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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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CHRISTIAN MYSTICISM Pastor I.
INTRODUCTION TO
CHRISTIAN MYSTICISM A. Mystical Experience 1.
No true
believer will deny that experience or even, mystical experience, has a place
in the Christian life. 2.
For instance,
the divine events that bring a sinner to salvation could be
described as a mystical experience. 3.
A mystical
experience could be an evangelism tract that was picked up,
or someone randomly entering a church out of desperation and hearing a gospel
presentation, or even standing in line in a grocery store next to a believer.
Other mystical experiences could be a definite answer to prayer, an unexpected
provision, or a season of spiritual renewal. 4.
Even some of
our great hymns of the faith suggest a “mystic’ sweet
communion” from “The Church’s One Foundation.” 5.
However, these
mystical experiences might rather be described as
“God’s supernatural work in everyday life.” B. Christian Mysticism 1.
Christian
Mysticism, on the other hand, differs in that the concept of Christianity is combined with Mysticism. 2.
Definitions: a)
Mysticism (from the Greek mustikós an initiate
of a mystery religion, mustếria meaning "initiation") is the
pursuit of achieving communion, identity with, or conscious awareness of
ultimate reality, the Other, divinity, spiritual truth, or God through direct
experience, intuition, or insight. (Wikipedia.org) b)
Christian
Mysticism … maintains that God dwells in
all Christians and that they can experience God directly through belief in
Jesus…
[It] aspires to apprehend spiritual
truths inaccessible through intellectual means, typically by emulation of
Christ. (Wikipedia.org) 3.
The problem with both of these types of mysticism is
that in order to have union with God (the Other or the Absolute), the
intellect and divine revelation of the Scriptures must be abandoned. a)
Mysticism is the idea that direct knowledge of God
or ultimate reality is achieved through personal, subjective intuition or
experience apart from, or even contrary to, historical fact or objective
divine revelation. (MacArthur, John
Jr., Our Sufficiency in Christ, p. 181) b)
Mysticism is the belief that spiritual reality is
perceived apart from the human intellect and natural senses. It looks for
truth internally, weighing feelings, intuition, and other internal sensations
more heavily than objective, observable, external data. Mysticism ultimately
derives its authority from a self-actualized, self-authenticated light rising
from within. Its source of truth is spontaneous feeling rather than objective
fact. (MacArthur, John Jr., Our
Sufficiency in Christ, p. 181) c)
In other words,
in one degree or another, Christian Mysticism does not rely upon the
Scriptures for its truth and spirituality, but rather upon one’s own
feelings, impressions, and intuitions. C.
Gnostic Mysticism 1.
Mysticism is also an ingredient of Gnosticism. A form
of pre-Gnosticism was a false teaching circulating around the time of New
Testament writings. 2.
Paul addresses this pre-Gnosticism specifically in
Colossians and by John likewise in 1, 2, 3 John. 3.
There are at least three aspects of Gnosticism refuted
in the epistle to the church at a)
Material vs. Spirit (1)
The Gnostics gleaned from Greek Philosophy that the
material was either imperfect or evil but that the spirit was perfect or
good. (2)
Not only did they impugn earthly sanctification but the
bodily resurrection of Christ as well. (a)
In order to refute Gnostic teaching, Paul emphasizes
that Christ had a “fleshly body” (tō
sṓmati tếs sarkós - “the body which possesses flesh,” (b)
In b)
Mediating Demigods (1)
Since material was evil and spirit was good, there had
to be intermediate demigods escalating to the Supreme Spirit. (2)
Therefore, Gnosticism did not view Christ as the sole
mediator between God and man, nor could they conceive that He was deity. (a)
(b)
“Reconciled to Himself” (vs. 20) is a reference to
Christ’s deity. In the previous verse Paul declares Christ’s full deity, “all
the fullness” ( (c)
c)
Mystical Knowledge (1)
Gnosticism is derived from the
Greek word gnṓsis, which
means knowledge. The Gnostics believed they were an elite group that obtained
a secret, inner, and mystical knowledge. (a)
Gnosticism as a
philosophy refers to a related body of teachings stressing the acquisition of
“Gnosis” or inner knowledge. The knowledge sought is not strictly
intellectual, but mystical…This Gnosis is the inner and esoteric mystical
knowledge of ultimate reality. It discloses the spark of divinity within, thought to be obscured by ignorance, convention, and mere
exoteric religiosity. (Groothuis, Douglas, Revealing the New Age Jesus,
pg. 74). (b)
Paul argues in Colossians that all the treasures of
wisdom and knowledge (gnṓsis)
are hidden in Christ ( (c)
The knowledge in Christ gives the believer a “full” or
“true” knowledge (epígnōsis
- intensive use of gnṓsis - (d)
Through the true knowledge in Christ from the
Scriptures a believer: (i)
Has the knowledge of God’s will ( (ii)
Has the knowledge of how to walk in a worthy manner ( (iii)
Has the knowledge of the riches of His glory ( (iv)
Has the knowledge to become more like Christ ( (2)
Paul’s purpose in writing was so that no believer would
be “taken captive (sul - plundered *
agō - and lead away, i.e. brainwashed) by man’s philosophical
arguments. Such arguments are based on falsehoods, man-made
ideas, and worldly principles, not according to Christ ( (a)
Given the size of the contemporary church, the
neo-gnosticism of today poses a more far-reaching threat than
its first-century predecessor. Moreover, the leaders of the early
church were united in their opposition to the
gnostic heresy. Sadly, that is not true today. (MacArthur, John Jr., Our Sufficiency in Christ,
p. 181) Our Sufficiency in Christ, p. 181) II. EXAMPLES OF CHRISTIAN MYSTICISM A.
Pseudo-Dionysius 1.
At
one time, Dionysius was believed to be a convert of the apostle Paul (“Dionysius the Areopagite,” Ac 17:34). However, later scholarship ascertained that he was
probably a pseudonymous writer from the 5th century. 2.
His
writings and theology were apophatic (Negative Theology…”what God is not”) and mystical in man’s
illumination of God. a)
The soul must lose the inhibitions of the senses and
of reason. God is beyond the intellect, beyond goodness itself, and it
is through unknowing, and the discarding of human concepts, that the soul
returns to God and is united with the “ray of divine darkness.” (Moynahan, Brian, The Faith, pg.
270.) B.
Bernard of Clairvaux 2. At the moment of the
mystical experience of union with God, a believer is “kissed with the kisses of
His mouth.” C.
St. John of the Cross 1.
St. John of the Cross was a Carmelite priest (religious
order of monks found on Mt. Caramel, known for their contemplative prayer) in
the 16th century. He authored the mystically coined term, “dark
night of the soul,” in a poem and commentary of the same name. 2.
In his poem and commentary, St. John depicts the
mystical development of the stages of the soul’s union with God. The “dark
night of the soul” represents the mystical purification of the material and
physical desires and senses. In addition, it describes the ten steps on the
ladder of mystical love and union with God. 3.
St. John of the Cross also spoke of their mystical
experience in romantic and sensual terms. 4.
Pastor Gary Gilley, in his article entitled, “Mysticism,”
writes that St. John, describes the union [with God] in terms of
spiritual betrothal, where the soul, conceived of as feminine, is married to
Christ as the bridegroom. 5.
Christian mystics today still use the term the “dark
night of the soul” in their mystical purgation of the soul in order to
achieve a mystical union with God. D.
Ignatius Loyola 1.
Ignatius Loyola (16th cent) was the author
of “Spiritual Exercises” which were ritualistic meditations, contemplative
prayers, fastings, and various mental exercises in order to achieve spiritual
illumination. The exercises were to be carried out over a period of 28-30
days. 2.
Ignatius Loyola founded what was called the, “Society
of Jesus”, who were especially known for the mystical practice of
“contemplative prayer. Contemplative Prayer (also known as “centering prayer”
or “breath prayer”) is not the normal idea of prayer in the Bible. Rather, it
is the mainstay of ancient and modern mystics by which they are able to
experience oneness with God. E.
Other Ancient Christian Mystics 1.
Other Christian mystics, holding to these or other
similar views would include, St. Francis of Assisi (13th cent),
Meister Eckhart (14th cent), Juliana of Norwich and Thomas à
Kempis (15th cent), Teresa of Ávila (16th cent), George
Fox (17th cent), Madame Guyon (18th Cent), and Thomas
Merton (d. 1968) and Agnes Sanford (d. 1982). F.
Evelyn Underhill 1.
A more contemporary Christian mystic would be Evelyn
Underhill who authored the book, “Mysticism, A Study of the nature and Development
of Man’s Spiritual Consciousness.” 2.
Initially an agnostic with an interest in
Neo-Platonism, she eventually became an Anglo-Catholic with strong leanings
toward mysticism. 3.
Underhill’s idea of mysticism was, a)
1) mysticism is
practical, not theoretical, (2) mysticism is an entirely spiritual activity,
(3) The business and method of mysticism is love, (4) and mysticism entails a
definite psychological experience. (wikipedia.com) b)
… At the time, and still today, the subject is associated with the occult,
magic, secret rites, and fanaticism, while she knew the mystics throughout
history to be the world's spiritual pioneers. (wikipedia.com). 4.
Evelyn Underhill outlined five stages for entering into
“the way,” (oneness with God): a)
Awakening of Self - understanding the soul’s true
nature and purpose. b)
Purgation of Self - stripping all material and physical
things from the soul. c)
Illumination - mystical, not intellectual process of
understanding the eternal. d)
Dark Night of the Soul - process of life’s removal of everything
but God. e)
Union - mystical and ecstatic oneness with God’s
incomprehensible light. 5.
Though there may be differences, these stages are
universally accepted as the stages of Christian Mysticism. G.
Richard Foster 1.
A Quaker, Richard Foster, has authored one of the most
influence books on Christian Mysticism called, “Celebration of Discipline.”
The book was written in 1978 and has sold over a million copies. It was named
by Christianity Today as one of the top ten books of the twentieth century. 2.
The book promotes the inward disciplines of Christian
Mysticism such as prayer, fasting, meditation, and study in the Christian
life. It includes the outward disciplines of simplicity, solitude,
submission, and service, and the corporate disciplines of confession, worship,
guidance, and celebration. 3.
In one sense, these disciplines seem no different from
the disciplines for which the average evangelical Christian strives. However,
Foster’s goals and meanings are completely different from those of the
average evangelical. a)
For instance, typical of Christian Mystic literature,
Foster’s goal is the mystical union of oneness with God, As we did this, over time we began experiencing that "sweet
sinking into Deity" Madame Guyon speaks of. It, very honestly, had much
the same feel and smell as the experiences I had been reading about in the
Devotional Masters. (Foster, Richard, Celebration of Discipline,
pg. xv) b)
These disciplines are not intellectual but are the keys
to a mystical experience. (1)
The desperate need
today is not for greater number of intelligent people, or gifted people, but
for deep people. (ibid. pg. 1) (2)
The classical
Disciplines of the spiritual life call us to move beyond surface living into the
depths. They invite us to explore the inner caverns of the spiritual realm. (ibid.) c)
Furthermore, these are the same disciplines uses by the
Christian mystics (Devotional Masters) listed above. Foster applauds and
quotes them all. (1)
[The Disciplines] are not
classical merely because they are ancient, although they have been practiced
by sincere people over the centuries. The Disciplines are classical because
they are central to experiential Christianity. In one form or another all of
the devotional masters have affirmed the necessity of the Disciplines. (ibid.) III. COMPONENTS OF CHRISTIAN
MYSTICISM A.
Contemplative Prayer 1.
When believers hear the word “prayer,” they instantly
have an affinity toward the word. After all, prayer is the believer’s
communication with God. It would not even be wrong to say that the believer
fellowships with God through prayer. 2.
Evidently, Christian Mysticism is not content with the
biblical idea of prayer and practices what is called, Contemplative Prayer. 3.
For the Christian mystic, the emphasis is on the word
“contemplative.” In the book, “Mysticism,” Georgia Harkness explains, among the church fathers [mystics],
‘contemplation’ was the usual term to designate what was later to be called
mystical experience. (pg. 25). So contemplative prayer is a means to gain
a mystical experience. 4.
Contemplative Prayer is not a practice of thinking; but
rather it is a practice to empty the mind. Gary Gilley comments, a)
through contemplative prayer the person is to empty
his mind (detach) then fill it with imaginative experiences with Christ
(attach) who we will find in the silence of our souls, resulting in God
becoming the source of our words and actions.
Sounds attractive to many, even if no such teaching is found in
Scripture. (Mysticism, Part 3) 5.
Some of the methods for contemplative prayer have their
roots in Eastern religions. Gary Thomas’ explanation of the technique for
contemplative prayer is akin to TM or yoga. a)
Choose a word (Jesus or Father, for example) as a
focus for contemplative prayer. Repeat
the word silently in your mind for a set amount of time (say, twenty minutes)
until your heart seems to be repeating the word by itself, just as naturally
and involuntarily as breathing. But
centering prayer is a contemplative act in which you don’t do anything;
you’re simply resting in the presence of God. (Cited in James Sundquist, Who’s Driving the
Purpose Driven Church?, (Bethany, OK: Rock Salt Publishing, 2004), p. 93.) 6.
In fact, some Christian mystics do not believe that
contemplative prayer has anything at all to do with prayer to God, a)
The first step in faith is to stop thinking about
God in prayer…. Contemplative spirituality tends to emphasize the need for a
change in consciousness… we must come to see reality differently. (Brennan Manning, The Signature of Jesus) 7.
Biblical prayer has nothing in common with mystical
practices and experiences. a)
In biblical prayer, we are able to come into the
presence of the Lord but not through a mystical experience or mantra. Rather
our entrance is based on the atoning work of the cross and our purpose is to
receive God’s mercy and grace (He 4:16). b)
In biblical prayer, we are not to be mindless, but very
much aware that time is growing short and we must look soberly at our
testimonies (1Pe 4:7). c)
In biblical prayer, the believer is not seeking
nirvana, but seeking God to have an impact on his life and those around him
(Ja 5:16; Co 4:2). d)
In biblical prayer, the believer can experience peace,
but it is peace as a result of bringing life’s worries and requests to God
(Phil 4:6-7). Even Jesus prayed in his high priestly prayer in Jn 17:15, I do not ask You to take them out of the world, but to
keep them from the evil one. e)
In biblical prayer, the believer prays through the Spirit
(Jude 1:20; Ep 6:18), with the spirit and the mind (1Co 14:15), and without
ceasing (1Th 5:17). f)
In biblical prayer, the believer praises God’s
attributes and works (Ps 19:1; 150:1), in addition to confessing his sin to
God (1Jn 1:9). 8.
It is safe to say then that even though the mystics use
the word “prayer” in “contemplative prayer,” they are not contemplating the
biblical term or practice of prayer. B.
Meditation 1.
The idea of meditation is so closely linked to the idea
of contemplative prayer that some Christian mystics use them interchangeably. a)
[We] must be willing to go down into the recreating
silences, into the inner world of contemplation. In their writings, all of
the masters of meditation strive to awaken us to the fact that the universe
is much larger than we know, that there are vast unexplored inner regions
that are just as real as the physical world we know so well. They tell us of
exciting possibilities for new life and freedom. They call us to the
adventure, to be pioneers in this frontier of the Spirit. (Foster, Celebration of Discipline, 1980, p.
13.) 2.
Simply stated, contemplative prayer is meditation and
is often called meditation. In addition, the same process of detachment and
attachment are implied in meditation. a)
This term is for
learning to "center down," or what the contemplatives of the Middle
Ages called "recollection."
It is a time to become still, to enter into the recreating silence, to
allow the fragmentation of the mind to become centered (ibid. p. 24). (1)
Miles Stanford explains the source for Foster’s terms, (a)
The term "center
down" is a New Age reference to remaining absolutely still in mind and
body, focusing on the silence of the universe--what Dr. Foster calls
"the re-creating silence"--more New Age terminology. (Stanford, RENOVARÉ
Mystical and Occult Spirituality) b)
Christian meditation is an attempt to empty the mind
in order to fill it (Foster, Celebration
of Discipline. p. 15). 3.
We have already
touched on the idea of emptying one’s mind under “Contemplative Prayer.” The question
before us is with what are we to fill our empty minds. 4.
Christian mystics say that we are to fill our minds
with our imaginations and astral projections. a)
The inner world of
meditation is most easily gained through the door of imagination. We fail to appreciate its tremendous
power. The imagination is stronger
than the conceptual thought and stronger than the will. In the West, our tendency to deify the
merits of rationalism--and it does have merit--has caused us to ignore the
value of imagination (ibid pg. 22). b)
As you enter the story,
not as a passive observer but as an active participant, remember that since
Jesus lives in the Eternal Now and is not bound by time, this even in the
past is a living present-time experience for him. Hence you can actually
encounter the living Christ in the event, be addressed by his voice and be
touched by his healing power. It can
be more than an exercise of the imagination; it can be a genuine
confrontation. Jesus Christ will actually come to you (ibid pg. 25). c)
In your imagination
allow your spiritual body, shining with light, to rise out of your physical
body…Go deeper and deeper into outer space
until there is nothing except the warm presence of the eternal Creator. Do not be disappointed if no words come;
like good friends, you are silently enjoying the company of each other…When
it is time for you to leave, audibly thank the Lord for his goodness and
return to the earth. Walk joyfully
back along the path until you return home full of new life and energy
(ibid. pg. 27). (1)
Note (Miles Stanford): The editors have deleted this portion from later editions of the
book, and well they might. But it
remains a part of Dr. Foster’s belief and teaching. 5.
Christian
mystics say that we are to fill our minds with the God within. a)
In Christian mysticism one empties the mind in order
to become one with God, who is found by the way, in ourselves (it is
important to keep in mind Meister Eckhart’s divine spark found within the
soul of each human being). Foster
quotes a number of mystics to describe this experience. For example there is Russian mystic
Theophan the Recluse who said, “To pray is to descend with the mind into the
heart, and there to stand before the face of the Lord, ever-present, all
seeing, within you.” (ibid. pg. 19) 6.
Other Christian
mystics say we are to fill our minds with revelations and messages from God. a)
“Christian meditation, very simply is the ability to
hear God’s voice and obey his word,” Foster tells us. (ibid. pg. 14). b)
This is no slip of the pen. Foster is not advocating listening to the
voice of God in the written revelation of God. He is not even equating “his word” with the
Bible. He is speaking of hearing God’s
voice outside of the Scriptures, and obeying that revelation. This is one of the greatest dangers of
mysticism. (Gilley, “Mysticism Part
2). c)
Winfried Corduan, in Mysticism, an Evangelical Option?, explains the serious danger of
this facet of Christian Mysticism, (1)
[Christian] Mysticism, both ancient and modern is
chocked full of supposed revelations from God. As a matter of fact, this is the draw – God
will personally meet you in the center of your soul and communicate to you
matters far beyond anything found in Scripture. (p. 120) 7.
The Bible does speak of meditation but it is not the
same as the meditation of the Eastern religions. a)
Biblical mediation is not an exercise of emptying the
mind or entering into an experience. Rather it is saturating the believer’s
mind with the thoughts and ways of God from His word (Isa 55:8-11; Col 3:16). b)
The word meditation (hagah - to moan, growl, utter, speak, or muse. It could be onomatopoetically
described as, “hmmm.”) means the mental process of memorizing, mulling over,
thinking through the principles of God’s word. The purpose of meditating on
the Scriptures is to grasp the Scripture’s intended meaning, contextual
interpretation, and make correct applications for obedience. c)
Biblical mediation is finding and obeying the
principles in God’s Word (Pr 2:1-2). In fact, praying and studying are a part
of the process (Pr 2:3-4). The result is not a mystical experience but the
acquiring and applying of God’s wisdom found in the Scriptures (Pr 2:5-6). d)
Biblical meditation is a continuous daily involvement
of the mind upon the principles in God’s Word (Ps 1:2; Jos 1:8; Ps 119:23,
78, 97), God ways (Ps 119:15), God’s works (Ps 119:27; 143:5; 145:5). e)
Biblical meditation produces numerous spiritual
benefits for the believer: (1)
Wisdom (Ps 119:98). (2)
Insight (Ps 119:99-100). (3)
Understanding of God’s will (Ps 119:105; Ep 5:17). (4)
Restraint from sin (Ps 119:11, 101). (5)
Spiritual fruit (Jn 15:7). C.
Disciplines 1.
For Foster, spirituality and sanctification are all
about the “disciplines.” When he speaks of “discipline,” he is not referring
to the character quality of discipline, which the believer must have to read
his Bible, pray, attend church, and serve in ministry. Rather, Foster’s
“disciplines” are a series of twelve disciplines, which transport an
individual into a mystical experience with God and increase spirituality. a)
… twelve disciplines
in three groups: the inward disciplines of meditation, prayer, fasting, and
study; the outward disciplines of simplicity, solitude, submission, and
service; and the corporate disciplines of confession (meaning
accountability), worship, guidance, and celebration (Foster,
Celebration of Discipline, p. 113). b)
The purpose of
the Spiritual Disciplines is the total transfiguration of the person. They
aim to replace old destructive habits of thought with new life-giving habits (ibid. p. 62). c) [Speaking of Foster’s disciplines, Eugene Petersen
writes on the cover of Celebration of Discipline]… it is only by and through these practices
that the true path to spiritual growth can be found. 2.
Foster’s disciplines are comprised of repetitious mantras,
mystical encounters, and mystical revelations. Foster believes the mere
repetition of mystic mantras, even if not believed, will bring about
transformation. a)
We must realize
that sheer repetition without even understanding what is being repeated does
affect the inner mind. Ingrained habits of thought can be formed by
repetition alone, thus changing behavior. This is one reason why so many
forms of spirituality emphasize the regular rehearsal of the deeds of God.
This is also the rationale behind psychocybernetics, which trains the
individual to repeat certain affirmations regularly (for example, I love
myself unconditionally). (ibid. 64-65) b)
It is not even
important that the person believe what he or she is repeating, only that it
be repeated. The inner mind is thus trained and will eventually respond by
modifying behavior to conform to the affirmation. This principle has, of
course, been known for centuries but only recently has it received scientific
confirmation (ibid. pp. 64,65). 3.
We have already dealt with Foster’s first two disciplines;
“contemplative prayer” and/or “meditation.” a)
Next Foster promotes an unbiblical and extrabiblical teaching
on “fasting.” (1)
Fasting is the third, and as might be
expected, his instructions on fasting are purely extrabiblical (Gilley, Mysticism, Part 2). (2)
Our human cravings and
desires are like rivers that tend to overflow their banks; fasting help keeps
them in their proper channels. (ibid. pg. 70) b)
He
continues with the inward discipline of “study,” not the Scriptures per se, but
of the “masters of meditation.” (1)
The new reader of
Foster might expect that he would direct us to the study of Scripture as the
primary means of spiritual growth. But Foster has broader ideas. (Gilley, Mysticism, Part 2). (2)
At last, we think he
will turn to the Word, and he does, for two paragraphs, before rushing off to
recommend reading the Medieval mystical classics. (ibid.) c)
There are also outward disciplines of “simplicity,”
which is anything but the simple life and is certainly not biblical. (1)
Extreme mystic Thomas
Kelly tells us that simplicity allows us to live out of “The Divine Center”
(whatever that is), and existentialist Kierkegaard claimed it led to
holiness. (ibid.) (2)
In attempting to find a
Biblical base for his view, Foster makes the Old Testament civil laws a
pattern for New Testament Christianity, and manages to misinterpret virtually
every scriptural passage he uses (although he scores points on seeking the
kingdom of God first). (ibid.) d)
Not only is there simplicity, but there is “solitude.”
Again, it is not the definition we would think and it is not the peace of God
described in the Bible either. (1)
Instead of a nice
chapter on the importance of breaking free from the noise and distractions of
our world and focusing on God and His Word, we enter into the mystical world
of Medieval Catholicism, Quakerism, and Eastern mystics. Quotes flow from
Merton, Teresa of Ávila, John Woolman, George Fox, and St. John of the Cross.
Terms like “The Divine Center,” “The Divine Opening,” and “the dark night of
the soul,” dominate. It is here that we are taught to keep a journal as we
“listen to the thunder of God’s silence” (p.108). (ibid.) e)
Foster teaches that we need “submission.” By
“submission,” we might think of obedience to God’s will or God-given authorities.
But remember, this is Christian Mysticism. (1)
The next discipline is
“submission,” and it is in this chapter that we receive our heaviest dose of
psychobabble, including: “self-fulfillment,” “self-actualization,” “loving
ourselves,” and mutual submission within marriage. (ibid.) f)
The final outward discipline is “service.” It is
service to mysticism and not Christianity. (1)
“True service comes
from a relationship with the divine Other deep inside. We serve out of
whispered promptings, divine urgings” (Foster, Celebration of Discipline,
p. 128). (2)
“The strictest daily
discipline is necessary to hold these passions in check. The flesh must learn
the painful lesson that it has no rights of its own. It is the work of hidden
service that will accomplish this self-abasement” (ibid. p. 131). g)
Foster goes on to teach his “corporate disciplines.”
The first corporate discipline is “confession.” Roman Catholic mystics
support Roman Catholic ideas. (1)
The first corporate
discipline is that of confession; and we are not surprised to discover that
Foster supports the position of the
Roman Catholic Church, complete with penance and absolution (pp. 146-149) (Gilley, Mysticism, Part 2) (2)
[Once, when receiving
the confession of a lady she,] … “looked at me and ‘saw’ superimposed upon my
eyes the eyes of Another who conveyed to her a love and acceptance that
released her to unburden her heart” (Foster, Celebration of Discipline p. 155). h)
Next is “worship.” Worship is a major part of our
Christian life. However, misguided worship is also a part of the misguided
Christianity in our day. (1)
“[worship] …is a
breaking into the Shekinah of God, or better yet, being invaded by the
Shekinah of God…. We have not worshiped the Lord until Spirit touches
spirit…. [And] it all begins as we enter the Shekinah of the heart” (ibid. pp. 158-162). (2)
“if Jesus is our
Leader, miracles should be expected to occur in worship. Healing, both inward
and outward, will be the rule, not the exception” (ibid. p. 165). (3)
Such services will have prophecies and words
of knowledge (ibid. p. 165). (4)
“The mightiest stirring
of praise in the twentieth century has been the charismatic movement. Through
it God has breathed new life and vitality into millions” (ibid. p. 168) (5)
“Our rational faculties
alone are inadequate…. That is one reason for the spiritual gift of tongues.
It helps us to move beyond mere rational worship into a more inward communion
with the Father. Our outward mind may not know what is being said, but our
inward spirit understands. Spirit touches spirit” (ibid. p. 169). (6)
“Many … are having a deep and profound
experience of an Emmanuel of the Spirit -- God with us; a knowledge that in
the power of the Spirit Jesus has come to guide his people himself; an
experience of his leading that is as definite and as immediate as the cloud
by day and the pillar by night” (ibid. p. 175). i)
The final discipline is “celebration.” (1)
Foster brings
everything together with his last discipline, that of celebration. Here we
are to express joy in all that we have learned thus far in the book, even
participation in “holy laughter” on occasion (p. 198). (Gilley, Mysticism,
Part 2). 4.
However, sanctification in the Bible does not come
through these mystic disciplines. In fact, the Bible has much to say about
sanctification. a)
Make no misunderstanding, prayer, Bible study, and
service are disciplines that do aid in our sanctification. The problem is
that Foster’s ideas of prayer, Bible study, and service are different from
biblical prayer, Bible study, and service. b)
Also, Foster places the entire responsibility and
credit for sanctification on his disciplines. c)
Biblical sanctification is ultimately a divine work and
is understood in three aspects: Positional Sanctification, Present
Sanctification, and Future Sanctification. d)
Positional Sanctification is the divine act of the Holy
Spirit who places the believer in Christ, justified and secure (1Co 1:2;
6:11; He 10:10, 14). e)
Future Sanctification is the divine act of God who will
make the believer eternally perfect in heaven and he will never have to
wrestle with the sin nature again (1Co 15:49; Phil 3:21; 1Jn 3:2). f)
Present Sanctification is the process whereby God is
bringing the believer to spiritual maturity in this life (1Jn 3:3; Phil 1:6;
Rom 8:29). g)
It is during Present Sanctification that we see God has
enabled the believer to be part of the sanctification process. (1)
However, even though man has a part, it is based on the
work God has done and is doing (Phil 2:12-13; 2Pe 1:4). (2)
The believer still battles with the sin principle
(flesh), but he does so as a new creature in Christ (2Co 5:17), resurrected
with Christ (Ro 6:1-4), puts the flesh to death (Col 3:8-10), and walks by
the power of the Spirit (Ro 8:4; Gal 5:16). (3)
Sanctification comes not from mystical disciplines but
by trusting in what God has done for the believer positionally in Christ.
Furthermore, the believer is sanctified as he trusts in God’s spiritual
provision and obeys His Word in the power of the Spirit (Jn 17:17). D.
Labyrinth 1.
The Labyrinth (labúrinthos) began in Greek
mythology when Daedalus built a maze-like structure for King Minos of Crete.
Its purpose was to hold the Minotaur (a half man, half bull creature), which
was eventually killed by the Athenian Theseus. 2.
Today however, both scholar and spiritualist will argue
that the Labyrinth is not a puzzling maze but a path to find one’s way. a)
The labyrinth is not
a maze. There are no tricks to it and no dead ends. It has a single
circuitous path that winds into the center. The person walking it uses the
same path to return and the entrance then becomes the exit. The path is in
full view, which allows a person to be quiet and focus internally. (Rev. Dr. Lauren Artress, “Guidelines for Walking the Labyrinth”; http://veriditas.org;
see also http://www.gracecathedral.org) 3.
In fact, according to Rev. Dr. Lauren Artress, Executive Director of
Veriditas™, the World-Wide Labyrinth Project, is a tool for healing,
spiritual awareness, and global peace. a)
The work of Veriditas centers around the Labyrinth
Experience as a personal practice for healing and growth, a tool for
community building, an agent for global peace and a metaphor for life. (Rev. Dr. Lauren Artress, “Welcome to Veriditas) b)
There are many ways to describe a labyrinth. It is a
path of prayer, a walking meditation, a crucible of change, a watering hole
for the spirit and a mirror of the soul. (Rev. Dr. Lauren Artress, ““Guidelines for Walking the Labyrinth”) 4.
Even though Rev. Dr. Lauren Artress is associated with Grace Cathedral, an
Episcopal Church in San Francisco, she readily admits that the Labyrinth is
not strictly a Christian exercise. a)
The labyrinth is an
ancient pattern found in many cultures around the world. Labyrinth designs
were found on pottery, tablets and tiles date as far back as 4000 years. Many
patterns are based on spirals from nature. In Native American culture it is
called the Medicine Wheel and Man in the Maze. The Celts described it as the
Never Ending Circle. It is also called the Kabala in mystical Judaism. One
feature they all share is that they have one path which winds in a circuitous
way to the center. (Rev. Dr.
Lauren Artress, “About Labyrinths,” http://www.gracecathedral.org) b)
The patterns of the labyrinth are
similar in design and conception to the mandalas of South Asian Buddhism,
which are physical representations of the spiritual realm designed to aid in
meditation. Labyrinths blend their visual symbolism with the process of
walking, which is similar to the Japanese Zen practice of kinhin, literally
"walking meditation," where all of the attention is focused on the
process of each step, one foot in front of the other, and the breath is
controlled and regulated. Both of these techniques are used in Buddhist
meditation, which combines the elements of calming and insight into the
single goal of samadhi, or "awareness. 5.
The purpose of the Labyrinth is to capture a mystical
experience in self-actualization. a)
There are three stages to walking the labyrinth:
Purgation, Illumination, and Union. b)
Purgation is the first part of the path where the
details of everyday life are shed, and the mind is made open. c)
Illumination is the
time spent in the center of the labyrinth, quietly praying and receiving
whatever wisdom is forthcoming. d)
Union occurs as the
path is reworked, preparing to reenter the world and actualize the new sense
of self, or knowledge gained in the labyrinth. (Rev. Dr. Lauren Artress,
http://www.gracecathedral.org/enrichment/features/fea_19981120_f_p03.shtml) 6.
What does all that mean for the average Labyrinth-goer? a)
It's very much a tool
for helping me find focus," says Brad Squires, an East Bay massage
therapist who uses the labyrinths on a regular basis. "It seems to
rattle all the disturbances and busyness out of your brain, rattle all the
static away and lets you...slow down and tune in to a more humane kind of
rhythm. It's best just to surrender and allow the labyrinth to give you
whatever the labyrinth will give you. Just be accepting to whatever might
come forth." This opening up is the key to clearing space within the
mind, allowing yourself to experience whatever emotions or thoughts surface
during each labyrinth experience. (ibid) b)
One walker draws the
connection to the larger questions of "Where am I going, who am I in
relation to the spiritual world, who am I in relation to a larger creative
being?" (ibid) c)
Stories of angels or
spirits are common as well. Renee Gibbons, a long time labyrinth walker,
relates the story of her first experience on the labyrinth: "When I got
to the center of the labyrinth, I got a really strong message that said 'send
an angel to your sister Fiona.' My sister Fiona had not spoken to me for four
or five years at that time." After sending a gift to her sister, she
waited. Although a miraculous new relationship did not develop, she says,
"I saw that a lot of my resentments dropped when I did that. (ibid) d)
Renee Gibbons has also
used the labyrinth as part of her healing process after being diagnosed with
breast cancer. As a support to more traditional modes of treatment, she found
a strong source of strength in the walking of the labyrinth: "I was
going to do the mechanical things, but I knew that I had to have other things
to complement that to pull through. So I used that, I walked the labyrinth as
part of my healing. That was medicine for me. (ibid) e)
Renee has also found
solace on the labyrinth in times of death and loss. During her cancer
treatment she was walking the labyrinth frequently, and one night "a
friend of mine who was suffering with AIDS came into my mind, and I had a
strong presentiment that I had to get him on the labyrinth that night, that
he was going to die." She describes the struggles they had to get him
there at midnight, and then continues: "We pushed him around the
labyrinth in his wheelchair. It was an incredible experience. We sang as we
were walking around and said our goodbyes to him. (ibid) 7.
It is amazing to see how many pictures of Labyrinths
are posted on the Internet. Admittedly, some of the photography is
spectacular. At the same time, it is frightening to see the Labyrinth’s
popularity explosion among church-goers and evangelicals. a)
A Google search of “labyrinth” and “church” brings a
total of 2,860,000 hits. b)
Not only is the Emergent Church an advocate of the
Labyrinth, but so are Christian organizations like, “Youth for Christ,”
“Youth Specialties,” “Intervarsity Christian Fellowship,” “National Pastors
Convention,” and various Christian publishing companies. c)
At the 2004 National Pastors Convention, a Labyrinth
was open from 7am - 10:30pm. From 8:30am - 9:15am, Pastors could have their
choice of “Contemplative Morning Prayer Exercises” or “Sustainable Life Forum:
Stretching and Yoga.” d)
Guest speakers included Brian McLaren, Dan Kimball
(both Emergent Church leaders), Rick Warren, and Howard Hendricks. e)
Gary Gilley, in his “Mysticism - Part 4” writes, Sadly I have heard of very conservative
Bible Colleges offering labyrinth walks to their students, and can only hope
that their leadership is ignorant of the true purpose behind the labyrinth
(which is why we publish these papers). 8.
I would venture to say that no matter what state you
live in, you have Labyrinths in your state and quite possibly within one
hours drive or less (Wyoming - Buffalo, Casper, Cheyenne, Dubois, and Belle
Fourche, SD). IV. CONCLUSION TO CHRISTIAN
MYSTICISM A.
Christian Mysticism and Pagan Religions 1.
When it comes to Christian Mysticism, we are not
talking about a slight offshoot of Christianity. Rather, Christian Mysticism
is more closely aligned with Pagan and New Age religions. Perhaps that sounds
like a harsh statement, but it is a truth that the proponents of Christian
Mysticism readily admit. Here are numerous quotes from Christian Mystics
themselves (Many of which are quoted by Richard Foster in his book,
“Celebration of Disciplines.” a)
Thomas Merton: I think I
couldn't understand Christian teaching the way I do if it were not in the
light of Buddhism. b)
Henri Nouwen wrote that his solitude and the solitude of his
Buddhist friends, would, greet each
other and support each other." c)
Basil Pennington: We
should not hesitate to take the fruit of the age old wisdom of the East and
'capture' it for Christ. Indeed, those of us who are in ministry should make
the necessary effort to acquaint ourselves with as many of these Eastern
techniques as possible. d)
Morton Kelsey: You can
find most of the New Age practices in the depth of Christianity. e)
Tilden Edwards: This
mystical stream [contemplative prayer] is the Western bridge to Far Eastern
spirituality. f)
Alice Bailey (famous occult prophetess who coined the term New
Age): It is, of course, easy to find
many passages which link the way of the Christian Knower [mystic] with that
of his brother in the East. They bear witness to the same efficacy of method. B.
No Such Thing as Progressing Revelation 1.
If Foster’s disciplines are the means to spirituality
and sanctification, why are they not mentioned in
the Bible. 2.
Should we assume that Paul did not know about these
disciplines? Should we also assume that thanks to Foster and his mystic
mentors we can now finally move our spiritual lives farther
than Paul took us? 3.
On the contrary, the spiritual truths that Paul gave
us, he gave under the inspiration of God, the Holy Spirit. They and they alone,
are the exact and only spiritual truths prescribed for believers. Therefore, God
has given us spiritual truths and we are not to look for more or progressing
revelation. C.
Celebrate the Discipline of
the Word of Truth 1. Somehow, we have it in our minds than unless we are having a mystical and
emotional experience, we have not had a true experience with God. It is not only
dangerous but also erroneous to look for something more than is recorded in
the Scriptures. For too long, many believers have regarded the
Scriptures as an optional source of truth rather than “the” source of truth. The
Scriptures alone have everything the believer needs for life and godliness (2Pe
1:3). 2. There are disciplines in the Christian life, but our primary discipline
is to study the Word of Truth so that we do not create false and unbiblical
disciplines, no matter how it makes us feel. It is time to celebrate the
discipline of the Word of Truth. |
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