This is a great discussion exposing the practises of the Emergent Church, and how it is rapidly readying the Apostate Church to merge with not only Catholicism, but also New Age and the practises of Eastern religions, and ultimately with the interspirituality of the Antichrist’s One World Religion. Do not be deceived: EVERYONE who surrenders their mind and soul and spirit to this kind of teaching will end up being part of the Antichrist’s government, and ultimately they will all take the Mark of the Beast, and be damned forever. Make no mistake about this: unless they repent and turn to the unadultered, true, and ONLY Gospel of Jesus Christ, these people WILL GO TO HELL in the end, so I urge you, my friend, if you consider yourself a Christian, and if you want to serve God, COME OUT from among those apostate churches that are teaching contemplative prayer and other mystical practises, which will only lead you deeper and deeper into the strong delusion that will cause millions to perish. COME OUT of her, My people, says the Lord!!!

I hate balloons.

Before I had children I had no particular opinions about balloons.  They were festive at parties and fun when filled with water and thrown. It was when I had children that I started to hate them – because children love balloons.

They love to bounce them around rooms off pointy objects, to float them high above their heads on wavering strings. They say goodnight to them as they hover above their sleepy heads and look expectantly for them first thing in the morning.  The one thing that they will not accept is that balloons break.

I remember when Sam was two that I would run away in horror from well meaning people handing a balloon to my sweet little boy. It was impossible to say no once he had seen it and a nightmare after he had it. If I tied it onto his wrist he cried and insisted that the balloon string would not stay straight up and down. He wanted to hold it in his little hand. He would take 3 or 4 or 5 delighted steps looking up at his balloon until he forgot to hold on and watched his balloon float up into the sky.

“Balloooooooon!” I remember him crying, “Balloooooooon. Come back. Mama will the clouds get it and bring it back to me?”

The truth is that there is nothing wrong with balloons. There is not that much to them. A little rubber and air. The very things that make a balloon a joy are the same things that make it impermanent and fragile. But the child loves the balloon so much he can’t bear to see it go.

How often we treat our life like a child treats a balloon. The gifts that we are given we cling onto fearfully. We forget that our life is the divine breath and the dust of the earth. The playfulness and joy of the impermanence and fragility of our earthly life inspire terror in us. We hold on to that which was not meant to last.

Sam is older now. He still likes balloons. But he knows that they break. He knows that they are here for a very short while. He even enjoys sometimes to purposefully open that hand. He relaxes his grasp and watches as a balloon floats off into the freedom of heaven.

“Each of us has a soul, but we forget to value it…We don’t understand the great secrets hidden inside of us.”

St. Teresa of Avila

One thing I am enjoying as I delve into reading Stephen Cope’s memoir is his reference to mystics of all religions and philosophies as there are so many corollaries between their practices–all meditative, contemplative, and instilled with devoted faithfulness to their chosen practice and spirituality. 

He has referenced, also, some of my favorite Christian mystics (although I have favorite mystics from every tradition and honor all of their intense dedication to their life paths)  including the anonymous monk author of  The Cloud of Unknowing and Teresa of Avila. 

Saint Teresa has always had a little place in my heart and soul–and a huge place in my name and naming.  I was named twice.  Once by nuns in the orphanage in Bogota and once by my parents in New Jersey, but both with the same name and for the same reason.  I was born on Teresa of Avila’s Saint’s Day, October 15th, and congrats to us both having celebrated our co-anniversary–mine of life and hers of recognition of great works as a contemplative and mystic within her faith tradition of Christianity. 

 Something about the fortuitous and coincidental nature of my naming–twice with the same name no less– has led me to believe that I was in some way meant to be a mystic heart.  That and the fact that I was always drawn to her writing both for its poetic force and for the meditative content found within.

Contemplatives and mystics the world round talk at some point (and through different linguistics) about the concept of “unknowing”.  The book The Cloud of Unknowing perhaps the greatest, at least one of the greatest, literary tomes to this concept was also one of the first, written by a monk in anonymity during the 14th century.  It’s focus and much of mystic exploration before and since is on the concept of getting beyond the known, the certainty, the ego, the pride– all of the inherent humanness we learn to cultivate through years of schooling and indoctrination of how we must be certain. 

Especially in the modern world we must, above all else, KNOW.  Not knowing is weak, not respected, and considered a sign of idiocy.  You will be trampled by the powerful and the charismatic if you don’t know.  But what if you intentional unknow?  What an unfathomable concept.  We must know who we are, put our stamp on the world, preach, and shout, and tout what we believe with irrevocable certainty otherwise who will want to listen?

Some of my favorite authors, teachers, philosophers, intellectuals, and spiritual persons in recent years are the ones who have the capacity to be passionate leaders, mentors, and advocates for a cause without touting certainty.  They, in fact, vocalize uncertainty–which often makes “the certains” of the world very nervous.  But what I have learned as I try (and I emphasize try) to cultivate a more contemplative and meditative mindset is that admitting to and embracing unknowing is one of the most spiritually mature and brave things a person can do. 

Unknowing is something we should all work to cultivate.  Sure, we have spent a lifetime cultivating knowing, but to be able to let that go, let our hold loosen on what must be certain and leave room for the uncertain would be a brave thing indeed.  It would also leave room for all sorts of mystical  and meditative surprises that we might have been closed to before. 

I know with myself, as well as my trauma clients as a whole, control is one of the hardest things to let go of in trauma healing.  After you have endured the worst life and the world has to offer all you have is your personal control–of yourself, of situations, of other people.  But, what is essential in learning in attempting to heal from trauma is that, that control is an illusion.  We have very little control over things in our lives, and with trauma often the things in ourselves are so out of control we can only maintain them to some small extent.  Control is an illusion as is, in many things, knowing.

I will admit it.  Giving into unknowing in life is one of the hardest tasks.  I study those that have a better grasp on it intently to try to master it piece by piece.  I know I have trouble–as I sit latching on, with whitened and braced knuckles, to the little control I like to believe I have over my life–letting that control illusion go. 

I know I have trouble, through pride, ego, and learning, to say it is ok not to know and to let go of that mental dynamic I have imprinted in my mind that we must know to be better or more wise.  I have a lot to unlearn to become one who can effectively “unknow”. 

Unknowing is, perhaps, the hardest part of cultivating a contemplative life and a more yogic sensibility. 

I find comfort in exploring other’s journeys on these paths–from the ancient mystics to a fellow psychotherapist and eloquent author like Cope who quotes the same mystics I have quoted, and whom I can watch, through his writing, take his own contemplative journey into self. 

Another contemplative for whom I have the greatest admiration is Thomas Keating (a modern Christian contemplative) is perhaps one of the most centered people I have ever encountered personally.  His presence is one which evokes calm.  Meditating in his presence somehow induces a feeling of being closer to something warm, radiating, and sublime.  My experience in meeting him was one of the most spiritually profound I have ever had.  He is someone from whom I constantly garner, through his writing and his speaking, more and more insight into myself. 

Father Keating once said, “Just by the very nature of our birth, we are on a spiritual journey.”  I would add to that, from my personal experience, saying that, “Just by the nature of my naming, I am on a mystic journey.”

“And so I urge you, go after experience rather than knowledge. On account of pride, knowledge may often deceive you, but this gentle, loving affection will not deceive you. Knowledge tends to breed conceit, but love builds. Knowledge is full of labor, but love, full of rest.”

From The Cloud of Unknowing

Integral musician, actor and all-around hilarious guy Stuart Davis has just filmed a short commercial hawking the latest in potable ancient-future altered states of (higher) consciousness – Godka, or psilocybin-infused vodka.

!!!

Absinthe what?

I wonder if he’s met our pals John Crowder and Benjamin Dunn – or John Scotland and Emerge Wales and Red Letters crew, for that matter?

Have you missed John since my interview with him last year? He’s YouTubing up a storm…here’s one of the latest, on ’spiritual exercises’…

In a perfect world, John Crowder and Stuart Davis would get along like gangbusters. Stuart does for sex – on his bleeding-edge Sex, God, and Rock & Roll – what John does for drug culture.

If you missed it last year, here’s my six-parter looking at the Pentecostal/charismatic avant-garde, kicking off with Charismatic Chaos or (Holy) Spirited Deconstruction?

…and leading into a five-parter dialogue with Mr. John Crowder himself:

Part I

Part II

Part III

Part IV

Part V

Good times.

What do you think of spirituality and altered states of consciousness? What I’m thinking these days is inspired by and summed up nicely in a piece entitled Mystical Experience or Unitive Seeing? by integral Christian contemplative Cynthia Bourgeault, in Richard Rohr’s Radical Grace magazine. Money quote (though I could easily take the highlighter of my life and highest aspirations to the entire article):

The word “mystical” is almost always immediately coupled with the word “experience,” and a mystical experience becomes something that you have—or want to have, anyway. It becomes a sign of God’s special favor—a kind of spiritual “peak experience”—and circumstances promising to deliver that experience are eagerly sought after: from sacred chanting and Eucharistic devotion to Sufi whirling, solitude in the desert, or peyote. In the usual way of looking at things, it is an altered state of consciousness, ecstatic, something that takes you far beyond your usual self, a straight shot into divine consciousness.

What’s so bad about that?

Well, nothing, really. [Mike's note: And I'd want to emphasize that I agree 100% - there's nothing wrong with ecstasy and spiritual peak experiences! In fact, I could really use one right now...John, if you're reading this, could you email me a toke of the Holy Ghost? I'd like Jesus on the mainline, please!] But from the point of view of real spiritual growth, it’s an immature state— a “state” rather than a “stage,” in the helpful language of Ken Wilber. A state is a place you go to; a stage is a place you come from: integrated and mature spiritual experience. It’s true that a mystical experience can indeed be a sneak preview of how the universe looks from the point of view of non-dual consciousness. And it’s true that this consciousness does indeed operate at a higher level of vibrational intensity, which at first can overwhelm our normal cognitve systems. But the point is not to squander this infusion of energy on bliss trips, but to learn to contain it within a quiet and spacious consciousness and allow it to permanently bring about a shift in our operating system, so that unitive (or non-dual) perception becomes our ordinary, and completely normal mode of perception.

Amen and amen. I’ll drink to that.

Truth Matters Newsletters – January 2007 – Vol. 12 Issue 1 – Spiritual Formation – by Rev. Robert S. Liichow

Discernment Ministries International

Spiritual Formation

My little children, of whom I travail in birth again until Christ be formed in you, (Gal 4:19)

Since it is a New Year, and may it be a blessed and happy one to us all in the Body of Christ! It seems only fitting to begin the year off right, spiritually speaking. That means shoring up the fundamental disciplines which will draw us truly closer to our Lord and Savior and thus be more useful to the Master in His purpose.

THE CALL

Becoming Christ-like is not simply an automatic process that occurs in the lives of believers. I have learned over my twenty years of ministry that generally people are either actively growing in Christ, or have stagnated and become complacent with where they think they are in relationship with the Lord. There are those who have backslidden and drifted away from Him altogether. Notice in Gal. 4:19 the strong language that the Apostle Paul uses as he writes to his converts in Galatia. First, we know they are Christians because he addresses them as “my little children” as opposed to a term for a mature child. Here we find Paul again in the spiritual pangs of childbirth for his disciples. Why? Obviously, they had not been developing spiritually as they should have been. (1) Thayer in his Lexicon says “i.e. whose souls I am striving with intense effort and anguish to conform to the minds of Christ.” Being formed into the image of Christ, like childbirth is an arduous, at times, painful lifelong process with the goal of becoming conformed to His very image. The Apostle reminded the believers in Rome when he penned these familiar words regarding God’s eternal purpose for His children:

For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. (Rom. 8:29)

Every Christian is somewhere along the path of having Christ Jesus formed in them. Some are further along than others. When it comes to spiritual growth and maturity the bottom line is simply this —we can grow as deep into Christ and allow His Spirit to bear bushels of fruit unto the glory of God through our lives….as much as we want, or perhaps better put—will allow Him to produce. Salvation is totally the work of God apart from any and all effort of man. Dr. Martin Luther in his Small Catechism regarding sanctification gives the following answer to the third question in his section concerning the Apostles Creed:

I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, Sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith; in which Christian Church He forgives daily and richly all sins to me and all believers, and at the last day will raise up me and all the dead, and will give to me and to all believers in Christ everlasting life. This is most certainly true. (2)

Sanctification is also the work of God, but in this area He provides the means whereby we may grow, but it is up to us to partake of these means of grace in order to grow thereby.

As new born babes, desire the sincere milk of the word, that ye may grow thereby: (1 Peter 2:2).

Spiritual growth comes by the desire within each of our hearts to grow more and more into the image of Christ. You can be seventy years old, never missed a Sunday worship service and still be a spiritual infant. (3) On the other hand, you can be a fairly young Christian whose spiritual growth far outstrips those twice his or her age. Why? Because unlike their elders they were not merely hearers of the Word but actually did what was taught to them by faithful men of God.

But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he behold himself, and goeth his way, and straightway fretted what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. (James 1:22-25).

So as we consider spiritual formation it is vital to keep in mind two realities. First is what is generally referred to as “positional truth.” This refers to our position in Christ due to His work and His work alone. We are already sanctified by His blood [Heb. 10:10]. God the Father sees us as pure, holy and spotless in Christ. That is our position. The other reality is what is commonly referred to as “experiential truth,” or our experience throughout our spiritual life. The goal of the Christian is to both know God and glorify Him in all we do; (4) this comes when our experience in this life begins to line up with our position in Christ.

This is where the issue of spiritual formation, Christian growth, discipleship, maturity comes into play. How do we go about making what the Bible says is our position a living reality or experience in our daily lives here in a fallen world amidst a fallen people (which includes ourselves)? How do we become, what we really are?

I suppose it really boils down to how bad do we want to grow spiritually? How heavy a price are we willing to pay to be like Christ in this life? Are we willing to mortify our fleshly desire as Paul challenges the Christians of old to do?

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:13)

Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: (Col. 3:5)

Paul uses two different words for mortify in these texts. In his letter to the Romans the Greek word for mortify is transliterated thanatoo and it means to render extinct or by death to be liberated from the bond of anything, literally to be made dead in relation to (something). (5) To do such a mighty work as to destroy once and for all certain deeds of the body it takes nothing less than the power of the Holy Spirit, the Spirit of Truth, better translated the Spirit of Reality (John 16:13). (6)

To the Colossians Paul uses another term for mortify, here he uses the Greek term which is transliterated nekroo. Thayer in his lexicon says of this word that it means to deprive of power or destroy the strength thereof. (7) I heard one preacher say that it meant to “put to death by starvation” which is an accurate description of what Paul is getting at in his admonition to the Colossians.

Spiritual Formation demands much from those who truly seek to become vessels of honor and useful to the Master. I know it is unpopular in many pulpits today, yet the following text stands true:

But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, [and] prepared unto every good work. (2 Timothy 2:20-21).

Not every Christian is equally useful to our Master (all are equally loved). Who is it that determines who is useful and who is not? The individual believer “if a man therefore purge (ekkatnalpo, cleanse thoroughly) himself from these he shall be a vessel unto honour, sanctified and meet for the master’s use”! The cleansing is from iniquitous actions mentioned in the previous verse. (see v. 19). From Paul’s two statements we learn a great deal. First and foremost, we note that it is the work of the Spirit that works in us by God’s means of grace to mortify the deeds of our flesh. Secondly, we see that we too have a role to play and are not just passive “pawns.” In fact Paul says that we are co-laborers with God (1Cor. 3:9), although in context he is referring to the Apostles work with God in building the Church I believe it can also be extended to all Christians who are seeking with pure hearts to do God’s will on earth as it is in heaven.

The genuine work of spiritual formation is a joint-effort between God and man (1 Cor. 3:9). The Spirit of Grace working molding (Jer. 18:9) and transforming the sinful, yet willing souls of people made righteous in Christ (2 Cor. 5:21) who have decided to pick up their cross (Matt. 16:24) and follow their Master to Golgotha, the place of death and that from that death true life, bountiful eternal fruit is borne which brings glory to our Father.

Before we launch off into the deep let me emphatically state that in order to grow we must die.

He must increase, but I [must] decrease. (John 3:30)

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour. John 12:24,25,26)

In the first text cited John is referring to his own ministerial influence, yet I believe it can also be legitimately applied to our lives too. In order for Christ to “grow” in us, the little Pharisee who sees himself or herself as king or queen of his or her life must decrease. In fact, our Master makes it even more plain by taking something everything around Him understood, a seed. His listeners knew that as long as the seed was not buried in the ground and “died” it would never produce any level of harvest at all. Yet if it would die the result would be new life that brings forth much fruit, i.e. many more seeds which will reproduce and eventually fill the earth with good fruit.

The False Pathways Offered

Sadly, there is a great deal of pseudo-spirituality being offered to the Church that has no basis in Scripture. There is a very obvious reason why there are so many ‘false paths’ beings offered by so many Christian leaders. Many of the “seeker” Christians are beginning to feel the emptiness in their “worship” services. All the hoopla, banners, dancing and shouting are simply not bringing these seekers closer to Jesus. So they are hungry to really grow to know the Lord and unfortunately the enemy, Satan, is more than willing to fill the void he created through their false worship with now false pathways to alleged intimacy with God.

Some of these practices run the gamut of vision quests, sweat lodges, walking in labyrinths to attain inner understanding. Never heard of walking a labyrinth as part of spiritual formation? It is all the “rage” for many in the Church. Here are a few quotes for you to consider:

At its most basic level the labyrinth is a metaphor for the journey to the center of your deepest self and back out into the world with a broadened understanding of who you are.

The most basic metaphor for walking a labyrinth is that of Life’s Journey. Walk the labyrinth while mindful of your life. Envision your life’s goal. Walk to your destiny and see what you learn. Pay attention to the sights and sounds. Do you feel lost at any time? If so, where in the labyrinth did it occur? What does that mean? Do you like one part of the labyrinth more than another? Why? What do the turns represent in your life? Do you resist some turns and like others. When you are outdoors notice subtle changes in the terrain—the ups and downs. Notice any synchronicities such as an overheard word or a bird’s song. Consider all of your experiences in the labyrinth in relation to your life’s journey. What does the labyrinth teach you about your life? (8)

The purpose behind the spiritual disciplines is to bring into harmony the outer expressions of our worship with the inner reality of what we are doing. It is a very dangerous to go through the motions without having a knowledge of the reality of what we are doing. (2 Timothy 3 “having a —form of godliness but denying its power. Have nothing to do with them.”

We can outwardly kneel, cross ourselves, eat the Body and Blood of the Lamb at His table, sing the songs, lift up holy hands, dance and give and all of it be a mere “form” of godliness denying the true power and transforming presence of the Lord Jesus Christ in it all.

It is dangerous because we think we have done something spiritual, yet in actuality all we did was go through the motions and left the congregation feeling more than a little self-righteous. Another example of a commonly followed false path is one that comes to the Church from Rome Catholicism.

Centering or Contemplative Prayer

Centering Prayer is drawn from ancient prayer practices of the Christian contemplative heritage notably the Fathers and Mothers of the Desert, Lectio Divina, (praying the scriptures), The Cloud of Unknowing, St. John of the Cross and St. Teresa of Avila…It was distilled into a simple method of prayer in the 1970’s by three trappist monks, Fr. William Meninger, Fr. Basil Pennington and Abbot Thomas Keating at the Trappist Abbey, St. Joseph’s Abbey in Spencer, Massachusetts. (9)

This obvious quotation comes from the roman Catholic persuasion and there is a renewed interest in the early Roman Catholic mystics and their visions and how they obtained them. Go to any Borders bookstore or Barnes and Nobel and you will find shelves of books on and by various Roman Catholic mystics. Anyone with half sense can see where all the dreams, visions, revelations given to these “saints” and “Popes” have doctrinally brought the Roman Catholic Church today, almost totally bereft of any remnants of the Gospel at all. As we consider a few titles in print it is important to define what mysticism is:

The word “mysticism is derived from the Greek word mustikos, meaning one initiated into the mysteries. Eventually, it was used in Christian circles as the branch of Christian theology that believes in the direct communion of the soul with God. In *pantheistic context it usually refers to one who seeks by contemplation and self-surrender to obtain absorption into the Ultimate. (10)

Allow me to digress, Dr. Norman L. Geisler (who is one of the primary authors of the previous and following quotations) was one of my Professors at Michigan theological Seminary (MTS) and he has written extensively on mysticism {along with just about every other issue facing Christians today, I consider the man to be a genius an I counsel anyone to carefully weigh any of what he teaches}. The article goes on to say:

A Private Religious Experience. Religious experiences are of two basic kinds: general and specific. The first is available to all persons, and the latter are unique to only some…Mystical experiences are private by nature. This does not mean that others cannot have similar experiences. It simply means that the experience is unique to the one having it. Also, the general public does not have such experiences at any time. (11)

The underlined portion hit’s the problem head-on. People can claim to have seen anything, been anywhere yet in each case they are private in nature and thus are subjective and non-verifiable. (12) For example, there is not another living person who can verify Mr. Hagin’s, Jesse Duplanis, Mary K. Baxter’s, Choo Thomas, Roland Buck, Dr. Eby and the other “trips” to heaven or hell these internationally known speakers write and hold conferences on. These authors alone went on the trip and their reports are either accepted or rejected by the Church, sadly tens of thousands believe these unsupported accounts which often contradict the Bible.

Mystical Experience Is Not Objective. By their own admission, the experience mystics have- are not public but private. As such, then, they ate subjective and not objective. But subjective experiences have validity only for the subject experiencing them. Mystical Experiences Are Not Testable. Since mystical experiences are without an objective basis, they are also untestable… (13)

If one is honest the entire charismatic renewal is based in subjective experiences. Whether it is the individual (ecstatic speech) prayer language one receives or the visions given while doing carpet time. (14) are subjective and totally unverifiable.

As you read some of the following titles you will see the obvious emphasis on the mystical, the subjective regarding knowing and fellowshipping with our Lord. You will find most of these books in your local book stores. Each promises means and methods to experience the divine!

Boyd, Gregory A. Seeing is Believing: Experience Jesus Through Imaginative Prayer. Baker 2004

Chryssavgis, John Light Through Darkness: The Orthodox Tradition Orbis, 2004

Allen, Joseph J. Inner Way: Toward a Rebirth of Eastern Christian Spiritual Direction Eerdmans, 1994

Dr. Waal, Esther. Lost in Wonder: Rediscovering the Spiritual Art of Attentiveness. Liturgical Press, 2003

Macquarrie, John Two Worlds Are Ours: An Introduction to Christian Mysticism. Fortress Press, 2004.

Penrose, Mary E. Refreshing Water From Ancient Wells: The Wisdom of Women Mystics. Paulist, 2004

Taylor, Brain. Becoming Christ: Transformation Through Contemplation. Cowley Publications 2002

Cutsinger, James S. Not of This World: A Treasury of Christian Mysticism. Bloomington: World Wisdom, 2003.

From these few titles (I could list over one hundred) we see a common thread, a renewed interest in mysticism. Boyd’s “imaginative prayer” is nothing more than what we called visualization within charismania. Pastor Paul Cho of the largest congregation in the world teaches extensively on visualization which he has termed the “fourth dimension”. (15) Cho would have people believe they can have whatever they want if they can conceptualize it deeply enough. Not to mention that nowhere does the Bible suggest we conjure up in our own minds what Jesus looks like, I.e. create a “Jesus,” then imagine ourselves sitting down with our imagined Jesus and holding a dialog with Him. This is akin to the New Age occult practice of seeking a “spirit guide” to talk with and gain wisdom from.

Currently there is also a renewed interest in the spirituality of the various branches of the Eastern Orthodox Churches by seeker “evangelicals.” Mysticism runs rampant throughout the eastern “Church,” and people hungry for new “deeper” spiritual experiences are flocking back to what they believe are churches which are more ancient and thus must be a truer reflection of the original Church.

There are some commonalities with most of the forms of today’s modern versions of spiritual formation. Primarily they all are not based upon the authority of the Holy Bible. For these folks the Bible is not enough. It is not, at least in their minds, going to get them that direct-connect they are seeking with the Lord. These spiritually hungry masses are seeking to experience union with Christ or the Holy Spirit and the pathways being offered promise to give people methods by which they can have such encounters.

Have you ever stopped to think about the fact that the Bible never encourages anyone to seek to have visions, trances or out-of-body experiences? When experiences of this type did occur it was always unexpected on the part of the recipient and it was granted by God for a specific purpose in His divine plan for either Israel or the Church. Let me cite just a couple examples:

In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings; With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another.” “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.” Isa. 6:1-6

The Prophet Isaiah was not seeking an “audience” with the Ancient of Days. God chose to reveal Himself to Isaiah and when He did note that Isaiah immediately saw his own filthiness and sinful condition in the brightness of God’s glory. He did not have a halleluiah shouting dancing “Pentecost” in God’s presence. On the contrary he had a sense of his unworthiness. Here is an example from the New Testament:

About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. He saw heaven opened and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. Then a voice told him, “Get up, Peter. Kill and eat.” Surely not, Lord!” Peter replied, “I have never eaten anything impure or unclean.” The voice spoke to him a second time, “Do not call anything impure that God has made clean.” this happened three times, and immediately the sheet was taken back to heaven. While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon’s house was and stopped at the gate. They called out, asking if Simon who was known as Peter was staying there. While Peter was still thinking about the vision, the Spirit said to him, “Simon, three men are looking for you. So get up and go downstairs. Do not hesitate to go with them, for I have sent them.” Peter went down and said to the men, “I’m the one you’re looking for. Why have you come?” The men replied, “We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say.” then Peter invited the men into the house to be his guest. The next day Peter started out with them, and some of the brothers from Joppa went along. The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. As Peter entered the house, Cornelius met him and fell at his feet in reverence. But Peter made him get up. “Stand up,” he said, “I am only a man myself.” Talking with him, Peter went inside and found a large gathering of people. He said to them: “You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure

I challenge anyone to read through from Genesis to the Revelation of Jesus Christ and show me one example of a believer seeking to have some form of “spiritual” experience. In every case where an angel or angels appear or a theophany of our Lord appears it is always for extremely important reasons and they all came unexpectedly to the recipients.

There is an important difference between seeking the Lord and seeking to have some type of ecstatic experience which is what the false pathways offer people.

Next month we will begin a biblical look at the discipline of prayer, what it is, what can we expect from it, does it have limits. We’ll consider some of the common errors taught on this matter as well. So stay “tuned” campers, our journey has just begun. ♦

Copyright © Robert S. Liichow

End Notes

1. I do not mean to be offensive to those with legitimately/organically slow or retarded children. God bless those families who struggle daily with lifelong mental retardation. However, spiritually thinking if you have someone who is 50,60 or 70 years old and they are still a ‘babe’ in Christ, then frankly they are spiritually retarded…or even more seriously, their pastor is spiritually retarded because he has not brought his portion of the Lord’s flock to maturity. Sadly, I’ve known many “seasoned saints” who were basic babes in Christ Jesus in their doctrinal foundation and fellowship with Christ and His people. Brothers and sisters this not ought to be. ALL of us should be on a track of what is called in the Detroit automotive industry as “C.I.” which stands for continual improvement.

2. http://www.bookofconcord.org/smallcatechism.html

3. Please understand I am in no way implying our seasoned saints are not mature. In fact, in our own congregation it is the elderly Christians who are the most faithful and active in Bible study, giving and serving. My point is simply that church attendance does not automatically equate to spiritual growth.

4. The Shorter Westminster Catechism’s first question asks “What is the chief end of man? The answer is —”Man’s chief end is to glorify God and to enjoy him forever.”

5. Obtained from http://www.shortercatechism.com/resources/wsc/wsc_001.html

6. http://www.blueletterbible.org/cgi-bin/words.pl?book=Rom&chapter=8&verse=13&strongs=2289&page=

7. Time well spent is time studying all the titles and names given to the Holy Spirit. As with each aspect of the Godhead, each name given reveals to us some aspect of the divine nature. One of the most potent titles given to the Holy Spirit is the Spirit of Reality, which at least to this author means that it is He that brings life and illumination to the Holy Scriptures and makes “real” all that means of grace God has given unto His Church.

8. http://www.lessons4living.com/rituals.htm Bold type and underlining added for emphasis.

9. http://www.centeringprayer.com/cntrgpryr.htm

10. Geisler, Norman L. Baker Encyclopedia of Christian Apologetics. Baker Book House, 1999.

11. Ibid p. 516. Underlining added for emphasis.

12. For example, every book apart from the Bible, that has been written about heavenly visits or trips to hell for that matter are all subjective. The individual having the alleged experience relates it in a book or tapes series and either people believe them or not. Sadly, multitudes believe these subjective experiences over the clear teaching of the Scriptures. Here are some specific examples: Jesse Duplantis, Heaven Close Encounters of the God Kind. Mary K. Baxter, A Divine Revelation of Hell, Dr. Eby, Didn’t You Read My Book!, Pastor Roland Buck’s Angels on Assignment, Choo Thomas, Heaven Is So Real.

13. Geisler, Norman L. Baker Encyclopedia of Christian Apologetics. Baker Book House, 1999, p. 516. Underlining added for emphasis.

14. Carpet time refers to the time that a person spends in an altered state of consciousness during a service. This experience is usually brought on through the laying on of hands by the “anointed” speaker/pastor/prophet.

15. Tracy and I heard Paul Cho teach his occult doctrine “live” via Robert Tilton’s monthly satellite broadcast to the church where I was serving as Associate Pastor in Ann Arbor when it was a fresh revelation to Mr. Cho. Cho’s concept boiled down to its essence is that if you can imagine it, you can create it. Naturally, he wrote a book about it called “The Fourth Dimension” and now I have recently learned there is even a volume two — “The Fourth Dimension Vol. 2, David Yonggi Cho, Paul Yonggi R. Whitney Menzano” Published by Bridge-Logos out of Gainsville, FL. You can visit bridge logos.com to order a copy (why waste your money?)

It’s funny the small moments that show you how much your children have grown. Since I see them every day I tend to ignore their growth and it springs out at me unexpectedly. With Sam it is his sheer size. He sprawls. His limbs seem to go on forever. I remember when he first went to school it used to amaze me when he came home with jokes that were new or new ways of saying things. Up until that point everything he knew I or Tim had taught him. It was amazing to me to relate to him as a person who had a life apart from me. Now that he is in fifth grade he is so completely his own person. I am so lucky that he shares that person with me. And yet as much as I rejoice in who he is – there is a part of me who mourns the loss of who he was as well.

I have to admit that there is one ‘onesie’ that I can’t bring myself to throw out. It was Sam’s and later TJ’s. It says, “This little mouse likes eating corn.” I am a good purger and most of the evidence of babyhood is gone from our house, but that onesie keeps floating around. I can’t bear to part with the idea of a Sam who was so small.

I have been thinking lately that my image of God needs to grow as much as my children do. It is natural to begin with a childish view of God in childhood. But as we grow up our image of God should too. I don’t mean that we should read more books or form more opinions, although of course we may, but that God will gradually reveal more and more of God’s nature as we enter into friendship with God. As we sit in silence or serve the poor or read the Bible, our view of God grows and changes. And at some point accepting our new view of God requires that we let go of our old views. Sometimes our old views of who God is fit our new lives as well as that onesie fits Sam now. And yet the giving up and the letting God of our old images of God feel like a small death.

We expect that our children will grow, that our relationships and communities will grow and change. And yet we are afraid to allow our image of God to grow and change. It seems almost blasphemous. It seems to us that our safety and orthodoxy is in holding on to the God we have known since childhood.

For me right now as I feel called to let go of the images of God and of Jesus that I have had for many years, I must take a leap of faith. I don’t know what the new images will be. I just feel that my old images are inadequate to the God I am coming to know. I feel perhaps like the cartoon person clinging to a branch at the top of a cliff. A hand comes down. I am saved! But to grab the hand I must release one hand from the branch. I have done this but now must go one step further. I must let go of the branch altogether if I am to be pulled to be safety. But the branch is what I know. It is my safety. It is what has saved me all these years. But it must be left behind to reach true safety.

In the Chronicles of Narnia when Lucy returns to Narnia after an absence Aslan (the Christ figure) appears bigger to her. “Aslan,” she says, “You’ve grown.”

“No child, “he replies, “You have.”

So yesterday a friend writes on my Facebook wall, “Mike, is there is place for post-modern apologetics in post-post-modern times? The issue has been weighing on me for some time now.”

And since my reply would probably be too long to write on his wall, I thought I’d share it here.

“Really? That’s what’s been keeping you up at night? I guess I’ve been thinking more about the national health care debate and whether or not Threadless is going to bring back my favorite t-shirt designs, but different strokes I guess.”

But seriously, that’s a good question. And honestly, the word ‘apologetics’ has rubbed me the wrong way since my undergrad days – it sounds very sterile, very militant, very…propositional. And we all know that for the certifiably postmodern, ‘proposition’ is a four-letter word. If you can ‘prove’ it, I don’t wanna believe it! Okay, but that said, I’m assuming you don’t mean ‘apologetics’ in a highly-concentrated form; you simply mean the credible and persuasive means through which we might gain a ‘proper confidence’ to embark on the life of faith – yes?

But probably, at least partially, you do mean ‘apologetics,’ and how the term fell out of favor when more ‘postmodern’ approaches to finding and sharing faith began to proliferate, and now you’re wondering if those approaches now stick out like a 1970s Pet Rock or 1990s Gigapet in the wake of What’s Come After Postmodernism, if indeed anything has.

So my first question to you (feel free to reply in the Comments) is, what do you mean by ‘postmodern apologetics’? I think of approaches outlined in Brian McLaren’s Finding Faith or George Hunter’s The Celtic Way of Evangelism or Doug Pagitt’s Church Reimagined or Rick Richardson’s Reimagining Evangelism (yes, one of the ‘Pet Rock’ elements of the pomo epoch might be the frequent employment of ‘reimagining’ everything. At least my wife seems to think so.) or Jim Henderson’s Evangelism Without Additives or Spencer Burke’s Making Sense of Church. In these books – and the lives and communities they seem to attest to – ‘apologetics’ is more like creating a sweet and savory aroma of the divine, inculcating a Godward hunger. It emphasizes a multi-layered approach, the power of narrative, the authority of the community of faith and of the subversive Holy Spirit, of belonging before believing, and of faith experiments to try and validate certain spiritual notions as true (or not) in the seeker’s own life. The postmodern approach sees the Gospel as a grace-filled, centered-set journey toward Jesus, not a bounded set who’s in/who’s out delineation based on saying the right prayers or believing the right things. And faith is seen as personal, but never private – having social, political, and ecological consequences as we learn to live well together in God’s good earth. Is this what you think of as pomo-apologetics?

My second question is, if the postmodern turn is in some way over, what has come after it? I’m not convinced that the above is passé, though I will acknowledge some cultural shifts since those heady days of the 1990s when Christians began discussing things that rocked the art, architecture, and literary worlds of the 1970s. I think the pop cultural advent of the New Atheists phenomenon shows us that there might be a more resilient/resurgent strata of our population who rely on science, ‘pure reason,’ and reductive thinking than we thought – they’re not likely to make metaphysical leaps of faith based on such ’squishy’ ethos like ‘belonging’ and ‘faith experiments.’ Secondly, our increasingly cozy global village and the collaboration/voyeurism engendered by social networking has shown us that a pure pluralism or pure relativism, as advocated by some postmodern purveyors, is untenable – even in the world of ideas. Some ideas – and some forms of faith – are simply healthier (better) than others. (It’s worth noting that neither of these phenomena are un-accountable for in pure postmodern philosophy, but they do grate against some of the ways the philosophy has trickled down into both pop culture and/or the ‘emerging church’ conversation.)

In light of these shifts, I’ve heard two credible proposals for what might be Coming After Postmodernity. They are…

Critical Realism

I first encountered this term around 2001 when a guest professor was in a religion class trying to debunk open theism, claiming it was too ‘postmodern,’ that we needed critical realism or a post-postmodern take on reality. I wasn’t too convinced, as his version of critical realism seemed to strangely validate modern (or even pre-modern) epistemological ideas, and static Greek/rationalist ideas about God. Thankfully, though, his wasn’t the last I’d heard of critical realism – others, like Andrew Perriman, have made good use of critical realism in reconstructing a narrative shape to the Christian story from Scripture and history, proposing provocative ways we can live today in the wake of that story. I have seen Andrew and others faithfully live out a version of Wikipedia’s definition of critical realism as “The theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events, while other of our sense-data (for example, those of secondary qualities and perceptual illusions) do not accurately represent any external objects, properties, and events” – giving proper place to both objectivity and subjectivity in our spiritual journeys.

Integral Theory

The other major contender I’ve noticed for postmodernity’s usurper is Integral theory, most popularized by philosopher, map-maker and master synthesizer Ken Wilber. Integral theory is an attempt to make sense of commonly recognized stages of human development – biological development, cognitive development, moral development – as well as normal/extra-ordinary stages of spiritual development as recognized by everyone from Christians (like ’sanctification’ – or purgation, illumination, union) to Zen practitioners (y’know, satori and enlightenment and all that jazz). The map-making can become almost freakishly dense until you get the hang of it, much to the ire of some right-brained people – there are Levels, Lines, Quadrants, States, and Stages – to name a few. This simplified diagram depicts how Integral-ness maps reality in a nutshell.

Two of the other important ideas in Integral theory are that everything is a Holon – a whole/part. So an atom is both its own entity, but is part of a molecule, which is its own entity and part of an organ, all the way up to humans, families, communities, nations, psychographic groupings, planets, solar systems, dimensions, the noosphere, etc…  The other major contribution of this line of thought is that integration implies that everything belongs. It’s not simply that a human being progresses from pre-conventional moral development to conventional or post-conventional development, but that we transcend and include each stage, integrating the best (and even the shadow-side) of each previous stage into ourselves. But it isn’t a ‘flat’ egalitarian values system – Holons form a ‘nested Holarchy’ wherein we’re moving somewhere. Integral Christianity is just now blossoming. There are growing ranks of integral Christian thinkers and practitioners, including John Sylvest, Corey deVos, Zach Lind, Carl McColman, Cynthia Bourgeault, Michael Dowd, Rich Vincent,  Bruce Sanguin and Chris Dierkes – but most certainly not including Stuart Davis.

Clear as mud?

To recap: You asked me: “Is there is place for post-modern apologetics in post-post-modern times?”

And I’m asking you:

• What does ‘postmodern apologetics’ mean to you?
• What, in your estimation, has displaced postmodernity? Is it critical realism? Integral theory? Something else?
• And finally, what might a critical realist or integral approach to faith (and attracting others to a life of faith) look like?

Please – everyone weigh in, not just my one friend. I might do a follow-up post looking more at these questions.

Update: Andrew Jones has some oldie-but-relevant posts pertaining to the enigma of pomo apologetics, in his dialogue with Mr. Born Again himself – see a recap here.

PS: Do you Twitter? Let’s follow each other! I’m @zoecarnate

I was at karate tonight. I started studying karate about 5 years ago when I did a mommy and me karate class with Sam. I loved it and have been training about three times a week for the last four years. I’ll say up front that I am not very good at it. I am too old, too fat and my knees turn the wrong way. But I enjoy it and I think it is good to have at least one thing in my life that I pursue for fun with no expectation of ever being very good.

But even with low expectations I got frustrated at myself last month. I caught sight of myself in a mirror doing my moves terribly; my fighting was laughable. I felt like every one else was moving freely and easily and I was stuck in jello. ‘Why do I keep doing this?’, I wondered. ‘When I am doing everything wrong. Maybe it is time to quit.’

Before I got too frustrated though, I recognized the feeling. I have had it many times before: when I was learning to sing, to play piano, to speak Spanish. It is the frustration that comes with improving. It is the embarrassment that I felt when I one day realized that I had been confidently telling my new friends, “I go yesterday. She go store now.” For months I was blissfully unaware how childish my Spanish sounded until one day my command of the language grew and I realized that I sounded like an idiot. And then the work began again. I studied, tried, failed until I felt that I had a reasonable command of the Spanish language and then once again realized  how many mistakes I was still making. It is not until we realize how many mistakes we are making that we can begin to change. So the realization of our poor Spanish or off-key voice or inattentive prayer life is really an invitation to take another step – to go further in our art.

Karate is like many religious practices. At first it seems like the difficulty will be mastering the language, memorizing the steps, learning how to show respect and to whom. But after some years  the Japanese (or Latin) is mastered, the steps (or the bible or Mass) memorized, we know our place. Then we realize that the real work begins; centering ourselves to find our balance, knowing when to give all our energy and when to relax, holding lightly, moving quickly, knowing when to give way and when to stand firm with all our might.