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(454) EMERGING TRENDS IN THE CHURCH TODAY: BIBLIOLATRY (Part 2) – WHAT IT LOOKS LIKE TODAY

In Part 1 of our study on BIBLIOLATRY, we defined its meaning – the worship (idolization) of the Bible.  We looked at how the word bibliolatry is used today showing that in some cases it is used more so as a personal attack on Christians who hold to the Bible’s view of it its Divine origin and authority.  From the verses we looked at, the Bible shows how the study and application of God’s word lead to the conversion of unbelievers (Philip’s use of Scripture in Acts 8:30-31); we are encouraged to know God’s word when we defend our faith (1 Peter 3:15-16); and probably a good passage that sums much of what we can say about the Bible comes from 2 Timothy 3:16-17 

16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.

But, not to be outdone, today’s Christians face an onslaught of both implicit and explicit influences on their faiths to move in a direction that borrows mystical practices from early church traditions  (Roman Catholic mystics – “saints”) to more not-so-subtle mystical practices from Eastern religions (e.g. Buddhism, Hinduism…etc.).  The New Age also includes many of these perspectives. 

The editors at Lighthouse Trails put out a recent commentary on Bibliolatry and how it has become a popular view within the Contemplative movement (i.e. mystical) throughout Christianity today (especially with Evangelicalism).  The quotes in their article from popular authors/speakers/leaders are, in my mind, quite shocking (although I am not surprised anymore).  They reveal not only what these folks believe but also what the particular institution they are a part of is promoting to their students, theological journals, writings and books, future church pastors, leaders..etc.  I took the liberty of highlighting names and underlining portions of the article.

https://www.lighthousetrailsresearch.com/blog/?p=28301

They Call It “Bibliolatry” (Bible Worship) – But Could it Be a Contemplative Smoke Screen?

 

In an article titled “How Evangelicals Became Over-Committed to the Bible and What Can Be Done About It,” Biola University professor J.P. Moreland says that  evangelical Christians are too committed to the Bible. He states:

“In the actual practices of the Evangelical community in North America, there is an over-commitment to Scripture in a way that is false, irrational, and harmful to the cause of Christ,”  [Moreland] said. “And it has produced a mean-spiritedness among the over-committed that is a grotesque and often ignorant distortion of discipleship unto the Lord Jesus.” The problem, he said, is “the idea that the Bible is the sole source of knowledge of God, morality, and a host of related important items. Accordingly, the Bible is taken to be the sole authority for faith and practice.(source)

While Moreland gives examples such as non-charismatics who steer clear of any and all venues such as “impressions, dreams, visions, prophetic words, words of knowledge and wisdom,” there may be more behind his statements than meets the eye. This idea of “bibliolatry” (the idolizing of the Bible) did not originate with Moreland. Contemplative Brennan Manning (who gets many of his ideas from mystics like Thomas Merton and William Shannon (Silence on Fire), once said this:

I am deeply distressed by what I only can call in our Christian culture the idolatry of the Scriptures. For many Christians, the Bible is not a pointer to God but God himself. In a word–bibliolatry. God cannot be confined within the covers of a leather-bound book. I develop a nasty rash around people who speak as if mere scrutiny of its pages will reveal precisely how God thinks and precisely what God wants.”–Brennan ManningSignature of Jesus, pp. 188-189

Without checking the further inferences of such statements, some may agree with Manning and Moreland solely on the idea that we should not worship a leather-bound book but rather the One of whom the book is about. But few “over-committed” Bible-believing Christians would argue with that. Christians who believe the Bible is the actual inspired word of God know that the Bible is not God Himself, but it is the Jesus Christ proclaimed in that Bible who is to be worshiped. But they also know that within the pages of the Bible are the holy words, ideas, and truths of God. So for Moreland and Manning to suggest that these types of Christians don’t really worship God but rather pages in a book is a misrepresentation of Bible-believing Christians.

Scot McKnight is another who uses this term, bibliolatry. In his book A Community Called Atonement, McKnight says, “I begin with the rubble called bibliolatry, the tendency for some Christians to ascribe too much to the Bible” (p. 143).  Emerging spirituality figure Walter Brueggemann uses the term in his book Theology of the Old Testament (p. 574).

There may be a logical reason why these men condemn those who adhere to the Bible too stronglyAll have something in common – they all promote CONTEMPLATIVE spirituality. And, as we have shown time and again, those who embrace the  contemplative spiritual outlook, often shift their focus from the moral (doctrine) to the MYSTICAL as HENRI NOUWEN suggested in his book In the Name of Jesus:

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. (p. 32)

In Moreland’s book, The Lost Virtue of Happiness, he talks about rediscovering important spiritual principles that have been lost. In Faith Undone, Roger Oakland cites this book in explaining the problem of mysticism:

Two of the spiritual disciplines . . .  are “SOLITUDE and SILENCE” (p. 51). The book says that these two disciplines are “absolutely fundamental to the Christian life” (p. 51). . . .  Moreland and Issler [co-author] state:

In our experience, Catholic retreat centers [bastions of mysticism] are usually ideal for solitude retreats . . . We also recommend that you bring photos of your loved ones and a picture of Jesus . . .  Or gaze at a statue of Jesus. Or let some pleasant thought, feeling, or memory run through your mind over and over again (pp. 54-55)….

Moreland and Issler provide tips for developing a prayer life. Here are some of the recommendations they make:

  • [W]e recommend that you begin by saying the Jesus Prayer about three hundred times a day (p. 90).

 

  • When you first awaken, say the Jesus Prayer twenty to thirty times. As you do, something will begin to happen to you. God will begin to slowly begin to occupy the center of your attention (p. 92).

 

  • Repetitive use of the Jesus Prayer while doing more focused things allows God to be on the boundaries of your mind and forms the habit of being gently in contact with him all day long (p. 93).

Moreland and Issler try to present what they consider a scriptural case that repetitive prayers are OK with God. But they never do it! They say the Jesus Prayer is derived from Luke 18:38 where the blind man cries out, “Jesus, thou son of David, have mercy on me,”(p.90) but nowhere in that section of the Bible (or any other section for that matter) does it instruct people to repeat a rendition of Luke 18:38 over and over. (from Faith Undone, pp. 117-119)

To be sure, the worship of any leather-bound book would be unscriptural and idolatrous, but we have never known or heard of a single case where a Christian advocates or practices Bible worship. As far as that goes, we have known countless Christians who respect (revere) the Bible as being the inspired Word of God; now if that were a point deserving criticism and condemnation, then we would necessarily need to place the apostle Paul under such scrutiny for having said, “All Scripture is given by inspiration of God” (2 Timothy 3:16). Was Paul a Bible worshiper? We know he was not. We also know that he never instructed anyone to repeat words or phrases from the Bible over and over for the purpose of achieving a “silence” (i.e., a mind-altering state). Such a practice is not taught anywhere in Scripture; hence, we propose that it is just such a practice that is a misuse of Scripture. Is it mere coincidence that in virtually every case where someone uses the “bibliolatry” argument, that person also promotes contemplative prayer, a practice that cannot be supported through Scripture? And by downplaying scriptural authority, cannot the contemplative viewpoint be easier to promote within Christianity?

One last case in point about “bibliolatry” comes from Northwest Nazarene University in Nampa, Idaho  (NNU) where Dr. Jay McDaniel was invited to speak. McDaniel is a self-proclaimed “Christian” Buddhist sympathizer. When asked by a student at the lecture whether he believed that Jesus was “the way, the truth, and the life,” McDaniel stated that if Jesus had meant to say that He himself was the way, the truth, and the life, it would have been egocentric and arrogant of Jesus – He only meant to point people in the right direction – letting go of ego and grasping love. McDaniel stated also that Buddhist mindfulness (eastern meditation) is just as truth filled  as doctrine and theology. He said there was an overemphasis in the church on doctrine calling it bibliolatry (idol worship of the Bible). (source

There is an attack on the Word of God. That’s no new thing–secular humanists, New Agers, and philosophers have attacked the Bible for centuries. BUT this attack of which we speak comes from WITHIN the ranks of Christianity out of the halls of highly respected universities and off the presses of successful Christian publishers, and it is being carried forth by those who gain access into the hearts of men and women through their use of contemplative spirituality.

What can we make of this idea of “bibliolatry”? The following statement offers some valid insight regarding this idea that Christians put too much emphasis on the Bible:

Today some are saying that the Bible is a lesser revelation than the Son. But if we do not make much of the Bible, then we cannot know much of the Son, for our only source of information about the Son (and hence about the Father) is through the Bible. Furthermore, if the Bible is not to be trusted,  then again, we cannot know truth about the Son . . . if the Bible is not completely true, we end up with either misinformation or subjective evaluation. Jesus Himself asserted that the Bible revealed Him (Luke 24:27, 44-45, John 5:39). (A Survey of Christian Doctrine, Ryrie, p. 17)

In summary, we find it rather odd that in a time in history when many churches are hardly even opening the Bible, that Bible-believing Christians would be accused of focusing  too much on the Bible. Our continual plea to all Christians is to be diligent in their study of the Scriptures and to be as the Bereans who “searched the scriptures daily, whether those things were so” (Acts 17:11). We should also note that Jesus never corrected people for studying the Scriptures but rather for their lack of understanding them. Paul nailed it on the head when he said, “Study to show thyself approved unto God . . . rightly dividing the word of truth” (2 Timothy 2:15). Could this accusation of “bibliolatry” be nothing more than a smoke screen to further the contemplative agenda?

Additional information related to this article can be found at https://www.lighthousetrailsresearch.com/blog/?p=28301

 

=> Instead of diving into mystical practices, if you desire to know God and truly understand Him along with a desire for God to talk to YOU – open up your Bible and pray for His Holy Spirit for an understanding of His word (2 Timothy 2:15, 2 Timothy 3:16-17).

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(480) POSTEVANGELICAL, POSTCONSERVATIVE, POSTMODERNISM (Part 1) – Emerging Trends in the Church Today

CERTAINTY:  A PLACE TO STAND (Part 1)

(1) INTRODUCTION

A very useful book by Dr. Grant Richison with a Forward by Dr. Norm Geisler.

Richison, G. C. (2010). Certainty, a Place to Stand: Critique of the Emergent Church of Postevangelicals (pp. 19–20). Grant C. Richison. 

The book describes the rampant uncertainty in the church today.  So much so that some of the most popular Christian teachers and leaders actually have their own brand of theology that teaches uncertainty as true doctrine.

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Dr. Geisler states that “In a day when the evangelical trumpet is making an uncertain sound, every Christian leader needs to read this book. It shows the need to be anchored to the Rock in our efforts to be geared to the times. At no time in our generation has there been a greater need and a clearer call to return to a surer foundation than that which is laid for our faith.”

The book is a critique of the EMERGENT CHURCH of POSTEVANGELICALS.

Richison also promotes a few other books that will give the reader a view of the POSTCONSERVATIVE MOVEMENT for what it really is:

  1. The Evangelical Left by Millard J. Erickson (Baker Books, 1997)
  2. Becoming Conversant with the Emerging Church by D.A. Carson (Zondervan, 2005)
  3. The Courage to be Protestant by David Wells (Eerdmans, 2008)
  4. Reclaiming the Center: Confronting Evangelical Accommodation in Postmodern Times edited by Millard J. Erickson, Paul Kjoss Helseth and Justin Taylor (Crossway Books, 2004) – critiques Renewing the Center by Stanley Grenz.
  5. The Emerging Church, Undefining Christianity by Bob DeWaay (Bethany Press International, 2009)
  6. Evangelicals Engaging Emergent: A Discussion of the Emergent Church Movement (B & H Academic, 2009) is a balanced book critiquing the emergent church movement.
  7. Why We’re Not Emergent (by Two Guys Who Should Be), by Kevin DeYoung and Tel Kluck (Moody, 2009).

 

(2) DEFINITIONS:  

It important to familiarize yourself with important terms that today are part of the common Christian vernacular.  Throw in several words originating from Eastern mystical religions, your grasp of the contemporary language scene would be complete. 

First, Richison differentiates postmodernism between philosophical and functional:  

Philosophical postmodernism is a belief in a system; the function of postmodernity manifests itself in how people live their normal lives but without a clear understanding of the philosophy. Philosophical postmodernism gives no direct extrapolation to functional postmodernism; we find functional postmodernism in television, movies, and business. Not all postmodernity (the function) comes from postmodernism (the philosophy)

Certainty is lack of doubt about some state of affairs. Certainty admits degrees. Evangelicals do not affirm certainty about all things exhaustively. A proposition is certain if no other proposition has greater warrant than it does.

Absolute certainty is lack of any doubt. The Bible presents its thoughts with certainty, not tentatively (Luke 1:4; Acts 1:3). God’s Word is the criterion for truth. Certainty comes by an act of God through the Holy Spirit (1 Corinthians 2:4–16; 1 Thessalonians 1:5). Absolute certainty is the supernatural foundation for knowledge.

Postmodernism is a catch-all term that covers many ideas. At its base, postmodernism is belief in plurality: no one can come to ultimate truth because people come to truth from their own perspective.

Postconservatism is belief in postmodernism by evangelicals who are sometimes called “postevangelicals.” This is the belief system behind those in the emergent church who want to soft pedal truth.4

Emerging church is a broad term describing churches that seek to contextualize the gospel by method to postmodern philosophy. Not all emergent churches are postconservative in philosophy but are what we call “doctrine-friendly” or “truth-friendly” churches.

Emergent church is a particular term for an official network of contextualizers committed to postmodern Christianity. All their thinking is emerging; they do not claim certainty of truth. They deconstruct previous evangelical thinking about certainty and other essential doctrines of Scripture. They emphasize narrative theology rather than propositional truth. Presentation of Christianity is by missional living rather than by statements of the gospel. They presume that historic evangelicalism is non-authentic, not involved with non-Christians, obsessed with doctrine, and not operating by Christocentric living.5 This group is not “truth-friendly.”

Coherent truth is the basis of the emergent approach to reality, wherein facts and objective truth are not necessary and only a general coherence of an idea is needed.

Correspondent truth is the view that truth must correspond to facts, objectivity, and reality.

Missional is the term used for attempting to incarnate the gospel with personal and community testimony rather than presenting the gospel through propositions. Postconservatives use the word “missional” in the sense of “improving society now.” It is a way to correct society’s evils.

Proposition is that which corresponds to truth; it is the meaning of a declarative sentence. It is not an encounter, event, or personal experience. Biblical propositional assertions correspond to facts and reality.

Spiritual formation is not what evangelicals call sanctification, but it is rather the means whereby emergents use disciplines such as mysticism to make them feel closer to God. This is a non-biblical, extra-biblical idea. Many evangelicals use this term for sanctification and confuse terminology in doing so.

Foundationalism is an approach to reality that builds beliefs on givens. In the case of the Word of God, Christians build their beliefs on givens in the Bible. Emergents want to “rethink” everything. They do not operate on givens. It is important to distinguish the foundationalism of the Enlightenment from the foundationalism of the Bible. Biblical foundationalism does not rest on rationalism or empiricism but on the law of non-contradiction, the validity of the law of causality, and the reliability of sense perception. Without foundationalism we cannot establish truth by categories. Without the law of non-contradiction, it would be impossible to communicate adequately with others. Certainty does not require total understanding to know something for sure. To reject foundationalism is to reject rationality.

=> Just taking some time to understand what these terms mean and how they are used today in the church and by Christians in general is an important first step to understanding the direction the church is heading.  

In Part 2, we will go into detail in how widespread these terms are being used by Christians who don’t have clue to their origins and how they are used today.

 

 

(478) 40th ANNIVERSARY OF RICHARD FOSTER’S CELEBRATION OF DISCIPLINE – Emerging Trends in the Church Today

40th Anniversary

Time flies when you are having fun.  However, a book that has really invaded the Evangelical Church and has dramatically changed spiritual practices like never before is a book by Richard Foster – A Celebration of Discipline.  As publishers push to put out a 40-year anniversary edition to seminaries, churches, pastors and lay people, it is important to understand what you are getting into – MYSTICISM and CONTEMPLATIVE PRAYER…..etc.

Christian University Graduate Agrees—Celebration of Discipline/Richard Foster Bypass the Cross—As CoD Soon Celebrates 40-Year Anniversary!

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40th Anniversary edition of Celebration of Discipline to be released in 2018, which is the 40th anniversary of CoD.

Just as Lighthouse Trails was about to issue a post this week about Celebration of Discipline’s (by Richard Foster) 40-year anniversary announcement (that we received by e-mail this month), we received the following e-mail from a Christian university graduate:

Three years ago this past September, I began my studies at Tyndale University in Toronto, Ontario. Right away, for one class, we were asked to study one author in particular whom I had never heard of, RICHARD FOSTER and his book Celebration of Discipline. I went online to do research and came across your website, and found your analysis of Foster to be spot on. As I read Foster, I realized he had completely bypassed the role of the Cross in bringing man into relationship with God, and instead substituted what he calls the “SPIRITUAL DISCIPLINES”. This is of course heresy.

For nearly sixteen years, Lighthouse Trails has tirelessly tried to warn the church about contemplative spirituality and how it entered the church in the first place largely through Richard Foster’s book Celebration of Discipline.

a-time-of-departingThe following is a repost of a prior article we wrote about Celebration of Discipline. It would be a good idea to ask your own pastor if he has ever read Celebration of Discipline and if he has, what does he think. And if he has not read the refutation  A Time of Departing and is willing to do so, Lighthouse Trails will gladly send him a complimentary copy of it.

=> [HIGH RECOMMEND: A Time of Departing by Ray Yungen.  This book opened my eyes to the gradual but definite mission creep of mystical contemplative practices coming into the church.]  

First published in 1978, Celebration of Discipline has had a massive influence on today’s Christianity. Unfortunately, the influence has helped to saturate the church with MYSTICAL CONTEMPLATIVE PRAYER and the NEW AGE.   Most likely, your pastor has a copy of this book sitting on his library shelves. He may even have it sitting on his desk for easy reach and reference. Richard Foster, a Quaker and the founder of an organization called RENOVARE (meaning renewal), wrote the book, and even he may have had no idea the impact this book would have. But decades later, it is still being read, and in fact, Christian leaders and organizations continue promoting the book.

Foster said in the book, that we “should all without shame enroll as apprentices in the school of contemplative prayer” (p. 13, 1978 ed.). In other books and writings of Foster’s, he makes it very clear that this “CONTEMPLATIVE PRAYER”  is the EASTERN-style MANTRA MEDIATION to which mystic monk THOMAS MERTON adhered. In fact, Richard Foster once told Ray Yungen (author of A Time of Departing) that “Thomas Merton tried to awaken God’s people” (at a conference in Salem, OR in the 90s).

Thomas Merton, who said he was “impregnated with Sufism” (Merton and Sufism, p. 69) and wanted to “become as GOOD A BUDDHIST” as he could be (David Steindl-Rast, “Recollection of Thomas Merton’s Last Days in the West”), believed that “God’s people” lacked one thing—mysticism, and this is to what they needed “awakening.” Of Merton, Foster says: “Thomas Merton has perhaps done more than any other twentieth-century figure to make the life of prayer widely known and understood.” (Spiritual Classics, p. 17) And yet, Thomas Merton once told NEW AGE Episcopal priest MATTHEW FOX that he felt sorry for the hippies in the 60s who were dropping LSD because all they had to do was practice the MYSTICAL (contemplative) stream to achieve the same results. (Interview) We couldn’t agree with him more. Both altered states are the same, but we differ from Merton and Foster in conclusions outcome—we know neither leads to God.

Listed under “excellent books on spirituality,” in some editions of Celebration of Discipline, Foster says of panentheist Tilden Edwards’ book Spiritual Friend that it helps “clear away the confusion and invites us to see that we do not have to live the spiritual life in isolation.” And yet, TILDEN EDWARDS, founder of the “Christian”/Buddhist SHALEM INSTITUTE in Washington, DC, said that contemplative spirituality was the “Western bridge to Far Eastern spirituality”(Spiritual Friend, p. 18). On the Shalem Institute website you can find numerous quotes, references, articles, and recommendations to panentheism, universalism, interspirituality, New Age, and Eastern thought.

In Celebration of Discipline, Richard Foster tells us “we must be willing to go down into the recreating SILENCES, into the inner world of contemplation(COD, p.13.) He goes on to say that the “masters of meditation beckon us.” Just prior to that remark, he quotes Carl Jung and Thomas Merton.

Celebration of Discipline has helped to pave the way for Thomas Merton’s panentheistic belief system. It has opened the door for other Christian authors, speakers, and pastors to bring contemplative spirituality into the lives of millions of people. The late HENRI NOUWEN, a popular contemplative who also followed the teachings of Thomas Merton, made a telling statement towards the end of his life:

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(emphasis added – Sabbatical Journey, p. 51).

Essentially, the fruit of years of practicing mysticism by Nouwen was a departure from believing the Cross was the only way to salvation. This is the fruit of contemplative spirituality.

Today, countless ministers and ministries are promoting and endorsing Celebration of Discipline. If they really knew what Foster’s “celebration” was all about, we think many of them would race away from the teachings of Thomas Merton and Richard Foster and back to the Gospel of Jesus Christ.

Note: If your pastor or someone you know has a copy of Celebration of Discipline or quotes Richard Foster, be sure and give him a copy of Ray Yungen’s new booklet A Serious Look at Richard Foster’s “School” of Contemplative Prayer. Also, want to know what Spiritual Formation is (and its dangers), read this: Is Your Church Doing Spiritual Formation? (Important Reasons Why They Shouldn’t

Quotes by Richard Foster:

“Spend some time this week listening to contemplative music designed to quiet you, settle you, deepen you. (Compact discs and tapes from the TAIZE community, JOHN MICHAEL TALBOT,  and the Monks of Weston Priory are especially helpful).” Renovare’s Perspective Newsletter

“We now come to the ultimate stage of Christian experience. Divine Union…. Contemplatives sometimes speak of their union with God by the analogy of a log in a fire: the glowing log is so united with the fire that it is fire.” (Prayer: Finding the Heart’s True Home, p. 159)

“Christians . . .  have developed two fundamental expressions of Unceasing Prayer. The first . . .  is usually called aspiratory prayer or BREATH PRAYER. The most famous of the breath prayers is the Jesus Prayer. It is also possible to discover your own individual breath prayer. . . . Begin praying your breath prayer as often as possible.” (Prayer: Finding the Heart’s True Home, p. 122) [LT Note: Remember, Rick Warren promoted breath prayers in The Purpose Driven Life.]

 

http://www.lighthousetrailsresearch.com/blog/?p=27209

(477) IT’S EASY TO CONNECT THE DOTS – Emerging Trends in YOUR Church Today

NOT MUCH OF A MYSTERY

If you base your views on the Bible, one can easily see the contradictions, discrepancies, aberrant, and sometimes false teachings involved within popular movements today such as the Emerging Church.  The problem is that many of these inclinations and teachings go unchecked and become normalized within the church.  People become desensitized to their jargon and common definitions that have been used by the church for centuries change to a more ancient usage or outright usage more commonly found in other religions (Eastern religions).   The Evangelical Church is in a free-fall in regards to this effect.  Seminaries are required for accreditation to include these new teachings – each generation of church leaders and pastors are being exposed to these different teachings that emphasize a mystical approach to faith – one that hasn’t been a part of historic Evangelicalism and one that deviates from the Reformation view.

What does this mean to YOU? 

The teaching which you ingest by hearing sermons and lectures in Sunday School classes, discussions with friends, sermons from the pulpit, church resources in the library, seminary professors teaching classes, books authored by well-known writers and teachers…..etc. all can affect your learning and can either be used to grow your walk in faith or stunt your walk in faith. Because of the subtle nature of this effect, it becomes increasingly difficult to identify these items and the potentially adverse effects of exposure to these teachings.

Lynne Hybels  (wife of the mega church founder of Willow Creek, Bill Hybels), recently said the following:

“25 yrs ago I lost the Christianity of my youth. Found a deeper faith embracing silence, centering prayer, doubt, mystery, Jesus. Recognized my own deep brokenness & moved toward the brokenness of the world. 25 yrs later, the world’s overwhelming pain pushes me again into silence.”

 

She said she lost her Christianity of her youth and found DEEPER faith embracing SILENCE, CENTERING PRAYER, DOUBT, MYSTERY……etc.  Her mysticism is beyond opinion – each of these descriptives carries with it a great deal mysticism directly from ancient Roman Catholic saints and commonly found in Eastern Mysticism.

This is just one view of the adverse effects of where mysticism can lead.  In my Growth Group class at church, I have come across several examples of mysticism having an adverse effect on a person’s walk.

Let’s look at a few examples in the areas of popular Christian books and teachings from popular Christian leaders.  This chart shows how MYSTICISM (i.e. CONTEMPLATIVE) influences Christians in the church (laypeople and pastors) using very popular books and teachings from commonly known leaders.

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Who hasn’t heard of CELEBRATION OF DISCIPLINE by RICHARD J. FOSTER?  It is one of the most popular Christian books sold within the last 20-30 years.  It is highly acclaimed by Christians journals such as Christianity Today and is commonly used in churches and seminaries across many denominations.  Details of this book can be found in other postings on this blog. For now, let’s just look at how easily one can follow a trail from RICHARD FOSTER back to MONASTIC practices found in ancient ROMAN CATHOLICISM. These include the repetition of words or phrases (i.e. mantras) during prayer and meditation – something clearly Jesus told us not to do in our prayer time. 

You can see that popular authors such as RICHARD FOSTER and DALLAS WILLARD have been heavily influenced by ROMAN CATHOLIC monks who teach principles of mysticism. They admit that they learned some of these principles from BUDDHIST MONKS visiting their monasteriesTHOMAS MERTON, a Roman Catholic monk is quoted in the chart as saying that he wants to be as good as a BUDDHIST that he can.

You can see how they have influenced (connect the dots) popular Evangelical writers today than many Christians have no idea that they are “under the influence”. These monks commonly hold retreats today teaching others (Catholics, Protestants, Evangelicals, Buddhists….etc.) their view of mysticism and they give people opportunity to spend time in SILENCE and SOLITUDE.  While claiming that these principles come from the early church (e.g. the Desert Fathers), it is difficult to find biblical support for their teachings.  In actuality, there are more similaries to to NEW AGE (similar to EASTERN MYSTICISM). One of the guest teachers from Alliance Theological Seminary informed our church’s congregation that he routinely spends time in retreats at a local monastery.  So much could be said about this but not in this post.  

Take a look at just a few quotes directly from these authors and teachers and see if you can differentiate what is biblical and what is a mystical approach to faith.  If it is not found in God’s word, does it come from man’s philosophy, church traditions, personal experience?  Is biblical teaching suppressed by the promotion of a more imaginative inner workings, intuitive, experiential…etc. view of spiritual issues. Should these be held higher than God’s word in influencing your walk of faith?

BRIAN MCLAREN: “This full, radiant, glorious experience of God in Jesus Christ eventually revolutionized the whole concept of God, so that the word God itself was re-imagined through the experience of encountering Jesus, seeing him act, hearing him speak, watching him relate, and reflecting on his whole career.” (McLaren, 73)

BRIAN MCLAREN: “Think of [i.e. “imagine”] the kind of universe you would expect if God A created it: a universe of dominance, control, limitation, submission, uniformity, coercion. Think of the kind of universe you would expect if God B created it: a universe of interdependence, relationship, possibility, responsibility, becoming, novelty, mutualilty, freedom. . . . I find myself in universe B getting to know God B.” (McLaren 76)

LEONARD SWEET: “Right belief” should not hold the “upper hand over a believer’s authentic experience.” (Sweet)

LEONARD SWEET: Christianity should not be viewed as a “belief system with a distinct worldview,” but as an experiential “conversation” with God and others. (Sweet)

LEONARD SWEET: Christianity is “not primarily a matter of belief,” but rather “immersion and engagement, a full-on experience of life.” (Sweet)

LEONARD SWEET: Sweet wonders with Amos Yong, “what the gospel might look like if its primary dialogue partners are not Plato, Aristotle, Kant, Hegel or Whitehead, but rather Buddha, Confucius, Lao-tzu, Chuang-tzu, Nagarjuna, Shankara, Ramanuja, Chu His, Dogen, Wang Yang Ming, and so on.”

WHAT DOES THE BIBLE SAY?
Each of the above quotes could merit its own posting with an explanation of the concerns involved.  Hopefully, you can see a few things that at least should raise a red flag in your eyes.  Scripture will help you to see the issues involved:

Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. (Colossians 2:8)

Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”; (1 Corinthians 3:18-19)

O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge— by professing it some have strayed concerning the faith. Grace be with you. Amen. (1 Timothy 6:20-21)

Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. (Ephesians 5:6)

Let me conclude with God’s wisdom from His word –

Every word of God is pure; He is a shield to those who put their trust in Him. (Proverbs 30:5)

 

 

(474) WHEN EVERYTHING IS MISSIONS – Emerging Trends in the Church Today

Missio Dei – Mission of God


41gwP1-rOfL._SX322_BO1,204,203,200_Today, it is not uncommon to hear several variations of the basic description that most of us have always heard growing up in the church – MISSIONS.  However, we find today that people can use missions in a multitude of ways.  The modern word, “missional” is also used to describe some of these variations.

Ed Stetzer states that “People use the words mission, missions, and missional in different ways. Thus, any discussion of missional cannot be complete without asking the question, “which missional?”

The problem is that not everyone uses the same definition of these words.  My, how times have changed.  One has to define what perspective they are using the word to describe its purpose – is describing the mission of God (“Missio Dei”) in the world today; the Great Commission of the church; the modern offshoot of the EMERGING CHURCH movement; does it describe the engagement of the social Gospel out in local communities as opposed to being under an attractional model within the church……etc.?  Alan Hirsch states that “a quick Google search shows the presence of “missional communities,” “missional leaders,” “missional worship,” even “missional seating,” and “missional coffee.””

There are some basic problems with how the word is used today – especially when answering the question of what is our purpose here on the earth or more broadly – what is the purpose of the church?  Does the Bible call us to be “missional” in the sense of Missio Dei?  Or do we look at what Christ said our mission is from the Great Commission – to GO and MAKE DISCIPLES which includes a more traditional usage of the word missions?

I think the church today is moving further away from the Great Commission as described by Jesus and running on various pursuits under the banner called “Missio Dei” – the mission of God.  But is that scriptural?  It depends.  I question those who proclaim being missional and using it as the focus of the church engagement in the social Gospel or going out into the communities and moving away from the institutional church…etc., when Jesus made it clear what He commanded us to do to fulfill His purpose on the earth – the GREAT COMMISSION.   A recent blog by Kevin Deyoung discusses some of these issues in his recommendation of a new book about this topic – When Everything is Missions by Spitters and Ellison.

18 And Jesus came and spoke to them, saying, l“All authority has been given to Me in heaven and on earth. 19 mGo 3therefore and nmake disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 oteaching them to observe all things that I have commanded you; and lo, I am pwith you always, even to the end of the age.” 4Amen.  (Matthew 28:18-20)

The New King James Version. (1982). (Mt 28:18–20). Nashville: Thomas Nelson.

When Everything Is Missions

 

Pastors, mission committees, mission agencies, and church leaders would do well to read the new (and short!) book When Everything is Missions, written by Denny Spitters (vice-president for church partnerships with Pioneers USA) and Matthew Ellison (a missions pastor turned parachurch president and missions coach).

The theme of the book is simple and provocative: we are NOT ALL missionaries and NOT EVERYTHING is missions, and if we don’t get these definitions correct we will not be effective in carrying out the mission Christ gave to the church.

In his foreword to the book, Jeff Lewis (of California Baptist University) notes that in his class on the global context of the Christian faith, 99 percent of his students think every Christian is a missionary, and 99 percent think he thinks that as well (12). But the old slogan “every member a missionary” is NOT really accurate. We are all called to be witnesses and disciple makers, but the Latin word missio, like the Greek word apostelein, refers to sending or being sent. A missionary, Spitters and Ellison maintain, means (a) sent (b) across a boundary to where the gospel is not known, (c) to see a church planted that (d) can reach that region with the gospel once the missionary leaves (69). When everything is missions and everyone is a missionary, this task is obscured or forgotten.

Likewise, Spitters and Ellison insist that missio Dei, mission, missional, and missions CANNOT be used interchangeably. Though helpful terms when used with precision, we should not assume, for example, that the missio Dei and the mission of the church are synonymous. We are not called to do all that God will do, and what we are called to do in missions is not equal to all the good we want to do as Christians. Spitters and Ellison make it clear that they do not oppose social transformation and holistic ministry, but they do not believe these are the goals of Christian mission. In fact, they argue that when the primacy of disciple making and church planting have been replaced with efforts at social transformation the results have been bad for the spiritual welfare and the physical welfare of the people we are trying to reach. In other words, “MAKING DISCIPLES who birth the local church is the KEY to both EVANGELISM and SOCIAL TRANSFORMATION. ” (45).

Spitters and Ellision do not write as armchair critics looking to pick nits over things that don’t matter. They are both deeply engaged in missions and have been for decades. Their burden is that definitions matter: “We contend that many churches do not do missions well because they don’t think about missions well” (19). We will not make progress in the mission of the church if everything is missions. That’s why we must be careful with the words we use.

It is not too late for the North American church to reassert that missionaries are sent-out ones—to cast aside the notion that everything is mission and everybody is a missionary, or that the debate is only a semantic one. We believe the future health of the Church and the advancement of the gospel in our own context is directly linked to thinking clearly about the mission task and missionary roles. To go and make disciples of all nations and send out those whom God has called for specific purposes is not only a command, it is the very lifeblood of our task—of advancing the gospel and joining in the work of Jesus to build His global Church. (80)

Should churches support Christian schools at home and college ministry on secular campuses in the United States? Should we work to have excellent and engaging youth and children’s ministries? Should we be concerned by poverty and homelessness and clean water? Yes, yes, and yes. But Spitters and Ellison remind us that if we think all of this is missions we will end up neglecting the very task laid out for us in the Great Commission. When everything is missions, missions gets left behind.

 

(474) SPIRITUAL DIRECTORS – Emerging Trends in the Church Today (Part 1)

Spiritual Direction – Part 1

To the church, the victorious and ascended Lord Jesus Christ “gave . . . some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming . . .” Ephesians 4:11-14, NASB
Spiritual direction is the practice of being with people as they attempt to deepen their relationship with the divine or to learn and grow in their own personal spirituality.  The person seeking direction shares stories of his or her encounters of the divine, or how he or she is cultivating a life attuned to spiritual things. The director listens and asks questions to assist the directee in his or her process of reflection and spiritual growth. Spiritual direction advocates claim that it develops a deeper awareness of the spiritual aspect of being human and that it is not psychotherapy, counseling, or financial planning.

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While there is some degree of variability, there are primarily two forms of spiritual direction: regular direction and retreat direction. They differ largely in the frequency of meeting and in the intensity of reflection.

Regular direction can involve a one- to two-hour meeting every four to eight weeks, and thus is slightly less intense than retreat direction, although spiritual exercises and disciplines are often given for the directee to attempt between meetings.

If the directee is on a retreat (lasting a weekend, a week or even 40 days), he or she will generally meet with his or her director on a daily basis for one hour. During these daily meetings, exercises or spiritual disciplines such as LECTIO DIVINA  are given to the directee as fodder to continue his or her spiritual growth. Alternatively, retreat centres often offer direction or companionship to persons visiting the centre alone.[1]

The SPIRITUAL EXERCISES of IGNATIUS OF LOYOLA  are a popular example of guidelines used for spiritual direction. (Wikipedia)

MY QUESTION:  ‘Where’s the beef?”   Are the origins of these traditions coming out of man’s traditions or do they come out of God’s word – the Bible?  The reliance on God should be grounded in the Bible. How do you know that the what the Spiritual Director is telling someone is biblical? 

Very little is usually mentioned about these issues.  This may show the reliance of Roman Catholicism on church authority demonstrated by whatever the Pope, Priest says which are based on human feelings, human thoughts….etc.  This is in contrast to the traditional Evangelical approach that relies on the Bible as the source and justification for a practice or belief. 

Historical traditions

ROMAN CATHOLICISM (Early Western Christianity)

Proponents of SPIRITUAL DIRECTION speak of the NT disciples engaging in mentoring as an example of this practice.  The problem with this is trying to force into the Bible a teaching that doesn’t emanate from the Bible (e.g. eisegesis).

This can continue into the early history of the church.  Theologian John Cassian who lived in the 4th century provided some of the earliest recorded mentoring guidelines on the Christian practice of spiritual direction.  This practice was introduced in the monasteries. It consisted of placing a novice under the care of a more experienced monk.  Today, many people have heard of the Rule of Saint Benedict – which are similar guidelines

Spiritual direction is WIDESPREAD in the CATHOLIC religion: a person with wisdom and spiritual discernment, usually but not exclusively a priest or consecrated in general, provides counsel to a person who wishes to make a journey of faith and discovery of God’s will in his life. The spiritual guide aims to discern, understand what the Holy Spirit, through the situations of life, spiritual insights fruit of prayer, reading and meditation on the Bible, tells the person accompanied. The spiritual father or spiritual director may provide advice, give indications of life and prayer, resolving doubts in matters of faith and morals without replacing the choices and decisions to the person accompanying. (Wikipedia)

Pastor Larry DeBruyn for CONTEMPLATIVE SPIRITUALITY:

Spiritual Director: A New Gift from an Ancient Tree.

Alice Fryling says that –  “Spiritual direction is a way of companioning people as they seek to look closely, through the eyes of their hearts, at the guidance and transforming work of God in their lives.” [2] For example, Evelyn Underhill (1875-1941), who in spite of having received “no formal education in the area of MYSTICISM,” yet who became a recognized authority on the subject, became so via “the influence of Baron Friedrich von Hugel [1852-1925], her friend and spiritual director . . .” [3] 

SPIRITUAL DIRECTOR appears to mimic the role of an EASTERN RELIGIOUS GURU who tries to affect the spirituality of others in either one-on-one or small group settings. As Fryling states, “People throughout the Christian church, including those of an evangelical orientation, are experiencing again the gifts that God gives to his people through the loving listening and the gentle guidance of spiritual directors.” [4] So what is the Bible-believing Christian to think of this so-called gift of a spiritual director?

We should know, first of all, that among the lists of gifts in the New Testament (Romans 12:5-8; 1 Corinthians 12:4-11, 28-31; Ephesians 4:11; 1 Peter 4:9-10), there is no spiritual gift of spiritual director!

Second, the central gifts for the church’s edification are those of “teacher” and “pastor-teacher.” The risen and ascended Christ gave these gifts to the body of Christ so that it might come to, “the unity of the faith, and of the knowledge of the Son of God . . . That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive . . .” (Ephesians 4:11-14). The exercise of these gifts is consistent with the example of Jesus. In the gospels, He was primarily known as, “Teacher” (Matthew 8:19). Too, Jesus commissioned the disciples to make disciples via a two-fold process of “baptizing” and “teaching” them (Matthew 28:19-20). According to Paul’s ministry, the exercise of “the gift of teacher” is consistent with not only Paul’s example, but also with his exhortation to Timothy (1 Corinthians 4:17; 1 Timothy 4:11; 6:2). As distributed by the sovereign Spirit of the ascended and Christ, the spiritual gift designed to bring maturity and unity to the local church is “pastor-teacher,” not “spiritual director.” That is why Fryling must state that, “spiritual direction groups” are an “exciting new branch from an ancient tree . . . a practice that began in the early years of Christianity when people followed the desert mothers and fathers out to the wilderness to ask them how to know God.” [5] 

=> There is no gift of “spiritual director” which is sourced in the Bible and bestowed by the Spirit of the Living Christ.

What is important to the church is not that people, in one-on-one, or in small group sessions, listen to spiritual directors and vice versa–though sharing fellowships have their place in the local church–but that people listen to God, and the emphasis upon listening to one another does not qualify as listening to God, for we are neither God nor gods. As the Lord said to His people through the psalmist, “Oh, that My people would listen to Me, / That Israel would walk in My ways!” (Psalm 81:13) One OT scholar remarks:

To listen . . . has the double force in Hebrew which it sometimes has in English: to pay attention and to obey. So this saying is close to the famous words of Samuel, “to obey (lit. to listen) is better than sacrifice”. [6]

I fear that the gift of so-called spiritual director is just another guru-gimmick which sources spirituality in religious opinions, teachings, and practices that are utterly foreign to Holy Scripture, and such a source of spirituality will not promote the unity of faith amongst believers, as does the legitimate gift of pastor-teacher, but a diversity of beliefs revealing that all the spiritual directors and listeners are being “tossed to and fro, and carried about with every wind of doctrine.”

For this usurping of the ministry of pastor-teacher by spiritual directors in local churches, pastors are to blame. By allowing methods to trump the message, they created the spiritual vacuum into which spiritual directors have moved in, and instead of being unified, Christians will become increasingly diversified (and apostate) as pan-evangelicalismism, under the tutelage of spiritual directors, bows before the MYSTICISM of the POSTMODERN culture.

____________________

ENDNOTES
[1] Emphasis mine, Alice Fryling, “A First Look at Spiritual Direction Groups,” Small Groups.com, Posted 5/11/09.(http://smallgroups.com/articles/2009/firstlookspiritualdirectiongroups.html). This article is no longer posted on the website. See also Alice Fryling, “What Happens in Group Spiritual Direction?” SmallGroups.com, Posted 6/29/09 (http://www.smallgroups.com/articles/2009/whathappensingroupspiritualdirection.html).
[2] Ibid.
[3] Emphasis Mine, The Very Reverend Alan Jones, “Forward,” Evelyn Underhill, The Life of the Spirit and the Life of Today (San Francisco, CA: Harper & Row, Publishers, 1949): xii.
[4] Fryling, “Spiritual Direction Groups.”
[5] Ibid.
[6] Derek Kidner, A Time to Mourn, and a Time to Dance (Downers Grove, IL: InterVarsity Press, 1976): 53.
[7] “T-groups,” Wikipedia (http://en.wikipedia.org/wiki/T-groups).

 

The following secular article found in a city newspaper back in 2010 discusses the growth of Spiritual Direction.  It states that the practice started with the Roman Catholic church but today we see it growing in the Evangelical Church.  This demonstrates how quickly this has spread within the Evangelical Church.  It is another avenue for drawing people away from Scripture and relying more so on human influence.  Where are the warnings and checks against what the Bible teaches on any subject that may come up from the Spiritual Director?  Without them, this type of practice can quickly degenerate into a flow of unbiblical advice that results in steering someone away from God’s will for their life.  And, as this becomes more popular, people are desensitized as there is a subtle effect that causes this practices and associated descriptive words and phrases to become more mainstream within the Evangelical Church. 

http://www.post-gazette.com/local/region/2010/02/17/More-people-turning-to-spiritual-directors/stories/201002170244

(473) “THOSE WHO BELIEVE IN THE BLOOD OF THE LAMB, THE JIG IS UP” – Emerging Trends in the Church Today

DIANA BUTLER BASS – CHRISTIANITY FOR THE REST OF US

A Pacific Northwest newspaper describes how a local church is changing the way they practices church and view Christianity.  These new practices include what can broadly be called a “CONTEMPLATIVE APPROACH”.  This was derived from reading DIANA BUTLER BASS – CHRISTIANITY FOR THE REST OF US.

The following article is found at http://www.lighthousetrailsresearch.com/blog/?p=25355

It’s no wonder a church would head in the contemplative

direction if congregants are turning to Butler Bass for spiritual nourishment. You may recall a Lighthouse Trails article in November of 2015 about Diana Butler Bass titled “New Spirituality Teacher Says ‘The Jig is Up’ to Those Who Believe in ‘the Blo

od of the Lamb.’”  Bass is a CONTEMPLATIVE proponent, and like so many of her contemplative constituents who wander into the CONTEMPLATIVE PRAYER world, her views toward the CROSS and the ATONEMENT have become outright hostile; and those who adhere to the “blood of the lamb” and who cling to the old rugged Cross are seen as an enemy and hindrance to world peace and “restoration.”

Christianity for the Rest of Us is filled with the ideologies of CONTEMPLATIVES, EMERGENTS, and SOCIALIST-like figures such as  Thomas Merton, Henri Nouwen, Eddie Gibbs, Marcus Borg, JoanChittister, Parker Palmer, and her “friend” Brian McLaren. A prevailing theme in the book is “SITTING IN SILENCE,” meditation, and contemplation. She says things like:

People need silence to find their way back to interior wisdom. They need a recovery of the contemplative arts of “thinking, meditating, ruminating.” (Kindle Locations 1789-1790).

True knowledge of the self, of love and meaning, comes only in silence. (Kindle Locations 1795-1796).

If this and other churches continue following the same path as Diana Butler Bass, they may also begin to embrace her view that “the jig is up” to those who believe in the “blood of the lamb.” Below is the article we wrote in 2015. If your church is reading books by authors such as Diana Butler Bass, please urge them to reconsider what they are doing.

New Spirituality Teacher Says “The Jig is Up” to Those Who Believe in “the Blood of the Lamb”

Every now and then something come along that presents our case in such a succinct and obvious way that we are compelled to share it with our readers with the hope it will leave no question as to how serious the present situation is with regard to Christianity in the Western world. Religious author Diana Butler Bass, who was one of the speakers at the [2015] Parliament of the World’s Religions in Salt Lake City, has written a book titled Christianity After Religion: The End of Church and the Birth of a New Spiritual Awakening. In it, she makes the stunning statement:

Conventional, comforting Christianity has failed. It does not work. For the churches that insist on preaching it, the jig is up. We cannot go back, and we should not want to. . . . In earlier American awakenings, preachers extolled “old-time religion” as the answer to questions about God, morality, and existence. This awakening is different . . . it is not about sawdust trails, mortification of sin [putting to death the old man], and being washed in the blood of the Lamb [the preaching of the Cross – emphasis ours]. The awakening going on around us is not an evangelical revival; it is not returning to the faith of our fathers or re-creating our grandparents church. Instead, it is a Great Returning to ancient understandings of the human quest for the divine. (pp. 36, 99).

Contrast this with 2 Corinthians 5: 18-21, which states:

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;  to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

It could not be any more clear what’s at stake here. The term “the jig is up” is a slang term that has the connotation of someone being caught at doing something wrong. It has an intrinsically militant tone that is more or less saying “you’re not going to get away with this any longer.” By Butler Bass saying “the jig is up,” there is an underlying implication of a mounting consensus that backs up that statement, such as what Ray Yungen and others we know recently witnessed at the Parliament of the World’s Religions, where 14,000 people attended and where a clear animosity toward biblical Christians was prevalent.

Inside Diana Butler Bass’ book that so openly rejects the Cross and the atonement are the following glowing endorsements of people you have probably heard of:

She’s spot-on prophetic, compelling, and most important, hopeful. —ROB BELL, author of Love Wins

Join her in rebuilding religion from the bottom up!— RICHARD ROHR, O.F.M., Center for Action and Contemplation and author of Falling Upward

She has a good nose to sniff out crappy religion, but she also has the eyes to see new life budding from the compost of Christendom. SHANE CLAIBORNE, mentored by TONY CAMPOLO

Diana Butler Bass has a keen eye for what is happening in the Christian world these days— so keen, she is able to see through the bad news for the good news that is emerging. PARKER PALMER

Bass as one of our foremost commentators on twenty-first century Christianity.—MARCUS BORG 

I expect (and hope) that this will be the must-read ‘church book’ for every Christian leader— clergy and lay— for years to come.” —BRIAN D. McLAREN, , author of A New Kind of Christianity and Naked Spirituality

……..What Butler Bass refers to as the “ancient understandings of the human quest for the divine” is what the apostle Paul called the mystery of iniquity. This is where man is deceived by familiar spirits (demons) into believing that man is God.

……..when it comes to the preaching of the Cross, Diana Butler Bass, Marcus Borg, Brian McLaren, Richard Rohr, and Shane Claiborne are wrong. On the contrary to what they believe, the preaching of the Cross DOES work. People ARE reconciled to God when they are washed in the blood of the lamb. In other words, they’re not just wrong, they are terribly tragically wrong.

The complete article can be found at http://www.lighthousetrailsresearch.com/blog/?p=25355

And they [the saints of Jesus Christ] overcame him [Satan] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Revelation 12:11)