Archive for the ‘Spiritual Formation’ Category

Dallas Theological Seminary Not Contemplative? – New Evidence Shows Otherwise

Dallas Theological Seminary (DTS) has always maintained that while they teach Spiritual Formation, they only teach the “good” kind and that they are not a school that promotes contemplative spirituality. Lighthouse Trails has always challenged these suppositions. In fact, it wasn’t that long ago when Lighthouse Trails editors had some correspondence with two different DTS faculty members (one a dean) who insisted that DTS was not promoting contemplative spirituality and that Lighthouse Trails should not include their name in our Contemplative College list or in our booklet An Epidemic of Apostasy – How Christian Seminaries Must Incorporate “Spiritual Formation” to Become Accredited” that names several evangelical seminaries (including DTS) that promote contemplative spirituality.

One example of how DTS is promoting contemplative spirituality is through their textbook Foundations of Spiritual Formation written by Paul Pettit.  While instructors at DTS who use this book may or may not ever mention Richard Foster or Dallas Willard, the textbook by Pettit does. Within the pages of Pettit’s book is Richard Foster, Philip Yancey, N.T. Wright, Dallas Willard, Thomas Aquinas, Ayn Rand, Parker Palmer, Eugene Peterson, J.P. Moreland, Klaus Issler, Bruce Dermerst, Jim Burns, Kenneth Boa and Brother Lawrence’s “practicing God’s presence,” plus the practice of Lectio Divina. These are some of the heavy weights in the contemplative prayer movement. Paul Pettit teaches in DTS’s Spiritual Formation department. One course that uses Pettit’s book at DTS is Mentored Spiritual Formation. If DTS isn’t promoting the contemplative prayer movement, why use a textbook that includes teachers and writers who do?

There is more to this Spiritual Formation saga at Dallas Theological Seminary. Take a look at this page for the DTS Doctor of Ministry (DMIN) Spiritual Formation Cohort.  Scroll to the bottom of the page and see the names of the two faculty members for this program. One of them is Gail Seidel (you can view her professional credentials here and here.) Last month (June 2017), she wrote a blog article titled “Soul Noticing 101,” in which she  shows an obvious affinity for contemplative spirituality. She speaks, as all the contemplatives do, of Christians who feel depleted, tired, and neglected (which is how they convince people they need to do contemplative prayer).

Seidel quotes enthusiastically from several contemplatives in the article. One quote is by Cindy Caliguire. Lighthouse Trails wrote about Caliguire in 2009 because of her advocacy for contemplative prayer. The following is an excerpt from that article:

With all these contemplative connections, it’s no surprise that Soul Care founder Mindy Caliguire’s teaching sessions are also based on contemplative spirituality and the spiritual disciplines. This is clearly evident if one listens on-line to her sessions. Caliguire is a good speaker, and she does quote and reference the Bible, but for those who understand and recognize contemplative spirituality, it becomes obvious in listening to her that Caliguire is in that camp.

In Practicing Silent Prayer [a 2009 workshop at Willow Creek], Caliguire teaches about mantras, silence, and finding a quiet place undistracted. She also mentions that this kind of prayer is “difficult to do. In Practicing Solitude Part 1, she teaches on how to prepare an undistracted quiet place or retreat, and explains what things to bring to connect with God. Oddly, she recommends bringing an alternative Bible translation that is less familiar to you, a journal, and The Way of the Heart by Henry Nouwen. The following is from Nouwen’s book: “The quiet repetition of a single word can help us to descend with the mind into the heart … This way of simple prayer … opens us to God’s active presence” (p. 81).

DTS Magazine – low-resolution shot used in accordance with the US Fair Use Act for critical review

This “repetition of a single word” is intended to put the practitioner in an altered state of consciousness. Gail Seidel goes on to quote Dallas Willard from his book Renovation of the Heart (remember, Willard and Richard Foster are the two main pioneers in bringing contemplative spirituality into the church and were inspired to do so by Catholic mystic Thomas Merton). After quoting Willard, Seidel quotes psychotherapist and meditation advocate Thomas Moore from his book Care of the Soul. The book is actually endorsed inside the cover by New Age author Larry Dossey, and in a section at the back of Moore’s book for further recommended reading, he includes Carl Jung! According to the New Age website Spirituality & Practice, Moore is “a leading lecturer in the fields of archetypal psychology, mythology, and imagination” and a columnist for Spirituality & Health magazine. How can a faculty member at DTS be promoting such a book unless she is resonating with the author? She never gives any indication that she disagrees with any of these quoted figures; on the contrary.

After quoting Willard, Caliguire, and Moore, Gail Seidel continues on her contemplative-author escapade by quoting “spiritual director” Alice Fryling from her book Seeking God Together: An Introduction to Group Spiritual Direction. This book is a who’s who of contemplative, New Age, panentheistic mystics: Thomas Merton, Gerald May, Shalem Institute found Tilden Edwards, not to mention Henri Nouwen, Richard, Foster, and David Benner (all of whom you can read about in Ray Yungen’s A Time of Departing).

It cannot be ignored that one of two Spiritual Formation faculty members at Dallas Theological Seminary is so taken with so many hard-core contemplative prayer advocates. Dating back to 2010, in Seidel’s DTS Soul Care Lead Lab, she is recommending books by David Benner, Richard Foster, Ruth Haley Barton, Mindy Caliguire, Leighton Ford, Fil Anderson, Thomas Moore, and Dallas Willard (all contemplative teachers).

This brings us to the 2017 summer issue of DTS Magazine (see cover to the right) that one of our readers brought to our attention recently. There are a number of innuendos and hints (including the cover) of contemplative spirituality in this issue. But we will focus on one particular article written by Brandon Geilla titled “Patterns of Prayer: Ancient and Modern Tools for Reading Scripture and Communing with God,” which states:

Ancient words like liturgy can seem scary for modern, nondenominational evangelicals. Liturgy and words like lectionary, or guides like the Book of Common Prayer, often bring up feelings of empty ritual. Are they hollowed out forms of true Christian faith from which we broke away during the Reformation? We often believe so and we make subconscious vows to never return to dead habits.

Yet, this year—the 500th since the Reformation—looking back to more traditional roots of our Christian practice can prove fruitful for our spiritual growth. In the last several years, in fact, many articles have explored why millennials are returning to mainline, traditional denominations because of their formal liturgy. (emphasis added)

What the millennials are “returning” to is a mystical form of prayer developed by the Desert Fathers and other monastics. Geilla’s article elaborates on the “lectionary,” stating, “Within a more structured worship environment, people hear the Scriptures as part of a more multisensory, whole-body experience” (emphasis added). The article insinuates that DTS founder Lewis Sperry Chafer would approve of this “multisensory” kind of Christianity and stretches Chafer’s apparent willingness to work with those of other denominations into a willingness to embrace these liturgical sensory experiences as well. By the way, we believe the practices being recommended in this article have the potential to be like gateway drugs to full-blown contemplative prayer (in a similar way as lectio divina is used in the contemplative prayer movement). In fact, this article is a gateway article. For example, it quotes (and recommends) a man named Drew Dickens and a group he is part of called Abide. Dickens heads the spiritual formation department at Abide. The Abide website promotes meditation calling it  “Christian meditation.” But by the descriptions (such as it relieves stress), they are talking about something much different than meditating (pondering or thinking about) on Scripture. Abide links to a particular website to make their point that mediation is beneficial (when the world says meditation, it is not talking about reading Scripture and pondering on it – it’s talking about mantra-like meditation). Just take a look at some of the books on that site (that Abide recommends to view), and you will see clearly what Abide means by “meditation.” For an example of one of Abide’s mediation exercises, click here (but please use caution). The monotone woman’s voice is an earmark of New Age meditation exercises. In addition, she instructs the listener to breath in slowly and breath out slowly. For those who are familiar with New Age meditation, you will recognize the similarity.

The article by Brandon Geilla in DTS Magazine would never appear in a magazine that understood the dangers of contemplative prayer. Interestingly, Geilla favorably references Bishop Ray Sutton in his article, who was mentioned in a Lighthouse Trails article where we stated:

Bishop Ray Sutton of The Gathering is Dean of the Province and Ecumenical Affairs of the Anglican Church in North America and is involved in a number of ecumenical (road to Rome) activities. Sutton also advocates for the Catholic transubstantiation of the communion elements (a re-crucifixion of Christ) (click here and here for some more information on Sutton).

We know our critics, including those at DTS who defend the school no matter what, will say we are using guilt by association in our article to implicate DTS, but what it is guilty of is guilt by promotion and guilt by proxy. There’s a big difference! We do not believe these are isolated incidents at DTS. And it has not just started. Like others who have gone down the contemplative/emergent path, DTS started off slowly years ago building momentum over the years. At the very least, DTS needs to come clean and admit what they are doing for the sake of unsuspecting students who will later become pastors and teachers of today’s Christian church and will have been greatly influenced in a manner that does not align with the biblical Gospel.

What’s really troubling about Dallas Theological Seminary is that they deny they are promoting contemplative spirituality. Yet, one of two faculty members for their Spiritual Formation Cohort is gleaning heavily from outright contemplative mystics. At least with some schools, they admit that is what they are doing – it’s out in the open. But not so with DTS. Their hands are in the cookie jar, but they are denying it. What would their older Christian donors do if they knew the school has willfully entered a spirituality that negates the Gospel of Jesus Christ?

Related Articles:

Is Your Church Doing Spiritual Formation? (Important Reasons Why It Shouldn’t)”

5 Things You Should Know About Contemplative Prayer”

NEW BOOKLET: Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement

NEW BOOKLET: Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement by Carolyn A. Greene is our newest Lighthouse Trails Booklet. The Booklet is 18 pages long and sells for $1.95 for single copies. Quantity discounts are as much as 50% off retail. Our Booklets are designed to give away to others or for your own personal use. Below is the content of the booklet. To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.

Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement

By Carolyn A. Greene

Editor’s Note: Today, it is not uncommon for Christian leaders and teachers to recommend the writings of Teresa of Avila. For instance, the late theologian Dallas Willard encouraged his followers to read Teresa’s Interior Castle saying Teresa is “an example to follow.”1 Christian publishers like Bethany House, Thomas Nelson, and Multnomah Press have published books by Teresa of Avila. Rick Warren, author of the highly popular Purpose Driven Life, says her writings are among “great, classic devotional works.”2 Pete Scazzero, author of the popular book Emotionally Healthy Spirituality, lists Teresa of Avila’s book, Interior Castle as one of his “top ten books.”3 Gary Thomas, author of Sacred Pathways and Sacred Marriage, favorably references Teresa of Avila numerous times in his book, Thirsting for God. And not surprisingly, contemplative authors such as Richard Foster and Henry Nouwen see her as a fellow mystic.
In 2009, Lighthouse Trails published Castles in the Sand, a story involving a young troubled girl who begins attending a Christian college where she is introduced in her Spiritual Formation class to the writings of an ancient mystic, Teresa of Avila. The following booklet is taken from Castles in the Sand narrating Teresa’s life. While Castles in the Sand is a work of fiction, Teresa of Avila is a real, historical figure (1515-1582). The depiction of her life in this booklet is based on historical records (see bibliography at end of booklet). Quotes and paraphrases of her writings are taken from her actual written works. The lives of other characters portrayed in this booklet are created from composites of true stories.
While some readers may find some of Teresa’s mystical experiences (that at times included involuntary levitating) troubling to read, it is important to understand that the “spiritual ecstasies” Teresa of Avila encountered were the result of her practicing a meditative prayer, much like one that is being practiced by countless Christians today through the Spiritual Formation (i.e., contemplative prayer) movement. We pray this booklet will illustrate how mystical prayer methods are dangerous and introduce the practitioner to occultism and its tormenting “fruit,” something you will not be warned about by those who recommend you study the ancient mystics. And now, the story of Teresa of Avila.
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And still they told me my visions were the work of evil spirits! For six years, I was on trial . . . six years! So many prayers and masses said, I grew weary of them all! Yet still the trances and favors have become more violent and frequent . . . oh, I am in distress, such great distress. I am weary, and so tired . . . so very, very tired.—Teresa of Avila

Teresa of Avila was a Carmelite nun who was born in Spain in 1515. As a young girl with an active imagination and great love for books, she was profoundly affected by her mother’s death, which left her emotionally empty. In despair, she threw herself before an image of the Virgin Mary and begged her to be her new mother. This extreme devotion to the Mother Mary soon gave way to an interest in fashion as her beauty blossomed. With it, the passion for reading, writing, and romance was rekindled. Teresa’s concerned father sent her away to boarding school at an Augustinian convent. However, when Teresa fell dreadfully ill with malaria, the nuns sent for her father who came to take her home.Recuperating from the serious illness and suffering from headaches, Teresa read a book given to her from her uncle called The Third Spiritual Alphabet by Francisco de Osuna, from which she learned the practice of the prayer of recollection.* Though previously not interested in reading about such things, her illness had transformed her into a more serious kind of girl. She soon learned to practice “the prayer of quiet,”** a state where the soul is completely absorbed.

Weary of the worldly things that had once given her pleasure, she made secret plans to escape to the Carmelite Monastery without consent from her father and pursue a serious life of prayer, as her uncle had been urging her to do. Teresa later wrote about receiving “favors” that the Lord granted her as she continued to practice her “mental prayer” and the prayer of quiet, two stages of mystical prayer.

“It used to happen, when I represented Christ within me in order to place myself in His presence, or even while reading, that a feeling of the presence of God would come upon me unexpectedly so that I could in no way doubt He was within me or I totally immersed in Him. This did not occur after the manner of a vision. I believe they call the experience ‘mystical theology.’ The soul is suspended in such a way that it seems to be completely outside itself. The will loves; the memory, it seems to me, is almost lost. For, as I say, the intellect does not work, but it is as though amazed by all it understands because God desires that it understands, with regard to the things His majesty represents to it, that it understands nothing.”
The practice of the prayer of quiet continued to bring Teresa into what she called the state of union, the place where intellect and will cease to function over which she soon had no control. As the years passed, Teresa’s headaches and visions began to take their toll. She was counseled by the Jesuit Fathers to give up her “interior” prayer, but that didn’t help.
One day, she cried out, “Oh these visions! What tortures I have endured . . . how can I bear it?” she wailed. “I even gave up mental prayer. I . . . I gave it up. I did! First I waited to be free of sin, but they found no fault in me. Not a fault! Yet I was visited again, more visions . . . more revelations . . . to this most miserable sinner as I.”
Behind her, she could hear the group of nuns that stopped a short distance away, pausing for a moment before turning and walking in the other direction.
“Indeed, I have dreaded the time of prayer,” she whispered now, lest the others murmur about her even more. “Even Father Francis became afraid of my graces . . . in great distress they insisted I had been deceived by Satan. So I . . . I punished myself, oh I did, I did, in order to resist the effects! To no avail! Father Alvarez said . . . he said it was friendships I must give up, but that changed nothing. Then he told me I must recite a hymn, and I did. That was when the angel came . . . the angel . . . oh, how it pierced me! They told me . . . they said my visions were illusions of Satan and told me to point my finger in scorn at another. I tried to obey them, to no avail, so ridiculous they all are, so now I hold this crucifix in my hand at all times . . .”
She wiped her face with her wet sleeve and held up the wooden crucifix.
“And still they told me my visions were the work of evil spirits! For six years, I was on trial . . . six years! So many prayers and masses said, I grew weary of them all! Yet still the trances and favors have become more violent and frequent . . . oh, I am in distress, such great distress. I am weary, and so tired . . . so very, very tired . . .”
Her voice was weaker now as she shifted her weight from one aching knee to another on the cold, stone floor. “Yet I fear there is more sorrow ahead . . . I fear delusions . . . already they are calling for me . . . more inquiries to tell me I am deluded. How can they be sure they aren’t deluded and deceived as well? Every one of my examiners tells me something different! Oh! My soul is plunged into darkness! How I long to be alone . . . oh, when will this life ever become more than a never-ending dark night for my soul! I hear them coming even now demanding answers to unanswerable questions. How can I bear it? I want only to be alone. I just want to be . . . oh, please let me be . . .”
Gradually the pitiful sounds of her whimpering subsided as the dreadful footsteps that echoed from the far end of the corridor grew closer and then stopped. She straightened the folds of her habit, held her head high, and with a faraway look in her eyes, turned to face her visitors.
“Sister Teresa,” a man’s voice said. “Come now, we must ask you more questions.”

 Teresa referred to these favors, or trance states of mystical ecstasy, as “true union.” Some of her contemporaries who observed these experiences were concerned about Teresa.

“Where is she anyway?” said Sister Catherine, who had just come in with a basket full of freshly picked tomatoes.

“Maybe she is in a trance,” joked Sister Maria. Just last week they had all watched as Teresa had gone into another trance in the kitchen while holding a hot pan of oil. Now accustomed to her trances, their greater concern was the possibility of Teresa spilling the little, precious oil they had left.
“The priests have advised her that the visions are of the devil, and to make the sign of the cross whenever she has one,” said Catherine, the youngest nun among them. “She won’t be coming into the kitchen for a few weeks. She is fasting and doing penance.”
“So that’s why she wears a cilice!” chimed in Maria.
“A cilice. What’s that?” asked Catherine.
“It’s an undergarment made of coarse animal hair. It scratches terribly and makes you very itchy. Pray to Our Lady that you will never be ordered to do mortification and be told to wear one,” said Carmelita. “I think slicing onions in this kitchen is torture enough.”
The sisters giggled.
“I think it’s a terrible thing,” said Rosa, a serious-minded nun and the oldest among them all. “Poor Teresa. We must not talk about our dear sister in this manner. If one decides to practice penance, it is only to share the sufferings of the Lord as His bride to be one flesh with Him.”
Rosa had personally witnessed Teresa’s private confusion over the priests’ accusations that her visions were from Satan. Those accusations were the reason Teresa had taken to inflicting tortures and mortifications upon herself. Teresa was just one of many nuns who drew blood in self-flagellation. (The monks did it too, so they were told.) Perhaps she thought that wearing a prickly shirt over her wounds would make her ecstasies disappear. The purpose of such self-inflicted trials was to attain self-detachment, something of which Teresa often talked. Surely, she reaped the benefits of such disciplines, having much more tranquility and self-mastery than the rest of them. “Mortify the flesh and share in Christ’s sufferings” was the directive. Teresa’s favorite motto was “Lord, either let me suffer or let me die.”
Teresa eventually began to write about her spiritual experiences, which included hearing voices and experiencing visions during ecstatic states of rapture in which she felt herself being lifted from the ground by a powerful force outside of her control.
QUESTIONED FOR HERESY
The cell was cold. There was no table or chair. Only a rough, straw mattress in the corner provided any reprieve for the room’s sole occupant. A barefoot nun in a clean but worn habit of coarse serge knelt near the window. The last glimmer of evening light softened the lines on her aging face. Her sparse ink supply allowed no rewriting, but there was no need to reread the lines she had already written. Having commanded her to record her experiences, her confessors would weigh her story on the Inquisition’s scale of heresy.
Some said the voices she heard in her head were of the devil. But Teresa was desperate to explain that these revelations she received were from the Lord! It was the Lord who granted her these great favors and visions which she called ecstasy. They humble the soul, thought Teresa, strengthening and helping it to despise this life.
During these experiences, she seemed to receive a clearer understanding of the Lord’s rewards. Yet, she struggled with the fear these visitations also brought. She could no longer resist them or keep them a secret. Not only were the revelations themselves frightening, but visionaries like herself were often burned at the stake. Since her writings would remain in the hands of her Inquisitors for some time, she must choose her words carefully, yet tell the truth.
Dipping her quill in the inkstand, she continued to write about her life, pausing only to rub her arthritic shoulder now and then. This was to be her final writing. She was working on chapter twenty, trying to explain the difference between union and rapture and their effects.
“It seemed to me, when I tried to make some resistance, it was as if a great force beneath my feet lifted me up. I know of nothing with which to compare it; but it was much more violent than the other spiritual visitations, and I was therefore as one ground to pieces; for it is a great struggle, and, in short, of little use, whenever our Lord so wills it. There is no power against His power.”
As Teresa wrote, the light grew dim. She lit her candle, then continued to write on the parchment set on the window ledge:
“Further, I confess it threw me into great fear, very great indeed at first; for when I saw my body thus lifted up from the earth, how could I help it? Though the spirit draws the body upward after itself and that with great sweetness, if unresisted, the senses are not lost; at least, I was so much myself as to be able to see I was being lifted up. The majesty of Him who can effect this so manifests itself, that the hairs of my head stand upright.”
Deep in thought, she gazed at the candle’s flame. How could she possibly describe rapture and detachment with pen and paper? Mere words were not enough to explain the spiritual marriage she had experienced. How could she even speak of the intense pain that accompanied the sweetness of her visions and revelations, the great shocks she would feel when her Lord threw her into a trance, or the indescribable desire, which pierced her soul until it rose above itself. The days that followed such ecstasy never failed to make her feel as if all her bones had been pulled out of joint.
“I have to say that when the rapture was over, my body seemed frequently to be buoyant, as if all weight had departed from it; so much so that now and then I scarcely knew that my feet touched the ground. Yet during the rapture itself, the body is very often as if it were dead, perfectly powerless. It continues in the position it was in when the rapture came upon it—if sitting, sitting; if the hands were open, or if they were shut, they will remain open or shut.”
But she wasn’t the only one. There were others, even in this place, to whom her Lord was granting the same special graces as the ones He had granted her. Others too had experienced raptures so deep that they would appear as though dead or in a trance, sometimes for days.
As she continued to recall her own experiences, she wrote about the priest who told her God had sent her so much sickness because she did no penance, and he had ordered her to practice acts of mortification. During one such time of obedience, her spirit was carried out of her body in such a state of ecstasy that she heard words instructing her not to have conversations with men, but with angels.
She described the angel she had seen in bodily form . . .
“He was not large, but small of stature, and most beautiful—his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. I saw in his hand a long spear of gold, and at the iron’s point, there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one.”

Berninis sculpture of The Ecstasy of St Teresa. Public domain.

The famous marble statue called “Ecstasy of Saint Teresa” by Gianlorenzo Bernini depicts the sensual scene of the mystical experience described by Teresa of her encounter with an angel. She is reclined on a cloud with her head thrown back awaiting the thrust of the angel’s golden spear.

In the quietness of her room, Teresa had often found herself falling into a deep trance, later pondering the exquisite state of bliss she experienced during these mysterious episodes. However, lately, she found herself losing control. For example, she could no longer prevent them, even when she was in the company of others. They all knew. Some were even sworn to secrecy. But did they know how she had recently grown to fear these times? Increasingly, she struggled to resist these frightening instances when her body was raised from the ground as she prayed. Yet it was no use. She was helpless to stop it.
Teresa slowly straightened and rubbed her stiff joints. She turned to gaze at the crucifix hanging on the wall of her cell as it reflected the candlelight. Her pen rolled across the ledge of the window where she had laid it and dropped onto the stone floor as she grabbed her rosary and began counting the beads, repeating the evening prayer. Immediately, a familiar burning sensation began to grow deep within her, welling upward in surges. It was happening again . . . She grabbed hold of the ledge and began frantically to pray that no one would come through the door and restrain her again.
She recalled other times these involuntary levitations occurred. One of the eye witnesses of the favors and levitations of Teresa of Avila was said to be Sister Anne of the Incarnation.
One young nun was well acquainted with Teresa’s trances, which she referred to as the “transport of the soul.” She had witnessed some of the most disturbing occurrences in Sister Teresa’s life but had been vowed to secrecy. She hadn’t been the only one in the choir loft that unforgettable day, waiting for the bell to ring, when they saw Teresa’s body rise inexplicably about half a meter off the ground. She’d actually been off the ground! Sister Teresa’s body had hung in mid-air, as Sister Anne had later recounted with fresh incredulity! This incident had quite terrified some of them. Since Sister Teresa’s body had been trembling as well, Sister Anne had cautiously held her hands under the raised feet of Sister Teresa for the duration of the ecstasy. It had lasted nearly half an hour before she’d sunk to the floor and then stood among them, lucid once again. Teresa had turned to her calmly and quietly and asked how long she had been there, watching. It was then that Sister Anne had been sworn to secrecy, but that kind of secret wasn’t the kind that could be kept quiet for very long.

There had been other incidents as well. Teresa’s friend, a bishop, once saw her grab the bars of an altar grill during communion to prevent herself from rising into the air, as she cried out to be delivered from her ecstasy. Numerous times, and on different occasions, many others had also seen her raised from the ground. Sister Teresa had always called these experiences “Favors of His Majesty.”

As instructed by her advisors, Teresa wrote everything she knew about entering what she called the interior castle or inner rooms of the soul. She believed the key to achieving union with Christ in the center room was by way of prayer.

“As you wished, I have written everything I know.” Teresa nervously set her papers on the table before her confessors. The religious directors had ordered her to write about her method of mental prayer—her interior castle—as a book of instruction for her nuns. She had been careful to refer to herself in the third person throughout the book, as she was always under the watchful stare of her superiors. It had been a difficult task.

“But it has only been two months! You have completed it already?” the priest said, staring in amazement at the pile of papers stacked neatly before him.
“I have not only described how the soul is a castle, but also how a journey into the soul is a series of seven interior rooms, or inner courts, within the castle that one must pass through by way of prayer. Each chamber is a different stage of the journey. Read it and you shall see.”
The priest browsed through the first pages while Teresa rubbed the back of her neck. Her joints ached, her head hurt, and she was exhausted after finally completing the most important portion of her written work, so far. It had been an extremely troubling time in her life. During the last two months, her superiors had required this writing, yet she had also been expected to fulfill her regular duties, despite severe weakness. Added to that was the torment of living in fear of the next revelation or rapture that would come upon her without warning.
“So tell me, these first three rooms, or mansions, as you call them,” asked the priest, with undisguised fascination, “what stage of the journey do they symbolize?”
“The first three mansions are for those who are just beginning to learn the practice of mental prayer.”
“And the next ones?”
Weak from exhaustion, Teresa did not wish to explain. It had been difficult enough writing about these things with the turbulent noise that throbbed in her head: the roaring sound of rushing rivers and oddly, the whistling of birds pulsated continually in her mind. It was most disturbing when she was conscious of her faculties and her soul was not suspended in ecstasy. Whenever an ecstatic experience occurred, she believed it was from the top of her head that her spirit was released and moved out at great speed.
“The last four,” she began slowly, trying to shut out the roar of a waterfall in her head, “are for those who have begun to experience the indwelling after having entered the spiritual realm. It is the fourth dwelling that is the turning point, and the one most souls enter. This is where one moves from mere meditation to contemplation. It is an interior awareness when God suspends the soul in prayer with rapture or ecstasy or transport.”
“I see,” said the priest, stroking his chin. “Here I see you have written about water and worms.”
Must they keep prodding? She had done as they had asked, and there were chores to be done.
“Yes, like the spring that wells up filling every crevice, so is God’s presence to one who reaches spiritual union. But one must be dead to the outward senses and alive to His Majesty, like a silkworm that dies to produce a little white butterfly. So is Divine union in the center of the castle.”
How could she explain that although she had only mentioned seven inner mansions, there were many more rooms contained in each one, and courtyards with fountains, gardens, and labyrinths in which one could be consumed?
Teresa grew increasingly uncomfortable and longed to leave. Unaware of her misery, the priest abruptly rose to his feet.
“This will take some time to read,” he said hastily, and escorted Teresa to the door.
“I pray it is satisfactory,” she said humbly, trying not to reveal the tremendous pain in her head. “It is my strong desire to aid you in serving His Majesty. If the theologians examine my writings and find any error, it is only because of my ignorance. Perhaps I shall be in purgatory for writing this book, but I pray He shall free me from this and pardon my sins.”
The priest nodded. “We will examine the work and speak to you soon.”
The door closed behind Teresa. Her rough wool habit scraped her bare ankles with each step as she walked quickly down the dim hallway. Pausing before a statue of St. Joseph, she knelt and prayed, “I submit to the teachings of the Holy Catholic Roman Church, may the sovereign Master be praised.”

Tired and aching, she made the sign of the cross and hurried back to the convent. Perhaps she could distract herself from the inner turmoil by spinning more wool.

Teresa referred to the final stage of her “spiritual betrothal” prayer process as “rapture.” In this deepest trance state, she experienced “delectable pain” that penetrated the bowels of the soul.

In her latter years, Teresa seemed to be increasingly fearful of these favors, or painful bouts of spiritual ecstasy and levitation which she could no longer control.

“Whenever I have tried to resist the onset of a rapture, it has felt like a powerful force was lifting me from the soles of my feet. I don’t know what to compare this force to. It is far more cataclysmic than anything I’ve experienced in the previous stages of prayer. The struggle is so ferocious that it utterly wears me out. But in the end, fighting is futile. If this is the Beloved’s desire, there is no power equal to his . . .

“Still, I confess that this particular favor terrified me. If you don’t resist, the same force that carries your soul away in rapture will elevate your body with equal gentleness. Yet when you see yourself lifted off the ground and remain conscious enough to witness the event, the majesty of the One who can cause such a thing is enough to make your hair stand on end.”
Teresa often used erotic metaphors to describe these violent mystical experiences that overpowered her. She also wrote that it felt like she was being torn apart, and the aftermath of the detachment was so severe that at times she lost consciousness, being racked with torment and her bones disjointed.
CONCLUSION
The Bible teaches us that the believer who is born of the Spirit is still in control of his senses or as Paul puts it, “the spirit of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints” (1 Corinthians 14: 32-33; emphasis added).A Christian is not taken over by the Holy Spirit like a demonically possessed person. While God often works in ways we can’t understand, we will not experience weird things like levitation and psychic detachment that knocks us out and leaves us feeling physically sore. Anyone who practices the contemplative prayer techniques of mystics like Teresa of Avila is stepping into dangerous spiritual territory.After founding the Discalced Carmelites (barefoot nuns), Teresa of Avila fell ill and died at the age of sixty-seven. Even though her writings were controversial and she was interrogated during the Inquisition for heresy, she was later declared a Doctor of the Roman Catholic Church for her teaching on prayer and today, she is often looked to as a viable resource on prayer.

_________________________
* Teresa describes this prayer of recollection as to “withdraw from those things by which your external senses are distracted.” It is a method of contemplative prayer wherein  one puts a deep mental focus on one thought thereby entering an altered state. See her book St. Teresa’s Own Words: Or, Instructions on the Prayer of Recollection. Teresa says practicing this method will more quickly lead “to the prayer of quiet” that she is so well know for.
** In Teresa’s book Interior Castle, she says the “prayer of quiet” is the entering into the “fourth mansion” (i.e., fourth stage) of meditative prayer calling it the “supernatural element of the mystical life.”
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.
Endnotes
1. http://www.dwillard.org/resources/RecReading.asp.
2. The interview where Rick Warren said this can be viewed at: https://www.youtube.com/watch?v=dVCY8pW-ACs.)
3. Peter Scazerro, “My Top 10 Books: Spring/Summer 2013” (http://www.emotionallyhealthy.org/2013-books-i-am-reading/).
Photo Credits
Cover: Painting by Baron François Gérard (French, 1770-1837), 1827, “Saint Theresa.” The photo used is a reproduction of a work that is in the public domain; taken from Wikipedia.
Page 4: Paul Hill, “St. Theresa of the Child Jesus,” used with permission from istockphoto.com.
Page 16: Painting by Peter Paul Reubens in 1615. The photo used is a reproduction of a work that is in the public domain; taken from Wikipedia.
Back cover: From fotosearch.com; used with permission.
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.
Bibliography
Note: The books listed in this bibliography should not be considered a recommendation. The author of Castles in the Sand and this booklet has used these books for research as well as for citing.
Teresa of Avila; The Interior Castle.
Hodder & Stroughton Christian Classics
Edited by Halcyon Backhouse, 1988
Teresa of Avila; Selections from the Interior Castle.
Harper Collins Spiritual Classics, 2004
Teresa of Avila; St. Teresa’s Own Words, Or, Instructions on the Prayer of Recollection. Waxkeep Publishing, Kindle Version (not dated)
Malone, Mary T; Women and Christianity.
Orbis Books Volume III, 2003
Teresa of Avila; The Collected Works of St. Teresa of Avila: Volume 1 and Volume 2
ICS Publications, 1976; http://books.google.ca/books?id=lpo1vV1kXDUC&printsec=frontcover#v=onepage&q&f=false.
Teresa of Avila; Teresa of Avila: The Book of My Life; translated by Mirabai Starr. http://books.google.ca/books?id=wVLtJ-JFVcQC&printsec=frontcover#v=onepage&q&f=false.
Osuna, Francisco de; The Third Spiritual Alphabet.
Paulist Press, Translated by M.E. Giles.
The Classics of Western Spirituality, 1981.
Dalton, Rev. John; The Letters of St. Teresa.
London: Thomas Baker, I, Soho Square. Translated from the Spanish, 1902, http://digital.library.upenn.edu/women/teresa/letters/letters.html.
Teresa of Avila; Life of St. Teresa of Jesus of the Order of Our Lady of Carmel. Translated from the Spanish by David Lewis; Third Edition Enlarged
With Additional Notes and an Introduction by Rev. Fr. Benedict Zimmerman, O.C.D.; http://www.ccel.org/ccel/teresa/life.html.
Foster, Richard; Prayer, Finding the Heart’s True Home.
HarperCollins, 1992, First Edition.
St. Teresa of Avila; The Complete Works of St. Teresa of Avila: Volume 1 and 2; translated and edited by E. Allison Peers; London: Burns& Oates; 2002 edition.
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.

When a Young Girl Meets a Mystic and Is Introduced to Lectio Divina

LTRP Note: The following is an excerpt from Carolyn A. Greene’s novel, Castles in the Sand, the first novel published that addresses the contemplative prayer (spiritual formation) movement. In this excerpt, the young Christian Teresa [Tessa], now attending a Christian college, is in her dorm room, thinking about her new spiritual director, Ms. Jasmine, who has promised to teach her students how to enter the “inner life” just like the mystics of the past. For Tessa, a lonely foster girl who lost her parents years earlier in a tragic accident, this talk of a better, more fulfilling life was just what she was looking for.

from Castles in the Sand
by Carolyn A. Greene

The school’s spiritual formation professor had been responsible for bringing Ms. Jasmine to Flat Plains Bible College as their new spiritual director. Tessa was immediately drawn to her. Ms. Jasmine was so down to earth…. [Tessa] admired her from the very beginning.

Tessa’s mind turned to Ms. Jasmine’s promise to soon introduce them to the inner life. Although Tessa felt guarded about anything that came close to her inner life, she was drawn to Ms. Jasmine …

Ms. Jasmine had placed colorful tapestry cushions in a circle at the front of the lecture hall, and fifteen minutes into her talk the students were encouraged to take one and seek out a quiet place of solitude anywhere on the campus. Once they had found a cozy spot, they were to use the outline they’d been given to practice a listening exercise called lectio divina, a “divine reading” that would make them feel closer to Jesus.

“Come back in half an hour,” Ms Jasmine had told them, smiling as they filed by to pick up their cushions….

The listening exercise they were to do seemed simple enough. After choosing a Scripture passage, they were instructed to read it slowly a number of times and wait for a word to “come alive” to them. Then they were to take that single word, close their eyes and repeat it for several minutes. Ms. Jasmine’s had read the outline ahead of time to the class. Her voice had a soothing, relaxing effect:

Sit with your back straight in a comfortable position.
Notice first the faraway sounds that you can hear.
Next, allow yourself to become aware of sounds that are nearer.
Then listen closely to your own heartbeat; this is your very own rhythm of life.
As you shut out these sounds, you will hear the sound of silence within yourself.
Listen like this for several minutes . . .
Write down what you hear God saying to you.
Remember, he is all around you and in you.

Tessa had found her own quiet spot on a bench in the courtyard, where yellow and red leaves drifted gently to the ground from the tree above. It had seemed weird at first, and Tessa wasn’t altogether sure about it. But she read Psalm 15, and soon the word “truth” stood out to her. She straightened her back, closed her eyes, and repeated the word for at least five minutes. It was awkward this first time, because she kept looking down at Ms. Jasmine’s instructions, wanting to get it just right. At one point, she thought she had actually heard a voice speak to her. Ms. Jasmine had told them to imagine themselves having a conversation with Christ. “Don’t be afraid to listen,” were the words she thought she heard, although it was probably just the wind in the trees.

Why not try it again, Tessa thought now, as she lay wide awake in the dark. She put her head under her favorite flannel-covered pillow to shut out [her roommate] Katy’s snoring, turned on her LED book light under the blanket, and reread a page in what was now her favorite book, Selections from the Interior Castle, by Teresa of Avila of Spain. Even the picture on the cover had come alive in her imagination. It was a painting of an ancient castle with a high tower on a green hilltop. Leading up to the castle’s stone archways were winding dirt roads that crossed over stone bridges. Tessa’s imagination took her back to the storybook her mom often read to her when she was a little girl. Hesitantly, but with anticipation, she opened her new book to the page she had dog-eared earlier and began to read:

One kind of rapture is that in which the soul, even though not in prayer, is touched by some word it remembers or hears about God. It seems that His Majesty from the interior of the soul makes the spark we mentioned increase, for He is moved with compassion in seeing the soul suffer so long a time from its desire.

So beautifully written, thought Tessa. She read it over several times. Now that was beautiful literature, the kind she would like to read in the solitude of a beautiful meadow in a deep, sheltered valley. It was perfect. The word that jumped out at her was “spark.” St. Teresa and Ms. Jasmine both talked about the spark within. Ever since her parents died in the crash, Tessa felt as if her own spark had been extinguished. Perhaps she would soon be able to feel the spark come to life again if she could practice being silent like this more often. When she closed her eyes, she could almost see a tiny light growing brighter in the darkness, like a light at the end of a long tunnel. Then again, maybe it was just the lingering glare from her book light. For a moment, she tried to focus on the light. Finally, Tessa quietly turned off the light, laid Gran’s bookmark between the pages where she had finished reading, and put the book on her nightstand. At least she had figured out how to make Katy stop talking.

Tomorrow Ms. Jasmine was going to take their SF class outside into the fresh air. They were going to practice another prayer exercise called centering and take the first prayer walk through the brand-new campus labyrinth. Tessa felt as if she was about to step into a new realm, but she wasn’t quite sure what it was. Maybe Flat Plains Bible College was not such a stuffy place to be after all. She would text Gramps in the morning. He’d be happy to know she was actually beginning to like this place. (from chapter 6, Castles in the Sand)

Also see:

Table of Contents and Chapter One

Chapter by Chapter Synopsis

Chapter 19: “Bad Counsel”

What People Are Saying About Castles in the Sand:

A great read. The author has real talent. Characters like Gramps are amazingly well-sketched. Good story lay-out too, with flashes of humor. The story makes what is happening in schools & churches clear in a way mere reporting can’t. E.L., Pennsylvania, U.S.

An excellent story with an urgent message. Teenaged/college-aged girls will want to read this book because the main character is their age and they will be intrigued by “a mysterious young man who reaches out to help Tessa. Additionally, parents and grandparents of young adults will want to read the book because of the subtle implication of the spiritual danger involved in things such as lectio divina, contemplative prayer etc. And if their sons and daughters are in Christian colleges, these words are now likely a part of their children’s regular vocabulary, and naive, uninformed parents will immediately have their interest piqued when they read those words. D.H., Alberta, Canada

I’m on my second reading of Castles in the Sand. It is even better the second time!! The bonus book you sent me has been read by several people. Hannah [14 year old daughter] was the first to read the book in our house, and it equipped her to address her youth group about the terror of Avila. The leader was recommending they read Teresa of Avila’s work. Hannah spoke right up about how bad it is. You could hear a pin drop, the way the kids were so attentive. K.R., Kansas, U.S.

Letter to the Editor: Three Generations of Seeing the Truth

Dear Lighthouse Trails:

Many years ago when  I was teaching an adult Sunday School class, I was so impressed with the importance of a certain book, I had the whole class order that book by Ray Yungen. It was called A Time of Departing.

It was all about how a new movement was entering the church. It went by a variety of names: spiritual formation, contemplative prayer, contemplative spirituality. It included topics like centering prayer, meditation, lectio divina, and visualization. It is a linking of Catholic and Eastern religions and has nothing biblical in it. Both my adult children and their spouses were in the Sunday School class.

Five years passed, and we got a new pastor who began to talk of John of the Cross and Teresa of Avila among others (they are Catholic saints, and the Catholic link to all this is immense). Because we had read Ray Yungen’s book five years earlier, we were aware of the error that was being preached. All of our family were very active in the church – some had been there for over 20 years and held positions of authority – but we had been warned so we took our families, after having warned many others, and left.

Because of housing, our families went to two different Assembly of God churches. One day I saw sign-up sheets on tables in the foyer of one of the churches.  One was for Spiritual Formation classes. I hoped it wasn’t what I feared it was. Things had seemed calm for approximately five years.

On Sunday Oct. 9 of this year (2016), the Spiritual Formation Pastor gave a sermon and told of his visits to Catholic monasteries. He then asked everyone to close their eyes, take deep breaths, picture Jesus, look at His face (during this time gentle music began to play), think of a time during the week that made you sad  and invite Jesus into your thoughts. This is visualization. It is called an Ignatian exercise after Catholic founder of the Jesuits, St. Ignatius Loyola. It is everything that Ray Yungen described in his book, and the pastor stood there and led all those thousands of people in an exercise totally unbiblical. He then suggested they do this 2-3 times a day whenever they encounter difficult or sad situations.He says he does this every day himself. My granddaughter – who was 13 at the time we left the former church and is 20 now – knew what she was listening to. She had heard us speak of Ray’s book often. She had been educated just as the Lord would have her to be.

How strange that this book has followed us. Yesterday, I was preparing for my Thursday night meeting with the woman I’m discipling. We are studying the 23rd Psalm. The author of the book suggested we read Gal 5. What I found there made me think of what happened at these two churches: Gal 5:9: “A little leaven [or a few false teachers] leavens the whole lump [or misleads the whole church].”

On Sunday Oct. 16, a week after the Spiritual Formation Pastor gave his sermon – the author of the book that tried to warn everyone about this danger, Ray Yungen, died of a complication of a leukemia treatment at the age of 64. There are many of us who mourn his passing and highly respect his life. He has helped keep us from darkness and walking in the light. May God be pleased and say “well done, thou good and faithful servant.”

His concern at the end of his life was not only for his generation and the darkness that had infected us but ensuring that it not touch the next. That was the kind of man Ray was—always longing to expose the darkness. My granddaughter shows that his legacy continues.

Barbara W.

Spiritual Formation—A Dangerous Substitute For the Life of Christ

Sometimes we think of spiritual formation as formation by the Holy Spirit. Once again. That’s essential. . . . But now I have to say something that may be challenging for you to think about: Spiritual formation is not all by the Holy Spirit. . . . We have to recognize that spiritual formation in us is something that is also done to us by those around us, by ourselves, and by activities which we voluntarily undertake . . .There has to be method.1—Dallas Willard

bigstockphoto.com (a monastery)

bigstockphoto.com

Aside from the fact that Spiritual Formation incorporates mystical practices into its infrastructure (remove the contemplative aspect and you don’t have “Spiritual Formation” anymore), Spiritual Formation is a works-based substitute for biblical Christianity. Let us explain.

When one becomes born again (“that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Romans 10:9-10), having given his or her life and heart over to Christ as Savior and Lord, Jesus Christ says He will come in and live in that surrendered heart:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (Revelation 3:20)

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23)

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:27)

[I]f the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Romans 8:11; emphasis added)

When God, through Jesus Christ, is living in us, He begins to do a transforming work in our hearts (2 Corinthians 3:18). Not only does He change us, He also communes with us. In other words, we have fellowship with Him, and He promises never to leave or forsake us (Hebrews 13:5).

This life of God in the believer’s heart is not something we need to conjure up through meditative practices. But if a person does not have this relationship with the Lord, he may seek out ways to feel close to God. This is where Spiritual Formation comes into play. Rather than a surrendered life to Christ, the seeking person begins practicing the spiritual disciplines (e.g., prayer, fasting, good works, etc.) with the promise that if he practices these disciplines, he will become more Christ-like.

But merely doing these acts fails to make one feel close to God—something is still missing. And thus, he begins practicing the discipline of silence (or solitude), and now in these altered states of silence, he finally feels connected to God. He now feels complete. What he does not understand is that he has substituted the indwelling of Christ in his heart for a works-based methodology that endangers his spiritual life. Dangerous because these mystical experiences he now engages in appear to be good because they make him feel close to God, but in reality he is being drawn into demonic realms no different than what happens to someone who is practicing transcendental meditation or eastern meditation. Even mystics themselves acknowledge that the contemplative realm is no different than the realm reached by occultists. To understand this more fully, please read Ray Yungen’s book A Time of Departing.

Bottom line, it is not possible to be truly Christ-like without having Christ inside of us because it is He who is able to change our hearts—we cannot do it without Him.

It is interesting to note that virtually every contemplative teacher has a common theme—they feel dry and empty and want to go “deeper” with God or “become more intimate” with God. But if we have Christ living in us, how can we go any deeper than that? How can we become more intimate than that? And if going deeper and becoming intimate were so important, why is it that none of the disciples or Jesus Himself ever told us to do this? As Larry DeBruyn states:

Why are Christians seeking a divine presence that Jesus promised would abundantly flow in them? . . . Why do they need another voice, another visitation, or another vision? Why are some people unthankfully desirous of “something more” than what God has already given to us? Why is it that some Christians, in the depth of their souls, are not seemingly at rest?2

Is There a “Good” Spiritual Formation?
One of the most common arguments we hear defending Spiritual Formation is that there is a “good” Spiritual Formation done without contemplative prayer. To that we say, we have never yet seen a Spiritual Formation program in a school or a church that doesn’t in some way point people to the contemplative mystics. It might be indirectly, but in every case, if you follow the trail, it will lead you right into the arms of Richard Foster, Dallas Willard, and other contemplative teachers.

Think about this common scenario: A Christian college decides to begin a Spiritual Formation course. The instructor has heard some negative things about Richard Foster, Henri Nouwen, and Brennan Manning, and he figures he will teach the class good Spiritual Formation and leave those teachers completely out. But he’s going to need a textbook. He turns to a respected institution, Dallas Theological Seminary, and finds a book written by Paul Pettit, Professor in Pastoral and Education Ministries. The book is titled Foundations of Spiritual Formation. The instructor who has found this book to use in his own class may never mention Richard Foster or Dallas Willard, but the textbook he is using does. Within the pages of Pettit’s book is Richard Foster, Philip Yancey, N.T. Wright, Dallas Willard, Thomas Aquinas, Lectio Divina, Ayn Rand, Parker Palmer, Eugene Peterson, J.P. Moreland, Klaus Issler, Bruce Dermerst, Jim Burns, Kenneth Boa and Brother Lawrence’s “practicing God’s presence.” You may not have heard of all these names, but they are all associated with the contemplative prayer movement and the emerging church.

Another example of this is Donald Whitney’s book Spiritual Disciplines for the Christian Life. Whitney is Associate Professor of Biblical Spirituality at The Southern Baptist Theological Seminary in Louisville, Kentucky. While his book does not promote contemplative mysticism, he says that Richard Foster has “done much good”3 in the area of Christian spirituality.

Our point is that even if there is a sincere attempt to teach Spiritual Formation and stay away from the mystical side, we contend that it cannot be successfully accomplished because it will always lead back to the ones who have brought it to the church in the first place.

Spiritual formation is sweeping quickly throughout Christianity today. It’s no wonder when the majority of Christian leaders have either endorsed the movement or given it a silent pass. For instance, in Chuck Swindoll’s book So You Want to Be Like Christ: 8 Essential Disciplines to Get Your There, Swindoll favorably quotes Richard Foster and Dallas Willard. Swindoll calls Celebration of Discipline a “meaningful work”4 and Willard’s book The Spirit of the Disciplines “excellent work.”5 In chapter three,”Silence and Solitude,” Swindoll talks about “digging for secrets . . . that will deepen our intimacy with God.”6 Quoting the contemplative poster-verse Psalm 46:10, “Be still, and know that I am God,” Swindoll says the verse is a call to the “discipline of silence.”7 As other contemplative proponents have done, he has taken this verse very much out of context.

Roger Oakland sums it up:

The Spiritual Formation movement . . . teaches people that this is how they can become more intimate with God and truly hear His voice. Even Christian leaders with longstanding reputations of teaching God’s word seem to be succumbing. . . .

We are reconciled to God only through his “death” (the atonement for sin), and we are presented “holy and unblameable and unreproveable” when we belong to Him through rebirth. It has nothing to do with works, rituals, or mystical experiences. It is Christ’s life in the converted believer that transforms him.8

What Christians need is not a method or program or ritual or practice  that will supposedly connect them to God. What we need is to be “in Christ” (1 Corinthians 1:30) and Christ in us. And He has promised His Spirit “will guide [us] into all truth” (John 16:13).

In Colossians 1:9, the apostle Paul tells the saints that he was praying for them that they “might be filled with the knowledge of his will in all wisdom and spiritual understanding.” He was praying that they would have discernment (“spiritual understanding”). He said that God, the Father, has made us “partakers of the inheritance of the saints in light” (vs 12) and had “delivered us from the power of darkness [i.e., power of deception]” (vs. 13). But what was the key to having this wisdom and spiritual understanding and being delivered from the power of darkness? Paul tells us in that same chapter. He calls it “the mystery which hath been hid from ages and from generations, but now is made manifest to his saints” (vs. 26). What is that mystery? Verse 27 says: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.”

For those wanting to get involved with the Spiritual Formation movement (i.e., contemplative, spiritual direction), consider the “direction” you will actually be going.

And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel. (Colossians 1:21-23)

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power. (Colossians 2: 8-10)

To order copies of Is Your Church Doing Spiritual Formation? (Important Reasons Why They Shouldn’t), click here.

Endnotes:
1. Dallas Willard, “Spiritual Formation: What it is, and How it is Done” (http://www.dwillard.org/articles/artview.asp?artID=58).
2. Larry DeBruyn, “The Practice of His Presence” (http://herescope.blogspot.com/2013/12/the-present-of-his-presence.html).
3. Donald Whitney, “Doctrine and Devotion: A Reunion Devoutly to be Desired” (http://web.archive.org/web/20080828052145/http://biblicalspirituality.org/devotion.html).
4. Chuck Swindoll, So You Want to Be Like Christ: 8 Essential Disciplines to Get You There (Nashville, TN:W Publishing Group, a div. of Thomas Nelson, 2005), p. 15.
5. Ibid., p. 13.
6. Ibid., p. 55.
7. Ibid.
8. Roger Oakland, Faith Undone, op. cit., pp. 91-92.

This has been an extract from our booklet Is Your Church Doing Spiritual Formation? (Important Reasons Why They Shouldn’t). To order this booklet, click here.

Lighthouse Trails Begins Second Booklet-Mailing Project – This Time to 235 Christian College/Seminary Presidents

rp_college-photo_1679..jpgOn the week of May 16, 2016, Lighthouse Trails began a second booklet-mailing project. Whereas our first booklet-mailing project is sending out booklets and short letters to over 130 Christian leaders every 2-3 months, this new project is reaching out to 235 Christian college and seminary presidents (and some deans). After 14 years of research, our journalists and researchers have discovered that over 90% of the Christian schools have, to one degree or another, introduced contemplative spirituality (i.e., Spiritual Formation/emerging spirituality) into their schools. As we stated in an earlier article, we have begun these booklet-mailing projects out of a sense of desperation to warn the body of Christ.

For the first booklet going to these 235 college and seminary presidents, we chose Ray Yungen’s A Serious Look at Richard Foster’s “School” of Contemplative Prayer because it is Foster’s quote, “We should all enroll in the school of contemplative prayer (from his book Celebration of Discipline) that has helped to change the “landscape” of today’s Christianity. Below is the letter that we sent out last week to these college presidents and deans, and below that is the list of the schools to whom we sent a booklet and this  letter. We plan to send out a new booklet and letter every 2-3 months to these school leaders.

Dear Professor:

In fourteen years of careful research, our team of Christian journalists and authors has discovered that over ninety percent of the Christian colleges and seminaries have begun to incorporate contemplative spirituality (also called Spiritual Formation) into the lives of their students. This has largely occurred because of the writings of contemplative advocates such as Richard Foster (author of Celebration of Discipline, first released in 1978).

The enclosed booklet, A Serious Look at Richard Foster’s “School” of Contemplative Prayer, explains why this spiritual outlook is not consistent with what the Bible teaches.

We hope you will read and prayerfully consider the warning this booklet gives.

Sincerely in Christ,

Editors at Lighthouse Trails

Note: This list below is compromised of schools that DO promote contemplative spirituality and ones that DON’T. To see our list of schools that promote contemplative spirituality/Spiritual Formation, click here. Also read our booklet, An Epidemic of Apostasy – How Christian Seminaries Must Incorporate “Spiritual Formation” to Become Accredited

President Name School Name
Dean Dr. Phil Schubert Abilene Christian University
Mr. John Perch Alaska Bible College
President Dr. Michael Scales Alliance Theological Seminary
President Dr. Alton Beal Ambassador Baptist College
Dr. Joseph Saggio American Indian College
President Dr. Evans P. Whitaker Anderson University
President Dr. John S. Pistole Anderson University
Dr. James Hayes II Andersonville Baptist Seminary
Dr. Curvin Stambaugh – Pastoral Theology Antietam Bible College and Seminary
President Dr. Daniel L. Anderson Appalachaian Bible College
Mrs. Amber Mead Ashland Theological Seminary
President Dr. Kent Ingle Assemblies of God – Southeastern University
Dr. Don Meyer Assemblies of God – University of Valley Forge
President Dr. Mark A. Hausfeld Assemblies of God Theological Seminary
Pastor Matt Grimes Atlanta Baptist College
President Jon R. Wallace Azusa Pacific University
President Brad Smith Bakke Graduate University
President Mark Milioni Baptist Bible College
President Dr. Royce Frazier Barclay Colege
President and Chancellor Dr. Ken Starr Baylor University
Dean Timothy George Beeson Divinity School – Samson University
Provost Dr. Thomas Burns Belmont University
President Dr. Robert Nix Berean Bible Institute
Mr. Carl Warden Bethany Bible College & Theological Seminary
Dr. Jay H. Barnes III Bethel Seminary
Dr. Jay H. Barnes III Bethel University
Dr. James Keiller – religious studies Beulah Heights University
President Dr. Frank A. James III Biblical Theological Seminary
President Barry H. Corey Biola University
President Dr. James M. Harder Blufton University
President Mr. Steve Pettit Bob Jones University
Dr. Charles Faber – Professor of Theology Boise Bible College
President Reverend David Melton Boston Baptist College
Pastor Robert Stapleton – school director Brown Trail School of Preaching
President Dr. Stephen D. Livesay Bryan College
President Dr.Chris Morgan California Baptist College
Mr. Dave Molter California Christian College
Dr. Keith Miller – chair for Theology/Bible Calvary Bible College and Theological Seminary
Mr. Simon Woodstock Calvary Chapel Bible College
President Michael K. LeRoy Calvin College
President Dr. J. Bradley Creed Campbell University
President Dr. Michael Carter Campbellsville University
President Dr. J. Randall O’Brien Carson-Newman University
Dr. Benjamin Jacks – Biblical/Theology dept. Carver College
President Dr. Thomas White Cedarville University
President Matt Morrell Central Baptist Theological Seminary
President Mr. Hal Hoxie Central Christian College
President Dr. David B. Fincher Central Christian College of the Bible
Reverend Richard Bishop Christian Life College
Mr. Wayne Wochsnuth – Academic Dean Christian Life College
President Dr. Matthew Myer Boulton Christian Theological Seminary
Dr. Johnny Pressley – Theology Department Cincinnati Bible Seminary
Dr. Johnny Pressley – Theology Department Cincinnati Christian University
President College Of The Open Bible and Theological Seminary
President Mr. Jerry C. Davis College Of The Ozarks
President Dr. Bill Armstrong Colorado Chrisrian University
President Dr. Eric Odell-Hein Columbia Evangelical Seminary
President Dr. Bill Jones Columbia International University
President Dr. Leanne Van Dyk Columbia Theological Seminary
Dr. Cheryl Washington Concordia College
Mr. Robert Sorensen – Chair of Theology Concordia University Chicago
Dr. Kurt Krueger Concordia University Irvine
President Dr. Patrick T. Ferry Concordia University Wisconsin
President Dr. Sheldon C. Nord Corban University
President Cornerstone Bible Institute
President Dr. Joseph M. Stowell Cornerstone University
President Dr. Mark Dalbey Covenant Theological Seminary
President Dr. Barry K. Creamer Criswell College
President Mike Kilgallin Crossroads College
Dr. Joel Wiggins Crown College
President Dr. Mark L. Bailey Dallas Theological Seminary
Dr. Gilbert Parker – Academic Dean Davis College
Pastor Mark Julian Dayspring Bible College and Seminary
Dr. Scott Wenig – professor of Theology Denver Seminary
Dr. William W. Combs – Academic Dean Detroit Baptist Theological Seminary
Dr. Javier A. Vierra – Dean of Pastoral Theology Drew University
Dr. Richard Hays – Dean of Duke Divinity School Duke Divinity School
President Dr. Loren Swartzendruber Eastern Mennonite Seminary
President Dr. Corlis McGee Eastern Nazarene College
President Dr. Robert G. Duffett Eastern University
Mr. Jim Tillotson Faith Baptist Bible College And Seminary
Dr. Mark Baker – Theology Department Head Fresno Pacific University – Biblical Seminary
President Dr. Amy Bragg Carey Friends University
President Dr. Mark Labberton Fuller Theological Seminary
President Dr. Robin Blake George Fox Evangelical Seminary
Dr. Allan Brown – Ministerial Education chair God’s Bible School and College
Mr. Jim Badry – Director of Development Golden Gate Baptist Theological Seminary
President Dr. D. Michael Lindsay Gordon College
President Dr. Dennis Hollinger Gordon-Conwell Theological Seminary
President Dr. James E. Brenneman Goshen College
Professor Steven C. Pittman Grace Baptist Bible College
President Ken B. Kemper Grace Bible College
President Dr. Gil Katip Grace College and Theological Seminary
Chancellor Reverend W. Lyman Phillips Grace Evangelical College and Seminary
President Dr. David M. Barnes Grace University
President Brian Mueller Grand Canyon University
Dr. Michael Witmer Grand Rapids Theological Seminary of Cornerstone Univ.
Chancellor Dr. Ronald L. Tottingham Great Plains Baptist Divinity School
President Dr. Ivan Filby Greenville College
President Joseph A. Pipa, Jr. Greenville Presbyterian Theological Seminary
Vice-President Dr. Jim Martin Harding School of Theology
President Dr. Bruce D. McLarty Harding University
President Pastor Sam Davivdson Heartland Baptist Bible College
President Dr. Elvin Butts Heritage Bible College
Mr. Bill Bagents Heritage Christian University
Attention: Presidential Search Committee Hesston College
President His Hill Bible School And Camp
President John C. Knapp Hope College
President Dr. Joe Grana Hope International University
President Shirley Mullen Houghton College
Dr. Dave Stubblefield Hyles-Anderson College
Dr. Kevin Newman Indian Bible College
Dr. Paul Loder Indiana Baptist College
Vice-President Dr. Wayne Schmidt Indiana Wesleyan University
Chancellor Dr. Jerry TeTreau International Baptist College
Dr. Robert R. Congdon Internet Bible Institute – online institute
contact Kristin Marshall Intervarsity Christian Fellowship NW
President Don Landis Jackson Hole Bible College
Mr. Aaron Abbott – Director of Student Services John Brown University
President Dr. Gary E. Weedman Johnson University
Dr. Eric Gilchrest Judson College
Dr. Scott Caulley – Bible/Theology Dept. Kentucky Christian University
Reverend Tom Lorimer – Academic Dean Kentucky Mountain Bible College
Dean of the Divinity School La Sierra University
President Dr. Peter W. Teague Lancaster Bible College
President – Dr. Mickey Carter Landmark Baptist College
President Dr. Dale A. Lunsford Le Toureau University
President Dr. Charles “Paul” Conn Lee University
Pastor Matt Grimes Liberty Baptist College
President Jerry Falwell Jr. Liberty University
President Dr. Don Green Lincoln Christian University
President William T. Luckey Jr. Lindsey Wilson College
President L. Randolph Lowry III Lipscomb University
Dr. Dave Keeny – Dean of Biblical Studies Louisiana Baptist University and Theological Seminary
President Dr. James L. Flanagan Luther Rice Seminary
President Dr. David A. King Malone University
President Dan Allender Mars Hill Graduate School
Professor James Pope Martin Luther College
Pastor Aedan O’connell Maryland Bible College and Seminary
President Dr. Cecil Thayer Massillon Baptist College
President Dr. Kim S. Phipps Messiah College
President Dr. Michael Spradlin Mid-America Baptist Theological Seminary
President David J. Spittal MidAmerica Nazarene University
Dr. J. Mark Beach – Prof. of Doctrinal Studies Mid-America Reformed Seminary
President Dr. William B. Greer Milligan College
President Dr. R Alton Lacey Missouri Baptist University
President Jim Carlson Montana Bible College
President Dr. Paul J. Maurer Montreat College
President Dr. Paul Nyquist Moody Bible Institute
President Dr. Henry W. Spaulding Mount Vernon Nazarene University
Reverend Dr. Craig Williford Multinomah University
President Richard Milliken Nebraska Christian College
President Robert Ramirez New Mexico Bible Institute
President Dr. Charles S. Kelley Jr. New Orleans Baptist Theological Seminary
President Dan Falls New Tribes Bible Institute
President Dr. David L. Parkyn North Park University
President Dr. Deana L. Porterfield Northeastern Seminary
Interim President – Karen Walker Freeburg Northern Baptist Theological Seminary
President Dr. William D. Shell Northern Seminary
President Daniel Patz Northland International University
President Dr. Joel K. Pearsall Northwest Nazarene University
attn. Jennie Victoriano Northwest University
President Gregory E. Christy Northwestern College
President Dr. Michael G. Scales Nyack College (CMA)
attn. Chair of Religion & Theology Oakwood University
President Dr. Mark A. Smith Ohio Christian University
President Dr. David Whitlock Oklahoma Baptist University
President Dr. John deSteiguer Oklahoma Christian College
President Dr. Everett Piper Oklahoma Wesleyan University
President Dr. John Carl Bowling Olivet Nazarene University
President Dr. William M. Wilson Oral Roberts University
President Matt Proctor Ozark Christian College
President Dr. Kent M. Keith Pacific Rim Christian College
Professor Ross Winkle Pacific Union College
Vice-President Vicki Pugh Palm Beach Atlantic University
President Jack Haye Patrick Henry College
Dr. Lonnie Skinner Patriot University
President Dr. Troy A. Shoemaker Pensacola Christian College
President Dr. Andrew K. Benton Pepperdine University
President Dr. Darryl K. DelHousaye Phoenix Seminary
President Dr. Charles Petitt Piedmont International University
President Dr. Bob Brower Point Loma Nazarene
Dr. Frank Damazio Portland Bible College
Chancellor Dr. J. Ligon Duncan III Reformed Theological Seminary
President Christopher Webb Renovaré Institute
President Dr. Deana L. Porterfield Roberts Wesleyan College
President Dr. Daryl Eldridge Rockbridge Seminary
Senior Pastor Byron MacDonald Rolling Hills Bible Institute
President Dr. Andrew Westmoreland Samford University
Dr. Brian Moulton San Diego Christian College
Dean  Bryan K. Johnson Seattle Bible College
Office of the Provost –  Dr. Jeffrey B. Van Duzer Seattle Pacific University
Dr. George Gunn Shasta Bible College
President Dr. Don Dowless Shorter University, was Shorter College
Dr. Robin Dummer Simpson University
President Dr. Danny Akin Southeastern Baptist Theological Seminary
Mr. Paul Roberts Southeastern Bible College
President Jim Marcum Southeastern Free Will Baptist College
President Dr. Kent Ingle Southeastern University
Dr. James Fazio Southern California Seminary
President Dr. Loren Greshum Southern Nazarene University
President Dr. Todd Voss Southern Wesleyan University
President Dr. C. Pat Taylor Southwest Baptist University
President Dr. Brent D. Ellis Spring Arbor University
President James Baker Tabernacle Baptist Bible College and Seminary
Dean – Dr. Clinton E. Arnold Talbot School of Theology (Biola)
President Dr. Lowell Haines Taylor University
President David Hill Tennessee Bible College
President Dr. Harley Knowles Tennessee Wesleyan College
Chancellor Victor Boschini Texas Christian University
President Steve Brown The Berkshire Institute for Christian Studies
President Clarence Sexton The Crown College of the Bible
President Dr. Gregory Alan Thornbury The King’s College
Dr. John MacArthur The Master’s Seminary
President Dr. Keith R. Anderson The Seattle School of Theology and Psychology
President Dr. Robert Myers Toccoa Falls College
President Dr. Dan Boone Trevecca Nazarene University
Dr. Matthew Beamer – Dean of Academics Trinity Baptist College
Dr. Stuart Parsons – Professor of Theology Trinity College
Dr. Edward Martin – apologetics/philosophy Trinity College of the Bible and Theological Seminary
President Dr. David S. Dockery Trinity International University
President Dr. Samuel W. “Dub” Oliver Union University
President Dr. Alan S. Cureton University of Northwestern
President Dr. Michael J. Beals Vanguard University
Reverend Kathy Smith Vision International University
Dr. Mike Sanders Warner University
President Matt Pinson Welch College
Mr. Mike Lester – academic Dean West Coast Baptist College
President Randy Roberts Western Seminary
President Dr. Timothy L. Brown Western Theological Seminary
President Dr. Gayle D. Beebe Westmont College
President Dr. Philip Graham Ryken Wheaton College Graduate School
President Dr. Beck A. Taylor Whitworth University
President Dr. John Jackson William Jessup University
Executive Director Don Lough Jr. Word of Life Bible Institute

Second Lighthouse Trails Letter and Booklet Pack to Be Sent to 130+ Christian Leaders

In March of this year, Lighthouse Trails sent out a letter and a booklet to over 130 Christian leaders. We told our readers about this on February 25th in an article titled “Lighthouse Trails Publishing to Make Contact with Over 100 Christian Leaders to Warn About Jesus Calling.” The booklet we sent was Warren B. Smith’s new booklet 10 Scriptural Reasons Jesus Calling is a Dangerous Book.

bigstockphoto.com

bigstockphoto.com

You may be wondering what kind of response we received from this first mailing. Let us say up front, we are not doing this booklet campaign because we expect to receive a big response. We are doing it because we are compelled to do all we can to warn believers, including leaders and pastors. We also believe that the leaders need to be held responsible for remaining silent on vital issues that are affecting so many people. As for response, we have received three responses. Here they are:

  1. Koinonia Institute (Chuck Missler): Dear Friends in Christ: Thank you for your taking the time to write to us here at Koinonia House. As much as Chuck would love to reply to all the mail he gets, it is just not physically possible anymore. Chuck is in New Zealand, establishing a new ministry outreach. Thank you for sending Chuck this important book. We will make sure he receive it when he returns back to the United States. May the Lord bless you as you seek His truth. Koinonia House Staff
  2. Living Proof Ministries: I know Beth will be so encouraged to receive the gift you sent her. Thank you for spurring us on to love and good works! In His grace, LPM Staff
  3. CBN (Pat Robertson): Click here to view.

In our March article to our readers, we said we hoped to send out a new letter and booklet pack to these leaders every two or three months. Now, we are ready to send out a second letter and two booklets. The booklets we have chosen are Ray Yungen’s 5 Things You Should Know About Contemplative Prayer and Roger Oakland’s Rick Warren’s Dangerous Ecumenical Pathway to Rome. Here below is the cover letter we are including:

Dear Christian Leader:

We are sending you two booklets pertaining to two very vital issues affecting the evangelical Christian church today.

Five Things You Should Know About Contemplative Prayer explains in a concise manner the dangers of the contemplative prayer movement, which is currently being introduced into a large percentage of Christian seminaries and colleges.

Rick Warren’s Dangerous Ecumenical Pathway to Rome is not a character-bashing assault but is rather a carefully documented and biblically sound examination. While the booklet focuses primarily on Rick Warren because he is a major influence in the church today, the situation explained in the booklet is becoming more commonplace than most realize.

We hope you will read and prayerfully consider the messages in these two booklets.

Sincerely in Christ,

The Editors at Lighthouse Trails

Below is the current list of over 130 Christian leaders who will be receiving letters and booklets every two or three months:

NOTE: We are not saying that all of these leaders are in deception. But we do believe they all would benefit from reading the material we are sending.

Randy Alcorn Eternal Perspective Minsitries
John Ankerberg John Ankerberg   Ministries
Kay Arthur Precept Ministries International
Ted Baehr MovieGuide
Mark Bailey Dallas Theological Seminary
Jim Bakker Morningside Church
Gary Bauer American Values
John and Lisa Bevere Messenger International
Pastor Tom Carter Dinuba First Baptist Church
Dan Cathy Chick-fil-A
Matt Chandler The Village Church
Ray Comfort Living Waters
Jim Daly Focus on the Family
Mart DeHaan Our Daily Bread
Dr. James Dobson Family Talk
Joni Eareckson-Tada Joni and Friends
Jack Eggar Awana CEO President
Dr. Tony Evans Oak Cliff Bible Fellowship
Pastor Jonathan Falwell Thomas Road Baptist Church
Jerry Falwell Jr. Liberty University
Joseph Farah World News Daily
Dr. Ronnie Floyd Southern Baptist President  Crosschurch
Norman Geisler Summit Ministries
Louie Giglio Passion City Church
Franklin Graham Samaritan’s Purse
Dr. Jack Graham Prestonwood Baptist Church
Anne Graham-Lotz AnGel Ministries
David Green Hobby Lobby Stores Inc
Pastor John Hagee Cornerstone Church
Ken Ham Answers in Genesis
Hank Hanegraaff Bible Answer Man
Jack Hayford The Church on the Way
Pastor Skip Heitzig The Connection
Hugh Hewitt The Hugh Hewitt Show
Pastor Jack Hibbs Real Life With Jack Hibbs
Pastor Dave Hocking Hope for Today
Dr. Michael Horton Westminster Seminary
Pastor Bill Hybels Willow Creek Community Church
Pastor Robert Jeffress First Baptist Church
Pastor David Jeremiah Shadow Mountain Community Church
Bill Johnson Bethel Church
Pastor Timothy Keller Redeemer Presbyterian Church
Pastor R T Kendall R T Kendall Ministries
Dan Kimball Vintage Faith Church
Dr Tim LaHaye Southern California Seminary
Dr. Richard Land President-Southern Evangelical Seminary
William Lane Craig Biola University
Pastor Greg Laurie Harvest America
Nancy Leigh DeMoss Revive Our Hearts
Mike LeMay Stand up for the Truth
Hal Lindsey Hal Lindsey Ministries
Pastor Max Lucado UpWords
Pastor Fred Luter Franklin Avenue Baptist Church
Dr. Erwin Lutzer Moody Church
Pastor John MacArthur Grace Community Church
Mike Macintosh Calvary Chapel
James McDonald Walk in the Word
Josh McDowell Josh McDowell Ministry
Janet Mefferd Janet Mefferd Today
CEO Santiago “Jimmy” Mellado Compassion International
Joyce Meyer Joyce Meyer Ministries
Chuck Missler Koinonia House
Albert Mohler Southern Baptist Theological Seminary
Beth Moore Living Proof Ministries
Elisa Morgan Women of Faith
Dr Joel Mullinex Rejoice in the Lord
Pastor Joel Osteen Lakewood Church
Luis Palau Lis Palau Association
Tony Perkins Family Research Counsel
John Piper Bethlehem Baptist Church
Dennis Pollock Spirit of Grace Ministries
Thom Rainer LifeWay Resources
Dave Ramsey The Lampo Group
Dave Reagan Lamb and Lion Ministries
Ron Rhodes Ron Rhodes Ministries
Pastor Raul Ries Calvery Chapel Golden Springs
Pat Robertson 700 Club  Christian Broadcasting Network
James & Betty Robison Life Today
Rev. Samuel Rodrigues New Season Christian Worship Church
Joel Rosenberg Trident Media Group agent Scott Miller
Dennis Rydberg Young Life Service Center
Philip Ryken Wheaton College
Pastor Tim Savage Camelback Bible Church
Mark Schoenwald HarperCollins Christian Publishing
Bobby Schuller Christ Cathedral Church
Jay Sekulow American Center for Law and Justice
Gary Smalley Smalley Relationship Center
Larry Spargimino Southwest Radio Church Ministries
Dr Charles Stanley First Baptist Church
Cameron Strang Relevant Media Group
Steve Strang Charisma Magazine
Jimmy Swaggart Jimmy Swaggart Ministries
Leonard Sweet SpiritVenture Ministries
Chuck Swindoll Insight for Living Ministries
Tim Tebow Tim Tebow Foundation
Jack and Rexella Van Impe Jack Van Impe Ministries International
Pastor Joe Van Koevering Gateway Christian Center
Pastor Rick Warren Saddleback Church
David A.R. White Founder Pure Flix Movies
Dr George Wood Assemblies of God president
Dr Rick Yohn Men of the Word
Dr Ed Young The Winning Walk
Pastor Michael Youssef Leading the Way
Ravi Zacharius International Ministries
Board of Director Bible Study Fellowship
Dr. Jim Garlow Skyline Wesleyan Church
Pastor Ray Johnston Johnston Bayside Church
Dr. Paul Nyquist Moody Bible Institute
Priscilla Shirer Going Beyond Ministries
Dr. Jerry Nance Teen Challenge Emerging Leaders College
Craig Groeschel
David Barton
Pastor Jon Courson Applegate Christian Fellowship
Brad Stine Outreach Inc.
Ben Kinchlow 700 Club
Alex and Stephen Kendrick Filmmakers – Sherwood Baptist Church
Pastor Bryan Chappell Grace Presbyterian Church
Gary Chapman Reunion Records
President Roberta Combs Christian Coalition of America
Alistair Begg Truth for Life
Pastor Steve Berger Grace Chapel
Pat Boone Actor – Singer  PBGL Inc.
Pastor Brian Broedersen Calvary Chapel Church – Costa Mesa
Kirk Cameron Liberty University
Susie Rowan Bible Study Fellowship
Aviel Schneider Israel Today
Kimm Carr CBS Ministry Service Center
Chancellor Michael Farris Home School Legal Defense Association
Marvin Olasky World Magazine
Dr. Jeff Myers Summit Ministries

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