Archive for the ‘Interspirituality’ Category
While creating such a world sounds very good, it is not what the Bible says is going to happen. Many Scriptures, in both the Old and New Testaments, describe a very different scenario, such as the following:
Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. (Matthew 24:9-14)
Prophetic Scriptures are denied or fulfilled in 70 AD (as is also the belief of preterism).The church is the new Israel (replacement theology).Armageddon is the ongoing battle between the forces of light and darkness.The Antichrist is a spirit, not an actual person.We are already in the Tribulation, but at the same time, we are in the Millennium. It doesn’t get any stranger! It’s one or the other.Rather than following traditional Bible prophecy, they follow “new revelations.”Modern-day prophets must be obeyed and not judged for their inaccuracy.They want to restore the Edenic nature even though Eden is where sin began.1
And he [Jesus] went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are. (Luke 13:22-25; emphasis added)
Sadly, for centuries at a time in too many places to count, the Christian religion has downplayed, misconstrued, or forgotten the secret message of Jesus entirely. Instead of being about the kingdom of God coming to earth, the Christian religion has too often been preoccupied with abandoning or escaping the earth and going to heaven . . . We have betrayed the message that the kingdom of God is available for all, beginning with the least and last and the lost—and have instead believed and taught that the kingdom of God is available for the elite, beginning with the correct and the clean and the powerful.3
This kind of collaboration leads to a fresh understanding of what it means to evangelize. I was taught that it meant converting people to the one true religion, namely, my own [Christianity]. Now I believe evangelism means inviting people into heart-to-heart communion and collaboration with God and neighbors in the great work of healing the earth, of building the beloved community, of seeking first the kingdom of God and God’s justice for all. Members of each tradition bring their unique gifts to the table, ready to share and receive, learn and teach, give and take, in a spirit of generosity and vulnerability. Neither my neighbors nor I are obligated or expected to convert. . . . As we work together for the common good, we are all transformed. Those who haven’t experienced this kind of transforming collaboration simply don’t know what they’re missing. . . . Through multifaith collaborations, I have come to see how the language Paul used about one body with many members (1 Corinthians 12, Romans 12: 4– 5) applies not only to differing gifts among individual Christians but also to differing gifts among religions.4 (emphasis added)
There is a common cliché: if it quacks like a duck, walks like a duck, and has feathers like a duck—it is a duck! Efforts are underway to establish the kingdom of God on Earth right now without the King. Is this what Jesus intended would happen, or are we being misled by human beings who are following the thoughts of their own imagination or worse yet the inspiration of Satan?
2. Interview by Leif Hansen (The Bleeding Purple Podcast) with Brian McLaren, January 8th, 2006); Part 1: http://web.archive.org/web/20090103090514/http://bleedingpurplepodcast.blogspot.com/2006/01/brian-mclaren-interview-part-i.html; Part II: http://web.archive.org/web/20060127003305/http://bleedingpurplepodcast.blogspot.com).
3. Brian McLaren, The Secret Message of Jesus (Nashville, TN: Thomas Nelson, 2006), pp. 78-79.
4. Brian McLaren, The Great Spiritual Migration (New York, NY: Convergent Books, an imprint of the Crown Publishing Group, a division of Penguin Random House LLC, 2016), Kindle location 2768.
By Maria Kneas
Numerous attempts have been made to blend Christianity with other religions on a world-wide scale. You can read about them in Carl Teichrib’s article “Unveiling the Global Interfaith Agenda.”1
There are also other attempts to merge Christianity with different religions. For example, Chrislam tries to combine Christianity with Islam.2 There are people who call themselves Christian witches (i.e., combining Christianity with Wicca). There are attempts to mix Christianity with Hinduism, and with Buddhism, and with Shamanism. (A shaman is a Native American medicine man.) Some people claim to be Christian witch doctors or Christian sorcerers. You can even buy a book about Christian Voodoo.3
Nominal Christians are people who are Christians in name only. They call themselves Christians, but they really aren’t. They don’t have a relationship with Jesus Christ, they ignore or deny foundational Christian doctrines, and they don’t try to live the way God has instructed us as described in the Bible. Such people can fit in with other religions. However, born-again Christians aren’t able to do that because they have God’s Spirit living inside them Who convicts them of sin and enables them to trust and obey the Lord. And because God is living inside them, He gives them the grace and strength to abide in Him. Simply put, biblical Christianity cannot mix with other religions.
To compare it to something physical in everyday life, you cannot mix oil and water. Because of their very nature, they just don’t mix. You can put them in a glass jar and shake them until they seem to be blended, but then they will separate and the oil will rise to the top of the jar.
To carry that analogy further, if you add an emulsifier, then they can mix. It goes against their nature, but the emulsifier bridges that gap. In real life, Christians who are under severe pressure (such as the threat of prison or torture or death) may go against their nature and try to blend in with whatever is politically correct. That happened in Nazi Germany. I’ve seen pictures of church altars with swastikas on them. However, Jesus warned us not to make such compromises:
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (Matthew 10:32-33)
These days, it is not politically correct to be “exclusive” by claiming that Jesus Christ is the only way to salvation. However, we need to be biblically correct rather than politically correct. The antidote to the fear of men is the fear of the Lord. Jesus warned us:
The fear of the Lord is the beginning of knowledge. (Proverbs 1:7)
Jesus made it clear He is the only way to be right with God the Father. There is no other source of salvation. He said:
I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. (John 10:7-11)
My Hope is Built on Nothing Less
(by Edward Mote, 1797-1874)
My hope is built on nothing less
Than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
When darkness veils His lovely face,
I rest on His unchanging grace;
In every high and stormy gale
My anchor holds within the veil.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
His oath, His covenant, and blood
Support me in the whelming flood;
When every earthly prop gives way,
He then is all my Hope and Stay.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
When He shall come with trumpet sound,
Oh, may I then in Him be found,
Clothed in His righteousness alone,
Faultless to stand before the throne!
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
1. Carl Teichrib, “Unveiling the Global Interfaith Agenda” (Kjos Ministries, October 2, 2011, www.crossroad.to/articles2/forcing change/11/interfaith.htm).
2. To read more about Chrislam, read Mike Oppenheimer’s article/booklet titled, Chrislam: The Blending of Islam & Christianity: http://www.lighthousetrailsresearch.com/blog/?p=13109.
3. I found all of these attempts to mix Christianity with other religions by doing a quick search on the Internet. You can easily find them for yourself. Just search for “Christian” plus any other religion or spiritual practice that you can think of.
Maria Kneas is the author of two Lighthouse Trails books and several booklets.
An Appendix on the Al Mohler Situation: “The Contemplative Christian (The Christian of the Future?)”
LTRP Note: In view of our recent post on Albert Mohler who promoted the book The Benedictine Option (a book that encourages contemplative prayer practices), we are posting this article by Ray Yungen from his book A Time of Departing so readers who are unfamiliar with the contemplative prayer movement can gain better understanding.
By Ray Yungen
Within the evangelical world, contemplative prayer is increasingly being promoted and accepted. As a result, it is losing its esoteric aspect and is now seen by many as the wave of the future. One can’t help but notice the positive exposure it is getting in the Christian media these days. In Today’s Christian Woman, a popular and trusted Christian magazine, feature titles make the appeal to draw closer to God. The author of one such article says, “Like a growing number of evangelicals, I’ve turned to spiritual direction because I want to know God better.”1 But without exception, every person she cites is a dedicated contemplative, one being Ruth Haley Barton, author of Invitation to Solitude and Silence. Barton was trained at the Shalem Institute (founded by panentheist Tilden Edwards); and in fact, that organization was featured in the article as a resource for the reader. However, considering the content of many statements on the Shalem Institute website, how could Shalem even be listed as a resource for Christians? Listen to a few:
In Christianity and other traditions that understand God to be present everywhere, contemplation includes a reverence for the Divine Mystery, “finding God in all things,” or “being open to God’s presence, however it may appear.”2
[Thomas] Merton taught that there is only one way to develop this radical language of prayer: in silence.3
The rhythm of the group includes . . . chanting, two periods of sitting in silence separated by walking meditation, and a time for optional sharing.4
In another magazine article, Ruth Haley Barton, who incidentally is the former Associate Director of Spiritual Formation at Willow Creek Community Church, echoes Southern Baptist-turned-goddess worshiper Sue Monk Kidd in many ways, including the general malaise or condition of the human soul. Barton recounts:
A few years ago, I began to recognize an inner chaos in my soul . . . No matter how much I prayed, read the Bible, and listened to good teaching, I could not calm the internal roar created by questions with no answers.5
The following scenario Barton relates could be the wave of the future for the evangelical church if this movement continues to unfold in the manner it already has:
I sought out a spiritual director, someone well versed in the ways of the soul . . . eventually this wise woman said to me . . . “What you need is stillness and silence so that the sediment can settle and the water can become clear.” . . . I decided to accept this invitation to move beyond my addiction to words.6
By “addiction to words,” she means normal ways of praying. She still uses words, but only three of them, “Here I am.” This is nothing other than the Cloud of Unknowing or the prayer of the heart.
Like Richard Foster, Barton argues that God cannot be reached adequately, if at all, without the silence. In referring to 1 Kings 19 when Elijah was hiding in a cave, Barton encourages:
God loves us enough to wait for us to come openly to Him. Elijah’s experience shows that God doesn’t scream to get our attention. Instead, we learn that our willingness to listen in silence opens up a quiet space in which we can hear His voice, a voice that longs to speak and offer us guidance for our next step.7
What Barton fails to mention here is that Elijah was a valiant defender of the belief in the one, unique God—Yahweh (as seen in his encounter with the 450 prophets of Baal), and he never went into an altered state of silence in his personal encounter with God.
Barton is no longer teaching at Willow Creek. She left there to start the Transforming Center and now teaches pastors and other Christian leaders spiritual formation. Hers is just one of many avenues through which contemplative prayer is creating a new kind of Christian, possibly the Christian of the future.
1. Agnieszka Tennant, “Drawing Closer to God”(Today’s Christian Woman, September/October 2004, Vol. 26, No. 5), p. 14. Published by Christianity Today International, Carol Stream, Illinois.
2. Shalem Institute, “What Does Contemplative Mean?” (Shalem Institute About Shalem page, http://web.archive.org/web/20050204190729/http://shalem.org/about.html#contemplative).
3. Ann Kline, “A New Language of Prayer” (Shalem Institute newsletter, Vol. 29, No. 1, Winter 2005, http://web.archive.org/web/20060930230219/http://www.shalem.org/publication/newsletter/archives/2005/2005_winter/article_04).
4. Shalem Institute website, General Events, “Radical Prayer: A Simple Loving Presence Group” (http://www.shalem.org/programs/generalprograms/groupsevents_folder; no longer online—on file at LT).
5. Ruth Haley Barton, “Beyond Words, Issue #113, September/October, 1999, http://web.archive.org/web/20060628075740/http://www.navpress.com/EPubs/DisplayArticle/1/1.113.13.html), p. 35.
7. Ibid., pp. 37-38.
Dear Lighthouse Trails:
I read the story behind Lighthouse Trails a couple of times, and it hit me that we are going to reach only a fraction of evangelical believers because the movement has progressed so much farther into Contemplative Spirituality (CS) than I had realized. I became aware of CS five years ago, so when I read that Ray Yungen wrote his book (which I am re-reading currently) in 2002, it occurred to me that the battle is nearly won by the forces of evil. Out of all the people I have tried to reach, only two have been receptive to my warning. Of course, your ministry can reach many more than any one individual. Jesus told us we would see this apostasy in the end.
I sent the link for your story of LHT to a friend, who said she had the very same reaction I had—that is, CS has infiltrated the Church more than she realized and that she felt it is too late. Neither she nor I will give up on trying to warn believers—if only a few have their eyes opened, we will have done what Jesus commands.
I do wish you would do some research on Pastor Brian Zahnd, my former pastor. His church went emergent, and he is deep into Contemplative Spirituality. He teaches seminars on Contemplative Prayer at Word of Life Church in St. Joseph, MO. He is now taking his prayer school on the road. And like Roger Oakland says, he’s on the “road to Rome.” He is currently writing his sixth book. https://brianzahnd.com/books/
If you were to read his blog and his Twitter account, you’d see just how far he has gone into apostasy. https://twitter.com/BrianZahnd
He has said he is a friend of Eugene Peterson. He quotes Thomas Merton, Richard Rohr, and many other CS authors and “theologians” on Twitter. One tweet said: “The future of Christianity belongs to the Thomas Merton kind of Christian, not the heirs of Jerry Falwell.”
Recently he had a reply to one of his tweets from Ann Coulter, so he is not an unknown.
He has jettisoned the OT (though he says not, but then he says he’s not Emergent) and is against substitutionary atonement.
I sent my current pastor your booklet on Brennan Manning and got no response. So I guess I’ll be looking for a new church again.
May God bless you in your vital work.
Lighthouse Trails Comments: As Ruth has perceived, Brian Zahnd is a mystic. If you asked him if he was, he would proudly tell you yes. He’s not ashamed of it. His book Water to Wine tells of his mystical experiences and the outcome of those experiences. It’s in that book that Zahnd made the Merton/Falwell quote. Here is a little more of that quote:
The way forward is far less political and far more mystical. A generation ago the great Catholic theologian Karl Rahner famously predicted, “The devout Christian of the future will either be a ‘mystic’, one who has ‘experienced’ something, or he will cease to be anything at all.” The future of Christianity belongs to the Thomas Merton kind of Christian, not the heirs of Jerry Falwell. This should be seen as a welcome change. It is only our false hopes that are being disappointed in the death of Christendom. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 1606-1610). Spello Press. Kindle Edition)
During the course of our author Ray Yungen’s adult life, he studied the New Age, occultism, and mysticism, their connection to each other, and their influence in the world and in the church. He frequently mentioned Karl Rahner’s quote that the Christian of the future will be a mystic or he will be nothing. That is how the mystics view their belief that a Christian must engage in mystical practices if he really wants to be spiritual. They believe these practices will produce esoteric experiences that if practiced by enough of mankind, the earth and the world can be saved. They believe that real love and a change of heart can only come from these experiences. The mystics believe that this mystical transformation can happen to anyone, of any belief, of any religion, or of no religion at all. That’s because it isn’t about Jesus Christ (though they may say they like him) and man realizing he is a sinner in great need of a Savior. It can’t be about that—that would take away from the mystic’s belief that divinity dwells in all people and in all things. Though a bit obscure in the following quote by Zahnd, he puts it this way:
Love all of God’s creation, both the whole of it and every grain of sand. Love every leaf, every ray of God’s light. Love animals, love plants, love each thing. If you love each thing, you will perceive the mystery of God in things. Once you have perceived it, you will begin tirelessly to perceive more and more of it every day. And you will come at last to love the whole world with an entire, universal love. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 1897-1900). Spello Press. Kindle Edition, emphasis added)
As Ray Yungen often pointed out, the “fruit” of contemplative prayer (which Zahnd refers to over 40 times in the book) is interspirituality (all paths lead to God) and panentheism (God in all). Zahnd explains in his book that when he moved from the moral (doctrine) to the mystical, he became interspiritual:
When I was converted from sectarian to eclectic [mystical], I obtained a passport that allowed me to travel freely throughout the whole body of Christ. In my theological travels I have discovered a Christianity that has both historical depth and ecumenical width. Now I can’t imagine not being able to access all the great contributors to contemporary Christian thought. Orthodox thinkers like Kallistos Ware and David Bentley Hart. Catholic thinkers like Richard Rohr and William Cavanaugh. Anglican thinkers like Rowen Williams and N.T. Wright. Mainline thinkers like Walter Brueggemann and Eugene Peterson. Without them my Christianity would be horribly impoverished. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 459-463). Spello Press. Kindle Edition)
Water to Wine is filled with interspiritual statements like the one above. Using words such as “tribalism,” he says we must get rid of this notion that traditional (biblical) Christianity is more true or right than other religious traditions. Just prior to the statement above, Zahnd quoted Thomas Merton saying:
If I can unite in myself the thought and the devotion of Eastern and Western Christendom, the Greek and the Latin Fathers, the Russian with the Spanish mystics, I can prepare in myself the reunion of divided Christians… If we want to bring together what is divided, we cannot do so by imposing one division [doctrine] upon the other. If we do this, the union is not Christian. It is political and doomed to further conflict. We must contain all the divided worlds in ourselves and transcend them in Christ. (Kindle Locations 454-459, quoting Merton’s Conjectures of a Guilty Bystander, Colorado Springs, CO: Image Books, 1968, 14).
You may recall when Thomas Merton spoke via letter with a Sufi master (an Islamic mystic) and told him that doctrinal differences needed to be laid aside, and we must turn to esoteric experiences as a common ground for unity and fellowship between all . He actually used the Cross as an example of one of those doctrines that had to be laid aside. (Rob Baker and Gray Henry, Editors, Merton and Sufism, Louisville, KY: Fons Vitae, 1999, p. 109)
While Zahnd’s book is filled with examples of his “new life” as a mystic, we’d like to bring out just one more point about Zahnd because it reveals some insight that affects a huge percentage of today’s Christian culture, and it is the person who initially pointed the way for Zahnd to become a mystic. You will know the name. Most likely, your own pastor has read at least one of his books. Read what Zahnd has to say:
On a summer afternoon I was at home browsing my bookshelves. I was deliberately looking for a book that would “give me a breakthrough.” I couldn’t settle on anything. So I prayed, “God, show me what to read.” And I sensed…nothing. I went downstairs feeling a bit agitated and slumped into a chair. Within a minute or two my wife, Peri, walked into the room, handed me a book and said, “I think you should read this.” She knew nothing of my moments ago prayer, but she had just handed me a book, and told me to read it. This was my Augustine-like “take and read” moment. It sent chills down my spine. Somehow I knew it was the answer to my prayer. The book was Dallas Willard’s The Divine Conspiracy. The strange thing was Peri had not read this book and had no more idea who Dallas Willard was than I did. (As I said, I was embarrassingly ignorant of the good stuff.) Neither of us were sure how the book had even made its way into our house. But, oh my, was it ever an answer to prayer! The next day I was flying somewhere and I took out the book providentially given to me by an angel. I began to read. And my life changed forever. Hyperbole? No. Stone cold fact. Reading Dallas Willard’s The Divine Conspiracy was like having a door kicked open in my mind. It opened my eyes to the kingdom of God. And the kingdom of God is, well, everything! In his foreword to The Divine Conspiracy, Richard Foster writes: “The Divine Conspiracy is the book I have been searching for all my life. Like Michelangelo’s Sistine ceiling, it is a masterpiece and a wonder… I would place The Divine Conspiracy in rare company indeed: along-side the writings of Dietrich Bonhoeffer and John Wesley, John Calvin and Martin Luther, Teresa of Avila and Hildegard of Bingen, and perhaps even Thomas Aquinas and Augustine of Hippo. If the parousia tarries, this is a book for the next millennium.” That’s exactly what I needed! Augustine and Aquinas for the twenty-first century! Dallas Willard was my gateway to the good stuff. Directly or indirectly reading Willard led me to others: N.T. Wright, Walter Brueggemann, Eugene Peterson, Frederick Buechner, Stanley Hauerwas, John Howard Yoder, René Girard, Miroslav Volf, Karl Barth, Hans Urs von Balthasar, David Bentley Hart, Wendell Berry, Scot McKnight, Thomas Merton, Richard Rohr, and so many more. (Kindle Locations 116-133)
Sadly, the spirituality that Brian Zahnd found in those authors cannot save souls and does not point to the Cross of redemption through Jesus Christ. Like so many mystics before him, Zahnd has discarded the idea that Christianity is dualistic in that it is separate from all other belief systems (and that there is a right and wrong, true and false, good and bad, etc), and the doctrines that the mystics so readily dismiss are the very framework of our Christian faith. Within those rejected doctrines is the doctrine of the Cross that says man is not divine and he desperately needs a Savior who is just one Person, Jesus Christ who died a violent death on behalf of mankind. He took our place. To reject dualism (two sides) is to reject the Cross. The contemplative emergent Episcopal bishope Alan Jones illustrated this in his book Reimagining Christianity. In Roger Oakland’s book, Faith Undone, Oakland states:
[Alan] Jones carries through with this idea that God never intended Jesus’ sacrifice on the Cross to be considered a payment for our sins:
“The Church’s fixation on the death of Jesus as the universal saving act must end, and the place of the cross must be reimagined in Christian faith. Why? Because of the cult of suffering and the vindictive God behind it.”
“The other thread of just criticism addresses the suggestion implicit in the cross that Jesus’ sacrifice was to appease an angry God. Penal substitution [the Cross] was the name of this vile doctrine.” (Faith Undone, Lighthouse Trails, 2007, p. 193, quoting Alan Jones, Reimagining Christianity, Hoboken, NJ: Wiley and Sons, 200, pp. 132, 168)
Jones calls the doctrine of the Cross a “vile doctrine,” similar to Brian McLaren who said the doctrine of the Cross and Hell are “false advertising” for God.* Brennan Manning did the same thing when he said that the God who exacted the last drop of his blood to appease His anger for our sins does not exist. (Above All, Manning, p. 58) Brian Zahnd says it this way:
Over time I began to see the cross in a much deeper way—not as a mere factor in an atonement theory equation, but as the moment in time and space where God reclaimed creation. I saw the cross as the place where Jesus refounded the world. Instead of being organized around an axis of power enforced by violence, at the cross the world was refounded around an axis of love expressed in forgiveness. (Water To Wine, Kindle Locations 305-308, emphasis added)
It’s a perfect ploy of Satan to get people to stop believing in that atonement. Remember, our adversary hates the atonement. And once a person begins down that road of mystical experiences, entering esoteric realms (really demonic realms), Satan will even allow that mystic to think he has become a fully evolved enlightened person who loves everyone and everything. All the while that person, who is being seduced by familiar spirits, is moving further and further away from the only path God has provided for salvation. And he will share this “mystical revolution” with as many people as he can. This is what happened with all the “great” mystics, and tragically, it appears to have happened to Brian Zahnd and who knows how many other evangelical pastors.
* Interview by Leif Hansen (The Bleeding Purple Podcast) with Brian McLaren, January 8th, 2006); Part 1: http://bleeding purple podcast .blog spot.com/2006/01/brian-mclaren-interview-part-i.html; Part II: http://bleeding purple pod cast. blog spot.com/2006/01/interview-with-brian-mclaren-part-ii.html).
LTRP Note: The Shack movie is about to be released. Millions of Americans will go to theaters to watch the movie. Most likely, the majority of them will be church goers and proclaiming Christians since The Shack book is vetted as a Christian story. Recently, a church contacted Lighthouse Trails and ordered 300 copies of Warren B. Smith’s booklet The Shack and Its New Age Leaven. If you have family, church members, pastors, and friends who might be considering attending this movie, please pick up some copies of the booklet and pass them out. As you can see from the piece below by Lighthouse Trails author Lois Putnam, William Paul Young resonates with panentheists (God is IN all), and we know from our research that The Shack resonates with this concept too. Please do what you can to warn everyone you know. The false “Christ” of The Shack has big plans to deceive many. If you can’t afford to buy the booklet, you can print the content from our blog; but we believe this very inexpensive booklet is a better way to go (in a published bound format, it helps give credibility to the material and the source).
By Lois Putnam
Catholic priest and panentheist mystic Richard Rohr (along with co-author mystic emergent Mike Morrell) recently wrote the book The Divine Dance: The Trinity and Your Transformation. William Paul Young wrote its foreword. Inside, its dedication says: “From Richard Rohr: To all unsuspecting folks who do not know they are already within the ‘Divine Flow'” [i.e., panentheism]. In the foreword, Young says, “May we feel within us the eternal life of Jesus reaching through our hands–to heal, to hold, to hug–and celebrate the bread of our Humanity, the sanctity of the Ordinary, and Participation in the Trinity.”
Other endorsers include Rob Bell, Brian D. McLaren, and a host of others. As Lighthouse Trails Research points out in “In Case You Still Aren’t Sure About the Shack and Its Author,” perhaps Young’s “Twenty Books Everyone Should Read” will convince you otherwise. Click onto the article here: http://www.lighthousetrailsresearch.com/blog/?p=17684
And Young, continuing his close association with Rohr, will join him and Cynthia Bourgeault in April 6-8, 2017 to take part in a program titled: “Trinity: The Soul of Creation” in Albuquerque, New Mexico. Its online descriptive ad reads, “Rohr, Bourgeault, and Young believe the Trinity . . . has the capacity to change everything. We already participate within this dance whether we realize it or not [that God is in everyone]. But when we consciously engage in loving communion, we open ourselves to being transformed at the deepest levels. Bring your heart, mind, and body to this . . . conversation. Join an ecumenical and inter-faith gathering, moving together through reflective experiences, including contemplative prayer, music, movement (Yoga, Tai Chi Chin, and walking meditation), group and individual processing. …” To read Lois Putnam’s entire article on The Shack, click here.
Note: Cynthia Bourgeault is a name we know well at Lighthouse Trails. Ray Yungen spoke of her to us often. She is an Episcopal priest who is a devoted advocate for everything contemplative. Here is a list of some of her books to prove our point.
“Richard J. Foster’s Celebration of Discipline: The Path to Spiritual Growth is hailed by many as the best modern book on Christian spirituality with millions of copies sold since its original publication in 1978.”—Publisher description
LTRP Note: Keep in mind three things as you read this article: 1) a strong link exists between Thomas Merton and the evangelical church, and that link is Richard Foster (author of Celebration of Discipline); 2) Richard Foster once said Thomas Merton “stands as one of the greatest twentieth-century embodiments of spiritual life as a journey”(1); 3) the current “Spiritual Formation” movement within Christianity was spawned by Richard Foster and Dallas Willard, and both men were ignited by Thomas Merton.
As you read this account of Thomas Merton, know that this same spiritual outlook that is described below has entered the church in no small way. Maybe it’s time you ask your pastor, “What do you think about Richard Foster and Celebration of Discipline?”
By Ray Yungen
What Martin Luther King was to the civil rights movement and what Henry Ford was to the automobile, Thomas Merton is to contemplative prayer. Although this prayer movement existed centuries before he came along, Merton, a Trappist monk of the Abbey of Gethsemani in Kentucky, took it out of its monastic setting and made it available to, and popular with, the masses. I personally have been researching Thomas Merton and the contemplative prayer movement for over 20 years, and for me, hands down, Thomas Merton has influenced the Christian mystical movement more than any person of recent decades.
Merton penned one of the most classic descriptions of contemplative spirituality I have ever come across. He explained:
It is a glorious destiny to be a member of the human race . . . now I realize what we all are. . . . If only they [people] could all see themselves as they really are . . . I suppose the big problem would be that we would fall down and worship each other. . . . At the center of our being is a point of nothingness which is untouched by sin and by illusions, a point of pure truth. . . . This little point . . . is the pure glory of God in us. It is in everybody. 2 (emphasis mine)
This panentheistic (i.e., God in everyone) view is similar to the occultic definition of the higher self.
In order to understand Merton’s connection to mystical occultism, we need first to understand a sect of the Muslim world—the Sufis, who are the mystics of Islam. They chant the name of Allah as a mantra, go into meditative trances, and experience God in everything. A prominent Catholic audiotape company promotes a series of cassettes Merton did on Sufism. It explains:
Merton loved and shared a deep spiritual kinship with the Sufis, the spiritual teachers and mystics of Islam. Here he shares their profound spirituality.3
To further show Merton’s “spiritual kinship” with Sufism, in a letter to a Sufi Master, Merton disclosed, “My prayer tends very much to what you call fana.”4 So what is fana? The Dictionary of Mysticism and the Occult defines it as “the act of merging with the Divine Oneness”5 (meaning all is one and all is God).
Merton saw the Sufi concept of fana as being a catalyst for Muslim unity with Christianity despite the obvious doctrinal differences. In a dialogue with a Sufi leader, Merton asked about the Muslim concept of salvation. The master wrote back stating:
Islam inculcates individual responsibility for one’s actions and does not subscribe to the doctrine of atonement or the theory of redemption.6 (emphasis added)
To Merton, of course, this meant little because he believed that fana and contemplation were the same thing. He responded:
Personally, in matters where dogmatic beliefs [the atonement]differ, I think that controversy is of little value because it takes us away from the spiritual realities into the realm of words and ideas . . . in words there are apt to be infinite complexities and subtleties which are beyond resolution. . . . But much more important is the sharing of the experience of divine light . . . It is here that the area of fruitful dialogue exists between Christianity and Islam.7 (emphasis mine)
Merton himself underlined that point when he told a group of contemplative women:
I’m deeply impregnated with Sufism.8
And he elaborated elsewhere:
Asia, Zen, Islam, etc., all these things come together in my life. It would be madness for me to attempt to create a monastic life for myself by excluding all these. I would be less a monk.9 (emphasis mine)
When we evaluate Merton’s mystical worldview, it clearly resonates with what technically would be considered traditional New Age thought. This is an inescapable fact!
Merton’s mystical experiences ultimately made him a kindred spirit and co-mystic with those in Eastern religions because his insights were identical to their insights. At an interfaith conference in Thailand, he stated:
I believe that by openness to Buddhism, to Hinduism, and to these great Asian [mystical] traditions, we stand a wonderful chance of learning more about the potentiality of our own Christian traditions.10
Please understand that contemplative prayer alone was the catalyst for such theological views. One of Merton’s biographers made this very clear when he explained:
If one wants to understand Merton’s going to the East it is important to understand that it was his rootedness in his own faith tradition [Catholicism] that gave him the spiritual equipment [contemplative prayer] he needed to grasp the way of wisdom that is proper to the East.11
This was the ripe fruit of the Desert Fathers, the ancient monks who borrowed mystical methods from Eastern religion, which altered their understanding of God. This is what one gets from contemplative prayer. There is no other way to put it. It does not take being a scholar to see the logic in this.
(This is an excerpt from Ray Yungen’s book, A Time of Departing.)
1. Richard Foster, Longing for God: Seven Paths of Christian Devotion (InterVarsity Press, 2009), p. 84.
2. Thomas Merton, Conjectures of a Guilty Bystander (Garden City, NY: Doubleday Publishers, 1989), pp. 157-158.
3. Credence Cassettes magazine, Winter/Lent, 1998, p. 24.
4. M. Basil Pennington, Thomas Merton, My Brother (Hyde Park, NY: New City Press, 1996), p. 115, citing from The Hidden Ground of Love), pp. 63-64.
5. Nevill Drury, The Dictionary of Mysticism and the Occult (San Francisco, CA: Harper & Row, 1985), p. 85.
6. Rob Baker and Gray Henry, Editors, Merton and Sufism (Louisville, KY: Fons Vitae, 1999), p. 109.
7. Ibid., p. 110.
8. Ibid., p. 69.
9. Ibid., p. 41.
10. William Shannon, Silent Lamp, The Thomas Merton Story (New York, NY: Crossroad Publishing Company, 1992), p. 276.
11. Ibid., p. 281.
By Ray Yungen
The Bible says that in the last days, many will come in Christ’s name. If one examines the “prophecies” of occulist Alice Bailey, one can gain insight into what the apostle Paul called in 2 Thessalonians 2:3 the falling away. Bailey eagerly foretold of what she termed “the regeneration of the churches.”1 Her rationale for this was obvious:
The Christian church in its many branches can serve as a St. John the Baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplished.2
In other words, instead of opposing Christianity, the occult would capture and blend itself with Christianity and then use it as its primary vehicle for spreading and instilling New Age consciousness! The various churches would still have their outer trappings of Christianity and still use much of the same lingo. If asked certain questions about traditional Christian doctrine, the same answers would be given. But it would all be on the outside; on the inside a contemplative spirituality would be drawing in those open to it.
In wide segments of Christianity, this has indeed already occurred. One Catholic priest alone taught 31,000 people mystical prayer in one year. People are responding to this in large numbers because it has the external appearance of Christianity but in truth is the diametric opposite. This has all the indications of the falling away of which the apostle Paul speaks.
Note this departure is tied in with the revelation of the “man of sin.” If he is indeed Bailey’s “Coming One,” then both Paul’s prophecy and Bailey’s prophecy fit together perfectly—but indisputably from opposite camps and perspectives.
This is very logical when one sees, as Paul proclaimed, that they will fall away to “the mystery of iniquity” (2 Thessalonians 2:7). The word mystery in Greek, when used in the context of evil (iniquity), means hidden or occult!
This revitalization of Christianity would fit in with Bailey’s “new and vital world religion”3—a religion that would be the cornerstone of the New Age. Such a religion would be the spiritual platform for the “Coming One.” This unity of spiritual thought would not be a single one-world denomination but would have a unity-in-diversity, multicultural, interfaith, ecumenical agenda. Thomas Merton made a direct reference to this at a spiritual summit conference in Calcutta, India when he told Hindus and Buddhists, “We are already one, but we imagine, we are not. What we have to recover is our original unity.”4
One can easily find numerous such appeals like Merton’s in contemplative writings. Examine the following:
The Christian is not to become a Hindu or a Buddhist, nor a Hindu or Buddhist to become a Christian. But each must assimilate the spirit of the others.5 —Vivekananda
It is my sense, from having meditated with persons from many different [non-Christian] traditions, that in the silence we experience a deep unity. When we go beyond the portals of the rational mind into the experience, there is only one God to be experienced.6—Basil Pennington
The new ecumenism involved here is not between Christian and Christian, but between Christians and the grace of other intuitively deep religious traditions.7—Tilden Edwards
What is happening to mainstream Christianity is the same thing that is happening to business, health, education, counseling, and other areas of society. Christianity is being cultivated for a role in the New Age. A spirit guide named Raphael explains this in the Starseed Transmissions:
We work with all who are vibrationally sympathetic; simple and sincere people who feel our spirit moving, but for the most part, only within the context of their current belief system.18 (emphasis mine)
He is saying that they “work,” or interact, with people who open their minds to them in a way that fits in with the person’s current beliefs. In the context of Christianity, this means that those meditating will think they have contacted God, when in reality they have connected up with Raphael’s kind (who are more than willing to impersonate whomever they wish to reach so long as these seductive spirits can link with them).
This ultimately points to a deluded global religion based on meditation and mystical experience. New Age writer David Spangler explains it the following way:
There will be several religious and spiritual disciplines as there are today, each serving different sensibilities and affinities, each enriched by and enriching the particular cultural soil in which it is rooted. However, there will also be a planetary spirituality that will celebrate the sacredness of the whole humanity in appropriate festivals, rituals, and sacraments. . . . Mysticism has always overflowed the bounds of particular religious traditions, and in the new world this would be even more true.9
What we are warning about is not some unprovable conspiracy theory. In fact, far from it. In March of 2016, Newsweek magazine put out a special edition called “Spiritual Living.” This glossy publication presented page after page of pure Alice Bailey spirituality. The entire issue was devoted to the mystical perception that man is divine:
The key to positive change—both internal and external—is present in everyone, and it also exists all around us. Whether through meditation, energy healing or a full-on spiritual awakening, you can transcend the physical world to better your mind, body and soul.10
That may sound kind of benign, but numerous articles in the magazine promote the idea of spirits that can indwell people. If this had been put out by the National Enquirer, then this could be dismissed as nothing more than sensationalistic or exaggerated. But Newsweek is one of the oldest and most respected news magazines in the world. When they make this kind of an effort, then we need to sit up and take notice that Alice Bailey’s religion has now come to the forefront of mainstream society. What this means according to those who are sympathetic with this is that if we are to be “spiritual,” we need to partake of Alice Bailey’s “new vital world religion.” Sadly, more and more churches are doing just that.
1. Alice Bailey, Problems of Humanity (New York, NY: Lucis Publishing, 1993), p. 152.
2. Alice Bailey, The Externalization of the Hierarchy (New York, NY: Lucis Publishing, 1976), p. 510.
3. Alice Bailey, Problems of Humanity, op. cit., p. 152.
4. Joel Beversluis, Project Editor, A Source Book for Earth’s Community of Religions (Grand Rapids, MI: CoNexus Press, 1995, Revised Edition), p. 151.
5. Swami Vivekananda’s “Addresses at the Parliament of Religions” (Chicago, September 27, 1893, http://www.interfaithstudies.org/interfaith/vivekparladdresses.html, accessed 12/2005).
6. M. Basil Pennington, Centered Living (New York, NY: Image Books, 1988), p. 192.
7. Tilden Edwards, Spiritual Friend (New York, NY: Paulist Press, 1980), p. 172.
8. Ken Carey, The Starseed Transmissions (A Uni-Sun Book, 1985 4th printing), p. 33.
9. David Spangler, Emergence: The Rebirth of the Sacred (New York, NY: Dell Publishing Co., New York, NY, 1984), p. 112.
10. Newsweek magazine, Special Edition: Spiritual Living, March 2016, p. 7.