CONTEMPLATIVE PRAYER OR THE HOLY SPIRIT-IT CAN’T BE BOTH

republished below in full unedited for informational, educational, and research purposes:

Two authors from Great Britain portray a stunningly clear picture of New Age spirituality. They explain:

[T]he keynote of it appears to be a movement
for synthesis derived from an understanding of the underlying unity
behind all things and the sense of oneness that this brings.

This oneness of all life is the crux of the New Age movement.1

Catholic monk M. Basil Pennington defined the contemplative spiritual worldview in his book Thomas Merton My Brother. He related:

The Spirit enlightened him [Merton] in the
true synthesis [unity] of all and in the harmony of that huge chorus
of living beings. In the midst of it he lived out a vision of a new
world, where all divisions have fallen away and the divine goodness is
perceived and enjoyed as present in all and through all.2

The first viewpoint describes God as the
oneness of all existence. In Merton’s new world, God is perceived as
being present “in all and through all.” It certainly appears that the
same spirit enlightened both parties. The only difference was Merton’s
revelation worked in a Christian context just as occultist Alice
Bailey predicted. Unfortunately, this context is now commonplace in
Catholic circles, becoming so in mainline Protestant churches, and
being eagerly explored and embraced by an ever-increasing number of
evangelical Christians.

Evangelical leaders now debate whether such
spiritual truths as resting in God are the same as contemplative
silence. Based on documentations I have been presenting for many
years, I believe contemplative prayer has no place in true
Christianity. Scripture clearly teaches that with salvation comes an
automatic guidance system—the Holy Spirit. Lewis Sperry Chafer, in his
outstanding book Grace: The Glorious Theme, spells out this truth with crystal-clear clarity:

It is stated in Romans 5:5 that “the Spirit
is given to us.” This is true of every person who is saved. The Spirit
is the birth-right in the new life. By Him alone can the character
and service that belongs to the normal daily life of the Christian be
realized. The Spirit is the “All-Sufficient One.” Every victory in the
new life is gained by His strength, and every reward in glory will be
won only as a result of His enabling power.3

Show me a Scripture in the Bible in which the
Holy Spirit is activated or accessed by contemplative prayer. If such a
verse exists, wouldn’t it be the keynote verse in defense of
contemplative prayer?

None exists!

I want to emphasize what I believe cuts through
all the emotional appeal that has attracted so many to teachers like
Richard Foster and Brennan Manning and really boils the issue down to
its clearest state.

In his book Streams of Living Water,
Richard Foster emanates his hoped-for vision of an “all inclusive
community” that he feels God is forming today. He sees this as “a
great, new gathering of the people of God.”4

On the surface, this might sound noble and
sanctifying, but a deeper examination will expose elements that line
up more with Alice Bailey’s vision than with Jesus Christ’s. Foster prophesies:

I see a Catholic monk from the hills of
Kentucky standing alongside a Baptist evangelist from the streets of
Los Angeles and together offering up a sacrifice of praise. I see a
people.5

The only place in “the hills of Kentucky” where
Catholic monks live is the Gethsemane Abbey, a Trappist monastery.
This also, coincidentally, was the home base of Thomas Merton.
MONK DAVID STEINDL-RAST, SECOND FROM RIGHT, WITH OPRAH WINFREY SECOND FROM LEFT:
 
Let me explain this significant connection. In the summer of 1996,
Buddhist and Catholic monks met together to dialogue in what was billed
the “Gethsemane Encounter.”6 David Steindl-Rast, a Zen-Buddhist
trained monk and close friend of Thomas Merton, facilitated this
event.

During the encounter, presentations on Zen
meditation and practice from the Theravedan Buddhist tradition were
offered.7 One of the speakers discussed the “correlation of the
Christian contemplative life with the lives of our Buddhist sisters
and brothers.”8

For these monks and the Baptist evangelist to
be “a people,” as Richard Foster says, someone has to change. Either
the monks have to abandon their Buddhist convictions and align with
the Baptists, or the Baptists have to become contemplative style
Baptists and embrace the monks’ beliefs. That is the dilemma in
Foster’s “great gathering of God.”

Mystic David Steindl-Rast once asked Thomas
Merton what role Buddhism played in his going deeper into the
spiritual life. Merton replied quite frankly: “I think I couldn’t
understand Christian teaching the way I do if it were not in the light
of Buddhism.”9

Did Merton mean that in order to understand
what Christianity really is, you have to change your consciousness? I
believe that is exactly what he meant. Once he personally did that
through contemplative prayer, Buddhism provided him with the
explanation of what he experienced. But again the catalyst was
changing his consciousness. This is what I am warning Christians
about. Contemplative prayer is presenting a way to God identical with
all the world’s mystical traditions. Christians are haplessly lulled
into it by the emphasis on seeking the Kingdom of God and greater
piety, yet the apostle Paul described the church’s end-times apostasy
in the context of a mystical seduction. If this practice doesn’t fit
that description, I don’t know what does.

You don’t have to change your consciousness to
grab “aholt” of God (as Brennan Manning insists). All you need is to
be born-again. What Steindl-Rast and the other Gethsemane monks should
have been telling Buddhists is, “Behold the Lamb of God, which taketh
away the sin of the world” (John 1:29).

In his book, Ruthless Trust, Brennan
Manning mentions that once Baptist Sunday school teacher, now New
Ager, Sue Monk Kidd eventually came under the mentorship of Dr.
Beatrice Bruteau who authored the book What We Can Learn From the East. Since that title is self-explanatory, it’s easy to understand why Dr. Bruteau would write the preface to a book like The Mystic Heart
by mystic Wayne Teasdale. In the preface, she touts that a universal
spirituality based on mysticism is going to save the world.

It seems that all these people want a better
world. They do not seem like sinister conspirators like those out of a
James Bond film. Yet, it is their niceness that rejects the reality
of the fundamental separation between Man and God. It is their sense
of compassion that feeds their universalism. It is idealism that makes
Manning so attractive and causes him to say that Dr. Bruteau is a
“trustworthy guide to contemplative consciousness.”10

The irony of this is that Manning is completely correct in his statement—Dr. Bruteau is
a reliable guide to contemplative awareness. She has founded two
organizations, the Schola Contemplationis (school for contemplation) and
the very Christian-sounding Fellowship of the Holy Trinity. With the
latter, she is promoted as “a well-known author and lecturer on
contemplative life and prayer.”11 Both of these organizations
incorporate Hindu and Buddhist approaches to spirituality. This should
come as no surprise because Bruteau also has studied with the
Ramakrishna order, which is named after the famous Hindu swami Sri
Ramakrishna.

The Ramakrishna order is dedicated to promoting
the vision of Sri Ramakrishna. He was known for his view that all the
world’s religions were valid revelations from God if you understood
them on the mystical level. He was an early proponent of
interspirituality. According to the book, Wounded Prophet, Henri Nouwen even viewed him in a favorable light and esteemed him as an important spiritual figure.

Sue Monk Kidd (author of The Secret Life of Bees)
became enamored with contemplative spirituality while attending a
Southern Baptist church. We could possibly dismiss that and say she
was just an untaught member of the laity who was spiritually lacking
in discernment. Maybe her spiritual dryness was a result of her not
being grounded firmly enough in the faith. But what about the leaders
and pastors whom so many look up to and who are considered trusted
individuals in the church? Surely they are able to discern what is
spiritually unsound. It seems safe to make this assumption. Right?
Unfortunately, this is no longer the case.

Endnotes:

1. Ursula Burton and Janlee Dolley, Christian Evolution (Wellingborough, Northamptonshire, GB: Turnstone Press, 1984), p. 101.
2. M. Basil Pennington, Thomas Merton, My Brother (Hyde Park, NY: New City Press, 1996), pp. 199-200.
3. Lewis Sperry Chafer, Grace, the Glorious Theme (Grand Rapids, MI: Zondervan Publishing, 1977 Edition), pp. 313-314.
4. Richard Foster, Streams of Living Water (San Francisco, CA: Harper, 1998), p. 273.
5. Ibid., p. 274.
6. Credence Communications Catalog, Gift Ideas Edition.
7. Ibid.
8. Ibid.
9. Frank X. Tuoti, The Dawn of the Mystical Age (New York, NY: Crossroad Publishing, 1997), p. 127.
10. Brennan Manning, Abba’s Child (Colorado Springs, CO: NavPress, 1994), p. 180.
11. Virginia Manss and Mary Frohlich, Editors, The Lay Contemplative (Cincinnati, OH: St. Anthony Messenger Press, 2000), p. 180.