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:

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”

2017 marks the 500th year anniversary of the Reformation period in history. This year, orthodox, ecumenical, emergent, liberal, and even secular groups will be “honoring” the Reformation. In this new booklet by Roger Oakland, certain aspects of the Reformation will be discussed, aspects you won’t find in these other circles.

 THE REFORMATION: A Brief But Important Look (Some Things You Might Not Know) by Roger Oakland is our newest Lighthouse Trails Booklet. The Booklet is 14 pages long and sells for $1.95 for single copies. Quantity discounts are as much as 50% off retail. Our Booklets are designed to give away to others or for your own personal use. Below is the content of the booklet. To order copies of THE REFORMATION: A Brief But Important Look (Some Things You Might Not Know), click here.

THE REFORMATION: A Brief But Important Look (Some Things You Might Not Know)

By Roger Oakland
A study of church history reveals that the plan by the serpent to infiltrate Christianity has been relentless through the ages. This plan continues today and is accelerating as the apostasy foretold in the Bible unfolds. In my book, The Good Shepherd Calls, I document how the counterfeit bride (what the Bible calls the harlot) is assembling an amalgamation of apostate “Christianity” with the world’s religions for establishing a peace plan. This peace plan will in turn set up a one-world religion in the name of Christ to further the cause of peace. What is happening right now in the political, economic, and religious sectors is a gradual unfolding of this plan that will build up speed and momentum as we approach the coming of the Antichrist.

While it is impossible to accomplish a complete study of church history in one small booklet, I have chosen one period of time that will help us to comprehend a number of principles we are trying to clarify. While Christianity can become distorted and separated from the foundation of the Bible so it is no longer recognizable as biblical Christianity, God always calls out those who hear His voice. As Jesus said: “My sheep hear my voice, and I know them, and they follow me” (John 10: 27).

Throughout church history, those who are called out form a remnant. Hearing the voice of the Good Shepherd in the midst of a Christianity that has gone astray and then speaking out against this deception is always met with opposition, hostility, and even death. Of course, this would be expected according to the battle described in the Bible between good and evil, God and Satan.

The area of church history we will be discussing in this booklet is a time known as the Reformation when the reformers split from the Roman Catholic Church in an attempt to re-establish what they believed was a Bible-based Christianity. The reformers, and those who followed their lead, then faced what was called the Counter Reformation (by Rome) and were persecuted. In many cases, they were tortured or killed because of their refusal to submit to papal teachings such as those that said Jesus could be found in a wafer (the Eucharist), and they would not pledge their allegiance to Rome or the pope. Many Christians today have either forgotten about the Reformation and the Counter Reformation, do not understand the implications of what took place, or have never even heard about this period of time.

It is also important to point out that those who led the Reformation were not infallible individuals. They were grieved by the way Christianity had departed from Scripture and had a desire to make corrections. But some of their corrections were not biblically based. How tragic it is today that many sheep follow these men (even naming themselves after them) and their ideas more than they follow the Lord Jesus Christ and His Word. Even though a correction to the course of Christianity was made, the corrections often did not go far enough, or in some cases veered away from biblical truth altogether. In other cases, some reformers did not want to leave the Catholic Church but rather desired to change some things but leave other beliefs that were just as detrimental intact. Nevertheless, many of these men and women suffered greatly for their efforts to stand for truth.

It is essential that we examine and understand the past because many proclaiming Christians today are being led down the same path as the past, as if they are trying to rediscover the wheel, and they don’t understand that the Bible was written so we don’t have to thrash about aimlessly in the tides of life.

As the reformers discovered, contending for the faith is not an easy road to walk. My prayer is that those believers today who are indeed contending for the faith and trying to warn the deceived can do so in love. Contending is not being contentious. Instead, contending should be sharing the truth in love with the deceived.

The Reformation

One source describes the Reformation in the following way:

The Protestant Reformation was the 16th-century religious, political, intellectual and cultural upheaval that splintered Catholic Europe, setting in place the structures and beliefs that would define the continent in the modern era. In northern and central Europe, reformers like Martin Luther, John Calvin and Henry VIII challenged papal authority and questioned the Catholic Church’s ability to define Christian practice. They argued for a religious and political redistribution of power into the hands of Bible- and pamphlet-reading pastors and princes. The disruption triggered wars, persecutions and the so-called Counter Reformation, the Catholic Church’s delayed but forceful response to the Protestants.1

More information from the same document suggests the goal of the reformers was to guide people away from a man-made system of power and control (purported to represent Christ) back to following Christ and His Word alone. We read:

Historians usually date the start of the Protestant Reformation to the 1517 publication of Martin Luther’s “95 Theses.” Its ending can be placed anywhere from the 1555 Peace of Augsburg, which allowed for the coexistence of Catholicism and Lutheranism in Germany, to the 1648 Treaty of Westphalia, which ended the Thirty Years’ War. The key ideas of the Reformation—a call to purify the church and a belief that the Bible, not tradition, should be the sole source of spiritual authority—were not themselves novel. However, Luther and the other reformers became the first to skillfully use the power of the printing press to give their ideas a wide audience.2

The most significant contribution of the Reformation is its illumination and recognition of the true Gospel of justification (salvation) by grace alone through faith in Christ alone apart from earning salvation through works; this fundamental truth exploded as the Word of God (the Bible) became available to the common people. We can even thank the more obscure events, such as the invention of the printing press around 1440 by Johannes Gutenberg and the efforts of Bible translators for making this possible. Meanwhile, many other extra-biblical dogmas and traditions that had reinvented biblical Christianity with outright non-Christian beliefs had been implemented to control the sheep as well. Some of these were:

Selling of indulgences
Purgatory
Praying to dead “saints”
A focus on Mary as the mother of God
The rosary and repetitive prayers to “Mary”
The “Holy doors” opened on Roman Catholic Jubilee for forgiveness
Transubstantiation
The Eucharistic Jesus
Eucharistic adoration
Popery and the infallibility of the pope

While there were many different Reformation leaders in various countries, we will reference only a few.

Germany and Lutherism

Martin Luther (1483-1546) was an Augustinian monk and university lecturer in Wittenberg when he composed his “95 Theses,” which protested the pope’s sale of indulgences in lieu of doing penance. After Luther read and came to understand Romans 1:17 that says, “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith,” Luther’s spiritual life was radically changed as he came to realize he was not under this continuous weight of condemnation but through Christ had found justification through faith alone. This understanding helped spark the Reformation.

Although he had hoped to spur renewal from within the Catholic Church, in 1521 he was summoned before the Diet of Worms and excommunicated. Sheltered by Friedrich, elector of Saxony, Luther translated the Bible into German and continued his production of vernacular pamphlets. When German peasants, inspired in part by Luther’s empowering “priesthood of all believers,” revolted in 1524, Luther sided with Germany’s princes. By the Reformation’s end, Lutheranism had become the state religion throughout much of Germany, Scandinavia, and the Baltics.3

Sadly, Luther later turned vehemently against the Jews after becoming discouraged because they wouldn’t convert. Tragically, Adolph Hitler utilized Luther’s anti-Jewish sentiments to help convince the German people to turn against the Jews.4

As far as Luther’s contribution of his discovery of the essence of the Gospel, that justification is through faith and not works, it cannot be understated, and he did suffer persecution for his reform efforts.

Switzerland and Calvinism

The Swiss Reformation began in 1519 with the sermons of Ulrich Zwingli, whose teachings largely paralleled Luther’s. In 1541, John Calvin, a French Protestant who had spent the previous decade in exile writing his Institutes of the Christian Religion, was invited to settle in Geneva and put his Reformed doctrine into practice—which stressed an extreme view of God’s sovereignty and humanity’s predestined fate where man has no control over his fate nor the free will to choose or reject Christ, as these things are predetermined. These teachings have brought much confusion to Christians over the centuries in that Calvin’s doctrine contradicts the message of the Gospel that “whosoever believeth in him should not perish, but have everlasting life” (John 3:16) and this verse from the Book of Revelation:

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17)

The result of Calvin’s work was a theocratic regime of enforced, austere morality. Calvin’s Geneva became a hotbed for Protestant exiles, and his doctrines quickly spread to Scotland, France, Transylvania and the Low Countries, where Dutch Calvinism became a religious and economic force for the next 400 years.5

Like Luther, Calvin was fallible, and in addition, he was the cause of much human suffering. This can be documented in the writings of Bernard Cottret, a university professor who greatly admired Calvin, and whose book (published by Eerdman’s) was intended to be a favorable portrait of Calvin, yet it describes more than 38 executions attributed to Calvin.

[Cottret] documents the dates of each of John Calvin’s despicable acts and shows that Calvin’s methods included imprisonment, torture, and execution by beheading and by burning at the stake.6

Michael Servetus was a scientist and a theologian who was born in 1511. Calvin had given Servetus a copy of his writings hoping for admiration and a favorable review. When Servetus returned Calvin’s writings to him with review and critique comments in the margins, Calvin was infuriated. On October 27, 1553, at the age of 42, Servetus was burned alive at the stake. To add to his agony, Calvin had Servetus’ own theological book tied to his chest, the flames of which rose against his face. While Michael Servetus’ doctrines may not have all been biblically sound, Calvin’s torture and execution of this man is inexcusable.7

Another problem with Calvinism is that it offers no assurance of salvation. The reason for this is that while the Bible declares “whosoever” may come, Calvin’s grasp and understanding of “predestination” was so all consuming as to become “another gospel” where one gets saved if and only if God has already chosen to save someone; hence, receiving the Gospel according to Scripture is both impossible and of no avail to someone predestined to Hell. It is worth noting that in his will, Calvin wrote a plea to God to save him if He can find it in His will to do so.8 This is completely contrary to Scripture that promises us assurance of salvation:

He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36)

These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:13)

England and the “Middle Way”

The history of Christianity in England is marked by some extreme highs and lows, often happening simultaneously, where good and evil were always present, clashing with but never eradicating the other. King Henry VIII had a highly questionable personal life, but through the course of related events, broke away from Rome, instituted an English church, and made the Bible available to the people. Below is a brief historical synopsis of this turbulent period of English history:

In England, the Reformation began with Henry VIII’s quest for a male heir. When Pope Clement VII refused to annul Henry’s marriage to Catherine of Aragon so he could remarry, the English king declared in 1534 that he alone should be the final authority in matters relating to the English church. Henry dissolved England’s monasteries to confiscate their wealth and worked to place the Bible in the hands of the people. Beginning in 1536, every parish was required to have a copy.

After Henry’s death, England tilted toward Calvinist-infused Protestantism during Edward VI’s six-year reign and then endured five years of reactionary Catholicism under Mary I. In 1559, Elizabeth I took the throne and, during her 44-year reign, cast the Church of England as a “middle way” between Calvinism and Catholicism, with vernacular worship and a revised Book of Common Prayer.9

Without a doubt, a reformation was needed. And the reformers paid a high price, some with their lives, to help pave a road away from the heresies of the Roman Catholic Church and toward biblical purity. But even though their roles in this were substantial, nevertheless, they were still just fallible men and women who were used of God and in some cases of our adversary. They should not have been put on spiritual pedestals to be esteemed so highly that centuries later, when a Christian challenges their writings, he is sorely ostracized by much of today’s Christian academia.

The Counter Reformation

Understanding some of the history behind Ignatius Loyola, the founder of the Jesuits, and the Jesuit agenda to bring back the “separated brethren” to the “Mother of All Churches” reveals one of the darkest periods of church history. Untold numbers (some estimates are in the tens of thousands, others in the tens of millions) of Christians, Jews, and other non-Catholics were tortured and killed if they refused submission to the pope, refused to accept that Jesus Christ was present in the Eucharist, or simply refused to be Catholic.

In fact, at this point, I would suggest our readers either read or re-read a copy of Foxe’s Book of Martyrs. This will give an excellent overview of the suffering and torture imposed on Bible believers during the Reformation and Counter Reformation Period by the Roman Catholic hierarchy. For those who are unable to read the book, we will provide an example, quoting a source that explains who the Huguenots were and the persecution they endured because they desired to follow the Good Shepherd:

The Huguenots were French Protestants. The tide of the Reformation reached France early in the sixteenth century and was part of the religious and political fomentation of the times. It was quickly embraced by members of the nobility, by the intellectual elite, and by professionals in trades, medicine, and crafts. It was a respectable movement involving the most responsible and accomplished people of France. It signified their desire for greater freedom religiously and politically.

However, ninety percent of France was Roman Catholic, and the Catholic Church was determined to remain the controlling power. The Huguenots alternated between high favor and outrageous persecution. Inevitably, there were clashes between Roman Catholics and Huguenots, many erupting into the shedding of blood.

Thousands of Huguenots were in Paris . . . on August 24, 1572. On that day, soldiers and organized mobs fell upon the Huguenots, and thousands of them were slaughtered. . . .

On April 13, 1598 . . . the newly crowned Henry IV [who favored the Huguenots] . . . issued the Edict of Nantes, which granted to the Huguenots toleration and liberty to worship in their own way. For a time, at least, there was more freedom for the Huguenots. However, about one hundred years later, on October 18, 1685, Louis XIV revoked the Edict of Nantes. Practice of the “heretical” religion was forbidden. Huguenots were ordered to renounce their faith and join the Catholic Church. They were denied exit from France under pain of death. And, Louis XIV hired 300,000 troops to hunt the heretics down and confiscate their property.10

Nothing New Under the Sun

This brief study of the Reformation and the Counter Reformation opens a window to the past that has either been forgotten or ignored. We know that most Catholics today would be totally against people being tortured and burned at the stake, and while it is not our objective to open old wounds or to be called “Catholic bashers,” it is important to understand what happened in the past from a biblical perspective with the hope it won’t happen again.

Unfortunately, something is happening in the Protestant church today that would shock and horrify those believers who have gone before us suffering torturous deaths because they would not bow the knee to the Catholic Church. Many of today’s Protestants, who at one time agreed that the Reformation needed to take place, have now proclaimed that the Reformation has no relevance anymore and that Protestantism and Catholicism need to see themselves as one church. While the same unbiblical dogmas, traditions, and ideas are being taught by the Catholic Church (and being labeled as harmless by many Protestant leaders), the martyrs of the Reformation are now considered by some to be anti-ecumenical crackpots who endured tremendous suffering and death for what is now seen as trivial and unnecessary.

The church that once relied on the Word of God now follows men who have compromised the truth or ignored the truth entirely. Church history is being repeated, perhaps for the last time, and many have fallen asleep or are willingly ignorant.

The last-days delusion is upon us. Many Christians who are attempting to maintain biblical integrity and not “go with the flow” of megachurch madness cannot even find a church to attend that has not compromised the faith. Denominations and associations of fellowships that were once on track have been derailed.

If we have heeded the warnings and instruction of Scripture, we must expect this attack on biblical faith. Like those who were willing to speak the truth in the past and suffer the consequences, the Good Shepherd is calling those who are willing to take a similar stand today.

To order copies of THE REFORMATION: A Brief But Important Look (Some Things You Might Not Know), click here.

Endnotes:
1. History.com; The Reformation: http://www.history.com/topics/reformation.
2. Ibid.
3. Ibid.
4. Toward the end of his days, Luther became profoundly anti-Semitic, and the publishers and author of The Good Shepherd Calls and this booklet wish to dissociate themselves utterly from the views he expressed on the Jewish people during these final few years. As Perry, Peden, and Von Laue point out, “Initially, Luther hoped to attract Jews to his vision of reformed Christianity. In That Jesus Was Born a Jew (1523), the young Luther expressed sympathy for Jewish sufferings and denounced persecution as a barrier to conversion. He declared, ‘I hope that if one deals in a kindly way with the Jews and instructs them carefully from the Holy Scripture, many of them will become genuine Christians . . . We [Christians] are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord.’”  Based on this point, Luther went on to say: “if it were proper to boast of flesh and blood, the Jews belong more to Christ than we. I beg, therefore, my dear Papist, if you become tired of abusing me as a heretic, that you begin to revile me as a Jew.”  Thanks in no small part to the appalling extent of Rome’s past persecution of the Jews ‘in the Name of Christ’, the vast majority of Jews did not convert to Christianity, and this, combined with Rome’s many false teachings about the Jews, prompted Luther toward his violent diatribes against them. It should also be borne in mind that he lived in a very anti-Semitic time, and in a very anti-Semitic part of the world. Tragically, centuries later, Adolph Hitler utilized the anti-Semitic sentiments of Luther to help justify to the Germany people his atrocities toward the Jewish People, which resulted in over six million Jewish deaths.  For further information on Luther’s views of the Jews, read William Shirer’s The Rise and Fall of the Third Reich.
5. http://www.history.com/topics/reformation, op. cit.
6. B. Kirkland D.D., Calvinism: None Dare Call it Heresy (Sarnia, ON: Local Church Ministries, www.fairhavensbaptist.com), p. 4.
7. Ibid.
8. Norman F. Douty, The Death of Christ, Rev. And Enlarged (Irving, TX: Williams & Watrous Pub. Co, 1978), p. 176.
9. http://www.history.com/topics/reformation, op., cit.
10. The Huguenot Society of America, “Huguenot History,” http://huguenotsocietyofamerica.org/?page=Huguenot-History.

To order copies of THE REFORMATION: A Brief But Important Look (Some Things You Might Not Know), click here.

By Judson Casjens
Guest Commentary

Gallup’s annual Values and Beliefs poll, conducted May 3-7, 2017, found that a “leftward movement in perceptions of what is morally acceptable has been ongoing,” with a shift in 13 of 19 issues over time (since 2001). In another section of the same poll, Gallup found that just 24 percent believe the Bible is the literal word of God—the lowest in Gallup’s 40 years of asking Americans about their biblical beliefs.

On several key social issues Americans responded in the most recent survey that it is morally acceptable to use birth control (91%), get divorced (73%), engage in opposite-sex sexual acts outside marriage (69%), engage in same-sex sexual acts (63%), have a baby outside of marriage (62%), commit physician-assisted suicide (57%), view pornography (36%) and practice polygamy (17%).

Southern Evangelical Seminary President and Evangelical leader Dr. Richard Land said the Gallup findings on social issues and faith in the Bible’s validity are certainly linked:

bigstockphoto.com

“There’s been a marked movement left in everything except adultery,” Land said of the surveys. “Cheating on one’s husband or wife still remains taboo. But as more and more people view the Bible as a book of fables, we can see an increasing level of paganism of the United States. The apostle Paul would recognize contemporary America because it looks a lot like ancient Rome and Corinth—except with modern conveniences.”

Land went on to say:

“The precipitous decline in traditional Judeo-Christian morality on these social issues is directly related to the decline in belief in the Bible’s moral authority,” Land said. “Besides the shift left in these crucial social issues, the decrease in the belief in the Bible as the literal, authoritative Word of God is even more alarming. It says something alarming about our culture, when for the first time in 40 years, biblical skepticism has surpassed biblical literalism. We can hope that the half who fall in the middle, believing that the Bible is the inspired Word of God, stay true to that conviction and are even strengthened in their belief of the Bible.”—excerpted from Southern Evangelical Seminary e-mail (5/22/2017) (quoted for informational purposes)

+++++++++++++++++++

Where do we go from here? The proverbial snowball is rolling downhill and getting ever larger, and one can discern from reading about various nations, including Israel, in Scripture that the ending is not very pleasant. History demonstrates time and again that at the end is no revival, but rather judgement. While Gallup’s poll above includes evangelicals and non-evangelicals, other polls of evangelicals only don’t appear very encouraging either. For the most part, they merely reflect what is stated above. Land is correct in his assessment of the connection between people’s view of the Bible and moral decline. And if this is true, what we are seeing is only symptomatic and not the genuine cause.

What this means for true believers is that rather than supporting various crusades and rally’s around the country which purport to create a voice on various moral issues, we instead need to focus upon becoming holy in our lives and obedient insofar as the true Gospel is concerned. We can “clean up” the country, even get some laws changed; but then where are we? Using the examples of Jesus and the early Church, where do we find the effort and focus? Let me assure one and all that it was not cleaning up and changing paganism for the purpose of complimenting Christianity, but rather leading holy lives and “striving together for the faith of the gospel” (Philippians 1:27) and using every effort in the spread of that very same Gospel . . . period. And the world of that day was not turned upside down by grandiose crusades or “festivals,” but by people like you and I relating to others just like you and I, and so the Gospel spread. We have turned way too much over to the so-called “professionals” and in so doing have diminished our own value, responsibility, and role in the spread of God’s kingdom.

Not at all unlike Israel of old, today’s evangelicalism is ever turning a deaf ear to God’s Words and warnings, the past polls of evangelicals only have shown similar movement away from the Bible as being verbally inspired and therefore as having diminished authority, all of which is playing a large part in the church’s drift away from biblical orthodoxy. In the middle of all this, the ecumenical push for unity is contributing mightily because all this “togetherness” requires the message of the one and only way of salvation not be mentioned, much less pressed; this movement seeks to find spiritual value and even instruction apart from Gospel truth, which by definition means paganism. James asks some rather pointed questions:

Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. (James 3:11-12)

What on earth are we doing by mixing and blending Truth with error and then calling it love and unity? Of necessity, the true Gospel must be the first casualty in this type of endeavor. The ideas of political correctness and tolerance in true Christianity for the purposes of being non-offensive are unknown in the whole of Scripture; the Gospel message is offensive for it declares that one is an offense to God, under condemnation already, and there is nothing one can do except trust in the provision made by God’s Son Jesus Christ—something the Catholic Church has declared “anathema” at least three times in Vatican II documents because theirs is a “works-based” system of salvation (sacramental).

What we find so prevalent in evangelicalism today is a refusal to notice and react when God’s Word is relegated to some mere movement, error, or teaching. When Israel had changed internally due to the admission of pagan practices and beliefs, even to the point of worshipping foreign goddesses, Yahweh sent the prophet Isaiah along with others, but what God said to Isaiah regarding His purposes and Israel’s response needs to be given very careful consideration:

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate. (Isaiah 6:9-11)

In a similar discussion with His disciples in which their relationship with the world was discussed, Jesus uttered these thought-provoking words:

 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. (John 15:22-25)

We have become so focused upon “results” that we have forgotten that irrespective of another’s response, witness and testimony must be faithfully given, and that even rejection serves God’s purposes in that an opportunity for repentance has been given. That was Isaiah’s ministry, and that is a very sobering thought. So to all out there attempting to be faithful, don’t be discouraged due to little or negative response, even from evangelicals; in many ways, this is our calling.

By Chris Lawson
(From his 2017 book, Taizé—A Community of Worship: Ecumenical Reconciliation or an Interfaith Delusion?)

In a book titled A Community Called Taizé: A Story of Prayer, Worship, and Reconciliation (with a foreword by Desmond Tutu), author Jason Brian Santos says that the “three prominent theological themes of Taizé are reconciliation, freedom and trust.”1

Taizé Community

In explaining “reconciliation,” Santos says that Brother Roger [founder of Taizé community in France]  did not want any particular “theology” at Taizé because that would hinder the “reconciliation” between those of different religious persuasions. Santos describes Brother Roger’s ecumenical vision:

As the community developed and new brothers joined Brother Roger, it became apparent that genuine ecumenism would be one of the most significant challenges the community would face. After all, for over four hundred years estrangement had existed between Protestants and Catholics. But for the young Swiss theologian, it was four hundred years too many. Brother Roger understood all of humanity to be reconciled to God in and through Christ. . . . all are equal in Taizé; the community becomes a living example of reconciliation. . . .

This, to a large degree, is why the Taizé chants were birthed to help bring young people from different Christian traditions together in a unified expression of prayer.2

Bearing in mind that these “unified expression[s] of prayer” are largely mystical repetitive chants and other contemplative practices (e.g., lectio divina, centering prayer), the words of the Catholic contemplative monk, Thomas Merton, come to mind. Merton once described a conversation he had with a Sufi (Islamic mystic) leader who told Merton there could be no fellowship between those of different religions as long as doctrines (he referred then to the “doctrine of atonement or the theory of redemption”3) stood in the way. Merton assured him that while doctrines such as these were a barrier, there could be unity of spirit in the mystical realm.4 This is what Brother Roger was proposing for Taizé.

Jason Brian Santos, who spent time at Taizé researching the community, sums up Taizé’s view of reconciliation:

When Christ made all things new, he restored in us the image of God. Moreover, this image was restored in all of humanity. As a consequence, when we see our neighbor we ought to see the image of God; we ought to see Christ.5 (emphasis added)

Webster’s Dictionary defines “reconciliation” as “the act of reconciling, or the state of being reconciled; reconcilement; restoration to harmony; renewal of friendship.”6

To the Catholic Church, this reconciliation means something very different from the idea of two friends reconciling after a disagreement or estrangement. Rather, it sees the “reconciliation” between Catholics and Protestants as the reabsorption of Protestants into the Catholic Church. The Catholic Church, as an institution, has always seen Protestants as “the lost brethren,” so the only feasible reconciliation is to bring them back. The papacy and the Roman hierarchy will only be fully satisfied when they have fully assimilated the Protestant church into its system on its terms.

In Roger Oakland’s book, The Good Shepherd Calls, he discusses the “Roman Catholic Ecumenical Delegation for Christian Unity and Reconciliation.”7 Oakland explains the efforts being made by both the Catholic Church and leaders in the Protestant church to eradicate the barriers that keep the Catholics and the Protestants from becoming one church. There is every reason to believe that Taizé desires this very same thing. And with 100,000 people coming to Taizé every year, they very well may see this union take place sooner than later.

An online promotional piece for Jason Brian Santos’ book A Community Called Taizé by his publisher, InterVarsity Press, asks the question, “Why have millions of young people visited an ecumenical monastic community in France?”8 Like the emerging-church movement with its sensory-driven mystical contemplative practices, momentum is picking up rapidly in ecumenical movements worldwide. But why has the Taizé Community in particular grown so much in recent years? One apparent answer is that several popes and many Protestant groups have heartily promoted and endorsed it. While it is being touted as a place of reconciliation through love, certainly there is more going on than meets the eye.

Endnotes:
1. Jason Brian Santos, A Community Called Taizé: A Story of Prayer, Worship and Reconciliation (IVP Books, 2008, Kindle Edition), Kindle Location 1366.
2. Ibid.
3. Rob Baker and Gray Henry, Editors, Merton and Sufism (Louisville, KY: Fons Vitae, 1999), pp. 109-110.
4. Ibid.
5. Jason Brian Santos, op. cit.,
6. http://www.webster-dictionary.org/definition/Reconciliation.
7. Roger Oakland, The Good Shepherd Calls: An Urgent Message to the Last-Days Church (Eureka, MT: Lighthouse Trails Publishing, Inc, 2017), p. 131.
8. “Why have millions of young people visited an ecumenical monastic community in France?” (InterVarsity Press website: https://web-beta.archive.org/web/20100104080925/https://www.ivpress.com/title/ata/3525-look.pdf).

Courtesy of Understand the Times

Connect the dots and draw your own conclusions (See related articles under picture)

Related Articles from Lighthouse Trails:

Brian Brodersen and Greg Laurie’s “Bigger Picture of Christianity”

Rick Warren’s Dangerous Ecumenical Pathway to Rome And How One Interview Revealed So Much

Hank Hanegraaff (source: https://i.ytimg.com/vi/QUDMJ5D9Q28/hqdefault.jpg – used in accordance with the US Fair Use Act)

LTRP Note: The following news article is posted for informational and research purposes and not as an endorsement of either the content or the source. It is no surprise to Lighthouse Trails that Walter Martin’s successor Hank Hanegraaff (host of the Bible Answer Man) has converted to the Orthodox Church (which is a bridge between Protestantism and Roman Catholicism). Several years ago, we saw something like this coming because of Hanegraaff’s embracing of Rick Warren, Richard Foster, and other ecumenical contemplative figures.

Hanegraaff admits that the Eucharist was instrumental in his conversion. According to the Catholic Church, the Eucharist is “the real Presence” of Christ in the sacraments which blasphemously contradicts Hebrews 10:10-12, recrucifying Christ. Many in the Orthodox Church embrace this view of the Eucharist as well though they may reject the term “transubstantiation.”1

Hanegraaff, a Reformed preterist, has also provided a platform for anti-Israel figure Stephen Sizer. According to apologist David Reagan,

The two foremost critics of Christian Zionism are Reverend Stephen Sizer, an Anglican priest in England, and Hank Hanegraaff here in the United States, known popularly as “The Bible Answer Man.” Both men are virulently anti-Semitic. Sizer has “marketed a nightmare version of Christian Zionism that paints all Christian supporters of Israel as reactionary and dangerous fundamental fanatics intent on bringing on Armageddon.” Hanegraaff bluntly asserts that “Israel is the Harlot of Revelation.”2

Something to consider: Romans 11 gives a stern warning to Gentiles not to become puffed up or arrogant against the Jews. When a proclaiming Christian turns his back on Israel and the Jews and becomes puffed up as Romans 11 describes, is it possible that the Holy Spirit departs, and if that happens, a replacement would be sought. This is where contemplative mysticism comes in to play. We find it interesting that many who embrace contemplative spirituality also reject Israel and the Jews as having any significant role from God’s point of view.

Proclaiming Christians who have turned against Israel saying that the church has replaced Israel should take heed and realize they have put themselves in great peril and at risk of becoming apostate.

Given the large audience of followers that Hank Hanegraaff has, we expect his conversion will lead many to follow suit in converting out of Protestantism.

“‘Bible Answer Man’ Hank Hanegraaff Leaves Evangelicalism, Joins Eastern Orthodox Church”

By Brandon Showalter
Christian Post

An evangelical radio personality known as “The Bible Answer Man” and president and chairman of the Christian Research Institute was formally received into the Eastern Orthodox Church Sunday.

The Christian Post confirmed that Hank Hanegraaff was chrismated on Palm Sunday at Saint Nektarios Greek Orthodox Church in Charlotte, North Carolina.

“What astounding news,” said Rod Dreher, an Orthodox Christian and author of the New York Times best-selling book The Benedict Option, in an interview with The Christian Post Monday.

“Many evangelicals seek the early church; well here it is, in Orthodoxy,” he continued.

“I am sure some will be scandalized by Hanegraaff’s conversion but I hope at least some will wonder how someone as knowledgeable about the Bible as Hank could convert to Orthodoxy, and go to a Divine Liturgy to taste and see what it’s like.” Click here to continue reading. Below is a video of Hanegraaff talking about the Eucharist and the Orthodox Church to listeners.

Notes:

1. https://oca.org/orthodoxy/the-orthodox-faith/worship/the-sacraments/holy-eucharist.
2. David Reagan, “Christian Zionism” (http://christinprophecy.org/articles/christian-zionism/).

Related Articles:

The Catholic Church Continues Drawing In the “Lost Brethren” Through Eucharistic Adoration

Catholic Evangelization and the Role of the “Eucharist” in This End-Time Deception

AP Photo/Gregorio Borgia

LTRP Note: The following is posted for informational and research purposes.

By FRANCES D’EMILIO
Associated Press

ROME (AP) — Pope Francis on Sunday became the first Catholic pontiff to visit an Anglican parish in Rome, using the historic occasion to press for greater closeness after centuries of mistrust, prejudices and hostility between the two churches.

Francis and the Anglican bishop in Europe, Robert Innes, prayed side-by-side in the All Saints Church not far from the Spanish Steps.

Innes welcomed Francis by praising the Roman Catholic leader for his solidarity with refugees and migrants.

Anglicans split from Catholicism in 1534, after England’s King Henry VIII was denied a marriage annulment.

Both churches are working to develop friendly bonds despite obstacles that include deep differences on such issues as ordaining women and allowing openly gay bishops. Click here to continue reading.