![]() ![]() However, the discomfort that I faced was that the title of these articles seemed to imply, if not overtly teach, that the mind was inferior to the heart or that the mind was some type of superficial, preliminary pathway to the real and deeper spirituality of the heart. I had read a series of articles by Henri Nouwen in Sojourners magazine titled “Descend with the Mind into the Heart.” I was tremendously impressed with what he wrote and the integrity with which he wrote it. This did not seem to be a logical interpretation of the text.īut this was not the only time I had been challenged with whether my mind was an asset or a liability with respect to spiritual growth. Thus I was surprised when he reversed this cause and effect relationship, and said that spiritual transformation is what renews the mind and not the other way around. I was eager for more insight into this dynamic of transformation by mental renewal. So I was encouraged when the presenter began his time that night by referring to the apostle Paul’s familiar exhortation to “be transformed by the renewing of your minds” (Rom 12:2). ![]() Suffice it to say that I fit a stereotypical mold of a highly cognitive person (which sounds much better than nerd). I love to conceptualize, to strategize, to plan and organize. I was trained as an engineer I always did well in math. I am a Myers-Briggs “T,” which means that my thinking is a major strength. I was very interested in this topic because the life of the mind has played a big and conscious part in my life. The topic for the evening discussion was on the role of the mind in spiritual formation. Idolatry of our rationality has prompted some to see the mind as a barrier rather than a means to a deeper spiritual life.Īs an example of this, I was sitting in a circle in a retreat center with about twenty other Christian leaders who were interested in pursuing a deeper spiritual life. ![]() This is also true among Christians who have rightly reacted to sterile formulations of faith and doctrine that have squelched rather than aided their longings for God. Today, though, as general interest in spirituality has increased, there has been a concurrent spirit of benign neglect, if not antagonism, toward the spiritual role of the mind in various religious teachings. People react to what they perceive as the tyranny of intellectual arrogance while others fight back against what they perceive as emotional blackmail. Wright sees this reaction to the mind as another battle in the cultural and spiritual war between romanticism and rationalism. A brilliant and contemporary New Testament scholar in his own right, Bishop N. Jesus’ teaching on loving God with our minds has ironically become an inconvenient truth for many despite the historic witness and tremendous spiritual leadership of some great minds like those of St. He interpreted this fundamental Old Testament teaching for his listeners in a way to make sure that they did not leave their minds out of their devotion to God. Jesus added the requirement “and with all your mind” (Lk 10:27). Jesus knew it but he didn’t quote it exactly the way it was written in Deuteronomy, where God told Israel through Moses to “love the LORD your God with all your heart, and with all your soul, and with all your might” (Deut 6:5). The Pharisees were gathered around Jesus and a lawyer asked him what was the greatest commandment. There are others who desire to know in order that they may be known: that is vanity…īut there are those who seek knowledge in order to edify others: that is love. There are many who seek knowledge for the sake of knowledge: that is curiosity.
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