world God’s invisible qualities—his eternal power and divine
nature—have been clearly seen, being understood from what has been made, so
that men are without excuse. For although they knew God, they
neither glorified him as God nor gave thanks to him, but their thinking became
futile and their foolish hearts were darkened. Although they claimed
to be wise, they became fools and exchanged the glory of the immortal God for
images made to look like mortal man and birds and animals and reptiles.” (Rom
1:19-23). Paul makes it clear that spiritual intelligence is not
limited to those who have the Bible, “Indeed, when Gentiles, who do not have
the law, do by nature things required by the law, they are a law for
themselves, even though they do not have the law. Since they show
that the requirements of the law are written on their hearts, their consciences
also bearing witness, and their thoughts now accusing, now even defending them…
No, a man is a Jew if he is one inwardly; and circumcision is circumcision of
the heart, by the Spirit, not by the written code.” (Rom 1:14 –
15; 29).
If Satan and power-hungry spiritual tyrants like David Koresh can
be spiritually intelligent, what makes the difference between them and the
ignorant but God-leaning person that Paul described above in
Romans? And how are they different from a Martin Luther, John the
Baptist or Ellen White? A power-hungry tyrant has faith in the
spiritual, non-material world but does not go on to develop a loving
relationship with the object of Scripture. The Scriptures are like a
transitive verb. A transitive verb takes a direct object: it shows action upon someone or
something. Intransitive verbs take no direct object; they need only a
subject to make a sentence. The object of the Bible is
God. Where discernment, knowledge, and understanding fail to ultimately
connect with God, the limits of spiritual intelligence have been
reached. Resistance to connecting with God has the effect of
darkening the heart and mind. This indicates that spiritual
intelligence involves more than perception (discernment), reflection,
assimilation, understanding, and even knowledge of scripture or theology.
In an examination of Latin grammar, Taylor (2003)
establishes that Solus Christus is the nominative case
indicating that Christ stands alone and is all-sufficient. Sola
scriptura, on the other hand is the ablative case, “by scripture
alone.” The role of scripture is to lead to Christ, and Christ is
pre-eminent, beyond scripture. To stop with the scripture and fail
to progress into a loving relationship with Christ results in stunted spiritual
intelligence. “You diligently study the Scriptures
because you think that by them you possess eternal life,” said
Jesus. “These are the Scriptures that testify about me, yet you
refuse to come to me to have life.” (John 5:39-40). About his
intentions toward new believers, Paul said “My purpose is that they may be
encouraged in heart and united in love, so that they may have the full riches
of complete understanding, in order that they may know the mystery of God,
namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.”
(Col. 2:2-3). Much “spirituality” today is personal in a
post-modernist, “whatever” kind of way but falls short of leading to a personal
relationship with the God of Scripture. This God is not an indulgent,
permissive Celestial Parent but has specific expectations and provides
guidelines for what it means to be wise and to stay in relationship with God.
Implications for education
How does the educator foster spiritual intelligence in
students? A website containing tips for Adventist educators suggests
means for developing spiritual intelligence: meditation, reflection,
worship and praise, faith integrated with learning, participation in a social
gospel, and ask[ing] basic questions about existence among others (http://www.curriculumfutures.org/learning/a06-09.html). The
educator is in a unique position to facilitate domain
proficiency. There is no substitute for learning
well. Students must learn to internalize the domain; its symbolic
elements, rules, and notation. They must also internalize the
criteria and selectivity of the field so that attention and efforts can be
focused and poor ideas winnowed out. Creativity, like critical
thinking, requires a great deal of content mastery. The “10-year rule”
as the time it takes for an individual to gain initial mastery has been
documented in other domains.
Learning how to analyze and elicit creative solutions to problems
builds upon content mastery. The Root-Bernstein’s (1999) have
identified 13 “thinking tools” used by creative people. These tools
to transform thinking include observing, imaging, abstracting, recognizing
patterns, forming patterns, analogizing, body thinking, empathizing,
dimensional thinking, modeling, playing, transforming, and synthesizing. They
“emphasize the teaching of universal processes of invention in addition to the
acquisition of disciplinary products of knowledge.” (p. 316). They
propose that teaching the arts on an equal footing with the sciences and
teaching students the intuitive and imaginative skills helps nurture the
nonlogical, nonverbal seeds of creative thinking.
The natural world and revelation in the Word of God are primary
sources for meditation. Practice of spiritual disciplines, aligning
behavior with knowledge, and incorporating feedback and repentance as a
critical learning loop refines spiritual intelligence. The Spirit of
God, in revealing truth, and in hovering over the void at Creation certainly
has a role here. It is through reflection on the call and claim of
God that a sense of duty is developed. The light of heaven,
eternity, and destiny provides insight gained through no other means.
Finally, students must be impressed that spiritual intelligence
has moral and ethical dimensions. It can be used to bless through
biomedical research, micro enterprise projects that alleviate poverty, or
innovative, culturally-appropriate methods of evangelism. It can
also be used for evil: biological warfare, calculating crime, and
deceit. This is why spiritual intelligence must be learned and
practiced by students within the context of duty and destiny.
Summary
Spiritual intelligence involves discernment, domain mastery,
facilitation of spiritual thought, and creative expression through art, music,
and other symbolic maps (theology and doctrine). Problem-solving and
application to decision-making and life situations is an indicator of spiritual
intelligence. It is also evidenced by behavior such as the “fruit of
the Spirit” and service. Ultimately, the goal and most satisfying
expressions of spiritual intelligence are loving relationships in the community
of faith and with God.
Spiritual intelligence can be misused. By creating safe
relationships in the classroom in which to explore and learn from mistakes,
teachers can help students develop their spiritual
intelligence. To enter into that environment with students and
develop their proficiency with the core operations that facilitate engagement
with the subject is the challenge for the educator.
Questions:
What might you foster development of spiritual intelligence in the
subject you teach?
What core operations could you incorporate into instructional
activities?
How might you foster engagement and relationship with God,
content, and students and in your classes?
What is the role of faith, hope and love? What is the
role of prayer and the Holy Spirit?
How much intelligence do you need to be spiritually
smart? Can a child with Down’s Syndrome be spiritually smart?
What
might you do in your discipline to develop in students the abilities to think
and to do?
What
would help them be more creative?
References
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intelligence.doc 8/23/2005
Appendix
A
Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.
(Whole Chapter: In context: )
But his delight is in the law of the LORD, and on his law he meditates day and night.
(Whole Chapter: In context: )
My heart grew hot within me, and as I meditated, the fire burned; then I spoke with my tongue: Show me, O LORD , my life's end and the number of my days; let me know how fleeting is my life.
(Whole Chapter: In context: )
Though rulers sit together and slander me, your servant will meditate on your decrees.
(Whole Chapter: In context: )
Let me understand the teaching of your precepts; then I will meditate on your wonders.
(Whole Chapter: In context: )
I lift up my hands to [ 119:48 Or [ for ] ] your commands, which I love, and I meditate on your decrees.
(Whole Chapter: In context: )
May the arrogant be put to shame for wronging me without cause; but I will meditate on your precepts.
(Whole Chapter: In context: )
I have more insight than all my teachers, for I meditate on your statutes.
(Whole Chapter: In context: )
My eyes stay open through the watches of the night, that I may meditate on your promises.
(Whole Chapter: In context: )
I remember the days of long ago; I meditate on all your works and consider what your hands have done.
(Whole Chapter: In context: )
They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works. [ 145:5 Dead Sea Scrolls and Syriac (see also Septuagint); Masoretic Text [ On the glorious splendor of your majesty / and on your wonderful works I will meditate ] ]
(Whole Chapter: In context: )
May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord, my Rock and my Redeemer.
(Whole Chapter: In context: )
Appendix B
Concept formation of wisdom
SEE AT SOURCE: Source: http://fae.adventist.org/essays/31Bcc_001-042.htm
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