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"What a Christian says and does has to have a two-fold foundation: the word of God and the Holy Spirit who reveals the word He Himself inspired. He can't have one without the other. If a person has the word without the Holy Spirit, the evidence of deception will quickly manifest itself. If he tries to follow the Spirit without the word, the result will be the same. The Toronto Experience is a good example of this. Those involved in that movement said they were following the Holy Spirit, but they neglected to rely also on His working through God's word in its proper context. The individual Christian is responsible for knowing the word and acquiring a true understanding of it as taught, and witnessed to, by the Holy Spirit, disallowing any other influence that would alter the true meaning of what has been written." What I had in mind by mentioning the "Toronto Blessing" was the philosophy of Vineyard founder John Wimber. Unable to validate the manifestations of the TE movement by Scripture, Wimber tried to explain them with the statement that "God is greater than His word." The conclusion drawn from such a statement is that, supposedly, there can be vital spiritual truth appropriate to Christianity that is outside the Scriptures. Therefore, spiritual manifestations experienced by Christians do not have to be, or cannot always be, validated by God's word. Such ideas concerning God's word leave a gaping hole through which deception can enter, and it surely has. The concept that God is bigger than His word is responsible for widespread acceptance of the mystics of old as examples of people who attained "perfection" and union with God through the experience of supernatural manifestations. It's common knowledge now that John Wimber himself supported the methods and experiences of such mystics as Teresa of Avila and Ignatius Loyola by referring to them in his book, "Power Evangelism." The writings of the Catholic mystics were not left at the doorstep of the TE, but instead gained a foothold for mysticism among the deceptions hitting the Church. More and more often, we are hearing that, tiring of the various aspects of church life such as service, meetings and other mundane works, people are becoming spiritually thirsty again. But instead of a hunger for the word of God, many are turning to the contemplative life and methods of long-ago mystics, most often presented under the acceptable labels of praying and seeking God. Wimber's mention of Teresa of Avila and Ignatius Loyola planted one of the seeds which have been constantly growing since 1994. Since then, many other Catholic saints and mystics and new age meditation practices have been promoted in the Church as a means of experiencing mystical union with God. The upheaval caused by the Toronto Experience "revival" in 1994 has quieted with time, but one of its main effects has continued: the practice and experiences of the mystics have brought a new "legitimacy" to spiritual exercises, resulting in denominational Christians and Catholic charismatics joining together with "revival" circles. The result is a breakdown of denominational walls and a loose unity. In her booklet written in the mid-1990s, "Strange Fire," Jewel van der Merwe writes, "Today we are seeing a strange trend as again, man, [by] his own endeavours (experientially and philosophically), tries hard to relate to the 'supernatural realm' and walk in a sense of godhood. The nature of this is clearly characterised as the New Age philosophy, as opposed to Orthodox Christianity. Regretfully, a great part of the church has latched on to this trend. By all appearances, Christians are knowingly or unknowingly dabbling in eastern mysticism and the spirit world. Unless they resist this temptation, they will ultimately fall prey to Satan's control. Deeper spiritual understanding seems to be the motivation behind it all. The problem is that Christians are no longer satisfied with the literal Word of God. They are looking for experiences 'beyond the sacred page'. The Bread of Heaven, according to their inner 'sacred feelings', has become stale and outmoded." What comes to mind is this frightening quote from New Age Theosophist Alice Bailey, who correctly predicted the consequences of trading biblical truth for experience: "What the orthodox theologian and the narrow doctrinaire have to offer no longer satisfies the intelligent seeker or suffices to answer his questions. He is shifting his allegiances into wider and more spiritual areas. He is moving OUT FROM UNDER doctrinal authority AND TO direct personal, spiritual experience AND COMING UNDER the direct authority which contact with Christ and His disciples, the masters, gives" (Alice A. Bailey, The Externalization of the Hierarchy, p. 417; CAPS mine). The trend toward mystical exercises and experiences continues to rise, spurred on by interdenominational fellowship within Christianity and fellowship and prayer with non-Christian religions brought about through public tragedies. The meditations and contemplations are basically the same in purpose, though the names they are given vary depending on one's religious affiliation (Christian, Hindu, Buddhism, etc). Is there danger in these like spiritual experiences being practiced across the board? I came across a very interesting article on the internet titled, "Ecumenical developments between Roman Catholicism and Non-Christian Religions" from Present Truth Magazine (Volume Thirty-Four - Article 4). As I read this long article, I came across a very interesting section titled, "The Role of Mysticism in Inter-Religious Ecumenism," which was introduced by this quote: "It is generally agreed, however, that in these doctrinal matters a long dialogue will be required before true agreement can be reached. Some of the doctrinal divergencies are serious. Catholic ecumenists seem to realize that the best hope of uniting the world religions lies elsewhere - in the realm of 'religious experience' and 'mysticism' Here, indeed, there is plenty of common ground." This reminded me of how John Wimber was invited to speak at the Catholic Charismatic Conference in Steubenville, Ohio in 1995, so I went onto the internet to gather more on the subject. I found the following at rapidnet.com. Not only was Wimber a seed planter for Catholic mysticism, he also fostered unity with Catholicism early on: "Wimber consistently maintained an ecumenical spirit toward Roman Catholicism. He frequently appeared on the same platforms with Roman Catholic clergy in ecumenical gatherings, and hosted Catholic 'leaders' at his various church growth/healing seminars. Wimber even once wrote an article for the Catholic charismatic publication, New Covenant, entitled 'Why I Love Mary,' lending credibility to the doctrines of Mariology. In that article, Wimber wrote: 'Wouldn't you like to sit down with Mary and have a cup of coffee with her and talk about faith? The Bible doesn't tell us some of the answers that it would be fascinating to know.' . . ." "If the pope and/or other visible Roman Catholic clergy and laity ever begin to truly perform signs and wonders, Wimber will have played a large part in aiding the Vatican's designs for 'reunification' (Dager, p. 158). In fact, Wimber actively encouraged reunification -- he once 'apologized' to the Catholic church on behalf of all Protestants, stating that 'the pope, who by the way is very responsive to the charismatic movement, and is himself a born-again evangelical, is preaching the Gospel as clear as anyone in the world today' (MS, p. 24). Wimber also called the pope's 'Evangelization 2000' program, 'One of the greatest things that has ever happened' (2/1/91, Calvary Contender). (cited by http://www.rapidnet.com/~jbeard/bdm/exposes/wimber/general.htm). I thought it very interesting that Wimber commended Catholic mystics in his book Power Evangelism, and had power meetings with Catholic priests, nuns and laity. Wimber's teachings embodied the two present-day trends (the seeds of unification with Rome and the practice of mysticism) mentioned in the article from the Present Truth Magazine. Here's the quote again: "It is generally agreed, however, that in these doctrinal matters a long dialogue will be required before true agreement can be reached. Some of the doctrinal divergencies are serious. Catholic ecumenists seem to realize that the best hope of uniting the world religions lies elsewhere-in the realm of "religious experience" and "mysticism" Here, indeed, there is plenty of common ground" (Present Truth Magazine). I strongly encourage you to read this entire article at http://www.presenttruthmag.com/archive/XXXIV/34-4.htm (I haven't examined the rest of this site). The article contains much good material on the idea that it is in common spiritual experiences through the practice of mysticism that all the religions of the world can find common ground, rising above doctrine. Here's another quote from the article: "Mysticism has always been a powerful force in drawing together men of different faiths because, as J. N. D. Anderson points out, mystics, regardless of religious background, are apt to speak the same sort of language. 'Mystics in different religious traditions often recognize in each other a common experience which, they assert, transcends theological differences.'(1) This helps us understand what Klaus Klostermaier means when he says, 'In true dialogue . . . it is not . . . doctrine or theological theory that matters but spirituality.'(2) Klostermaier is the consultant on Hinduism to Rome's Secretariat for Non-Christians. Elsewhere he explains that 'at the level of formulated theology and fixed doctrinal concepts there can be no true spiritual meeting or dialogue' and says that ecumenists must go beyond that 'to the level of the spiritual encounters of the self with God in the inner being.'"(3) And here's one last quote which will leave you with a lot to think about: "What about the aspect of interiority and subjectivism in the current inter-religious dialogue? This is often considered the best meeting point, the 'cement' which can unite men of different faiths. But is mysticism a valid place for men to gather and worship God? As a Protestant, I must agree with Karl Heim that mysticism and true worship are as far apart as the east from the west. Writes Heim: "We cannot find God through a condition of ecstasy. . . . . As long as we are intoxicated we are not with God, but only with ourselves. We are concerned with the swelling ocean of our own mental life. . . We can find God only in a spiritual act that occurs in deep solitude and with full mental clarity. That is why the Word plays the decisive role in the search for God."(4) In Christian, Catholic, New Age and non-Christian religions, Teresa of Avila's "Interior Castle" is often used as informational material in the pursuit of a contemplative prayer life. Her writings are said to inspire various forms of prayer and contemplation, and her experience is similar to that seen in all the religions of the world, including mystical Christianity. The realization of these experiences make it obvious how these practices contribute to fostering the unity being sought by the world's religions. The writings of Teresa of Avila is sourcebook used by non-Christian religions and Christians alike. Contemplation such as that practiced by Teresa of Avila consists of emptying the mind by the repetition of religious words or mantras, or anything of one's choosing that one uses to block out all other thoughts. When other thoughts try to enter, the "mantra" is repeated or focused on intently until silence comes and the mind is blank. But is this type of contemplation compatible with Christianity? No. The word "contemplation" has two definitions: 1. Meditation/Contemplation can be a pursuit of a mindless state in order to experience one's "true self," spirit guide, angel, "God," or other entity. Once accomplished, there is no input from the practitioner, but he is subject to what his entity tells him. 2. Meditation/Contemplation can also be the practice of studying something, with the full use of the faculties of the mind, and deliberations the content of the study to come to a conclusion that is true. For a Christian, this involves the studying of the word of God to come to a knowledge of the truth in reliance on the Holy Spirit. There is a vast difference between the two. For instance, the first empties the mind, while the second renews the mind. The first gives direction or guidance apart from the word of God. The second gives direction and guidance as one reads the word and the Holy Spirit speaks to the heart through that word. The first can only be attained by changing one's consciousness, where a person's natural faculties are of no use whatsoever, while the second gives a deeper knowledge of Christ that is understood and can be related to others in a sensible, logical way. In too many cases, Christians have forsaken the second way of contemplation for the first, not realizing that by doing so, they are helping to foster a global religion. Isa 8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? 20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. ============= Footnotes from the quotes in the article in present Truth magazine:
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