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Salt, Dust, Water & Light in Scripture

Salt, Dust, Water & Light in Scripture

Study of Salt, Dust, Water, & Light in Bible

Studying Salt, Dust, Water & Light in Scripture

Studying Salt, Dust, Water, & Light in Scripture

Studying Salt, Dust, Water, and Light in the Bible
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Salt, Dust, Light, and Water in the Bible

The Study of Salt, Dust, Water, and Light in the Bible

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True Love: versus Biochemical Love
Glossary

True Spiritual Love versus bio-Chemical “love”

By Stephen Michael Leininger
Posted: 08/02/2026
STOSS Books
The biological science behind love and compassion, when isolated from moral theology and philosophy, ingrains destructive confusion and chaos in our world concerning the nature of true spiritual love/compassion versus chemical, artificial, or hormonal (so-called) love and compassion.
The tentacles of this poisonous satanic lie have spread throughout our culture—and the world, bringing innumerable numbers of broken hearts and, even worse, broken human spirits. Using the biology behind hormone-induced feelings of, under certain conditions, false love and compassion, Satan has quite successfully convinced a great number of those who do evil that they are actually doing good (cf. Isaiah 5:20). See “The Beast of Revelation is not Coming: It’s Here,” Parts One, Two, and Three.
To start with, let’s define love and compassion from a theological standpoint that would align with God’s Laws.
According to the Modern Catholic Dictionary, the definition of “Love” is:
To will good to someone. Also to please someone, either by sharing with that person what one possesses or by doing what someone wants. Basically, there are two kinds of love. The love of concupiscence, or self-interested love, means that another is loved for one’s own sake as something useful or pleasant to the one who loves. The love of friendship means selfless love of another for that person's own sake, for his or her good, to please him or her; it is the love of benevolence.[1]
The definition of “Compassion” is:
Pity at another person’s sorrow or misfortune, with the desire to alleviate or, on occasion, even to suffer in the other’s stead.[2]
There is a vast difference between biochemical love/compassion and spiritual love/compassion. Biological compassion is fueled by the release of hormones that make a person feel good. Fallen man’s intellect is easily fooled by compassion originating in the flesh. God designed our bodies to share in the good consequences and feelings produced by the spiritual soul that conforms to God’s Truth. The big problem for humans with fallen and disordered natures is this: Our disordered feelings easily play tricks on our disordered, impaired judgment as to what is objectively right and what is objectively wrong.
If one were to “believe” they are doing good, the body’s natural physiology will trigger reward hormones, making one feel good about the action that has taken place, even if it was far less than good. Hormonal-induced feelings easily fool a person into thinking that an act of real—as opposed to apparent (i.e., subjective, not objective perception only) good—has just been performed, leading to the biological expression of a reward hormone such as oxytocin, dopamine, etc., which is not reflective of a real good that benefits the eternal soul.[3]
If one drives a friend to get an abortion because of compassion for the expectant mother’s predicament, guess what! That is FALSE compassion! False love! Euthanasia? Yeah, FALSE compassion! FALSE love! Hollywood is real good at making it subjectively feel like it’s a good thing. Beautiful music, many tears, perfect lighting, well-crafted words. ALL fake, of course! All designed to spread propaganda. To make you think that illicit sex is good. More recently, employed to convince you that revenge is justified for any perceived offences. WOOEEE to you, Oh Hollywood. You will have MUCH for which you must answer.
Speaking of Hollywood and the damage you have engendered upon the Sacrament of Marriage, we can, as a result of your work, ask those contemplating marriage: Are you willing to make the sacramental vow, “Til death do us part—and commit to it?” If not, sorry, but you are not in True Love. True Love is unconditional.
The following wedding vows would offer a more accurate understanding of modern–day non-Church marriages:
I, _____, take you, _____, for my lawful wife/husband spouse, to have and to hold from this day forward for as long as you make me feel good, for better, for worse, for richer, for poorer, in sickness and in health, and in full employment, until death do us part someone else who is more lustfully desirous makes me feel even better than you do. I will love and honor you all the many days of my life.
Sadly, it is more likely the man who would prefer, though not necessarily conscious of it, to use this type of vow.
Speaking of revenge, which is diametrically opposed to Love, I wrote a poem many years ago that deals with the topic of revenge. It reads:
In this age of cross and sorrow

seemingly just reasons for hate and anger

will agents of evil vigorously urge us to borrow

But if wishing harm to others is the path you choose

Satan wins . . .

you and the human family lose!

For the ripples of darkness that inevitably ensue

will strike their target, rebound and

thus returning to ever envelope you.

St. Hildegard talks about Satan using the sweetness/honey of sin to entice us into thinking we are doing good—when we are actually not. For example, she writes:
1) For blood by itself [Note: all hormones are delivered throughout the body via the bloodstream] carries shameful crimes and turbulent injustice, and runs through uncertain paths, in a twisted sweetness[emphasis added] that leads to burning lust and frightful vices, which choke innocence, increasing in appetite by what they feed on; all this by the temptation of that seducer the Devil.[4]
2) My Son was miraculously born from the most pure Virgin, whose body was untouched and never burned in the sweetness[emphasis added] of lust, for the virginal vessel in which I willed My Only-Begotten to be incarnate was the purest possible.[5]
3) And falling thus from disobedience into death, when they [Adam and Eve] knew they could sin, they discovered sin’s sweetness[emphasis added]. And in this way, turning My rightful institution into sinful lust, although they should have known that the commotion in their veins[emphasis added] was not for the sweetness[emphasis added] of sin but for the love of children, by the Devil’s suggestion they changed it to lechery; and, losing the innocence of the act of begetting, they yielded it to sin.[6]
4) Full of sorrow, I will answer, “Ach miserable me! for harmful poisons[all emphasis added] were instilled into me through Adam, when he disobeyed God and was cast out into the world and joined his tabernacle [i.e., human body] to carnal things. For in the taste of the fruit he knew by disobedience, a harmful sweetness poured itself into his blood and flesh, producing the corruption of vice.”[7]
5) [The sinful unchaste priest] has imitated the Devil in hiding poison under honey[emphasis added].[8]
“Chemical love” and “spiritual love” are best understood as two distinct levels of description, not as complete rivals. The chemical level explains attraction, attachment, and bonding in the body, while the spiritual level refers to a free and willing commitment to seek another person’s good; the sources you asked about make this distinction explicitly.
Chemical love usually refers to the bodily side of love: hormones, brain chemistry, and the brain’s reward system. That can include attraction, attachment, and the warm feelings that often accompany affection. Those processes are real, but they do not fully account for moral choice, sacrifice, or covenantal fidelity.
Key neurochemicals and hormones contributing to the biology of love include:
Dopamine:
Drives desire, pursuit, and the euphoric “high” of early love; it activates the brain’s reward circuit similarly to certain drugs.[9] The leading contributor to sinful addictions can be attributed to dopamine.[10]
Addiction affects more than one pathway. The main reward circuit is the mesolimbic dopamine pathway, but chronic addiction also involves the dorsal striatum for habits, the extended amygdala for stress and withdrawal, and the prefrontal cortex for self-control and judgment.[11]
Repeated dopamine surges alter synaptic plasticity, gene expression, and cell signaling, which helps turn a voluntary action into a compulsive one. Over time, the brain shifts from seeking pleasure to avoiding discomfort and craving relief.[12]
Addiction vulnerability is partly inherited, with studies cited in the sources estimating a substantial genetic contribution. Genes affecting dopamine, glutamate, GABA, and opioid signaling can influence how strongly a person’s brain responds to reward and stress.[13]
Norepinephrine:
Contributes to arousal, energy, racing heart, and heightened memory for the beloved.
Serotonin:
Often drops in early infatuation, which is linked to obsessive, intrusive thoughts about the partner.[14]
Oxytocin:
The “bonding” or “cuddle” hormone; released during touch, sex, and close contact, it deepens attachment, trust, and feelings of security.[15]
Vasopressin:
Works alongside oxytocin, especially in long-term pair-bonding and mate-guarding behaviors.[16]
Spiritual love is love as a virtue or act of the will. In the Christian view reflected in the source, love is not just a feeling but something you do, especially when you choose the good of the other person—even when emotions are weak or absent. This is why commands like loving your enemies make sense in spiritual terms.

Endnotes:

[1] John A. Hardon, “Love” in Modern Catholic Dictionary, Fourth Edition (Bardstown, KY: Eternal Life, 4th edition 2008), p. 325, ISBN: 978-0-9672989-1-7 (hardcover).
[2] Hardon, “Compassion” in Modern Catholic Dictionary, p. 117.
[3] Edward Leen, The Holy Spirit, (New York, NY: Sheed & Ward, 1939; Sceptor Publishers, 1998, 2008), 15-16, 18, ISBN: 978-1-59417-063-8.
[4] Hildegard of Bingen, Hildegard of Bingen: Scivias, ed. Bernard McGinn, trans. Columba Hart and Jane Bishop, The Classics of Western Spirituality (New York; Mahwah, NJ: Paulist Press, 1990), p. 417, ISBN: 0-8091-3130-7 (pbk).
[5] Hildegard, Scivias, 245.
[6] Hildegard, Scivias, pp. 80-81.
[7] Hildegard, Scivias, p. 113.
[8] Hildegard, Scivias, p. 273.
[9] Scott Edwards, “Love and the Brain,” Harvard Medical School: The President and Fellows of Harvard College, Spring 2015, https://web.archive.org/web/20260725020241/https://hms.harvard.edu/news-events/publications-archive/brain/love-brain.
[10] NIDA, “Drugs and the Brain,” National Institute on Drug Abuse, July 6, 2020, https://nida.nih.gov/publications/drugs-brains-behavior-science-addiction/drugs-brain.
[11] N.D. Volkow, G. Wang, J.S. Fowler, D. Tomasi, & F. Telang, “Addiction: Beyond dopamine reward circuitry,” Proc. Natl. Acad. Sci. U.S.A. 108, no.37 (2011): 15037-15042, https://doi.org/10.1073/pnas.1010654108.
[12] Semaan A, Khan MK., “Neurobiology of Addiction,” [Updated 2023 Nov 2], in: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2026 Jan, https://web.archive.org/web/20260421214033/https://www.ncbi.nlm.nih.gov/books/NBK597351/.
[13] Semaan A, Khan MK., “Neurobiology of Addiction,” [Updated 2023 Nov 2], in: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2026 Jan, https://web.archive.org/web/20260421214033/https://www.ncbi.nlm.nih.gov/books/NBK597351/.
[15] C. Sue Carter & Stephen W. Porges, “The biochemistry of love: an oxytocin hypothesis,” EMBO reports 14, no. 1 (2013): 12–16, https://doi.org/10.1038/embor.2012.191.
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