By Ray Yungen
Two authors from Great Britain portrayed a stunningly clear picture of New Age spirituality. They explained:
[T]he keynote of it appears to be a movement for synthesis derived from an understanding of the underlying unity behind all things and the sense of oneness that this brings.
This oneness of all life is the crux of the New Age movement.1
Catholic priest, the late Basil Pennington defined the contemplative spiritual worldview in his book Thomas Merton My Brother. He related:
The Spirit enlightened him [Merton] in the true synthesis [unity] of all and in the harmony of that huge chorus of living beings. In the midst of it he lived out a vision of a new world, where all divisions have fallen away and the divine goodness is perceived and enjoyed as present in all and through all.2
The first viewpoint describes God as the oneness of all existence. In Merton’s new world, God is perceived as being present “in all and through all.” It certainly appears that the same spirit enlightened both parties. The only difference was Merton’s revelation worked in a Christian context just as Alice Bailey predicted. Unfortunately, this context is now commonplace in Catholic circles, becoming so in mainline Protestant churches, and being eagerly explored and embraced by an ever-increasing number of evangelical Christians.
Evangelical leaders now debate whether such spiritual truths as resting in God are the same as contemplative silence. Based on these presented documentations, I believe contemplative prayer has no place in true Christianity. Scripture clearly teaches that with salvation comes an automatic guidance system—the Holy Spirit. Lewis Sperry Chafer, in his book Grace: The Glorious Theme, spells out this truth with crystal-clear clarity:
It is stated in Romans 5:5 that “the Spirit is given to us.” This is true of every person who is saved. The Spirit is the birth-right in the new life. By Him alone can the character and service that belongs to the normal daily life of the Christian be realized. The Spirit is the “All-Sufficient One.” Every victory in the new life is gained by His strength, and every reward in glory will be won only as a result of His enabling power.3
Show me a Scripture in the Bible in which the Holy Spirit is activated or accessed by contemplative prayer. If such a verse exists, wouldn’t it be the keynote verse in defense of contemplative prayer?
I want to emphasize what I believe cuts through all the emotional appeal that has attracted so many to teachers like Richard Foster and Brennan Manning and really boils the issue down to its clearest state.
In his book Streams of Living Water, Richard Foster emanates his hoped—for vision of an “all inclusive community” that he feels God is forming today. He sees this as “a great, new gathering of the people of God.”4
On the surface, this might sound noble and sanctifying, but a deeper examination will expose elements that line up more with Alice Bailey’s vision than with Jesus Christ’s. Foster prophesies:
I see a Catholic monk from the hills of Kentucky standing alongside a Baptist evangelist from the streets of Los Angeles and together offering up a sacrifice of praise. I see a people.5
The only place in “the hills of Kentucky” where Catholic monks live is the Gethsemani Abbey, a Trappist monastery. This also, coincidentally, was the home base of Thomas Merton.
Let me explain this significant connection. In the summer of 1996, Buddhist and Catholic monks met together to dialogue in what was billed the “Gethsemani Encounter.”6 David Steidl-Rast, a Zen-Buddhist trained monk and close friend of Thomas Merton, facilitated this event.
During the encounter, presentations on Zen meditation and practice from the Theravedan Buddhist tradition were offered.7 One of the speakers discussed the “correlation of the Christian contemplative life with the lives of our Buddhist sisters and brothers.”8
For these monks and the Baptist evangelist to be “a people,” as Richard Foster says, someone has to change. Either the monks have to abandon their Buddhist convictions and align with the Baptists, or the Baptists have to become contemplative style Baptists and embrace the monks’ beliefs. That is the dilemma in Foster’s “great gathering of God.”
David Steidl-Rast once asked Thomas Merton what role Buddhism played in his going deeper into the spiritual life. Merton replied quite frankly: “I think I couldn’t understand Christian teaching the way I do if it were not in the light of Buddhism.”9
Did Merton mean that in order to understand what Christianity really is, you have to change your consciousness? I believe that is exactly what he meant. Once he personally did that through contemplative prayer, Buddhism provided him with the explanation of what he experienced. But again the catalyst was changing his consciousness. This is what I am warning Christians about. Contemplative prayer is presenting a way to God identical with all the world’s mystical traditions. Christians are haplessly lulled into it by the emphasis on seeking the Kingdom of God and greater piety, yet the apostle Paul described the church’s end-times apostasy in the context of a mystical seduction. If this practice doesn’t fit that description, I don’t know what does.
You don’t have to change your consciousness to grab “aholt” of God. All you need is to be born-again. What Steidl-Rast and the other Gethsemani monks should have been telling Buddhists is, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
In his book, Ruthless Trust, Brennan Manning mentions that Sue Monk Kidd eventually came under the mentorship of Dr. Beatrice Bruteau who authored the book What We Can Learn From the East. Since that title is self-explanatory, it’s easy to understand why Dr. Bruteau would write the preface to a book like The Mystic Heart by Wayne Teasdale. In the preface, she touts that a universal spirituality based on mysticism is going to save the world.
It seems that all these people want a better world. They do not seem like sinister conspirators like those out of a James Bond film. Yet, it is their niceness that rejects the reality of the fundamental separation between Man and God. It is their sense of compassion that feeds their universalism. It is idealism that makes Manning so attractive and causes him to say that Dr. Bruteau is a “trustworthy guide to contemplative consciousness.”10
The irony of this is that Manning is completely correct in his statement—Dr. Bruteau is a reliable guide to contemplative awareness. She has founded two organizations, the Schola Contemplationis (school for contemplation) and the very Christian sounding Fellowship of the Holy Trinity. With the latter, she is promoted as “a well-known author and lecturer on contemplative life and prayer.”11 Both of these organizations incorporate Hindu and Buddhist approaches to spirituality. This should come as no surprise because Bruteau also has studied with the Ramakrishna order, which is named after the famous Hindu swami Sri Ramakrishna.
The Ramakrishna order is dedicated to promoting the vision of Sri Ramakrishna. He was known for his view that all the world’s religions were valid revelations from God if you understood them on the mystical level. He was an early proponent of interspirituality. According to the book, Wounded Prophet, Henri Nouwen even viewed him in a favorable light and esteemed him as an important spiritual figure.
Sue Monk Kidd became enamored with contemplative spirituality while attending a Southern Baptist church. We could possibly dismiss that and say she was just an untaught member of the laity who was spiritually lacking in discernment. Maybe her spiritual dryness was a result of her not being grounded firmly enough in the faith. But what about the leaders and pastors whom so many look up to and who are considered trusted individuals in the church? Surely they are able to discern what is spiritually unsound. It seems safe to make this assumption. Right? Unfortunately, this is no longer the case. Surely they are able to discern what is spiritually unsound. It seems safe to make this assumption. Right? Unfortunately, this is no longer the case.
1. Ursula Burton and Janlee Dolley, Christian Evolution (Wellingborough, Northamptonshire, GB: Turnstone Press, 1984), p. 101.
2. M. Basil Pennington, Thomas Merton, My Brother (Hyde Park, NY: New City Press, 1996), pp. 199-200.
3. Lewis Sperry Chafer, Grace, the Glorious Theme (Grand Rapids, MI: Zondervan Publishing, 1977 Edition), pp. 313-314.
4. Richard Foster, Streams of Living Water (San Francisco, CA: Harper, 1998), p. 273.
5. Ibid., p. 274.
6. Credence Communications Catalog, Gift Ideas Edition.
9. Frank X. Tuoti, The Dawn of the Mystical Age (New York, NY: Crossroad Publishing, 1997), p. 127.
10. Brennan Manning, Abba’s Child (Colorado Springs, CO: NavPress, 1994), p. 180.
11. Virginia Manss and Mary Frohlich, Editors, The Lay Contemplative (Cinncinnati, OH: St. Anthony Messenger Press, 2000), p. 180.