Posts Tagged ‘tony jones’

As a follow up to our recent posting about a new film, The Men Who Stare at Goats, we are issuing this special news report about a project currently underway with US Military Chaplains and other military personnel to receive ongoing training in contemplative mysticism.  Those who understand the serious implications of the contemplative/emerging spirituality will likely be quite troubled by this report.

The Center for Contemplative Mind in Society was founded in 1991 and was inspired by retreats led by Thich Nhat Hanh (a Buddhist) and Ram Dass (a Hindu). The Center states that its “intention is ‘not to isolate meditation, but to reflect on the contemplative traditions as powerful techniques that have potential for beneficial change in American society.’” 1 The Center’s objective is to bring meditation into all facets, both religious and secular, of society.

Over the past decade or so, some of those involved with the work at the Center for Contemplative Mind in Society include a number of eastern meditation advocates, some of whom are Daniel Goleman (The Meditative Mind), the Dalai Lama, Charlie Halpern,  Thomas Keating, and Dr. Dean Ornish. The Center’s targeted areas in society to bring “awareness” in the role of eastern meditation have included education, medicine, environmental, business, law, prisons, economics, youth, philosophy, psychology, and religion.

The Center now has added a relatively new project,  one that is geared toward training those in the military in contemplative/mindfulness meditation. The project is called the Military Care Providers Project. The Center says it is “working with the US Army to explore the uses of meditation to restore resiliency in chaplains and medical caregivers.” Chaplains and caregivers would then be able to pass on their newly-learned meditation practices to soldiers, other military personnel, and even families:

The project includes a research report on The Use of Meditation and Mindfulness Practices to Support Military Care Providers. That report will be the basis of a meeting at the National Cathedral in Washington DC … a one-day dialogue between mindfulness [New Age] meditation and contemplative neuroscience subject matter experts (practitioners and scientists) and Army leaders. The symposium will focus on research related to the use of mindfulness training and contemplative practices with caregivers, soldiers, and family members.2

In the Center’s 57-page report (written  by Maia Duerr, Chaplaincy Coordinator for the Upaya Zen Center) on bringing eastern-style meditation into the military on a large scale, a wide range of meditative practices are discussed. Interestingly, the report kicks off with a quote by emerging church author Tony Jones from his book The Sacred Way. In his book, Jones makes an appeal for contemplative mysticism. Clearly, the eastern mystics of the Center for Contemplative Mind in Society resonate with someone presenting “Christian” contemplative prayer for the reason, as Lighthouse Trails has been stating for years, they are the same thing, and this report does not hide that fact, even though the majority of “Christian” contemplative advocates try incessantly to convince Christians that contemplative prayer and eastern meditation are two completely different belief systems.

The Preface of the research report is written by a US Army Chaplain and a US Army Major. They discuss practices such as The Jesus Prayer and Centering Prayer, saying such practices are “the foundation of this study.” Other meditative practices that are talked about in the report are: “T.M., contemplative prayer, lectio divina, mindfulness meditation, insight meditation (also called vipassana), Zen meditation (also called zazen), and movement meditations such as yoga and qigong” (p. 9). The Center’s Tree of Contemplative Practices illustrates the variety of meditative practices that can be incorporated. The project’s objective is to use meditation in various trauma and stress related scenarios for those in the military and for their families.

The report acknowledges that contemplative prayer has its “roots in early Christian monasticism” and that Thomas Merton, Basil Pennington, William Menninger, and Thomas Keating were instrumental in bringing the contemplative tradition to the forefront and “distill[ing] the practices and teachings of St. John of the Cross, St. Teresa of Avila, and other Christian contemplatives into the discipline of centering prayer [mantra meditation]” (p.11). The report also acknowledges that these meditative practices are mind-altering techniques used to change one’s thinking patterns.

The report says that a similar program in Canada uses meditation techniques after deployment but states it would be advisable to teach meditation before, during, and after deployment (p. 31). Thus, if all goes according to the Center’s plans, soldiers would receive training throughout their entire military service. It is determined by the Center that “it is probable that Soldiers will benefit by receiving improved care from military care providers who have been supported to develop greater skills in self-care and self-awareness [through meditation] (p. 33).

To further along the research of the Center’s plans for the military, in April 2009, the Symposium on Contemplative Practices for Army Care Providers was held at the National Cathedral in Washington, DC. Representatives from across Army organizations attended:

The one-day symposium was a formal way to bring proponents from the Army medical community, Army Training & Doctrine Command’s Human Dimension, Army Comprehensive Soldier Fitness program, Army Chaplains, DOD’s Centers of Excellence for Psychological Health and Traumatic Brain Injury, Army research labs, civilian neuroscientists, scholars, and experienced contemplatives/mindfulness trainers into a dialogue with each other about the research and science related to contemplative practices/mindfulness and care providers.4

 It is important to understand that the Center’s studies and efforts to incorporate eastern meditation into the military is not an isolated event, and the implications are serious. For instance, in a November 2008 Lighthouse Trails article titled Will Department of Defense Turn to Meditation to Bring World Peace?, it was revealed that US Defense Secretary Robert Gates said that “[e]nlightened counter-measures … will bolster the internal strength of vulnerable states so they will not harbor violent networks seeking to launch the next attack.” It was suggested that in the Department of Defense’s “struggle to eliminate violent extremism,” eastern-style meditation techniques should be used.

The Lighthouse Trails article pointed out that Dr. David Leffler, an eight-year US Air Force veteran, now the Executive Director at the Center for Advanced Military Science (CAMS) explained in his article titled “A proven enlightened counter-measure”:

Extensive scientific research indicates that the best way to reduce collective societal stress, eliminate extremism and thereby snuff out war and terrorism, is to adopt an ancient strategy. Maharishi Mahesh Yogi has revived the ancient Vedic technology of Invincible Defense Technology (IDT) in a non-religious manner. It has been quietly and successfully used by members of many faiths to eliminate conflict in the past.5

We feel we need to reiterate some of the information that was pointed out in our own article last year. According to research, special units would be trained using Transcendental Meditation (TM) and TM-Sidhi (psychic powers) programs.

In the Leffler article, it states that for this “Maharishi Effect” (ME) to take place, a certain percentage of the population would have to practice this joint-efforted meditation: “Extensive research shows that the group size needed to reduce social stress depends on population size. It needs to be at least the square root of 1% of the population.” Leffler says that based on research, crime drops and quality of life goes up when the ME takes place.

Leffler states that the ME could take place around the world if each country’s military would establish what he calls Prevention Wings of the Military. This group would make up for the percentage supposedly needed to meditate for world peace. As for the US military, Leffler says, “Ultimately, it is the DoD’s duty to build a Prevention Wing of the Military.”

According to New Age teachings, Leffler’s proposition that a certain percentage of meditators will rid the world of terrorism, crime, and even poverty could work. New Agers say that a “critical mass” of meditators is needed to bring the ME about. While critical mass is a scientific term, it is used here to refer to “an explosion in global consciousness capable of ‘touching’ or transforming all of humankind.” The idea is that when a certain critical number of people all share the same awareness, then change can come to all people’s thinking because of the critical mass. This critical mass would bring about a global paradigm shift.

As Lighthouse Trails has documented for several years now, the number of people practicing eastern meditation is quickly increasing. From babies being taught to meditate to a huge infiltration of meditation in all sectors of society, and finally through the contemplative (i.e., spiritual formation) movement in the evangelical church, meditation practice is overwhelmingly accepted and embraced in the world today. Leaders of meditation believe that it is through meditation that the world will finally experience true peace and unity.

While the Bible says that the world will at some point reach a momentary, false global peace (through occultic practices, we believe), it will be short lived and demonically inspired. Ray Yungen discusses the false sense of unity and oneness that is achieved through meditation and why it is spiritually dangerous:

Dr. Rodney R. Romney, former Senior Pastor of the First Baptist Church of Seattle, is a person frequently quoted as an example of a New Age Christian. He very candidly revealed what was conveyed to him in his contemplative prayer periods. The ’source of wisdom’ he was in contact with told him the following:

I want you to preach this oneness, to hold it up before the world as my call to unity and togetherness. In the end this witness to the oneness of all people will undermine any barriers that presently exist (Romney, Journey to Inner Space, p. 132).

Could this be a familiar spirit speaking [to Romney] here? Jesus Christ did not teach that all people are one [spiritually speaking]. There are the saved and the unsaved. And Jesus Christ is the catalyst for this distinction. (from A Time of Departing, chapter 4)

We have established in previous articles and reports that contemplative spirituality is a New Age belief system with which meditation is implemented and altered states of consciousness are reached. We have also shown how New Agers believe that the one common factor that unites all religious traditions is the metaphysical (i.e., mystical meditation). Yungen elaborates:

But the spirit who spoke to Dr. Romney also revealed something else of vital importance. It declared, “Silence is that place, that environment where I work.” Please pay attention to this! God does not work in the silence — but familiar spirits do. Moreover, what makes it so dangerous is that they are very clever. One well-known New Ager revealed what his guiding (familiar) spirit candidly disclosed: “We work with all who are vibrationally [meditationally] sympathetic; simple and sincere people who feel our spirit moving, but for the most part, only within the context of their current belief system” (Carey, The Starseed Transmissions, p. 33).

Some may think our suggesting that the US Department of Defense would turn to meditation techniques is absurd. Perhaps the DOD would never consider taking Leffler’s advice to use eastern mystical practices. But consider this: In October 2008, the Department of Defense awarded a $411,000 grant to the Center for Mind-Body Medicine to study the effectiveness of a non-drug approach for brain-injured soldiers who are suffering from depression. 6 The Center for Mind-Body Medicine uses various forms of eastern-style practices including guided imagery, meditation, and has an advisory board that includes New Age sympathizer Dean Ornish (also involved with the Center for Contemplative Mind in Society ). Caryl Matrisciana discusses Ornish in her book Out of India:

In the 1970s, Ornish met Sri Swami Satchidananda (who was teaching Ornish’s sister meditation techniques at the time) and told the guru he wanted to learn from him too. Today, he credits Satchidananda for inspiring his heart disease program. His book, Program for Reversing Heart Disease, became a New York Times best-seller and is a product of the swami’s advice. Ornish says:

Swami Satchidananda began teaching me in 1972 the meditation and Yoga techniques that evolved into the stress management program described [in this book]. Since then, he has remained my teacher and close friend (Ornish, p. xvii).

Ornish devotes two chapters in his book to Yoga and other meditative techniques, explaining that “Yoga is a system of powerful tools for achieving union . . . with a higher force,” and through meditation, the higher self can be experienced. Quoting Swami Vivekananda, he states:

In one word, this ideal is that you are divine . . . All the powers in the universe are already ours (Ornish, p. 21).

Ornish was appointed to the White House Commission on Complementary and Alternative Medicine Policy by former President Clinton and also served as a physician consultant to Clinton and several bipartisan members of the U.S. Congress. (from Out of India, pp. 165-166)

It is Swami Vivekananda’s spirituality to which the Department of Defense is giving nearly 1/2 million dollars! So Leffler’s hope that the Department of Defense will incorporate meditation will most likely become a reality.

It is tragic to watch the futile efforts of the world seeking so desperately after peace in all the wrong places. The world has rejected Jesus Christ as the only Prince of Peace and has turned to the prince of this world (Satan) and his methods instead. Those methods convince humanity that it has the capability within itself to mend, heal, and save. Those methods, in particular meditation, convince man that he is divine and he needs no savior because salvation comes not from one person but from humanity itself.

What is equally tragic is that those calling themselves Christian leaders have turned to these methods as well, and now instead of being the salt of the earth and a light shining on the hill (always pointing to Jesus Christ), they have joined forces with the world to bring about peace through meditation. The fact that Henri Nouwen believed in “reconciliation” and peace through meditation and is touted by countless Christian ministries, organizations, schools, and churches is astounding.

Contemplative spirituality is of the same spirit as the Maharishi Effect. That silent sacred space that Christian contemplatives promote is the same silent space that is promoted by Hindu yogis, Buddhist monks, and New Age leaders. It is interspiritual, interfaith, and recognizes no single savior.

We beseech Christian figures and ministries to turn away from contemplative spirituality and return to the pure, simple and saving Gospel of Jesus Christ, offering that to the world of lost humanity. Many of these Christians leaders talk about Jesus through one side of their mouths while declaring the spirituality of Henri Nouwen, Thomas Merton, and Richard Foster out of the other side. It cannot work. It never will. The very nature of contemplative rejects man’s sinful nature and his need for a savior.

The peace that Jesus Christ offers is to individual men, women, and children, one soul at a time. This is why the preaching of the Gospel is so vital. It is indeed a Gospel of peace but not the peace the world gives, yet it is the only eternal peace there is. Jesus Himself explained this:

I am the way, the truth, and the life: no man cometh unto the Father, but by me… Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. (from John 14)

The true peace of God can never be reached through meditative practices but comes only to the repentant heart who accepts Jesus Christ as his Lord and Savior. Peace plans, peace coalitions, three-legged stools, mystical reformations, man-induced awakenings, enlightened counter-measures will never accomplish what only Christ can do.

Related Information:

Research on the Department of Peace

by Roger Oakland
Understand the Times

Do you remember the Communist and Humanist Manifestos? Do you recall the statements that were made to establish the religion of atheism and humanism? Now we have the Emerging Church Manifesto. If you have not read it, you should. Apostasy is underway.

The word manifesto is a fairly strong term. The idea that a document has been drafted promoting a particular position designed to change the planet is clearly insinuated. However in the case of Christianity, the promotion of a manifesto at the beginning of the 21^st century implies that Christianity needs to be upgraded to provide a new and re-invented belief system.

Such is the case with the publication of a book titled Emergent Manifesto edited by Doug Pagitt and Tony Jones, two emergent leaders both members of Leadership Network, a think tank group of Christians founded in the 80’s by Bob Buford and inspired by Peter Drucker. This group led an onslaught of ideas promoting the emerging church as we know it.

The Emergent Manifesto is a declaration to the world and the church that Christianity as we once knew it, will be no more. Clearly there is an agenda by all contributing authors that the next generation of Christians will be devoted to building the kingdom, through and by whatever means it takes.

For example, one of the contributors is Samir Selmanovic who wrote:

The emerging church movement has come to believe that the ultimate context of the spiritual aspirations of a follower of Jesus Christ is not Christianity but rather the kingdom of God. …to believe that God is limited to it [Christianity] would be an attempt to manage God. If one holds that Christ is confined to Christianity, one has chosen a god that is not sovereign. [1]

I find this statement very interesting in light of what several of my former colleagues in Canada now believe. They believe they are training students to build the kingdom by taking “Jesus” to the people.

You see the emergent church is headed towards building a kingdom. This kingdom will include anyone and everyone. All religions are welcome. You can throw Jesus into the mix if you want. However the common denominator is not Jesus. The common denominator is the kingdom.

Further, Selmanovic clarifies what is meant by “kingdom building.” He stated:

Is our religion [Christianity] the only one that understands the true meaning of life? Or does God place his truth in others too? Well, God decides, and not us. The gospel is not our gospel, but the gospel of the kingdom of God, and what belongs to the kingdom of God cannot be hijacked by Christianity. [2]

Perhaps there are those who are going emerging and they don’t know where “emerging” is diverging from biblical Christianity. They only want to do what is effective to reach this generation for Jesus. This of course is understandable.

However, this is a perfect example of how deception works. You must always start with the truth. If you told the lie up front, then those with even the least bit of discernment would soon understand the plot. This is what has happened to many in the emerging church. What they are doing, they think, seems right. Now you have been warned. I hope and pray some will see the light. (For more information, read Roger Oakland’s book, Faith Undone.)

Note:
[1]  Pagitt and Jones, editors, An Emergent Manifesto, p. 192
[2]  Ibid. p. 194

Related Information:
Tickle’s Great Emergence: A Reformation Every 500 Years?

Emergent Manifesto of Hope is the new release from Emersion, a publishing partnership between Baker Books and Emergent Village. The book, edited and compiled by emergent leaders Tony Jones and Doug Pagitt, is a collection of essays by various emerging church leaders. Pagitt says the book “provides a rare glimpse inside the emerging church.” This “rare glimpse” actually lays out the agenda of the movement, and in essence Emergent Manifesto is the emerging church’s coming out of the closet tribute.

The back cover of Emergent Manifesto describes it as a “front-row” look at this “influential international movement” and promises readers that they will come away with “a deeper understanding of the hopeful imagination that drives the emerging church.” Readers are also told that they will “appreciate the beauty of a conversation that is continually being formed.” However, the book fails to deliver any “beauty.”

A more accurate title for this book would be Emergent Manifesto of False Hope, and a subtitle (albeit a lengthy one) that would describe it perfectly would go something like this:

The Kingdom of God is already here on earth, includes all people, all faiths, and in fact is in all people and all of creation and can be felt or realized through mysticism which connects everything together as ONE.

This new collective spirituality leads people into a socialistic community where rituals, practices, and social justice become a means of salvation, but not the salvation you think of in a personal sense of being born-again through Jesus Christ. This is a collective salvation 1 that includes whole cultures and communities who follow the way of someone referred to as Jesus.

Tony Jones lays the ground work for the book by referring to the “highest good” (for humanity) and explains that when Emergent began (in 1998) the group was “engaging in some sort of ’socially established cooperative human activity’”(p. 14). “Cooperative” is a theme that runs through the book. Doug Pagitt says Emergent is a “call to friendship … with the world” and this “friendship” is a “dangerous leap” in which many ways have been created to connect (p. 19). Throughout the book, these ways to connect become quite obvious. While often called other terms in the book, the concepts behind them are interspirituality (all religions coming together), panentheism (God is all creation), universalism (all are saved), and mysticism (the means by which this connecting takes place).

In this “sense of interconnection,” the book states:

[R]enewed popularity of the “kingdom” language is related to the emerging global narrative of the deep ecology movement – a consciousness and awareness that everything matters and is somehow interdependent (p. 27).

New Age sympathizer, Leonard Sweet (in his book Quantum Spirituality) calls this the Theory of Everything. This theory not only says that all creation is connected but that it is all inhabited with Divinity (God).

The Manifesto describes “themes” of “integrative theology” as: Interest in monastic practices, contemplative and bodily spiritual formation disciplines, celebrating earth, humanity, cultures, and the sensuous (p. 28). In a chapter titled “Meeting Jesus at Bars” the Manifesto favorably includes visiting monasteries, practicing yoga, engaging in silent retreats, and chanting with monks (p. 38). One writer in the book has this to say:

“I am a Christian today because of a Hindu meditation master. She taught me some things that Christians had not. She taught me to meditate, to sit in silence and openness in the presence of God…. I believe that all people are children of God.” (p.45)

While the book does list praying and reading Scripture as one of the practices to engage in, it offers a disclaimer that this is not what is most spiritually nourishing but rather “our relationship with others give us the most insight into who God is and where God is leading us” (p. 38). And this is really the essence of the book. Harmless, some may say. No, anything but. The Emergent Manifesto belittles personal, one on one relationship with the Lord and insists that it is a collective salvation that really matters. The goal of this cooperative movement is to participate in “the healing of our world” and to “collaborate with our Maker in the fulfillment of God’s reign on Earth” (p. 30).

The Manifesto makes clear that followers of this new, collective religion should not be concerned about saving “people from the jaws of hell,” but should rather be “motivated … to be in relationship with people who in many ways are different” (p. 35). The focus should not be on conversion as much as “cultivation of relationships.” The lofty language used in the Manifesto, reminiscent of legal or medical language, makes the writers seem highly intellectual but the reading difficult to comprehend. However, while the language in the book is often obscure and metaphorical, the ideologies are evident. To describe interspirituality, the book says:

“If the Emergent conversation is to have a ‘next chapter,’ it will need to learn from other sketches outside of Western Christendom” (p. 68). Translation: incorporate the belief systems of other religions.

Or this one:

[T]he environment that Emergent seeks to create – a studio for sketching, a place of freedom and divergence … [Emergent Village] is more committed to equipping any and all for the process of emergence (p. 70).

Manifesto talks significantly about those who refuse to change and bend with this “process of emergence.” Pagitt states:

While immovability may be a fine role for religion, it may not serve the story of God’s action in the world very well … I don’t think it is possible to tell the story of faith from the posture of sameness and stability …. Ours is a story of the expanding life of God generating new creation … of collective faith. (pp. 75-76)

When Pagitt speaks of “expanding life of God” and “new creation,” he means that we cannot contain truth or reality within the confines of the written Word of God but that truth is always changing and being created.

Universalism is a pronounced theme in the book as well. Manifesto calls salvation “a collective experience.” A Manifesto poem illustrates this:

Not only soul, whole body!
Not only whole body, all of the faithful community!
Not only all of the faithful community, all of humanity!
Not only all of humanity, all of God’s creation!(pp. 82-83)

And panentheism (God is in all) is exhibited through statements like the following, which talks about the “holiness of humanity”:

“[W]e are agents for change in the world (salvation, redemption, and reconciliation … it is a celebration of the holiness of humanity in which the fullness of God was pleased to dwell … it is our holy fleshiness” (p. 88).

What do the emerging church leaders hope to accomplish? Well, they tell us. They want you … they want the church to join up with them. Listen to this explanation:

“The existing church/emerging church matrix can dissolve into missional collaboration and generative friendship” (p. 107).

And hearing that, we must ask, Is that what Josh McDowell is doing by endorsing Dan Kimball’s book, They Like Jesus But Not the Church,2 and is that what David Jeremiah is doing by consistently promoting Erwin McManus?3 Are Christian leaders helping to bring about this dream of the emerging church by dissolving into it? Unfortunately, the answer to that seems to be yes. But how can we as believers follow them into this dark abyss?

In regard to biblical descriptions of last days apostasy, how does the Manifesto relate? It doesn’t. In speaking of the days that the Book of Revelation describes, the Manifesto states:

[F]olks who hang around the emerging church tend to see goodness and light in God’s future, not darkness and gnashing of teeth … [some] take the view that we’re in a downward spiral, and when things “down here” become bad enough, Jesus will return in glory…. We’re caught in the tractor beam of redemption and re-creation, and there’s no sense fighting it, so we might as well cooperate” (p. 130).

There is another underlying theme that is permeating the pages of this book and many of the other emerging church books in print, including Dan Kimball’s. There is a continual hammering away and chiseling down of the image of Christians (the kind who take the Bible literally and stand by its authority). This effort to villainize Christians is reminiscent of Germany in the 30s when artists would draw distorted pictures of Jews with certain facial features making them look weird, and when rumors and stories would run amuck even suggesting that Jews would rape your daughters, so don’t trust them. This all out effort to get society to hate and mistrust the Jews worked. It was a campaign, not based on fact, but based on a demonic kingdom that hates anything that has to do with Jesus Christ. In the Manifesto, Brian McLaren boils down the world’s evils to the fault of Western Christians and suggests that these resisting Christians might even become militant against people one day. (Hitler was able to persuade people that the Jews were a threat so they better take them out before the Jews got them.) McLaren states:

What are we in the so-called emerging churches seeking to emerge from? I asked myself. We are seeking to emerge from modern Western Christianity, from colonial Christianity, from Christianity as a “white man’s religion … into a faith of collaborative mission … It is immediately clear that this kind of emergence must lead to a convergence — in the West, across denominations and across current polarizations, a convergence of postconservatives and postliberals into what Hans Frei and Stanley Grenz termed a new “generous orthodoxy.” (p. 150)

[M]any will react and oppose this emergence, seeking to maintain the hegemony of the West … perhaps even seeking a revival of crusading Christendom. (151)

In Ray Yungen’s upcoming book, For Many Shall Come in My Name, he discusses this very thing and shows how New Age leaders have been framing a social mindset that will eventually become hostile to Bible believing Christians. Yungen explains how it will all be justified as doing humanity a favor by getting rid of them, and when he quotes the words of New Ager Neale Donald Walsch as saying that God believes Hitler did the Jews a favor by killing them, it sends chills up the spine. And whether they realize what they are doing or not, Dan Kimball, Brian McLaren and other emergent leaders are framing a similar mindset for people to climb into.

While it is sad to think about persecution that may be coming upon believers, it is even more tragic to realize how many unsaved people will never hear the gospel because so many Christian leaders have given the emerging church a thumbs up. The publishers and editors at Baker Books should be ashamed of themselves for exalting such anti-Christ teachings or at the very least stop calling themselves a Christian publisher.

For those who are still skeptical about the Emergent Manifesto’s message, pick up a copy sometime of Alice Bailey’s The Externalization of the Hierarchy, or Al Gore’s Earth in the Balance. And when you read those words by those “change agents” see if you notice that the message is the same, just dressed in a different outfit called Emergent.

Emergent Manifesto does indeed “provide a rare glimpse,” but not one of hope. Rather it is a look into the near future of a world that is racing toward spiritual destruction through severe deception as the Bible predicts when it says that Satan will deceive the whole world in the days prior to Christ’s return (Revelation 12:9).

Emergent Manifesto of Hope is the new release from Emersion, a publishing partnership between Baker Books and Emergent Village. The book, edited and compiled by emergent leaders Tony Jones and Doug Pagitt, is a collection of essays by various emerging church leaders. Pagitt says the book “provides a rare glimpse inside the emerging church.” This “rare glimpse” actually lays out the agenda of the movement, and in essence Emergent Manifesto is the emerging church’s coming out of the closet tribute.

The back cover of Emergent Manifesto describes it as a “front-row” look at this “influential international movement” and promises readers that they will come away with “a deeper understanding of the hopeful imagination that drives the emerging church.” Readers are also told that they will “appreciate the beauty of a conversation that is continually being formed.” However, the book fails to deliver any “beauty.”

A more accurate title for this book would be Emergent Manifesto of False Hope, and a subtitle (albeit a lengthy one) that would describe it perfectly would go something like this:

The Kingdom of God is already here on earth, includes all people, all faiths, and in fact is in all people and all of creation and can be felt or realized through mysticism which connects everything together as ONE.

This new collective spirituality leads people into a socialistic community where rituals, practices, and social justice become a means of salvation, but not the salvation you think of in a personal sense of being born-again through Jesus Christ. This is a collective salvation 1 that includes whole cultures and communities who follow the way of someone referred to as Jesus.

Tony Jones lays the ground work for the book by referring to the “highest good” (for humanity) and explains that when Emergent began (in 1998) the group was “engaging in some sort of ’socially established cooperative human activity’”(p. 14). “Cooperative” is a theme that runs through the book. Doug Pagitt says Emergent is a “call to friendship … with the world” and this “friendship” is a “dangerous leap” in which many ways have been created to connect (p. 19). Throughout the book, these ways to connect become quite obvious. While often called other terms in the book, the concepts behind them are interspirituality (all religions coming together), panentheism (God is all creation), universalism (all are saved), and mysticism (the means by which this connecting takes place).

In this “sense of interconnection,” the book states:

[R]enewed popularity of the “kingdom” language is related to the emerging global narrative of the deep ecology movement – a consciousness and awareness that everything matters and is somehow interdependent (p. 27).

New Age sympathizer, Leonard Sweet (in his book Quantum Spirituality) calls this the Theory of Everything. This theory not only says that all creation is connected but that it is all inhabited with Divinity (God).

The Manifesto describes “themes” of “integrative theology” as: Interest in monastic practices, contemplative and bodily spiritual formation disciplines, celebrating earth, humanity, cultures, and the sensuous (p. 28). In a chapter titled “Meeting Jesus at Bars” the Manifesto favorably includes visiting monasteries, practicing yoga, engaging in silent retreats, and chanting with monks (p. 38). One writer in the book has this to say:

“I am a Christian today because of a Hindu meditation master. She taught me some things that Christians had not. She taught me to meditate, to sit in silence and openness in the presence of God…. I believe that all people are children of God.” (p.45)

While the book does list praying and reading Scripture as one of the practices to engage in, it offers a disclaimer that this is not what is most spiritually nourishing but rather “our relationship with others give us the most insight into who God is and where God is leading us” (p. 38). And this is really the essence of the book. Harmless, some may say. No, anything but. The Emergent Manifesto belittles personal, one on one relationship with the Lord and insists that it is a collective salvation that really matters. The goal of this cooperative movement is to participate in “the healing of our world” and to “collaborate with our Maker in the fulfillment of God’s reign on Earth” (p. 30).

The Manifesto makes clear that followers of this new, collective religion should not be concerned about saving “people from the jaws of hell,” but should rather be “motivated … to be in relationship with people who in many ways are different” (p. 35). The focus should not be on conversion as much as “cultivation of relationships.” The lofty language used in the Manifesto, reminiscent of legal or medical language, makes the writers seem highly intellectual but the reading difficult to comprehend. However, while the language in the book is often obscure and metaphorical, the ideologies are evident. To describe interspirituality, the book says:

“If the Emergent conversation is to have a ‘next chapter,’ it will need to learn from other sketches outside of Western Christendom” (p. 68). Translation: incorporate the belief systems of other religions.

Or this one:

[T]he environment that Emergent seeks to create – a studio for sketching, a place of freedom and divergence … [Emergent Village] is more committed to equipping any and all for the process of emergence (p. 70).

Manifesto talks significantly about those who refuse to change and bend with this “process of emergence.” Pagitt states:

While immovability may be a fine role for religion, it may not serve the story of God’s action in the world very well … I don’t think it is possible to tell the story of faith from the posture of sameness and stability …. Ours is a story of the expanding life of God generating new creation … of collective faith. (pp. 75-76)

When Pagitt speaks of “expanding life of God” and “new creation,” he means that we cannot contain truth or reality within the confines of the written Word of God but that truth is always changing and being created.

Universalism is a pronounced theme in the book as well. Manifesto calls salvation “a collective experience.” A Manifesto poem illustrates this:

Not only soul, whole body!
Not only whole body, all of the faithful community!
Not only all of the faithful community, all of humanity!
Not only all of humanity, all of God’s creation!(pp. 82-83)

And panentheism (God is in all) is exhibited through statements like the following, which talks about the “holiness of humanity”:

“[W]e are agents for change in the world (salvation, redemption, and reconciliation … it is a celebration of the holiness of humanity in which the fullness of God was pleased to dwell … it is our holy fleshiness” (p. 88).

What do the emerging church leaders hope to accomplish? Well, they tell us. They want you … they want the church to join up with them. Listen to this explanation:

“The existing church/emerging church matrix can dissolve into missional collaboration and generative friendship” (p. 107).

And hearing that, we must ask, Is that what Josh McDowell is doing by endorsing Dan Kimball’s book, They Like Jesus But Not the Church,2 and is that what David Jeremiah is doing by consistently promoting Erwin McManus?3 Are Christian leaders helping to bring about this dream of the emerging church by dissolving into it? Unfortunately, the answer to that seems to be yes. But how can we as believers follow them into this dark abyss?

In regard to biblical descriptions of last days apostasy, how does the Manifesto relate? It doesn’t. In speaking of the days that the Book of Revelation describes, the Manifesto states:

[F]olks who hang around the emerging church tend to see goodness and light in God’s future, not darkness and gnashing of teeth … [some] take the view that we’re in a downward spiral, and when things “down here” become bad enough, Jesus will return in glory…. We’re caught in the tractor beam of redemption and re-creation, and there’s no sense fighting it, so we might as well cooperate” (p. 130).

There is another underlying theme that is permeating the pages of this book and many of the other emerging church books in print, including Dan Kimball’s. There is a continual hammering away and chiseling down of the image of Christians (the kind who take the Bible literally and stand by its authority). This effort to villainize Christians is reminiscent of Germany in the 30s when artists would draw distorted pictures of Jews with certain facial features making them look weird, and when rumors and stories would run amuck even suggesting that Jews would rape your daughters, so don’t trust them. This all out effort to get society to hate and mistrust the Jews worked. It was a campaign, not based on fact, but based on a demonic kingdom that hates anything that has to do with Jesus Christ. In the Manifesto, Brian McLaren boils down the world’s evils to the fault of Western Christians and suggests that these resisting Christians might even become militant against people one day. (Hitler was able to persuade people that the Jews were a threat so they better take them out before the Jews got them.) McLaren states:

What are we in the so-called emerging churches seeking to emerge from? I asked myself. We are seeking to emerge from modern Western Christianity, from colonial Christianity, from Christianity as a “white man’s religion … into a faith of collaborative mission … It is immediately clear that this kind of emergence must lead to a convergence — in the West, across denominations and across current polarizations, a convergence of postconservatives and postliberals into what Hans Frei and Stanley Grenz termed a new “generous orthodoxy.” (p. 150)

[M]any will react and oppose this emergence, seeking to maintain the hegemony of the West … perhaps even seeking a revival of crusading Christendom. (151)

In Ray Yungen’s upcoming book, For Many Shall Come in My Name, he discusses this very thing and shows how New Age leaders have been framing a social mindset that will eventually become hostile to Bible believing Christians. Yungen explains how it will all be justified as doing humanity a favor by getting rid of them, and when he quotes the words of New Ager Neale Donald Walsch as saying that God believes Hitler did the Jews a favor by killing them, it sends chills up the spine. And whether they realize what they are doing or not, Dan Kimball, Brian McLaren and other emergent leaders are framing a similar mindset for people to climb into.

While it is sad to think about persecution that may be coming upon believers, it is even more tragic to realize how many unsaved people will never hear the gospel because so many Christian leaders have given the emerging church a thumbs up. The publishers and editors at Baker Books should be ashamed of themselves for exalting such anti-Christ teachings or at the very least stop calling themselves a Christian publisher.

For those who are still skeptical about the Emergent Manifesto’s message, pick up a copy sometime of Alice Bailey’s The Externalization of the Hierarchy, or Al Gore’s Earth in the Balance. And when you read those words by those “change agents” see if you notice that the message is the same, just dressed in a different outfit called Emergent.

Emergent Manifesto does indeed “provide a rare glimpse,” but not one of hope. Rather it is a look into the near future of a world that is racing toward spiritual destruction through severe deception as the Bible predicts when it says that Satan will deceive the whole world in the days prior to Christ’s return (Revelation 12:9).