Eight Ways of Knowing God
in an Open and Relational Church
Imagine that the God of open and relational theology can be experienced and thus known in three ways:
1. A Lure: As an inwardly felt lure toward healing and wholeness - toward individual and collective flourishing - toward wisdom, compassion, and creativity - relative to the circumstances of our lives.
2. A Listening: As a deep listening, indeed a cosmic listening, which shares in the experience of each and all in a compassionate way - and in which we can participate as we listen to ourselves and others in loving ways.
3. Beauty: Through our experiences of beauty in its many forms: natural beauty, artistic beauty, intellectual beauty, moral beauty, soul beauty, and tragic beauty.
Imagine also that the aims of this God for the world are that we develop as individuals who live with respect and care for one another and the larger web of life, and that we build and sustain communities that are creative, compassionate, participatory, diverse, inclusive, humane to animals, and good for the earth - with no one left behind. Call them beloved communities.
How might we know this God?
*
Imagine that there are eight ways of knowing, eight forms of cognition, and that all can be ways of knowing the world and also knowing God. Thus there would be eight forms of "theological knowing." These eight ways are: verbal-linguistic, mathematical-logical, spatial-visual, musical-rhythmic, inter-personal (empathic-emotional), contemplative-introspective, nature-based (sensitivity to the sensuous resonances of the natural world), and pragmatic (knowing how to do things).
Imagine also that these eight ways are neither superior nor inferior to one another; each can be relevant in different contexts. There is no need to rank them.
Recognize as well that while they can be combined, different people may be more "gifted" in some ways over others. If this is true, then it would be a mistake to think that "theological knowing," in the sense of knowing God, is reducible to just one of them: verbal-linguistic knowing, as articulated in books and articles. This would be a prejudice, perhaps inherited from the Enlightenment, but not adequate to our times or to the many ways of knowing.
It would also be a mistake to believe that "thinking about God" and "using the word God or some equivalent" would be necessary for knowing God. God is more than a verbal-linguistic understanding of God. More than a verbally articulated "idea."
What would it mean to grow out of the prejudice for verbal-linguistic thinking and the idea that theology necessarily involves the written or spoken word, and be open to the many forms of theological knowing? For theology to include the eight ways of knowing, it would mean embracing a more holistic and inclusive approach to understanding the divine. Each of the eight ways—verbal-linguistic, mathematical-logical, spatial-visual, musical-rhythmic, inter-personal (empathic-emotional), contemplative-introspective, nature-based, and pragmatic—would offer a distinct lens through which to engage with theological concepts and experiences.
This inclusive theology would recognize that:
By including these diverse ways of knowing, theology would expand beyond traditional boundaries, fostering a richer, more multifaceted understanding of the divine that is accessible and relevant to a wider range of people, each with their unique gifts and ways of engaging with the sacred. It would challenge the notion that theology is confined to intellectual or linguistic exercises and open up possibilities for experiencing and knowing God in ways that resonate with the fullness of human experience.
Moreover, self-styled theologians, steeped in the verbal-linguistic traditions of "writing books and articles," could take their place alongside artists, carpenters, musicians, monks, naturalists, and counselors, rightly recognizing that very good theology "happens" in other forms of knowing—and sometimes in ways that are superior to the verbal-linguistic domain. What would a church look like that recognized, indeed celebrated, all eight ways of knowing God, and did not privilege verbal sermons over, say, hymn-singing or moments of silence or cooking food or volunteer service. Verbal sermons would be companions in the wider array of "theological knowing." Such would be, I believe, a more holistic "open and relational" church.
- Jay McDaniel
1. A Lure: As an inwardly felt lure toward healing and wholeness - toward individual and collective flourishing - toward wisdom, compassion, and creativity - relative to the circumstances of our lives.
2. A Listening: As a deep listening, indeed a cosmic listening, which shares in the experience of each and all in a compassionate way - and in which we can participate as we listen to ourselves and others in loving ways.
3. Beauty: Through our experiences of beauty in its many forms: natural beauty, artistic beauty, intellectual beauty, moral beauty, soul beauty, and tragic beauty.
Imagine also that the aims of this God for the world are that we develop as individuals who live with respect and care for one another and the larger web of life, and that we build and sustain communities that are creative, compassionate, participatory, diverse, inclusive, humane to animals, and good for the earth - with no one left behind. Call them beloved communities.
How might we know this God?
*
Imagine that there are eight ways of knowing, eight forms of cognition, and that all can be ways of knowing the world and also knowing God. Thus there would be eight forms of "theological knowing." These eight ways are: verbal-linguistic, mathematical-logical, spatial-visual, musical-rhythmic, inter-personal (empathic-emotional), contemplative-introspective, nature-based (sensitivity to the sensuous resonances of the natural world), and pragmatic (knowing how to do things).
Imagine also that these eight ways are neither superior nor inferior to one another; each can be relevant in different contexts. There is no need to rank them.
Recognize as well that while they can be combined, different people may be more "gifted" in some ways over others. If this is true, then it would be a mistake to think that "theological knowing," in the sense of knowing God, is reducible to just one of them: verbal-linguistic knowing, as articulated in books and articles. This would be a prejudice, perhaps inherited from the Enlightenment, but not adequate to our times or to the many ways of knowing.
It would also be a mistake to believe that "thinking about God" and "using the word God or some equivalent" would be necessary for knowing God. God is more than a verbal-linguistic understanding of God. More than a verbally articulated "idea."
What would it mean to grow out of the prejudice for verbal-linguistic thinking and the idea that theology necessarily involves the written or spoken word, and be open to the many forms of theological knowing? For theology to include the eight ways of knowing, it would mean embracing a more holistic and inclusive approach to understanding the divine. Each of the eight ways—verbal-linguistic, mathematical-logical, spatial-visual, musical-rhythmic, inter-personal (empathic-emotional), contemplative-introspective, nature-based, and pragmatic—would offer a distinct lens through which to engage with theological concepts and experiences.
This inclusive theology would recognize that:
- Verbal-linguistic knowing offers deep insights through language, texts, and discourse, but is not the sole or superior mode of theological understanding.
- Mathematical-logical knowing could contribute to theology through structured reasoning, patterns, and the exploration of order in the universe, opening doors to understanding the divine in terms of coherence, symmetry, and principles that govern reality.
- Spatial-visual knowing could enhance theology by engaging with the visual arts, architecture, and imagery, allowing the divine to be perceived and experienced through forms, symbols, and visual metaphors.
- Musical-rhythmic knowing would invite theology to explore the divine through music, rhythm, and sound, acknowledging that these elements can evoke spiritual experiences and connect individuals to a sense of the sacred beyond words.
- Inter-personal (empathic-emotional) knowing would highlight the role of relationships, empathy, and emotional intelligence in theological reflection, emphasizing the importance of community, compassion, and the lived experience of connection with others as pathways to understanding the divine.
- Contemplative-introspective knowing would emphasize the inner life, meditation, and self-reflection as vital aspects of theological exploration, where personal insights and spiritual growth emerge from deep introspection and contemplative practices.
- Nature-based knowing would bring attention to the natural world as a source of divine revelation, encouraging a theology that is attuned to the rhythms, beauty, and interconnectedness of all life, recognizing the sacred in the sensuous and ecological dimensions of existence.
- Pragmatic knowing would stress the importance of practical wisdom and the ability to apply theological insights in real-world contexts, integrating action, service, and the practicalities of living into theological understanding.
By including these diverse ways of knowing, theology would expand beyond traditional boundaries, fostering a richer, more multifaceted understanding of the divine that is accessible and relevant to a wider range of people, each with their unique gifts and ways of engaging with the sacred. It would challenge the notion that theology is confined to intellectual or linguistic exercises and open up possibilities for experiencing and knowing God in ways that resonate with the fullness of human experience.
Moreover, self-styled theologians, steeped in the verbal-linguistic traditions of "writing books and articles," could take their place alongside artists, carpenters, musicians, monks, naturalists, and counselors, rightly recognizing that very good theology "happens" in other forms of knowing—and sometimes in ways that are superior to the verbal-linguistic domain. What would a church look like that recognized, indeed celebrated, all eight ways of knowing God, and did not privilege verbal sermons over, say, hymn-singing or moments of silence or cooking food or volunteer service. Verbal sermons would be companions in the wider array of "theological knowing." Such would be, I believe, a more holistic "open and relational" church.
- Jay McDaniel