by Roger Oakland
Understand the Times
If you haven’t already noticed, anti-Christian sentiment is growing toward those who believe in a biblical last days/Book of Revelation scenario prior to Christ’s return. A 2005 article titled “Lutheran leader calls for an ecumenical council to address growing biblical fundamentalism” should help convince you. The article shows not only this growing resentment towards Bible-believing Christians but also the interspiritual path this change in attitude is taking:
The leader of the nation’s largest Lutheran has called for a global Christian council to address an “identity crisis” on how churches interpret and understand the Bible. Presiding Bishop Mark Hanson of the Evangelical Lutheran Church in America … called for Catholics, Eastern Orthodox, Anglican and Lutheran churches to come together to combat a fundamentalist-millenialist-apocalypticist reading of Scripture.1
Hanson’s request for a group to monitor and expose anti-ecumenists who take the Bible literally carries some weight! His message contains other statements showing his concern about Bible literalists—particularly those who take Bible prophecy seriously and see Israel and the Middle East crisis as an end-times sign post. The article continues:
[M]ainline churches traditionally are uneasy with literal readings of Scripture, particularly in fundamentalist churches, regarding the end of the world and political unrest in the Middle East. In addition, mainline churches have been divided over what the Bible says about hot-button issues such as homosexuality and women’s ordination.2
Bishop Hanson believes that a global ecumenical group made up of Catholics, Eastern Orthodox, Anglicans, and Lutherans is the answer to the crisis he sees. Hanson calls this effort a “ministry of reconciliation,” that will “result of Christ breaking down the dividing walls,” and “reconcil[ing] the whole creation to God’s self.”3 But Hanson says that those who believe in a biblical end times and a literal Bible interpretation are counterproductive to and holding back the cause of Christ, which he suggests is to unite all of creation and produce a planetary utopia.
Incredibly, Hanson would like to reverse the outcome of the first reformation, join hands with the Catholic Church, and embrace the Eucharistic Jesus in order to bring about an ecumenical unity and the kingdom of God here on earth. He explains:
How do we as LWF [Lutheran World Federation] member churches continue to express our commitment to Eucharistic hospitality and sharing with the Roman Catholic Church without minimizing the theological issues that remain? Will 2017 and the 500th anniversary of the Lutheran Reformation provide an opportunity for shared reflection with the Roman Catholics on our contributions and commitment to the unity of Christ’s church and to the work for justice and peace in all the earth.4
In this goal to bring about the kingdom of God on earth through an ecumenical, inter-faith movement, Reverend Munib Younan, bishop of the Evangelical Lutheran Church in Jerusalem, believes that those who adhere to an apocalyptic end-time scenario (with a focus on Israel) are spreading “heresy.” He says they “pretend to love the Jewish people” but are “actually anti-Jewish” with teachings that are “racist.” He has requested that Lutherans “alert all Christians everywhere to its dangers and false teachings.”5
As I mentioned earlier in the book [Faith Undone], Rick Warren tells his followers that the details of Christ’s return are none of our business. Tony Campolo says Christians that focus on end-time scenarios have been the cause of “extremely detrimental” consequences (see chapter 9). One thing you will notice in the writings of most emerging church leaders is an absence of discussion on a catastrophic apocalyptic atmosphere before Christ’s literal return to earth. What you will see though is lots of discussion about establishing the kingdom now and never mind thinking about life after our earthly deaths. Brian McLaren gives an example:
The church has been preoccupied with the question, “What happens to your soul after you die?” As if the reason for Jesus coming can be summed up in, “Jesus is trying to help get more souls into heaven, as opposed to hell, after they die.” I just think a fair reading of the Gospels blows that out of the water. I don’t think that the entire message and life of Jesus can be boiled down to that bottom line.6
In an interview on Planet Preterist website, McLaren discusses his dilemma over eschatological-thinking believers:
I didn’t start with any interest in rethinking eschatology … I think many of us are in this kind of rethinking process—some starting from the beginning part by rethinking, perhaps, the relation of faith and science in relation to evolution and young-earth creationism … some starting from the middle, as they re-examine what the gospel of the kingdom of God is supposed to mean, or the idea of integral or holistic mission … and some starting from the end, re-examining eschatology.…
Sometimes I think that people who are thoroughly indoctrinated and habituated into this kind of system will not be able to break free from it without experiencing both psychological and social dislocation and disorientation. (emphasis added)7
McLaren also says that such Christians are really going to hurt our world. He continues:
An eschatology of abandonment, which is how I would characterize certain streams of the left-behind approach, has disastrous social consequences.… Any project geared toward improving the world long term is seen as unfaithful, since we’re supposed to assume that the world is getting worse and worse.8
In the interview, McLaren is asked what he thinks about a “preterist book”* that was being released. McLaren states:
A lot is at stake in these conversations—and very literally, the lives of thousands of people hang in the balance because if the dominant religious group in the country with the most weapons of mass destruction embraces an eschatology that legitimates escalating violence … well, I hate to think about it.9
In essence, McLaren is saying if you believe the Book of Revelation and Matthew 24 are yet to take place, you are a dangerous psychological misfit and are assumed to have no compassion for the suffering, no concerns for the environment or the world in which we live, and have the potential to blow up the world with “weapons of mass destruction.” If McLaren was talking about big governments and political parties, that would be one thing, but he is clear—he is referring to Christians who believe what the Bible says about the last days. (from Faith Undone, chapter 12, “A New Reformation”)
*Preterism: The belief that biblical prophecies, such as in Matthew 24, took place before 70 AD, thus preterists do not wait for a second coming of Christ.
Related: SPECIAL REPORT: The Jesuit Agenda and the Evangelical/Protestant Church
Notes:
1. Kevin Eckstrom, “Lutheran leader calls for an ecumenical council to address growing biblical fundamentalism” (Religious News Service, August 11, 2005).
2. Ibid.
3. Bishop Mark S. Hanson, Lutheran World Federation President and presiding Bishop of the ELCA, “The Church: Called to a Ministry of Reconciliation,” Address to the LWF Council in Jerusalem (Lutheran World, September 2005, http://www.lutheranworld.org/LWF_Documents/2005-Council/President_Address-2005_EN.pdf), p. 1.
4. Ibid., p. 8.
5. “Younan: Christian Zionism is heresy” (The Lutheran, March 2003, http://findarticles.com/p/articles/mi_qa3942/is_200303/ai_n9221870). Note: According to one online encyclopedia, Christian Zionism is defined as: a belief among some Christians that the return of the Jews to the Holy Land, and the establishment of the State of Israel in 1948, is in accordance with Biblical prophecy, http://en.wikipedia.org/wiki/Christian_Zionism).
6. Brian McLaren cited on “PBS Special on the Emerging Church” (Religion and Ethics Weekly, July 15, 2005, http://www.pbs.org/wnet/religionandethics/week846/cover.html), part 2.
7. Interview by Planet Preterist with Brian McLaren (http://planetpreterist.com/news-2774.html).
8. Ibid.
9. Ibid.
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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
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 Neal 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. |