perforce, see all else—including human consciousness or spirit—as created and, therefore, not divine, Eastern thought tends to obscure the distinction between the spiritual and the divine and holds that, "deep down inside" and purified of all earthly attachment, humanity really is divinity. Such is the intent of the Hindu axiom, "Atman is Brahman," and the Vedic lesson, "That thou art." Western thinking insists that, although God is spiritual, all that is spiritual is not thereby God. Creator and creature, the Uncreated and the created, are defined by relationship to each other. By sheer dint of logic, the created cannot be or become the Uncreated; they cannot be one and the same. Moreover, the Uncreated cannot come in parts or degrees—for example, a supposed "spark of divinity" or a human status of "somewhat" or "still imperfectly" divine. Genesis 1:27 does allow that God created humankind in the divine "image and likeness," that is, in some way God-like: spiritual. As treated in detail in Spiritual Development (Part III) and Religion and the Human Sciences, Christianity elaborates this theme to explain the possibility of human deification: through the saving work of Jesus Christ and the gift of the Holy Spirit poured into human hearts (Romans 15:15), humankind can actually achieve the furthest possible fulfillment of the human spirit and come to share in certain qualities that are proper to God alone, for example, understanding of everything about everything, and universal love; but humankind cannot share in God's eternal, uncreated being. Thus, both East and West conceive of human union with God but explain it in significantly different ways. These matters are subtle and difficult, and the technically precise distinctions might not always have immediate practical consequences. That is to say, the religions of the East and the West have served and, for the most part, continue to serve their adherents well. However, the unavoidable pluralism of twenty-first-century globalization demands that at some level a spiritual consensus be forged. This is the theme of Helminiak's Spirituality for Our Global Community. This enterprise calls for the precision of a science. Then the above named distinctions become crucial. Only an epistemology or philosophy of science adequate to spiritual reality could manage the subtleties—a main theme in Brain, Consciousness, and God. Many believe that Lonergan has finally provided the requisite epistemology, and Helminiak uses it both to differentiate the human and the divine within spirituality and to