Skip to main content

a few words on wisdom

Image from
This morning I taught a class on the topic of spirituality, specifically, Christian Spirituality. People can have varied, muddy ideas of what constitutes spirituality these days, so I always try to bring a bit of clarity to the topic. Spirituality is that dimension of life which is engendered (comes out of) and empowered by (derives energy from) the Spirit of Christ. It finds expression in how we live, act, and interact with others every day. It is not merely an interior, isolated journey (though that is certainly an element of spirituality), but an integrated life guided by the Spirit of God. It is a quest for meaning, for the sacred, for the mysteries of the universe, for the purpose of life, and for a life which flourishes. It links the question "Who is God?" with "Who am I?"[1] It addresses queries like: "Why do people do what they do?" and "What values are guiding them in their decisions and actions and relationships?" In certain institutions of higher learning, the study of spirituality is called Practical Theology.

One of the best ways to study spirituality, aside from embarking on a spiritual journey oneself, is through people's stories, looking for patterns of repentance and transformation. There is much wisdom to be found in studying the lives of the saints. Miroslav Volf writes that the task of religion is to "help people grow out of their petty hopes so as to live meaningful lives, and to help them resolve their grand conflicts and live in communion with others."[2] He goes on to chastise those of us who consider ourselves religious or spiritual: "If we as religious people fail to share wisdom well, we will fail our many contemporaries who strive to live satisfied lives and yet remain deeply dissatisfied, and we will fail those who draw on their religious traditions to give meaning to their lives and yet remain mired in intractable and often deadly conflicts."[3] You will note that I don't make any significant distinction between spirituality and religion, mostly because it is a bit of a false dialectic. Religion refers to a particular system of faith and worship. Spirituality is the expression of that faith and worship. Totally connected. Our culture's emphasis on individual spirituality has caused us to uproot spiritual pursuits from their proper place within a religious community - a place where people with shared faith engage in spiritual practices together.

But I digress. What Volf is saying is that we as followers of Jesus need to bring wisdom to the world. It is our vocation. If you are like me, you are quick to whine, "But what do I know? What wisdom do I have to offer? And who would listen to me if I did have something to say?" Well, let's look at Volf's explanation of wisdom. First, wisdom can be viewed as concrete pieces of advice for particular situations. Okay, that's pretty straight forward. Second, wisdom refers to "an integrated way of life that enables the flourishing of persons, communities, and all creation."[4]  That sounds a lot like spirituality, doesn't it? Moving on. Third, wisdom is a person. In proverbs she is a woman; in the gospel of John, wisdom is Jesus Christ. We could say that wisdom is God incarnate showing us the way to live an abundant life. Fourth, wisdom is a gift. We cannot thrust it upon people nor coerce them to be wise(r).The best way to share wisdom is to be a witness to it; to practice it ourselves. Wisdom is not something we primarily teach, it is something we live.

The idea of gift is crucial to wisdom: as followers of Jesus, we must respect those whom we view as receivers, be it of the gospel message, of our generosity, of love, of truth, of freedom, or of wisdom. Unless we view ourselves as potential receivers as well as givers, we exit the realm of gift and set up a power dynamic instead of a relationship which allows for (but does not demand) exchange. The ones to whom we wish to impart wisdom may end up imparting wisdom to us, if we can receive it. Wisdom, like love, is ideally not a one-way street. Volf concludes that sharing wisdom is an act of neighbourly love.[5] Wisdom does not seek to change people to our way of thinking as much as it desires to see them flourish in every aspect of their lives.

Wisdom is not unsolicited advice. I have been on the receiving end of that kind of advice (and sadly, too often on the giving end) and it hardly ever goes well. This is because unsolicited advice is not a true gift; it comes across more as nosiness mixed with bossiness with a sprinkling of arrogance on top. I am learning that in most cases, wisdom in the form of loving action (being a witness to the person of Wisdom) is a much better approach than giving advice. Sometimes wisdom is being silent, sometimes it is listening well and letting someone know they are heard, sometimes it is being present without pressure, sometimes it is showing someone a better way by example, sometimes it is restraint instead of trying to fix a problem, sometimes it is waiting. Yes, wisdom can also be good counsel, but I have found that this is best received when it has been specifically requested, and even then, it can be disregarded or ignored. Remember, wisdom is a gift. We cannot force anyone to take it; we can only offer it. But it is the gift which we have to offer the world.

So how do I give the wisdom of living an abundant life when I am not experiencing it myself? Sometimes wisdom is being honest about our lack and the need for Wisdom from above. I ask for divine wisdom pretty much every time I write something or speak/teach or meet with people or talk to someone on the phone about a challenging situation. And when I don't rely on my own insight or experience, when I let my wisdom void just gape wide open, it is amazing how the Holy Spirit of Wisdom enters into the gap. Often, wisdom is giving the all-wise One space to speak and teach and transform. And not interrupting.

If you don’t forsake Lady Wisdom, she will protect you.
Love her, and she will faithfully take care of you...
Cherish her, and she will help you rise above the confusion of life—
your possibilities will open up before you—
embrace her, and she will raise you to a place of honor in return.
She will provide the finishing touch to your character—grace;
she will give you an elegant confidence.
(Proverbs 4:6-9, The Voice)

But the wisdom that comes from heaven is first of all pure and full of quiet gentleness. Then it is peace-loving and courteous. It allows discussion and is willing to yield to others; it is full of mercy and good deeds. It is wholehearted and straightforward and sincere. (James 3:17, The Living Bible)

1. Philip Sheldrake. Spirituality: A Brief History (Wiley-Blackwell, 2013), 3-13.
2. Miroslav Volf. A Public Faith (Brazos Press, 2011), 100.
3. Volf, 100-101.
4. Volf, 101-103.
5. Volf, 113-114.


Lori Robertson said…
My professional organization for years has gone to great lengths insisting that spirituality exists independently of any religious or faith tradition. Thank you for clearing the record.

Popular posts from this blog

the songs we sing

NOTE: I am going to make some pretty strong statements below, but understand that it is my way of taking an honest, hard look at my own worship experience and practice. My desire is not to be overly critical, but to open up dialogue by questioning things I have assumed were totally fine and appropriate. In other words, I am preaching to myself. Feel free to listen in.


When I am in a church meeting during the singing time, I sometimes find myself silent, unable to get the words past my lips. At times I just need a moment of stillness, time to listen, but other times, the words make me pause because I don't know that I can sing them honestly or with integrity. This is a good thing. We should never mindlessly or heartlessly sing songs just because everyone else is. We should care deeply about what we say in our sung, communal worship.

At their best, songs sung by the gathered body of Christ call to life what is already in us: the hope, the truth, the longing, t…

theology from the margins: God of Hagar

Our contexts have major implications for how we live our lives and engage with our world, that much is obvious. However, we sometimes overlook how much they inform our concepts of God. For those of us occupying the central or dominant demographic in society, we often associate God with power and truth. As a result, our theology is characterized by confidence, certainty, and an expectation that others should be accommodating. For those of us living on the margins of society, our sense of belonging stranded in ambiguity, God is seen as an advocate for the powerless. Our theology leans more toward inclusivity, and we talk less about divine holiness and righteousness and more about a God who suffers. On the margins, the priority is merciful and just action, not correct beliefs. 
There are significant theological incongruences between Christians who occupy the mainstream segment of society and those who exist on the margins. The world of theology has been dominated by Western male thought…

the movement of humility

We live in a context of stratification where much of society is ordered into separate layers or castes. We are identified as upper class, middle class, or lower class. Our language reflects this up/down (superior/inferior) paradigm. We want to be at the top of the heap, climb the ladder of success, break through the glass ceiling, be king of the hill. This same kind of thinking seeps into our theology. When we talk about humility, we think mostly think in terms of lowering ourselves, willfully participating in downward mobility. This type of up/down language is certainly present in biblical texts (James 4:10 is one example), but I believe that the kind of humility we see in Jesus requires that we step outside of a strictly up/down paradigm. Instead of viewing humility as getting down low or stepping down a notch on the ladder of society, perhaps it is more helpful to think in terms of proximity and movement.

Jesuit theologian, James Keenan, notes that virtues and vices are not really…