Posts Tagged ‘mystics’

The Impact of Practical Mystics versus Cults

By Ray Yungen
(Author of A Time of Departing)

Evangelical scholar David L. Smith correctly assessed the powerful, yet subtle, impact New Age spirituality is having on society when he made the following observations:

Not since Gnosticism at the dawn of the Christian era has there arisen a philosophy as pervasive and threatening to orthodox Christianity as the New Age movement . . . It would be difficult to find any area of life, which has not been touched or redirected to some degree by the concepts of this movement.1

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Smith recognizes that, rather than just a small segment, the overall social fabric of society is being impacted. This movement has clearly evolved well past the subculture stage into something much more dynamic and sophisticated. This stunning change has been brought about by the rise of a new breed of mystic—one that presents mysticism as a complement to secular goals and one that is adept at easing the public’s natural impulse to reject the strange and unfamiliar. Some examples of this are:

A prominent, influential speaker and seminar leader, Brian Tracy, promotes the use of the “superconscious mind” (i.e., the higher self), “to improve productivity, performance and output” in the corporate world.2

An article in one major Pacific Northwest newspaper features a large color picture of a local university professor in a classic Zen Buddhist meditation pose. He has not joined the Buddhist religion but is trying to reverse his heart condition through Eastern meditation.3

A popular morning talk show entices viewers with the promise of “how to get along with your spouse.” The show then features popular New Age author Wayne Dyer exhorting viewers to “go into the silence for guidance” when they get angry with their mate[s].4

These are just a few examples of what could be called secular mysticism or generic mysticism, meditation practiced not for religious reasons but as a tool to improve life. Many Christians have a difficult time comprehending this concept. They have been trained to think in terms of cults such as the Mormons (Church of Jesus Christ of Latter Day Saints) or the Watchtower Society (Jehovah’s Witnesses). But these groups are rather limited in their impact because, even if they become sizable, they remain only isolated islands in society. The advantage practical mystics have is that they only have to piggyback a seemingly benevolent meditation method onto whatever programs they are promoting—in other words, they do not have to proselytize people to a dogma, only a practice.

New Age publisher Jeremy Tarcher spoke of this challenge in an interview. Speaking of practical mystics he explained: “They have to learn to present their perceptions in appropriate language and actions that don’t arouse fear or resistance.”5

Because of their success at this effort, one writer declared that interest in meditation was currently exploding. This explosion in Western culture is unprecedented and very real.

In the West, mysticism had always been restricted to a tiny fraction of the population (i.e., shamans, esoteric brotherhoods, and small spiritually elite groups). Never before has there been a widespread teaching of these methods to everyone. Now, mysticism pervades the Western world. How did this happen?

The first such book to reach a broad audience was Creative Visualization by Shakti Gawain. This book could rightfully be called a practical mystic’s bible. Many people can trace their first involvement in metaphysics to this book. Since its publication in 1978, it has sold millions of copies and has influenced the fields of psychology, health, business, and athletics.6

The book became so popular because it addresses such topics as creativity, career goals, relationships, better health, and simple relaxation and peacefulness. Who wouldn’t want to have all this, especially if all it takes is engaging in a simple practice?

Gawain spells out very clearly what that practice entails. She teaches her readers:

Almost any form of meditation will eventually take you to an experience of yourself as source, or your higher self . . . Eventually you will start experiencing certain moments during your meditation when there is a sort of “click” in your consciousness and you feel like things are really working; you may even experience a lot of energy flowing through you or a warm radiant glow in your body. These are signs that you are beginning to channel the energy of your higher self.7

There had been books like hers before, but those appealed to people already in the New Age subculture. This wasn’t true of Creative Visualization. This book had just the right secular slant on something inherently spiritual. Gawain believed that one could stay a Jew, Catholic, or Protestant and still practice the teachings of the book. All you were doing was developing yourself, not changing your religion.

Gawain was merely the forerunner of what has become a flood of such books. A more recent book, The Artist’s Way by Julia Cameron, which is about the “spiritual path to higher creativity,”27 has sold over two million copies.

A good example of this approach was a business in a major West Coast city that sold books, tapes, and videos on stress reduction. The owners were very active in their community. Doctors, therapists, and teachers came to them for help. They gave talks to school faculties, major corporations, and all the major hospitals in their city. Their clientele tended to be affluent, well-educated professionals and business people who were interested in personal growth.

Yet, along with stress reduction and self-improvement, another element was subtly present—spiritual awareness. One of the owners wrote how she attended a powerful workshop with “Lazaris” and discovered that his techniques were “practical and useful.”8 That does not sound too extraordinary at first glance—however, Lazaris is not a person but a spirit guide!

Because of the stereotypes about people who gravitate toward mystical experiences (such as counterculture types), we may tend to assume people associated with these practices have strange personalities or are in other ways offbeat. On the contrary, these individuals are professional, articulate, conservatively dressed, and above all, extremely personable. They are positive and likeable. A newspaper reporter who did an article on one of them told me, “She is one of the most calm, serene persons I have ever met.” The reporter added, “People want what she has!”

The health, self-help, and recovery sections of secular bookstores are now saturated with New Age metaphysical books. Christian columnist Terry Mattingly summed up the situation brilliantly when he observed: “The New Age didn’t crest, it soaked in . . . It is now the dominant theme in commercial bookstores.”9 If the self-help and personal growth sections of most secular commercial bookstores were examined, the only conclusion to come away with would be that New Age mysticism is the prominent spiritual viewpoint of this country.

A case in point: One day while strolling through a shopping mall, I noticed a New Age bookstore and a secular bookstore just around the corner from each other. Upon examination, it was clear the secular bookstore had far more New Age books than the New Age bookstore did—hundreds more. Moreover, the vast majority were not in the New Age section but in the self-help, health, and other sections. Thus, New Age bookstores have almost been rendered obsolete by the explosion of practical mystic books stocked in traditional bookstores.

This is not an understatement or scare-tactic conjecture. Take a look at book sales for some of the major New Age authors around today. Just the top two, Wayne Dyer and Deepak Chopra, have sold fifty million books between them. James Redfield, the author of The Celestine Prophecy, can boast of a staggering twenty million books sold, and Neale Donald Walsch, the channeler of Conversations with God, a paltry seven million.10
The basic message of these books and hundreds of others like them could be reduced to one simple word, a word that cries out a uniform consistent theme—meditate! That is to say, you’re not going to get anywhere in this life unless you get that “click” that Gawain spoke of earlier and to do it, you must meditate.

If you think the New Age movement is a colorful assortment of strange cults populated by free-spirited aging hippies and assorted oddballs who are being duped by money-hungry charlatans and egocentric frauds, then think again. We are not dealing with fringe religious groups or chanting flower-children anymore but with a broad-based concerted effort to influence and restructure our whole society. (Excerpt from A Time of Departing, chapter 1)

Notes:
1. David L. Smith, A Handbook of Contemporary Theology (Victor Books, 1992), p. 273.
2. Brian Tracy, Maximum Achievement (New York, NY: Simon and Schuster, 1993), pp. 179, 17.
3. “Change of Heart,” (The Sunday Oregonian, September 19, 1993), p. L1.
4. AM Northwest Morning Talk Show, KATU Channel 2, Portland, OR, Interview with Wayne Dyer, March 27, 1997.
5. Jeremy Tarcher, “Living with Vision” (Science of Mind, April 1, 1992), p. 44.
6. Shakti Gawain, Creative Visualization (Novato, CA: Nataraj Publishing, 2002), back cover.
7. Ibid., 1983, 9th Printing, p. 57.
8. Julia Cameron, The Artist’s Way (New York, NY: William Morrow Co., 10th Anniversary Edition), front & back covers.
9. What’s New at Stiles newsletter, 1985.
10. Terry Mattingly, “Marketplace of the Gods” (Christian Research Journal, May/June 1986), p. 6.

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”

The Desert Fathers and the Methods They Used

By Ray Yungen

Catholic priest William Shannon in his book, Seeds of Peace, explained the human dilemma as being the following:

This forgetfulness, of our oneness with God, is not just a personal experience, it is the corporate experience of humanity. Indeed, this is one way to understanding original sin. We are in God, but we don’t seem to know it. We are in paradise, but we don’t realize it.1

Shannon’s viewpoint defines the basic underlying worldview of the contemplative prayer movement as a whole. One can find similar quotations in practically every book written by contemplative authors. A Hindu guru or a Zen Buddhist master would offer the same explanation. This conclusion becomes completely logical when tracing the roots of contemplative prayer. Let us look at the beginnings of this practice.

In the early Middle Ages, there lived a group of hermits in the wilderness areas of the Middle East. They are known to history as the Desert Fathers. They dwelt in small isolated communities for the purpose of devoting their lives completely to God without distraction. The contemplative movement traces its roots back to these monks who promoted the mantra as a prayer tool. One meditation scholar made this connection when he said:

The meditation practices and rules for living of these earliest Christian monks bear strong similarity to those of their Hindu and Buddhist renunciate brethren several kingdoms to the East … the meditative techniques they adopted for finding their God suggest either a borrowing from the East or a spontaneous rediscovery.2

Many of the Desert Fathers, in their zeal, were simply seeking God through trial and error. A leading contemplative prayer teacher candidly acknowledged the haphazard way the Desert Fathers acquired their practices:

It was a time of great experimentation with spiritual methods. Many different kinds of disciplines were tried, some of which are too harsh or extreme for people today. Many different methods of prayer were created and explored by them.3

Attempting to reach God through occult mystical practices will guarantee disaster. The Desert Fathers of Egypt were located in a particularly dangerous locale at that time to be groping around for innovative approaches to God, because as one theologian pointed out:

[D]evelopment of Christian meditative disciplines should have begun in Egypt because much of the intellectual, philosophical, and theological basis of the practice of meditation in Christianity also comes out of the theology of Hellenic and Roman Egypt. This is significant because it was in Alexandria that Christian theology had the most contact with the various Gnostic speculations which, according to many scholars, have their roots in the East, possibly in India.4

Consequently, the Desert Fathers believed as long as the desire for God was sincere–anything could be utilized to reach God. If a method worked for the Hindus to reach their gods, then Christian mantras could be used to reach Jesus. A current practitioner and promoter of the Desert Fathers’ mystical prayer still echoes the logical formulations of his mystical ancestors:

In the wider ecumenism of the Spirit being opened for us today, we need to humbly accept the learnings of particular Eastern religions … What makes a particular practice Christian is not its source, but its intent … this is important to remember in the face of those Christians who would try to impoverish our spiritual resources by too narrowly defining them. If we view the human family as one in God’s spirit, then this historical cross-fertilization is not surprising … selective attention to Eastern spiritual practices can be of great assistance to a fully embodied Christian life.5

Do you catch the reasoning here? Non-Christian sources, as avenues to spiritual growth, are perfectly legitimate in the Christian life, and if Christians only practice their Christianity based on the Bible, they will actually impoverish their spirituality. This was the thinking of the Desert Fathers. So as a result, we now have contemplative prayer. Jesus addressed this when he warned His disciples: “And when you pray, do not
use vain repetitions, as the heathen do.” (Matthew 6:7)

It should be apparent that mantra meditation or sacred word prayer qualifies as “vain repetition” and clearly fits an accurate description of the point Jesus was making. Yet in spite of this, trusted evangelical Christians have often pronounced that Christian mysticism is different from other forms of mysticism (such as Eastern or occult) because it is focused on Jesus Christ.

This logic may sound credible on the surface, but Christians must ask themselves a very simple and fundamental question: What really makes a practice Christian? The answer is obvious–does the New Testament sanction it? Hasn’t Christ taught us, through His Word, to pray in faith in His name and according to His will? Did He leave something out? Would Jesus hold out on His true followers? Never!

Understanding this truth, God has declared in His Word that He does not leave it up to earnest, yet sinful people, to reinvent their own Christianity. When Christians ignore God’s instructions in following Him they end up learning the way of the heathen. Israel did this countless times. It is just human nature.

The account of Cain and Abel is a classic biblical example of spiritual infidelity. Both of Adam’s sons wanted to please God, but Cain decided he would experiment with his own method of being devout. Cain must have reasoned to himself: “Perhaps God would like fruit or grain better than a dead animal. It’s not as gross. It’s less smelly. Hey, I think I will try it!”

As you know, God was not the least bit impressed by Cain’s attempt to create his own approach to pleasing God. The Lord made it clear to Cain that God’s favor would be upon him if he did what is right, not just what was intended for God or God-focused.

In many ways, the Desert Fathers were like Cain—eager to please but not willing to listen to the instruction of the Lord and do what was right. One cannot fault them for their devotion, but one certainly can fault them for their lack of discernment.

Notes:
1. William Shannon, Seeds of Peace, p. 66.
2. Daniel Goleman, The Meditative Mind 1988, p.53.
3. Ken Kaisch, Finding God, p.191.
4. Father William Teska, Meditation in Christianity , p.65.
5. Tilden Edwards, Living in the Presence , Acknowledgement page.

Related Material:

A list of ancient mystics (taken from Chris Lawson’s A Directory of Authors: Three NOT Recommended Lists booklet)

Mystics from the past oftentimes favorably endorsed by “Christian” authors today

Middle Ages (Medieval Times) and Renaissance

Angela of Foligno (1248–1309)

Anthony of Padua (1195–1231)

Bernard of Clairvaux (1090–1153)

Bonaventure (1217–1274)

Catherine of Siena (1347–1380)

Desert Fathers, The

Hadewijch of Antwerp (13th century)

Henry Suso (1295–1366)

Hildegard of Bingen (1098–1179)

Hugh of Saint Victor (1096–1141)

Jacopone da Todi (1230–1306)

Johannes Tauler (d.1361)

John of Ruysbroeck (1293–1381)

John Scotus Eriugena (810–877)

Julian of Norwich (1342–1416)

Mechthild of Magdeburg (1212–1297)

Meister Eckhart (1260–1327)

Richard of Saint Victor (d.1173)

Richard Rolle (1300–1341)

The Cloud of the Unknowing (anonymous, instruction in mysticism, 1375)

Theologia Germanica (anonymous, mystical treatise, late 14th century)

Thomas a’ Kempis (1380–1471)

Thomas Aquinas (1225–1274)

Walter Hilton (1340–1396)
Renaissance, Reformation, and Counter–Reformation

Brother Lawrence (1614–1691)

Emanuel Swedenborg (1688–1822)

George Fox (1624–1691)

Ignatius of Loyola (1491–1556)

Jakob Böhme (1575–1624)

Jean Nicolas Grou (1731-1803)

John of the Cross (Juan de Yepes) (1542–1591)

Joseph of Cupertino (1603–1663)

Madame Guyon (1647–1717)

Teresa of Ávila (1515–1582)

Theophan the Recluse (1815–1894)

William Law (1686–1761)

Modern Era (19th—20th Century)

Alexandrina Maria da Costa (1904–1955)

Bernadette Roberts (1931–)

Berthe Petit (1870–1943)

Carmela Carabelli (1910–1978)

Domenico da Cese (1905–1978)

Evelyn Underhill (1875–1941)

Flower A. Newhouse (1909–1994)

Frank Laubach (1884–1970)

Frederick Buechner (1926–)

Karl Rahner (1904–1984)

Lúcia Santos (1907–2005)

Maria Pierina de Micheli (1890–1945)

Maria Valtorta (1898–1963)

Marie Lataste (1822–1899)

Marie Martha Chambon (1841–1907)

Martin Buber (1868–1965)

Mary Faustina Kowalska (1905–1938)

Mary of Saint Peter (1816–1848)

Mary of the Divine Heart (1863–1899)

Padre Pio of Pietrelcina (1887–1968)

Pierina Gilli (1911–1991)

Pierre Teilhard de Chardin (1881– 1955)

Simone Weil (1909–1943)

Soren Kierkegaard (1813–1855)

Thomas Merton (1915–1968)

Thomas Raymond Kelly (1893–1941)

First ever Catholic speaker at IHOP-KC Onething conference was asked to speak on wisdom of Teresa of Avila, contemplative prayer

“I recently had the extraordinary privilege of being the first ever Catholic speaker at a very large Evangelical conference. [IHOP-KC Onething 2015] You might be surprised to know that they asked me to speak on the wisdom of St. Teresa of Avila regarding the progress of prayer from those just beginning to pray to those who know the sublime reality of contemplative prayer.” [1] –Dan Burke, President of the Avila Foundation

The “sublime reality of contemplative prayer”?

Mike Bickle, Director of International House of Prayer has been practicing and promoting contemplative prayer for a long time. This is the primary reason IHOP-KC is defying the Bible about Catholicism. Theology has been altered and addled via the sweet deceptions of this practice.

As Lighthouse Trails noted, “As we have often reported, when someone begins to practice contemplative prayer, their spiritual propensities begin to change, and they become more interspiritual and ecumenical. In 2011, we reported “Mike Bickle of IHOP-KC instructs followers on contemplative prayer.” Now in 2016, we can see how Bickle (and IHOP) has well entered his interspiritual, ecumenical downfall.” click here to read and/or watch video

Source Notes: 1. Dan Burke Teresa of Avila Society email campaign 2/23/2016

RICK WARREN AND THE CHAPLET OF DIVINE MERCY – “One of my favorite shows”

Final part of the 5-part series on the Rick Warren/Raymond Arroyo Interview

By Roger Oakland
Understand the Times, International

Some who have read the previous four parts to this series dealing with Rick Warren’s interview with Raymond Arroyo of EWTN may still be asking the question: Why would Understand The Times spend so much time and energy on this topic? What is wrong with “America’s Pastor” expressing his support for the Roman Catholic Church and many of their beliefs and practices?

The answer is simple. Bible-believing Christians are called to “contend for the faith” [1] . When a Christian leader publically makes statements or endorsements by saying or doing things that contradict the Bible, the leader needs to be addressed in a public manner so those who have been influenced can be put back on track.

While many professing Christians who embrace full blown ecumenical unity with Rome remain silent and see no harm with the direction Warren is headed, we are compelled to sound the alarm. In the previous four commentaries we have addressed several critical topics indicating Warren is headed down the road to Rome without hesitation. Some of these include:

Endorsement of Catholic saints and mystics and their methods

Endorsement and praise for Pope Benedict – who Warren calls “our Pope”

Unity with Catholics and other religions for the cause of “religious liberty”

The PEACE Plan and the “faith sector” working together with all faiths

Warren and his “spiritual director” and the connection with Jean Vanier

The New Evangelization delegation from Rome to Saddleback

Now, in this commentary we will address what I consider the most blatant endorsement of Roman Catholicism revealed in his entire interview with EWTN. It was so revealing that even Raymond Arroyo expressed surprise when he asked
Warren to comment on the following topic:

Tell me about your—the little breather you take in the day when you watch television. When we first met, you came up to me afterwards—I can’t believe you watch Chaplet of Divine Mercy. [2]

In response to Arroyo’s comment, Rick Warren expounded. Click here to continue reading, for footnote material, and to see all five parts of this series.

Letter to the Editor: Nothing wrong with Contemplative Prayer or desert fathers, says reader

Dear Lighthouse Trails:

Your dismissal of the tradition of contemplative prayer is totally mistaken and without grounds.  It appears that too many Christians, especially within evangelical communities, seem to think that there was Jesus, and then the last 150 years of evangelical history while lobbing off the whole history of Christianity in between.  There has been a very strong tradition of contemplative prayer since the earliest days of Christianity.  This especially had its flowering in the lives of the early desert fathers and mothers in the 2nd, 3rd, and 4th centuries (long before there was any such thing as an protestant evangelical church).  John Cassian, (4th century), talks in his Conferences on Prayer of using a brief phrase or word from scripture and repeating it slowly and with reverence – see Conference Ten in his Conference on Prayer.  Contemplative prayer had very deep roots in the early Greek Fathers – see St. Gregory of Nyssa (his work – Life of Moses), St. Basil the Great, St Gregory of Nazianzen (4th/5th Century), Psuedo-Dionysius (5th/6th Century) and St. Issac of Syria (7th century).  With St. Benedict, in the west, the western monastic tradition took root and in Western Christianity.  In the early middle ages – see the work of the “Cloud of Unknowing” by an anonymous author in the 12th century.  You also seem to have a real historical memory lapse with regard to the scriptures themselves – the canon of scripture was established by the Church, not the other way around – some of the gospels themselves had not even been written until more than 60 – 70 years after Jesus life, death and resurrection.  My point is not to attack your beliefs or try to convert you – but rather to at least have you consider that the contemplative tradition has had a very long historical place and purpose within the Christian tradition since the beginning of the Church.  Wasn’t it St. Paul who first said “In Him, we live, move and have our being” or “that God may be all in all.”

Warmest wishes and blessings!!

DH

Mike Bickle of IHOP-KC instructs followers on contemplative prayer

By John Lanagan
My Word Like Fire Ministries

In Fellowshipping with the Holy Spirit: 5 Practical Phrases, International House of Prayer leader Mike Bickle gives instructions on how to experience contemplative prayer–which he calls “communing prayer.” Like all Christian contemplatives, Bickle works hard at presenting this as biblically acceptable. He states there is “…a lot of counterfeit mysticism…” Before teaching his Christianese mantra method, he again emphasizes he is not talking about Eastern or Oprah religion.

According to Bickle, “I use sentences, better yet phrases. Eventually on these five phrases I’m gonna give you in a minute, I reduce those to one word…” (42:13 of video, give or take)

There is much throughout this entire video to cause concern. (click_HERE_for_video)

I am sorry to say contemplative prayer seems foundational to IHOP, which means much deception has occurred, and will continue to occur. As covered elsewhere, Mike Bickle wants Fire Within,  a book promoting the teachings of Catholic contemplatives Teresa of Avila and John of the Cross, to be the “manual for IHOP-KC.” (click_HERE_for_article)

Mike Bickle “claims that God is restoring contemplative prayer to the church. He goes on to claim that contemplative prayer is a God-ordained means of entering into the fullness of God, and that the brightest lights in church history have been Roman Catholic mystics who lived during the dark ages. Click here to continue reading.

Related Information:

Mike Bickle “Want[s]” Contemplative Mysticism Book to be “the manual for IHOP–KC.”

Contemplative Spirituality and the Emerging Church Come to Kansas Through YouthFront and MNU

MIKE BICKLE AND MIKE HUCKABEE TEAM UP FOR “THECALL” REVIVAL CONFERENCE

CrossTalk on WorldNetDaily Article – Challenge to Dominionist Leaders – The Gospel Should Come First!

Latter Rain: The Spawning of Apostasy


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