John Zmirak, author of “The Politically Incorrect Guide to Catholicism” and author at STREAM. I don’t know if I believe everything Zmirak is saying, but I wouldn’t discount it either. Here is his interview with the author of The Dictator Pope: “Major Archbishop: Pope Francis Covered Up Sex Abuse, Must Resign“. Here is his BREITBART articles.
Originally posted 11-30-2010 || Updated 3-4-2016
- I was asked by a friend of my oldest Son on this topic, to see my response to him — JUMP to the bottom
Keep in mind if you are saying one of the below issues is morally wrong… you are saying so by borrowing from the Judeo-Christian worldview. Atheism or pantheism cannot account for moral [absolute] wrongs. For more on this, see:
- Evolution Cannot Account for: Logic, Reasoning, Love, Truth, or Justice;
- Buddhism “Hashed Out” To Their Logical Conclusions
As someone who falls into the category of Protestant, some may find it odd that here I am defending Catholics from a recent attack by a left-leaning columnist, Gwynne Dyer. In his September 25th (2010) article entitled, “Why Pope can’t stand diversity and tolerance,” (at the New Zealand Herald online) Gwynne Dyer shows how he is in some dyer need of clarity of thought. I will deconstruct the parts I feel are always in need of addressing. Of course, out of the gate Dyer hits the Catholic Church with the priesthood molestation cases. While I would agree with Dyer that these are horrible instances of action on the priesthood’s part which should be held to the highest standards (as should pastors in Protestant denominations), we part company in his obvious statement that this emasculates any Christian from commenting on the culture around us:
- Speaking in Scotland, he condemned “aggressive forms of secularism” and the threat of “atheist extremism”. Never mind the hundreds or thousands of priests who raped little boys (and occasionally little girls). (Dyer)
In this statement Dyer is saying because priests molested and sodomized boys and girls this should stop the church universal to comment on other aspects of the culture in general. This doesn’t make sense, and I will show you how in some analogies based in cases of molestation and sodomy in other fields of specialty. This actually comes from a challenge laid out to me in a debate about the mosque at Ground Zero, and it too used a position of moral injustice to try and squash dissent on an entirely different issue. I was challenged with the following thought in regards to the location of said mosque:
- Sean…. If we are to follow your logic, I guess no Catholic churches should be located within a few blocks of daycare centers, no?
Here is an updated stat for clarity on this subject:
- Because teacher’s unions transfer teachers who molest children around the districts means one should reject education.
- Because teacher’s unions transfer teachers who molest children around the districts means education doesn’t exist.
In other words, would Columbia University have to stop teaching about education because the N.E.A. shuffles around rapists and child predators? The argument is a non-sequitur designed merely to stir up feelings of animosity and then direct them towards an entirely different subject. There tends to be a blurring of subject/object distinction on the professional left. Here is a short list of what I alluded to above:
These folks that commit these crimes are atheists, Christians, Buddhists (which are epistemologically speaking, atheists), and every other ideology and from every stripe of life and culture in the world.
Thus, the argument is as strong as this:
- There have been many cases of dentists molesting and raping children, therefore, dentists cannot take moral positions on secular society.
The conclusion just doesn’t follow the premise.
- There have been many cases of priests molesting and raping children, therefore, the Pope (insert Catholic here) cannot take moral positions on secular society.
In the case of religious comparisons, you would have to isolate the founders and their lives in order to properly judge a belief, not the followers. I would engender the reader to consider well this quote by Robert Hume:
All this is to show that Dyer’s article starts with a shallow logic that is more a straw-man than a real critique of anything the Pope said. As much as I disagree with the office and structure of the Catholic church, this line of attack is asinine to say the least. I recommend to those who seriously wish to know why this rash of molestations has taken place should read the book by Michael S. Rose, Goodbye Good Men: How Liberals Brought Corruption Into the Catholic Church.
A Post on Buddhist Molestations
Question from Son’s Friend
A friend of my oldest son contacted me about questions his brother is shooting his way. One dealt with this topic and a specific article (of which I will give only the headline):
Here is my response after my son’s friend asked for some help:
Campus Reform has an oft played video where students are asked about a non-existent Supreme Court pick (VIDEO). Michael Medved played the whole thing, but this was the part where Michael’s historical mind comes into play. Great nugget for a response to clueless SJWs! See more at Church Militant: “The Anti-Catholic History of the KKK“
This is from a larger debate between Ken Samples and Fr. Mitch Pacwa . I think this intro does it’s due diligence in explaining many of the false views I have heard from people as of late. In other words, one should not define Protestants as believing Sola Scriptura wrongly, and then responding to this false view.
The below is from an excellent book by William Webster:
- William Webster, Salvation, The Bible, and Roman Catholicism (Edinburgh, UK: Banner of Truth Trust, 1990), 13-20
Many members of the Protestant church today do not understand properly their origins and the nature of their predecessors “protest” against the Roman Catholic Church. When asked about the respective differences, they may respond with some stereotypical answers such as, “I don’t worship Mary,” “I believe in justification by faith, not works,” or “The bread and wine of the Lord’s supper don’t really turn into the body of Jesus.” In this lesson, Dr. Sproul explains the real, serious points of doctrine at stake during Martin Luther’s timeframe and the Reformation, paying careful attention to the doctrine of justification and its place in Roman Catholic thought.
Would it surprise you to learn that current Roman Catholic doctrine declares all Protestants accursed? Remarkably, if probed, most Protestants would respond in disbelief to this proposition. Yet, it holds true, and the Roman church maintains the same stance today as it took in the sixteenth century at the Council of Trent. The major area of dispute at the council regarded the doctrine of justification, notably the role of faith in it. A thorough, clear understanding of justification remains imperative for a proper understanding of the differences between historic Protestantism and Roman Catholicism, and Dr. Sproul provides this clarification in today’s lesson.
Many people in contemporary culture shrink at the idea of double imputation inherent in the Protestant understanding of justification. That God would place others’ sins on His own Son while simultaneously declaring the guilty righteous on account of the merit of Christ defies reason and creates a form of “cosmic child abuse,” they say. Yet, this position demonstrates a serious flaw in reasoning, for the Father does not abuse His Son. On the contrary, our own wrongdoing rests upon Christ’s shoulders at the cross, and He bears this burden willingly for the sake of His flock. Furthermore, a position against double imputation seriously underestimates the love of God for His children. As Dr. Sproul will show in this lesson, it is a love that delivers sinners from the place of despair, and brings them into salvation.
Secular culture and even some professing evangelicals often describe God as an all-forgiving, cuddly being intent on accepting all people from all walks of life into his ever-accepting arms. As such, it advocates freedom to act in whatever way feels right, for if God is a god of love, surely He will never discriminate. This picture misses the mark absolutely. On the contrary, the heavenly Lord of Hosts demands rigid moral discipline from His creation. Although God alone acts in the justification of His children, after they enter into a state of grace He requires that they cooperate and fulfill his mandates and laws. Dr. Sproul explores the consequences of entering into a state of grace by the process of justification in this final lesson on Luther and the Reformation.
This is part of the “LUTHER AND THE REFORMATION” playlist.
See the questions MacArthur is answering, below the video:
Pastor MacArthur answers the following questions about Roman Catholicism:
Going to Heaven?
Do you want to see some theological white-washing (postmodern approaches to the Bible) of important issues facing the Church… that is, salvation through Christ Jesus… here Josh C. posted the following:
I responded simply by saying: ‘I hope your OP was not about Catholic doctrine compared to Protestant.”
Stephen C. commented later by noting that,
To which Josh C. thumbed up (Facebook ya’ know). Here I responded with the following:
Josh clarifies a bit…
I respond to the above
- Gregg Allison and Chris Castaldo, The Unfinished Reformation: What Unites and Divides Catholics and Protestants After 500 Years (Grand Rapids, MI: Zondervan, 2016), 68-72.
…. How does God speak to the world through such revelation? A major difference between Catholics and Protestants is found in the answer to this question.
Catholics affirm that God speaks to the world through Tradition and Scripture. Similar to the twofold way that Jesus’ apostles communicated the gospel—orally, through preaching, and in writing, through the biblical text—so God communicates to his people today in a twofold pattern: the teaching, or Tradition, of the Church’s bishops, who are the successors of the apostles, and Scripture. “Sacred Tradition and Sacred Scripture are bound closely together and communicate one with the other. For both of them, flowing out of the same divine well-spring, come together in some fashion to form one thing and move toward the same goal” (CCC 80). Thus, these two modes are two streams of one source of divine authority.
Tradition is “the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit” (CCC 81). This oral communication was in turn handed over by the apostles to their successors, the bishops of the Church, who maintain this Tradition and, on occasion, proclaim it as Church doctrine. For example, the Church declares the immaculate conception of Mary and her bodily assumption (to be treated later) as part of Tradition. The other mode of divine revelation is Scripture. Though Catholics and Protestants stand together in their belief that the Bible is the God-breathed, written revelation of God, they part company on many other points in their understanding of Scripture. Significantly, the Catholic Church “does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (CCC 82).
Against the Catholic affirmation of Scripture and Tradition as authoritative divine revelation, Protestants assert the principle of sola Scriptura: Scripture, and Scripture alone, is authoritative divine revelation. God speaks to the world through his Word, which is written Scripture only, not Scripture plus Tradition. This Protestant critique of Tradition is grounded on several points.
First, Protestants believe that the Catholic position has thin biblical support. For example, to buttress their position, Catholics appeal to Jesus’ explanation to his disciples: “I still have many things to say to you, but you cannot bear them now” (John 16:12). They claim this passage as an example of Jesus underscoring the necessity of both Scripture and Tradition—what he could reveal to them as he was speaking with them, and what he would need to reveal to them later, when they were able to absorb it.
The Protestant response insists that this interpretation misses the point of that interaction. It is simply telling us that as Jesus was speaking with his disciples, they could not grasp his revelation—what he was saying to them at that moment. Indeed, in short order, they would express utter confusion about his impending death (John 16:16-24). Even when they thought they could understand the unfolding calamity, Jesus informed them that they would all abandon him (John 16:25-33), and soon afterward devil-prompted Judas was poised to betray him (John 13:2; 18:1-8), and Peter denied ever knowing Jesus (John 18:15-18, 25-27).
Following Jesus’ crucifixion and resurrection, however, the disciples received the Holy Spirit. As Jesus had promised, the Spirit taught the disciples all things, brought to their remembrance all that Jesus had said to them, and guided them into all the truth (John 14:26; 16:13). Having removed the prior dullness and ignorance that had characterized the disciples, the Holy Spirit moved those who wrote Scripture to communicate the whole of divine revelation (our New Testament). This work was exactly what Jesus taught about his sending the Holy Spirit to inspire them to write Scripture. Protestants believe that, understood in context, there was no need for supplemental communication—Tradition—alongside of Scripture.1
Second, Protestants believe that the Catholic view has thin historical support as well. It is true that the apostles communicated the gospel both orally, through their preaching, and eventually in writing, through the New Testament. But when Paul points out “so then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2 Thess. 2:15), he is not saying that his oral teaching and his written communication consisted of different revelations which supplement each other. On the contrary, these two delivery systems presented the same divine revelation. The difference was in the form, not the content.
The early church did have a type of tradition: the doctrine that the apostles transmitted provided a proper understanding of Scripture and underscored sound doctrine. It stood in opposition to the wrong biblical interpretations of the time and the misguided beliefs of heretics. The early church’s “rule of faith” or “canon (standard) of truth” was a summary of its essential doctrines based on Scripture. The early creeds—for example, the Apostles’ Creed and the Chalcedonian Creed—affirmed the doctrines of the Trinity and of Christ derived very carefully from Scripture. Protestants embrace this type of tradition, finding it to be a fine source of wisdom from the past. But this is far from the Catholic notion of Tradition.
In fact, it was not until the fourteenth century that the Catholic Church began to make novel claims about Tradition, granting unwritten communication by Church leaders authoritative status as doctrine outside of, and in addition to, Scripture. Such an idea of Tradition is a relatively late development and is quite different from the notion as found in Scripture and in the early church.2
Standing opposed to the Catholic view of Scripture and Tradition as two modes of divine revelation, Protestants hold to the sufficiency and necessity of Scripture. Scripture is sufficient in that it provides everything that people need to be saved from sin and death, and everything that Christians need to please God fully. Specifically, God-breathed Scripture equips believers “for every good work” (2 Tim. 3:16-17). Protestants see doctrines like the immaculate conception and bodily assumption of Mary as unnecessary and unbiblical. Protestants don’t need these doctrines to possess and believe the fullness of divine revelation. They don’t need practices like the sacrament of penance and praying for the dead in order to know and do all that God requires of them. They don’t need to believe that when they take the Lord’s Supper, the bread and the wine are transubstantiated into the body and blood of Christ. These doctrines, practices, and beliefs are extra-biblical, not from Scripture alone. Thus, Scripture’s sufficiency and the principle of sola Scriptura—”Scripture alone”—are closely connected and contradict the need for Catholic Tradition.3
Scripture is necessary in that it is essential for knowing the way of salvation, for progressing in godliness, and for understanding God’s will. To put it another way, apart from Scripture there can be no awareness of salvation, growth in holiness, and knowledge of God’s will.4 Catholics, on the other hand, would maintain that Scripture is necessary for the well-being of the Church: for the Church to be robustly all that God intends it to be, Scripture is necessary. But Catholics would not hold that Scripture is necessary for the being of the Church: if Scripture were to be lost, the Church could still exist because it would still have Tradition, part of divine revelation. Protestants insist that the Church would lose its way without Scripture: if Scripture were to be lost, the Church would cease to exist because all of divine revelation would have disappeared.
How does God speak to the world? Catholics respond to this question by saying “through Scripture and Tradition.” Protestants reply, “through Scripture alone.”
1. This affirmation does not mean that Protestantism ignores or rejects the theological wisdom that it has inherited from the church throughout the ages (a point to be made shortly).
2. Factors that contributed to this development included:
(1) exaggerated and indefensible claims for papal authority not only over the Catholic Church but the entire world as well;
(2) theoretical debates over which of the two options—the authority of Scripture and the authority of the Church—is supreme; (3) the introduction of the idea of apostolic succession; and (4) the novel claim that, because the Church had determined the canon of Scripture, the Church therefore possesses special revelation that is not found in Scripture. See Gregg R. Allison, Historical Theology: An Introduction to Christian Doctrine (Grand Rapids: Zondervan, 2011), especially chapters 4 and
3. In more detail, Protestants gratefully use tradition (not Tradition, as in the Catholic sense), or wisdom from the past, as a servant to help their churches engage in the proper understanding and application of Scripture and the formulation of sound doctrine.
4. This attribute does not mean that people have to possess a written copy of Scripture and be able to read it. Rather, in the case of the majority of people today in whose language Scripture has yet to be translated and/or if those people are illiterate, they only need to be able to understand oral communication. Scripture read and heard is God’s necessary Word for them.
“Every powerful movement has had its philosophy which has gripped the mind, fired the imagination and captured the devotion of its adherents. One has only to think of the Fascist and the Communist manifestos of this century, of Hitler’s Mein Kampf on the one hand and Marx’s Das Kapital and The Thoughts of Chairman Mao on the other.”
~ John Stott
The Above Video Description:
Here as well is a quote from a much lauded biography of Hitler and his time in power. Note that he wanted to ultimately destroy the Christian churches with a materialist faith (Any of the large quotes below come from books I own and have read in full or in-part):
Here as well is a respected biography on Hitler by Ian Kershaw. He notes that Hitler was trying to get his followers to “lay off” the Church till after the war was won — the main point being that there was nor room for Christianity in this future Utopia:
I also wanted to add this comparison of ideals/ethos that drove some of the worst socialists of the day. Here Andy Bannister notes Stalin’s admission that “socialism proper” is at war with Christianity:
Did Hitler, like Stalin, kill the religious? At least 3-million Polish Catholics were holocaust victims. Note especially the systematic massacre of the clergy and religious orders:
It would seem that Hitler’s socialism had the same outcome in every way as Stalin’s.
(Originally Posted June 2013)
Over the years I have noticed that Biola is going down a road that is based not in Christ, but in Eastern philosophy. For instance, my first encounter wit this came from an assistant pastor at a church in my town. When I was talking about how contemplative prayer came to our current faith (India, Alexandria, the Desert fathers, Thomas Merton, and then Keating/Nouwen/Foster, and the like), this pastor was shocked, and recommended a book he was studying in a class at Biola entitled, “A Seven Day Journey with Thomas Merton.” In it you have the christian faith laid into the matrix of Buddhist thought. Over the years since this jaw-dropping encounter with a pastor from a “Biblically conservative” church not seeing any problem with the book HE recommended to me, I have become more interested in where Biola was heading. And over the years they seem to put a stamp of approval on things un-Biblical. The most recent being a video presentation on Biola’s YouTube by Phileena Heuertz. She gave a presentation on, you guessed it, contemplative prayer.
In a question directed at Mrs. Heuertz elsewhere, Janice Kraus asks:
- “I am trying to learn more about ‘Who I am’ and starting to use Mediation for purpose of changing my ways of thinking : Do you have any links for this and How can I find out who am I?”
Mrs. Heuertz responds:
- dear janice, thanks for your honesty. i think we will all spend the rest of our life learning more about who we are. if you like to read, i recommend books by Henri Nouwen, Thomas Keating, Richard Rohr to support your journey. you can also check out my website at www.phileena.com for a list of recommended books and various blog posts that may assist you. ~be well. breath deep.
This response alone is telling. As is her recommended reading list from her site, it is a who’s who of New Age influence and Eastern metaphysics in the guise of Christianese. For instance, let’s deal JUST with Henri Nouwen whom she recommended above, and I wish to quote from my chapter on this topic, IN WHICH I quote from David Cloud’s book (pp. 317-321), Contemplative Mysticism: A Powerful Ecumenical Bond (Port Huron, MI: Way of Life Literature, 2008). It touches on a few other characters as well in Phileena’s reading list, like Sue Monk Kidd, but Nouwen’s alignment not with the Good News, but with Eastern metaphysics becomes clear:
Henri J.M. Nouwen (1932-1996) was a Roman Catholic priest who taught at Harvard, Yale, and the University of Notre Dame. Nouwen has had a vast influence within the emerging church and evangelicalism at large through his writings, and he has been an influential voice within the contemplative movement. A Christian Century magazine survey conducted in 2003 found that Nouwen’s writings were a first choice for Catholic and mainline Protestant clergy….
Nouwen did not instruct his readers that one must be born again through repentance and personal faith in Jesus Christ in order to commune with God. The book With Open Hands, for example, instructs readers to open themselves up to God and surrender to the flow of life, believing that God loves them unconditionally and is leading them. This is blind faith.
“When we pray, we are standing with our hands open to the world. We know that God will become known to us in the nature around us, in people we meet, and in situations we run into. We trust that the world holds God’s secret within and we expect that secret to be shown to us” (With Open Hands, 2006, p. 47).
Nouwen did not instruct his readers to beware of false spirits and to test everything by the Scriptures. He taught them, rather, to trust that God is leading in and through all things and that they should “test” things by their own “vision.” Nouwen claimed that contemplative meditation is necessary for an intimacy with God:
“I do not believe anyone can ever become a deep person without stillness and silence” (quoted by Chuck Swindoll, So You Want to Be Like Christ, p. 65).
He taught that the use of a mantra could take the practitioner into God’s presence.
“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” (The Way of the Heart, p. 81).
He said that mysticism and contemplative prayer can create ecumenical unity because Christian leaders learn to hear “the voice of love”:
“Through the discipline of contemplative prayer, Christian leaders have to learn to listen to the voice of love. … For Christian leadership to be truly fruitful in the future, a movement from the moral to the mystical is required” (In the Name of Jesus, pp. 6, 31, 32).
In fact, if Christians are listening to the voice of the true and living God, they will learn that love is obedience to the Scriptures. “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3).
Nouwen, like Thomas Merton and many other Catholic contemplatives, combined the teaching of eastern gurus with ancient Catholic practices. In his book Pray to Live Nouwen describes approvingly Merton’s heavy involvement with Hindu monks (pp. 19-28).
In his foreword to Thomas Ryan’s book Disciplines for Christian Living, Nouwen says:
“[T]he author shows a wonderful openness to the gifts of Buddhism, Hinduism, and Moslem religion. He discovers their great wisdom for the spiritual life of the Christian and does not hesitate to bring that wisdom home” (Disciplines for Christian Living, p. 2).
Nouwen taught a form of universalism and panentheism (God is in all things).
- “The God who dwells in our inner sanctuary is the same as the one who dwells in the inner sanctuary of each human being” (Here and Now, p. 22).
- “Prayer is ‘soul work’ because our souls are those sacred centers WHERE ALL IS ONE … It is in the heart of God that we can come to the full realization of THE UNITY OF ALL THAT IS” (Bread for the Journey, 1997, Jan. 15 and Nov. 16).
He claimed that every person who believes in a higher power and follows his or her vision of the future is of God and is building God’s kingdom:
- “We can see the visionary in the guerilla fighter, in the youth with the demonstration sign, in the quiet dreamer in the corner of a cafe, in the soft-spoken monk, in the meek student, in the mother who lets her son go his own way, in the father who reads to his child from a strange book, in the smile of a girl, in the indignation of a worker, and in every person who in one way or another dreams life from a vision which is seen shining ahead and which surpasses everything ever heard or seen before” (With Open Hands, p. 113).
- “Praying means breaking through the veil of existence and allowing yourself to be led by the vision which has become real to you. Whether we call that vision ‘the Unseen Reality,’ ‘the total Other,’ ‘the Spirit,’ or ‘the Father,’ we repeatedly assert that it is not we ourselves who possess the power to make the new creation come to pass. It is rather a spiritual power which has been given to us and which empowers us to be in the world without being of it” (p. 114).
The radical extent of Nouwen’s universalism is evident by the fact that the second edition of With Open Hands has a foreword by Sue Monk Kidd. She is a New Ager who promotes worship of the goddess! Her book The Dance of the Dissident Daughter: A Woman’s Journey from Christian Tradition to the Sacred Feminine was published in 1996, a decade before she was asked to write the foreword to Nouwen’s book on contemplative prayer. Monk Kidd worships herself.
- “Today I remember that event for the radiant mystery it was, how I felt myself embraced by Goddess, how I felt myself in touch with the deepest thing I am. It was the moment when, as playwright and poet Ntozake Shange put it, ‘I found god in myself/ and I loved her/ I loved her fiercely (The Dance of the Dissident Daughter, p. 136).
- “Over the altar in my study I hung a lovely mirror sculpted in the shape of a crescent moon. It reminded me to honor the Divine Feminine presence in myself, the wisdom in my own soul” (p. 181).
Sue Monk Kidd’s journey from the traditional Baptist faith (as a Sunday School teacher in a Southern Baptist congregation) to goddess worship began when she started delving into Catholic contemplative spirituality, practicing centering prayer and attending Catholic retreats.
Nouwen taught that God is only love, unconditional love.
“Don’t be afraid to offer your hate, bitterness, and disappointment to the One who is love and only love. … [Pray] `Dear God, … what you want to give me is love–unconditional, everlasting love”’ (With Open Hands, pp. 24, 27).
In fact, God’s love is not unconditional. It is unfathomable but not unconditional. Though God loves all men and Christ died to make it possible for all to be saved, there is a condition for receiving God’s love and that is acknowledging and repenting of one’s sinfulness and receiving Jesus Christ as one’s Lord and Saviour.
Further, God is not only love; He is also holy and just and light and truth. This is what makes the cross of Jesus Christ necessary. An acceptable atonement had to be made for God’s broken law.
In his last book Nouwen said:
“Today I personally believe that while Jesus came to open the door to God’s house, all human beings can walk through that door, whether they know about Jesus or not. Today I see it as my call to help every person claim his or her own way to God” (Sabbatical Journey, New York: Crossroad, 1998, p. 51).
This radical rejection of the major tenants of the Christian Worldview, and acceptance of major tenants within Eastern metaphysics causes all sorts of interpretive problems for Phileena. Take for instance her understanding of the clear thesis/antithesis Jesus sets up in comparing His mission and how the world should understand the absolute worldview entwined in that mission. Here is a great Commentary on these words spoken of in Matthew 7:13:
Here is how Phileena sees it, and it is more about her and her experience than about Jesus and the source for grace:
What makes this personalizing Jesus’ message all-the-more odd is that in reality Phileena believes in some form of universalism — and we know this by the authors and people whom she recommends as well as posting a video of Thomas Keating recently (a small portion of which is below, right) on her front-page of her blog. Making one wonder how universalism is now understood as the narrow way? For instance, let us now deal with Thomas Keating’s universalism:
…Keating combines contemplative practices with humanistic psychology, eastern religion, and New Age, and he has been deeply influenced by his pagan associations.
He believes that man has a “false self” built up through one’s life experiences and this false self is filled with guilt because of a false sense of sin and separation from God. The guilt supposedly is not real and the false self is “an illusion.” The objective of contemplative techniques is to reach beyond this false self to the true self that is sinless and guiltless and already in union with God.
This is a universalistic doctrine that denies the fall and salvation through faith in the substitutionary atonement of Christ.
“As we evolve toward self-identity and full self-consciousness, so grows the sense of responsibility, and hence guilt, and so grows the sense of alienation from the true self which has long ago been forgotten in the course of the early growth period. This whole process of growth normally takes place without the inner experience of the divine presence. That is the crucial source of the false self. … THERE’S NOTHING BASICALLY WRONG WITH YOU, it’s just that YOUR BASIC GOODNESS has been overlaid by emotional programs for happiness which are aimed at things other than the ultimate happiness which is your relationship with God” (Keating interview with Kate Olson, “Centering Prayer as Divine Therapy,” Trinity News, Trinity Church in the City, New York City, volume 42, issue 4, 1995).
Keating describes thoughtless meditative prayer in Hindu terms as being united with God in a mindless experience.
“Contemplative prayer is the opening of mind and heart, our whole being, to God, the Ultimate Mystery, BEYOND THOUGHTS, WORDS, AND EMOTIONS. It is a process of interior purification THAT LEADS, IF WE CONSENT, TO DIVINE UNION” (Keating interview with Kate Olson, “Centering Prayer as Divine Therapy,” Trinity News, Trinity Church in the City, New York City, volume 42, issue 4, 1995).
Keating describes centering prayer is “a journey into the unknown” (Open Mind, Open Heart, p. 72).
Keating wrote the foreword to Philip St. Romain’s strange and very dangerous book Kundalini Energy and Christian Spirituality (1990). Keating says, “Kundalini is an enormous energy for good,” but also admits that it can be harmful….
….He recommends that kundalini “be directed by the Holy Spirit.” He postulates that the meditative prayer practices of Catholic mystics such as Teresa of Avila and John of the Cross might have been associated with kundalini energy. Keating concludes by saying: “This book will initiate Christians on the spiritual journey into this important but long neglected dimension of the transforming power of grace.”
Kundalini is a Hindu concept that there is powerful form of psychic energy at the base of the spine that can be “awakened.” It is called the serpent, is purely occultic, and has resulted in many demonic manifestations.
Keating and the Snowmass Conference published eight “Guidelines for Interreligious Understanding,” including the following.
✦ The world religions bear witness to the experience of Ultimate reality to which they give various names: Brahman, Allah, Absolute, God, Great Spirit.
✦ Ultimate Reality cannot be limited to any name or concept.
✦ The potential for human wholeness–or in other frames of reference, enlightenment, salvation, transformation, blessedness, nirvana–is present in every human person.
✦ Prayer is communion with Ultimate Reality, whether it is regarded as personal, impersonal or beyond them both
This is blatant universalism, and it is fruit of contemplative spirituality and interfaith dialogue.
Keating is past president of the Temple of Understanding, founded in 1960 by Juliet Hollister. The mission of this New Age organization is to “create a more just and peaceful world” by achieving “peaceful coexistence among individuals, communities, and societies.” The tools for reaching this objective are interfaith education, dialogue, mystical practices, fostering mutual appreciation and tolerance, and promotion of the contempt of global citizenship. ….
This goes a long way to show that Phileena parrots (see right) the universalist line that incorporates Eastern metaphysics into its ethos. And it should be yet ANOTHER wake up call to Biola… the question is, who is listening over there?
In another portion of a video presentation by Phileena, she mentions the types of prayers under contemplative practices, as well as giving a partial history or etymology of the practice. She forgot, however, to include that before the desert mothers and fathers the practice came first through/from India through Alexandria, to these early “mystics.”
….In the early Middle Ages, there lived a group of hermits in the wilderness areas of the Middle East. They are known to history as the Desert Fathers. They dwelt in small isolated communities for the purpose of devoting their lives completely to God without distraction. The contemplative movement traces its roots back to these monks who promoted the mantra as a prayer tool. One meditation scholar made this connection when he said:
The meditation practices and rules for living of these earliest Christian monks bear strong similarity to those of their Hindu and Buddhist renunciate brethren several kingdoms to the East … the meditative techniques they adopted for finding their God suggest either a borrowing from the East or a spontaneous rediscovery.
Many of the Desert Fathers, in their zeal, were simply seeking God through trial and error. A leading contemplative prayer teacher candidly acknowledged the haphazard way the Desert Fathers acquired their practices:
It was a time of great experimentation with spiritual methods. Many different kinds of disciplines were tried, some of which are too harsh or extreme for people today. Many different methods of prayer were created and explored by them.
Attempting to reach God through occult mystical practices will guarantee disaster. The Desert Fathers of Egypt were located in a particularly dangerous locale at that time to be groping around for innovative approaches to God, because as one theologian pointed out:
[D]evelopment of Christian meditative disciplines should have begun in Egypt because much of the intellectual, philosophical, and theological basis of the practice of meditation in Christianity also comes out of the theology of Hellenic and Roman Egypt. This is significant because it was in Alexandria that Christian theology had the most contact with the various Gnostic speculations which, according to many scholars, have their roots in the East, possibly in India.
Consequently, the Desert Fathers believed as long as the desire for God was sincere–anything could be utilized to reach God. If a method worked for the Hindus to reach their gods, then Christian mantras could be used to reach Jesus. A current practitioner and promoter of the Desert Fathers’ mystical prayer still echoes the logical formulations of his mystical ancestors:
In the wider ecumenism of the Spirit being opened for us today, we need to humbly accept the learnings of particular Eastern religions … What makes a particular practice Christian is not its source, but its intent … this is important to remember in the face of those Christians who would try to impoverish our spiritual resources by too narrowly defining them. If we view the human family as one in God’s spirit, then this historical cross-fertilization is not surprising … selective attention to Eastern spiritual practices can be of great assistance to a fully embodied Christian life.
Do you catch the reasoning here? Non-Christian sources, as avenues to spiritual growth, are perfectly legitimate in the Christian life, and if Christians only practice their Christianity based on the Bible, they will actually impoverish their spirituality. This was the thinking of the Desert Fathers. So as a result, we now have contemplative prayer. Jesus addressed this when he warned His disciples: “And when you pray, do not use vain repetitions, as the heathen do.” (Matthew 6:7)
It should be apparent that mantra meditation or sacred word prayer qualifies as “vain repetition” and clearly fits an accurate description of the point Jesus was making. Yet in spite of this, trusted evangelical Christians have often pronounced that Christian mysticism is different from other forms of mysticism (such as Eastern or occult) because it is focused on Jesus Christ….
How sad! Where is the adherence to the word and Jesus’ own warnings? Or does experience trump all else in Western Christianity?
The best resource in one-place on this topic is Lighthouse Trails. They have the most books, articles, and media on the matter. Apprising Ministries as well has a in-depth “category” section that helps narrow down topics and people in the movement (right hand column of their site). I recommend also my review of a book used at Biola, as well as my reasons for leaving a church after 12-years of investment (this post is a bit choppy, I apologize). Also, I recommend highly my chapter from my book on the matter as well, it is entitled “Emergen[t]Cy – Investigating Post Modernism In Evangelical Thought.”
UPDATES will appear below here and may include my thoughts to comments made about the above post from FaceBook or elsewhere (I may edit a bit my remarks to make understanding here easier):
Dennis Prager touches on the issue of culture influencing religion more that the other way around. In this case, Catholic Priests going through seminary will have to be taught about “climate change.” Mind you, the Catholic Church is a prime example of a corporate body accepting disproved or outdated “scientific” paradigms… take for example:
➤ What were Galileo Galilei’s conflicts with the Roman Catholic Church? It was not a simple conflict between science and religion, as usually portrayed. Rather it was a conflict between Copernican science and Aristotelian science which had become Church tradition. Galileo expressed his scientific views supporting Copernicus as well as his biblical views in a 1615 letter to the Grand Duchess of Tuscany which became the basis of his first Church trial and censure. A major work published in 1632 resulted in Galileo’s conviction on suspicion of heresy and a lifetime house arrest. The Galileo affair provides important lessons and applications to the Church and to science today. (http://tinyurl.com/zb4ezzk)
Here are some articles on the topic Dennis is discussing – above:
- Catholic Church: New Priests Will be Expected to Preach Global Warming (WUWT);
- Catholic Priests To Study Climate Change As Part Of Theological Training (DAILY CALLER);
- Catholic priests will have to preach about climate change as part of a drive by the church to cut global warming (DAILY MAIL).
Here is the leftist-Catholic article he was referencing: New priests to learn about global warming as part of formation