Archive for March, 2017
It was ten years ago that Lighthouse Trails wrote its first article about Radio Bible Class ministries (now called Our Daily Bread Ministries). That article shocked many readers because Radio Bible Class is a ministry that has been around since 1938 when Dr. Martin DeHaan founded it in 1938. It has been considered a staple of Christianity with the highly popular Our Daily Bread booklets. According to one source, 10 millions copies of the booklets are published per issue in 37 languages. 1
Our Daily Bread Ministries also has two universities: Our Daily Bread Christian University and Christian University GlobalNet. There is also a publishing arm of Our Daily Bread Ministries, Discovery House, plus radio and television programs. If you add up the years, the printings, and the programs, it is safe to say that Radio Bible Class/Our Daily Bread has influenced hundreds of millions of people.
We’ll get to the point. When Dr. Martin DeHaan ran the ministry until 1965, there were no signs that things were amiss. When his son Richard DeHaan took over running it until 1985, things did begin to change. But the biggest change (from a negative point of view) began to take place when grandson Mart DeHaan began running the ministry. He was replaced by his brother Rick in 2011, but sadly the emergent/contemplative focus that came in during Mart’s watch has remained today as one of our readers reminded us this month.
You can read our previous articles here to get a recap on what has been taking place:
Today, Our Daily Bread, continues down the Spiritual Formation/emergent path. Yet, tens of millions of people are reading or watching material from this ministry, trusting them for biblical truth. Below are a few examples to show where Our Daily Bread is at today.
Our Daily Bread Christian University has a large focus on Spiritual Formation. Lest some reading this think that Our Daily Bread is teaching a “good” Spiritual Formation (of which none exists), take a look at two of the Spiritual Formation courses at their university: 1) Divine Encounters: Mapping Your Spiritual Life. In the course syllabus, you will find books being used by Thomas Merton, Richard Peace, and St. John of the Cross (using his book Dark Night of the Soul). 2) Discipleship in Community: Spiritual Formation in the Church. In that course, the professor is using textbooks by Dallas Willard, and under the heading Mysticism/Contemplative Spirituality, he is recommending four books on mysticism including one by Thomas Merton. He is also using a number of other contemplative authors including Richard Foster.
As you can see in this Our Daily Bread entry, contemplative proponent Philip Yancey is still a writer for the publication. Here is a list of Our Daily Bread’s other authors: https://odb.org/all-authors/. At least one of them, Joe Stowell, is another contemplative advocate.
Long-time contemplative advocate, Larry Crabb, is one of the professors at the Our Daily Bread Christian University.
If you know someone who is reading Our Daily Bread or taking one of their online classes at the University, please warn them to use discernment.
We have added Our Daily Bread Christian University to our list of contemplative-promoting colleges.
To understand the contemplative prayer/Spiritual Formation movement, we encourage you to read one of the resources Lighthouse Trails provides on this vital issue.
Mantra-style meditation is actually divination, where practitioners perform rituals or meditation exercises in order to go into trances and then receive information from spiritual entities. Campolo elaborates on the fruit of mysticism, an atmosphere he calls “the thin place”:
The constant repetition of his name clears my head of everything but the awareness of his presence. By driving back all other concerns, I am able to create what the ancient Celtic Christians called “the thin place.” The thin place is that spiritual condition wherein the separation between the self and God becomes so thin that God is able to break through and envelop the soul.1
This term “thin place” originated with Celtic spirituality (i.e., contemplative) and is in line with panentheism. Listen to one meditator:
I experienced a shift deep within me, a calmness I never knew possible. I was also graced with a sense of “oneness” with nature around me and with everyone else in the human family. It was strangely wonderful to experience God in silence, no-thingness.2
This “oneness” with all things is the essence of the ancient wisdom. Marcus Borg, a former professor at Oregon State University and a pro-emergent author, also speaks of “thin places.” One commentator discusses Borg’s ideas on this:
In The Heart of Christianity, Borg writes of “thin places,” places where, to use Eliade’s terminology, the division between the sacred and the profane becomes thin. Borg writes that he owes this metaphor of “thin places” to Celtic Christianity and the recent recovery of Celtic spirituality. As the following passage reveals, his understanding of “thin places” is deeply connected to his panentheism, his articulation of God as “the More,” and his—like Eliade—division of the world into layers of reality.3
Borg says these thin places (reached through meditation) are “[d]eeply rooted in the Bible and the Christian tradition,”4 but he, like others, is unable to show biblical evidence that God mandates meditation. Thin places imply that God is in all things, and the gap between God, evil, man, everything thins out and ultimately disappears in meditation:
God is a nonmaterial layer of reality all around us, “right here” as well as “more than right here.” This way of thinking thus affirms that there are minimally two layers or dimensions of reality, the visible world of our ordinary experience and God, the sacred, Spirit.5
Mike Perschon, former writer for Youth Specialties, also found these thin places as he went into the silence:
We held “thin place” services in reference to a belief that in prayer, the veil between us and God becomes thinner. Entire nights were devoted to guided meditations, drum circles, and “soul labs.”6
I believe that Campolo, Borg, and Perschon each experienced the same realm in their thin places.
(This is an excerpt from Roger Oakland’s book on the emerging church, Faith Undone.)
1. Tony Campolo, Letters to a Young Evangelical (New York, NY: Perseus Books Group (Basic Books), 2006), p. 26.
2. Carol and Rick Weber, “Journeying Together” (Thin Places, April/May 2007, Year Eight, Issue Four, Number 46), p. 1.
3. Chris Baker, “A Positive Articulation of Marcus Borg’s Theology” (Sandlestraps Sanctuary blog, April 5, 2007, http://sandalstraps.blog spot.com/2007/04/positive-articulation-of-marcus-borgs_05.html.
4. Marcus Borg, The Heart of Christianity (New York, NY: HarperCollins, First HarperCollins Paperback Edition, 2004), p. 155.
6. Mike Perschon, “Desert Youth Worker: Disciplines, Mystics and the Contemplative Life,” (Youth Specialties, http://www.youth specialties.com /articles/topics/spirituality/desert.php).
By Cedric Fisher
One of the most effective methods of satanic deception operates as a straw man argument. Of course, a straw man argument is a dishonest debate trick where an individual attributes a false position to his or her opponent and then defeats that position. It gives the false perception that he or she has won a point.
It is as a man wanting to impress a lady. So he burglarizes her house when she is away. Then he shows up with sympathy and offers to use his contacts and abilities to recover her cherished belongings. After a few days he shows up with her valuables. He explains that one of his contacts was able to recover the stuff, but he is not privy to the details. That trick makes a hero out of a thief and perhaps worse.
A similar example occurred in California concerning arson investigator and novelist John Orr. Orr rose up through the ranks to become a distinguished arson investigator because of his uncanny ability to discover the cause of arson fires. However, he was responsible for setting many of the arson fires he had investigated. Eventually, he was arrested, charged, and convicted of arson and murder. Click here to continue reading.
Cedric Fisher is the director of Truth Keepers ministry and the author of three Lighthouse Trails booklets.
LTRP Note: Posted for informational and research purposes.
By James Kanter and Elisabetta Povoledo
New York Times
ROME — Proclaiming “Europe is our common future,” 27 leaders of the European Union signed a statement on Saturday in Rome declaring their commitment to integrating the Continent even as a series of crises has badly weakened the efforts and Britain prepares to leave the bloc.
The statement, known as the Rome Declaration and signed on the anniversary of the day the bloc’s foundations were laid 60 years ago, underscored the aspirations of a “unique union with common institutions and strong values, a community of peace, freedom, democracy, human rights and the rule of law.”
In a nod to reality, however, the leaders acknowledged that they were “facing unprecedented challenges, both global and domestic,” including “regional conflicts, terrorism, growing migratory pressures, protectionism and social and economic inequalities.”
The ceremony took place in a hall in Rome that was richly decorated in frescoes depicting scenes from the ancient world. It is the same room where the Treaty of Rome was signed on March 25, 1957, by six countries. That event helped lay the groundwork for today’s union. Click here to continue reading.
LTRP Note: The following is a story from the book Stories From Indian Wigwams and Northern Campfires. The book was written by Egerton Ryerson Young, a young Canadian missionary in the late 1800s, who, with his wife and small children, spent years with the Native people in Canada, living among them, loving them, and sharing the Gospel and the Word of God with them. This is one of the unforgettable stories from the “Wigwam” book. While some of the terms and writing would be considered “unpolitically” correct today, Young’s great respect, love, admiration, and acknowledgment of the value and worth of the Native people is above reproach.
While the emerging “new” Christianity has joined the secular ranks in trying belittle and marginalize biblical mission efforts, we believe what the Bible teaches when it says to go into the world, preach the Gospel, and make disciples.
By Egerton Ryerson Young
THE VISIT OF THE FLATHEAD INDIANS & THEIR REQUEST FOR THE BOOK DENIED
Long years ago, in the depths of winter, there appeared in the city of St. Louis four Flathead Indians. They carried in their persons the evidences of many hardships and of the severest privations. Bronzed and scarred were they by the summer’s heat and winter’s pitiless blast, for many moons had waxed and waned since they had commenced their long and dangerous journey from their own land, which lay not far from the shores of the Pacific Ocean. Their trail had led them through the domains of hostile Indian tribes. Thrilling indeed had been their adventures, and many had been their risks of losing both their scalps and lives. For weeks when crossing the broad ranges of the Rocky Mountains, where gloomy defiles and dark recesses abound for hundreds of miles, they had ever to be on the alert, lest in an unguarded moment there should spring out upon them the panther or mountain lion or rush upon them the more dreaded grizzly bear.
But although their very appearance bore pathetic evidence of their privations and sufferings, yet very little had they to say about themselves or their personal sorrows. An all absorbing longing had got into their hearts to be the possessor of one thing, and this passion had dwarfed into insignificance every thing else to them. There had been implanted by some chance seed-sowing such a craving for something to satisfy their spiritual natures that in order to get this for which their souls now longed they had unflinchingly faced all the storms and dangers of that fearful journey. Yet to the thoughtless white men to whom they first addressed themselves, very strange and meaningless seemed the importunate request or petition of these gaunt, wearied red men. They came, they said, from the land of the setting sun; across the great snow-clad mountains and the wide prairies for many moons they had traveled; they had heard of the white man’s God and of the white man’s book of heaven; a stranger had visited them and had told them things that had excited the whole tribe. He had told them of the great God who had made all things, and that the white man had a book which told all about him and what they were to do to have his favor. So that they might obtain this book they had come from their home far away across the Rocky Mountains. Thus strangely they pleaded for a copy of the word of God.
Some persons, becoming interested in the appearance of these strange Indians and their remarkable request, took them to the commanding officer of the military post in that city, and to him they told their simple story and besought his aid. Unfortunately for them, although the general was a kind-hearted man, he was a Roman Catholic, and so when he took them to the bishop and priests of his Church, while they were received with the greatest hospitality and shown the pictures of the Virgin Mary and of the saints, they were steadily denied their oft-repeated request for the Bible. Caring for none of these things, importunately did they plead for the book, but all in vain. So exhausting had been the journey that two of the Indians died in St. Louis from their sufferings and hardships. The other two after a time became discouraged and homesick and prepared to return to their far-off home. Ere they left the city a feast was gotten up for them and speeches were made, and the general and others bade them “Godspeed” on their journey. During the addresses at the close of the feast one of the Indians was asked to respond. His address deserves not only to rank among the models of eloquence, but should be pondered over as an expression of the heart-cry of very many of the weary, longing souls who, dissatisfied with their false religions, are eagerly crying out for the true. They want the book. In this English version, like all of these highly figurative poetical Indian orations, it loses much in the translation. He said: “I came to you over the trail of many moons from the land of the setting sun beyond the great mountains. You were the friends of my fathers, who have all gone the long way. I come with an eye partly opened for more light for my people who sit in darkness; I go back with both eyes closed. How can I go back blind to my people? I made my way to you with strong arms through many enemies and strange lands, that I might carry back much to them. I go back with both arms broken and empty. Two fathers came with us. They were the braves of many winters and wars. We leave them asleep here by your great water and wigwams. They were tired in many moons and their moccasins were worn out. My people sent me to get the white man’s book of heaven. You took me where you allow your women to dance as we would not allow ours, and the book was not there. You took me where they worship the Great Spirit with candles, but the book was not there. You showed me images of the good spirits and pictures of the good land beyond, but the book was not among them to tell us the way. I am going back the long, sad trail to my people of the dark land. You make my feet heavy with gifts, and my moccasins will grow old and my arms tire in carrying them, yet the book is not among them. When I tell my poor blind people after one more snow in the big council that I did not bring the book no word will be spoken by our old men or by our young braves. One by one they will rise up and go out in silence. My people will die in darkness, and they will go on the long path to other hunting grounds. No good white man will go with them, and no white man’s book to make the way plain. I have no more words.”
How sad and pathetic are these words, and how unfortunate it was that these Indians should have fallen into the hands of the members of that Church which refuses to give the blessed book to the people! However, a young man who was present was so impressed with the address of this Indian that he wrote to friends in the Eastern States an account of this strange visit and the pathetic appeal of the Indians for a Bible. Some earnest Protestants became much interested in the matter, but it was two years before a missionary started with the Bible for that land which then lay many hundreds of miles beyond the most western shores of Anglo-Saxon civilization.
Meanwhile what had become of the two remaining Indians? After leaving St. Louis for their western home they fell in on the plains with George Catlin, the celebrated Indian artist. But although they traveled with him for many days, whether it was from Indian reserve and stoicism, or that they had become disheartened and discouraged, they did not mention the object of their visit to him. However, he painted their portraits, and in his famous collection they have become historic and are to be seen numbered 207 and 208. After leaving Catlin, one more of the Indians died, and so there was but one survivor of the four to return and announce to the Great Council the death of his companions and that the white man had refused them the book. The tribe was embittered, and gave up all hope of aid and comfort from the white man’s God. From a condition of eager longing to hear and accept the teachings of the good book they swung over to the opposite extreme, and so when the missionaries at length found these Indians they received no welcome from them, and found it almost impossible to overcome the feelings of despair and bitterness which had sprung up in their hearts against the white man. However, other tribes in that same land were more docile, and a church and manual labor schools were established, and many of the Indians become Christianized. Rome refuses the Bible. Our glorious evangelical Protestant Churches love to give to all tribes and nationalities the blessed book. With the open volume in their hands our missionaries go forth, and at many a camp-fire and in many a wigwam they read and expound its blessed truths. Many are their trials and discouragements, but glorious are their triumphs and genuine are the rewards won.
Other inspirational excerpts from this book:
Trinity Broadcasting Network has seen fit to provide The Shack author William Paul Young with the world’s largest “Christian” stage—his very own television series on TBN. Young’s “Restoring the Shack” episodes are masterfully produced on location in beautiful Montana. His presentations are usually underscored and enhanced with soothing music that is clearly designed to evoke a strong emotional response and positive assent from viewers to whatever Young may be preaching or teaching.
In what could also be described as “The Shack Show,” Young brings his own weekly brand of Shack promotion, Shack theology, and Shack therapy to TBN viewers as he hopes to convert them from their own “Great Sadness” to his own “relational” take on what used to be biblical Christianity. The real sadness is that Young’s Shack theology and Shack therapy have more to do with his love for universalism and New Agey trinitarianism than it does with scriptural truth. Why New Agey? Because when Young teaches about “relationship” he is, by his own Shack definition, referring to the Trinity within—a God and Christ and Holy Spirit that are said to be “in” everyone and everything.1
Somewhat elusive about exposing his own personal universalism in the past, Young has recently made himself very clear on the matter. In his March 2017 book Lies We Believe About God, he asks two rhetorical questions of himself—”Are you suggesting that everyone is saved? That you believe in universal salvation?” His immediate and almost defiant response in the book is—”That is exactly what I am saying!”2 Nevertheless, TBN has been only too pleased to not only promote his new book on every episode, but to simultaneously use it as a fundraiser for themselves at the same time. Obviously, with TBN becoming a showcase for Wm. Paul Young and his creative, relational, universalistic, New Agey take on the Trinity, TBN is giving new meaning to the “Trinity” in Trinity Broadcasting. And it looks like Wm. Paul Young and TBN are in for the weekly long haul as most Christian leaders look on with apparent indifference.
1. William P. Young, The Shack (Los Angeles: Windblown Media, 2007), p. 112.
2. Wm. Paul Young, Lies We Believe About God (New York, NY: Atria Books, An Imprint of Simon & Schuster, Inc.), p. 118.