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Archive for the ‘George Fox University’ Category

(revised 01/30/15)

I feel privileged to be Facebook Friends with John Henderson, a member of the “anti-Emergent” Facebook Group Concerned Nazarenes. This Facebook Group is attempting to confront and warn members primarily of The Church of the Nazarene denomination.

I, John, and many others are concerned about the doctrinal falling away of many evangelical churches and entire evangelical denominations. Most of these churches are falling away from biblically sound doctrine into the postmodern heresies of Brian McLaren, Tony Campolo, Richard Foster, Dan Kimball, Leonard Sweet, etc. etc.

Interestingly, all of the above individuals have spoken and/or taught at the heretical George Fox University and/or George Fox Evangelical Seminary, schools in the Evangelical Friends Church International (EFCI) denomination. The EFCI was once (relatively) biblically sound.  But, in recent decades, all the Regions of the EFCI (including the once very biblically sound, Wesleyan Holiness EFC-ER) have begun trending quickly into postmodern “progressive evangelical” apostasy.

By the way, John – like myself – is Wesleyan Holiness in doctrine. We hold to the Wesleyan-Arminian position that a born again Christian can turn his or her back on God, walking away into apostasy and “losing” his or her salvation. Technically, we believe in “conditional eternal security”.

So why exactly is the EFCI (and many other evangelical denominations) falling away? There are many factors I’m sure – factors which I will not attempt to enumerate here. But I did find the following post by my friend John Henderson very pertinent. Click here for the original source of this post. Note: I am inserting comments [in brackets] and emphasizing certain points by bolding.

Point of No Return
By John Henderson
12/14/14

This is one of those things where I would welcome, would embrace, having someone tell me I was wrong and showing me how so. It has to do when a person or a group has gone so far in the wrong direction, making wrong choices, and ignoring and neglecting God that they will never return to their better days outside of a divine miracle of intervention.

It happened first in the Garden of Eden. God made it clear to Adam and Eve what the limits were and what would happen if they went beyond them. They went past them and, in the day they sinned, they died spiritually on the spot and physically a few years later. Not only were those the consequences to them but they brought sin and damnation upon all of their descendants that only the Cross of Christ could overcome.

One might argue that God’s creation was perfect and it was impossible for man to undo what God had done. That is a good argument but it was not what happened. Salvation is perfect but man can still trample the perfect redemption.

That is how it is. There is a point where a person can go beyond the possibility of repentance—not because God is powerless but because his or her conscience is so seared by unbelief and rebellion that they cannot come to repentance. Someone has likened it to no longer hearing God’s call because the heart is so filled with animosity to the things of God and the attractions of the world that His call is drowned out by the din of those things. The call has not diminished. The hearing has ignored it so long that it is as though there is no call.

We have a grandfather clock in our hallway. It chimes the Westminster chimes every 15 minutes. Frankly, I do not notice them very often because I am accustomed to ignoring them. A visitor sleeping in a nearby room will often remind me of them. I try to remember to silence the chimes when we have overnight guests.

For this reason, I think a backslider who once followed Christ faithfully is less likely to return than would be a reprobate who has never received Christ. I think of the man who wrote that great song, “Come Thou Fount of Every Blessing,” who apparently never made it back. There are statics [sic] that say younger people are more likely to receive Christ than are older people. I often wonder if I would have ever turned to Christ had I put it off at the age of 15 until a later time; had I decided to taste of the world a bit before considering Christ.

There are many sad stories of people who put off salvation so long until all opportunities are gone. I do not like to hear of them but they are out there. Many of them I knew personally.

That same thing is true of once-great churches. I have yet to learn of a backslidden church or denomination that ever returned to its original level of spiritual life, activity, and influence after having started down the road of compromise. The slide was always gradual and hardly noticeable in the beginning. After a while, people started to notice something was wrong and eventually there were those who began to warn about it. There were occasional turnabouts, but not many and not often. Once the fatal drift took hold, it was too late. The cancer of sin had eaten away too much for there to be a recovery. If there ever was to be a cure, it had to be divine, but usually God had been so excluded that He was no longer considered that relevant and His call was no longer being heard.

The good news is that it does not have to turn out like that. There is still that clarion call and most can still hear it. Some will turn to Christ who seemed beyond the call.

I was told that when news got out that I had been saved, there were some who found it unbelievable about me. One person reportedly expressed such disbelief as to say: “Not him! Not that Henderson boy! Anybody but him could be saved!” I am glad that the Holy Spirit thought differently. God may have had to reach a little farther for me but He did. The stain of sin may have penetrated deeply even at my young age, but the Blood of Jesus went deeper than the stain had gone.

I have often thought that my own point of no return was very near then. An accident that should have been fatal convinced me of that. I had come to Christ shortly before the accident—maybe a week, two at the most—and believe I would have perished in the accident if I had put off salvation. I broke my neck in three places in a diving accident and walked away with no permanent damage of any sort.

Genuine revival is still possible. Maybe it won’t look like we used to know or expect, but it can be every bit as real and far-reaching as ever. As long as the Holy Spirit is still with and in us, everything pertaining to the preaching of the gospel is still just as possible as it was in the beginning. That will not change or diminish until Jesus comes again.

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(revised 05/29/13)

The Evangelical Friends Church International (EFCI) was once staunchly born again, “separatist fundamentalist” Wesleyan Holiness. Yet today the EFCI treats heretical Emerging/Emergents like Tony Campolo, Richard Foster, Dan Kimball, Brian McLarenLeonard Sweet, Randy Woodley, etc. as their “darlings.” All of these heretics have taught and/or are teaching at George Fox University and/or George Fox Evangelical Seminary.

I came across an excellent 3-part series of articles exposing the blasphemous “theology” held by a number of Emerging/Emerging individuals, including most of the individuals above.  I have reposted this article below.  I have emphasized certain points by bolding, and inserted comments in [brackets].

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Click here for the original site of Part One reposted below.

(Part One)
What are the Emergent Church’s ’95 Theses’?

By Dr. Paul M. Elliott

The Emergent Church movement promotes itself as a “new Reformation” with its own “95 theses” in a book by Emergent guru Brian McLaren. Despite their claims of charting the way forward for the church, the architects of this theological Tower of Babel are bent on taking the church back into pre-Reformation darkness.

Part one of a series.

Since the turn of the new millennium, the Emergent Church movement has been grabbing headlines as the darling of the religious media. Its influence has spread like wildfire in mainline liberal, Evangelical, and Roman Catholic seminaries alike.

A New Luther?

In 2004, Emergent Church guru1 Brian McLaren published what was hailed as a landmark book called A Generous Orthodoxy.2 Phyllis Tickle, who according to her website is “a lay eucharistic minister and lector in the Episcopal church,”3 wrote the foreword, in which she said:

Religion is like a spyglass through which we look to determine our course, our place in the order of things, and to sight that toward where we are going. On a clear day, no sailor needs such help, save for passing views of a far shore. But on a stormy sea, with all landmarks hidden in obscuring clouds, the spyglass becomes the instrument of hope, the one thing on board that, held to the eye long enough, will find the break in the clouds and discover once more the currents and shores of safe passage. Ours are stormy seas just now; and I believe as surely as Martin Luther held the spyglass for sixteenth-century Europe, so Brian McLaren holds it here for us in the twenty-first..

…The emerging church has the potential of being to North American Christianity what Reformation Protestantism was to European Christianity. And I am sure that the generous orthodoxy defined in the following pages is our 95 theses. Both are strong statements, strongly stated and, believe me, not lightly taken in so public a forum as this. All I can add to them in defense is the far simpler statement: Here I stand.

So, on that basis, the one thing that remains is to invite you to join thousands and thousands of others who have already read these words and subsequently assumed them as the theses of a new kind of Christianity and the foundational principles for a new Beloved Community.4

A “Beloved Community”?

The “Beloved Community” of which Tickle speaks is a term coined by pseudo-Christian philosopher Josiah Royce (1855-1916). In his 1913 book, The Problem of Christianity, Royce said that the doctrine of the incarnation is not about the coming of God in the person of Jesus Christ, but the incarnation of God in the visible church. He added that “the visible church, rather than the person of the founder [Jesus Christ], ought to be viewed as the central idea of Christianity.” To Royce, the “problem of Christianity” was Jesus Christ.

Royce also said that the visible church forms a “Universal Community of Interpretation” that redefines “Christianity” to suit the conditions of the times. Tellingly, Royce’s book was recently republished by the Catholic University of America, an institution of the greatest chameleon-church on earth.5

Confused and Proud of It

McLaren is clearly comfortable in the company of people like Tickle and Royce. The full title of McLaren’s “95 theses of the Emergent Church” is quite a mouthful:

A Generous Orthodoxy: Why I Am a Missional – Evangelical – Post-Protestant – Liberal/Conservative – Mystical/Poetic – Biblical – Charismatic/Contemplative – Fundamentalist/Calvinist – Anabaptist/Anglican – Methodist – Catholic – Green – Incarnational – Depressed-Yet-Hopeful – Emergent – Unfinished Christian

Rather than being ashamed of his confused state of mind, McLaren wears this complex and contradictory title proudly, and uses each of the descriptions in the lengthy title of his book as the title of a chapter within it. McLaren presents himself as the guru of a “new Reformation” built not on orthodoxy, but on what another Emergent spokesman has called “orthoparadoxy”.

A followup 2007 book, An Emergent Manifesto of Hope, authored by McLaren and twenty-six other Emergent thought leaders, is an equally confused and confusing theological Tower of Babel. Its architects and builders are bent on not simply tearing down the Reformation, but on taking the church back into pre-Reformation darkness. In the process (lest a Scripture-driven Christian have any doubts) McLaren and his fellow Emergents show us clearly that they are not Christians at all.

How Do Emergents Measure Up?

How does this “new Reformation” compare to that of the 16th century, which freed Biblical Christianity from the shroud of Romanism? What of the five solas that were the rallying cries of that Reformation –

  • Sola Scriptura: Our Authority is Scripture Alone
  • Sola Gratia: Salvation is by Grace Alone
  • Solus Christus: Salvation is Through Christ Alone
  • Sola Fide: Justification is by Faith Alone
  • Soli Deo Gloria: The Glory Belongs to God Alone

Emergents say that adherence to such fundamentals is “a constant reminder that religion can be a source of chaos and confusion.”6 But who is it that is really living in the realm of chaos and confusion – those whom the Emergents deride as “fundamentalists”, or Emergents who have exalted themselves against the knowledge of God? In our next article, we shall begin comparing the theological currents flowing through the Emergent Church with the Reformation’s great and fundamental statements of the Biblical faith “once for all delivered to the saints.”

References:

1. We use the term “guru” advisedly; McLaren and other Emergent Church leaders position themselves as spiritual advisers imparting transcendental, higher knowledge – higher than the Word of God.

2. Brian McLaren, A Generous Orthodoxy: Why I Am a Missional-Evangelical-Post-Protestant-Liberal/Conservative-Mystical/Poetic-Biblical-Charismatic/Contemplative-Fundamentalist/Calvinist-Anabaptist/Anglican-Methodist-Catholic-Green-Incarnational-Depressed-Yet-Hopeful-Emergent-Unfinished Christian (Grand Rapids, Michigan: Zondervan, 2004).

3. Her website, phyllistickle.org, notes that she was the “founding editor of the Religion Department of Publishers Weekly, the international journal of the book industry, is frequently quoted in print sources like USA Today, Christian Science Monitor, the New York Times as well as in electronic media like PBS, NPR, The Hallmark Channel, and innumerable blogs and web sites. Tickle is an authority on religion in America and a much sought after lecturer on the subject….Tickle is a founding member of The Canterbury Roundtable, and serves now, as she has in the past, on a number of advisory and corporate boards.”

4. A Generous Orthodoxy, pages 11-12.

5. Josiah Royce, The Problem of Christianity, 1913, republished in 2001 by Catholic University of America Press, pages 43 and 340.

6. Barry Taylor, “Converting Christianity” in An Emergent Manifesto of Hope (Grand Rapids, Michigan: Baker Books, 2007), page 165.

Click here for the original site of Part Two reposted below.

(Part Two)
What does the Emergent Church movement believe about Sola Scriptura?

By Dr. Paul M. Elliott

Emergent Church leaders will tell you they are uncertain of most things. In fact, they wear ambiguity like a badge of honor. But of one thing they are certain: The Bible is not the inspired, infallible, inerrant, uniquely authoritative Word of God.

This is part two of a series. Read part one.

As we continue our series, “Was the Reformation a Mistake?” we take up this question: How does the Emergent Church movement’s so-called “new Reformation” compare to the one that freed Biblical Christianity from the shroud of Romanism in the 16th century? What of the five solas that were rallying cries of that Reformation? –

  • Sola Scriptura: Our Authority is Scripture Alone
  • Sola Gratia: Salvation is by Grace Alone
  • Solus Christus: Salvation is Through Christ Alone
  • Sola Fide: Justification is By Faith Alone
  • Soli Deo Gloria: The Glory Belongs to God Alone

We shall let Emergent spokesmen answer for themselves.

Inerrancy is “Foreign to the Bible’s Vocabulary”

What do Emergent Church leaders say is the nature of the Bible? Emergent guru Brian McLaren says that “the Bible is “an inspired gift from God – a unique collection of literary artifacts”.1 Emergent leader Doug Pagitt agrees with McLaren, hinting at what they mean by “inspired”. The “history of the Christian faith,” Pagitt says, is that “the Scriptures come from and inform the church.”2 In other words, they do not come from God in the sense of verbal, plenary, authoritative inspiration spoken of in passages such as 2 Timothy 3:16-17 and 2 Peter 1:20-21.

McLaren is even more explicit. He says that “the purpose of Scripture is to equip God’s people for good works.”3 The italics are his. McLaren and other Emergents repeat this statement often in their writings, almost as a mantra. But there is never a word about Scripture’s telling mankind how to become one of God’s people, through faith in the person and work of Jesus Christ. Throughout their writings, Emergents’ assumption seems to be that everybody is already one of “God’s people.” You just have to get busy doing “good works.”

But then, after stating that “the purpose of Scripture is to equip God’s people for good works” McLaren follows immediately with this:

Shouldn’t a simple statement like this be far more important than statements with words foreign to the Bible’s vocabulary about itself (inerrant, authoritative, literal, revelatory, objective, absolute, propositional, etc.)?4

Just how “foreign” does McLaren think these words are to Scripture? He does not hesitate to tell us, in a book with one of the most ironic titles ever: Adventures in Missing the Point, co-authored by McLaren and so-called “evangelical left” spokesman Tony Campolo. McLaren and Campolo’s title reflects their fatuous belief that the Bible-believing Christian church has “missed the point” on just about everything (and, of course, Emergents have “gotten the point”). “The Bible is an inspired gift from God – a unique collection of literary artifacts,”5 McLaren says. But it is not the inspired, infallible, inerrant, propositional, revelatory, absolute, objective, Word of God. What’s more, McLaren asserts, “not even one-hundredth of one percent of the Bible” presents “objective information about God.”6

Those are some pretty absolute statements from a man who claims that little, if anything, is certain. But McLaren is just getting warmed up. The Christian Church, says McLaren, has misrepresented the Bible as something containing “universal laws” – “We claimed that the Bible was easy to understand” – “We presented the Bible as a repository of sacred propositions.” All of that was wrong, he says. And, echoing the true position of the Roman Catholic church, McLaren laments that “we mass produced the Bible” and gave Christians the impression that they could interpret it for themselves.7

Not Orthodoxy, But Orthoparadoxy

According to Emergents, how are we to approach this “inspired” but humanly-originated, non-inerrant, non-infallible, non-authoritative Bible? Emergent spokesman Dwight J. Friesen, a professor of practical theology at Mars Hill Graduate School (Seattle) and a member of the Faith and Order Commission of the National Council of Churches, says that Christ was not interested in orthodoxy but in “a full and flourishing human life.”8 What must develop, says Friesen, is not orthodoxy – correct teaching – but a piece of Emergent doubletalk called orthoparadoxy, “correct paradox.” Friesen writes:

Orthoparaxody represents a conversational theological method that seeks to graciously embrace difference while bringing the fullness of a differentiated social-self to the other. Through the methodology of orthoparadoxy, competing ideas, practices, and hermeneutics are seen as an invitation to conversational engagement rather than as something to refute, reform, or revise.”9

“Current theological methods that often stress agreement/disagreement, win/loss, good/bad, orthodox/heresy, and the like set people up for constant battles to convince and convert the other to their way of believing.”10

“Orthoparadox theology is less concerned with creating “once for all” doctrinal statements or dogmatic claims and is more interested in holding competing truth claims in right tension..Orthoparadox theology requires a dynamic understanding of the Holy Spirit.”11

“[S]ee conversation starters where you once saw theological disagreement.”12

This is how we must approach the Bible, according to Brian McLaren:

“Drop any affair you may have with Certainty, Proof, Argument.The ultimate Bible study or sermon in recent decades yielded clarity. That clarity, unfortunately, was often boring – and probably not that accurate, either, since reality is seldom clear, but usually fizzy and mysterious.”13

“Find things to do with the Bible other than read and study it” [and McLaren suggests several that are forms of medieval, mystical meditation commended by the Roman Catholic church].14

“In the recent past we generally began our apologetic by arguing for the Bible’s authority, then used the Bible to prove our other points. In the future we’ll present the Bible less like evidence in a court case and more like works of art in an art gallery.”15

“In the recent past we talked a lot about absolute truth, attempting to prove abstract propositions about God (for instance, proving the sovereignty of God).” [That, McLaren asserts, is passé in the postmodern world.]16

Protestants Have the Bible All Wrong

According to McLaren, Protestants have gotten it all wrong about the Bible, using propositional truth, right and wrong, to “lay low” their Catholic “brethren” –

“Protestants have paid more attention to the Bible than any other group, but sadly, much of their Bible study has been undertaken to fuel their efforts to prove themselves right and others wrong (and therefore worthy of protest). the Bible does not yield its best resources to people who approach it seeking ammunition with which to lay their [Catholic] brethren low. How many Protestants can’t pick up their Bibles without hearing arguments play in their heads on every page, echoes of the polemical preachers they have heard since childhood? How much Bible study is, therefore, an adventure in missing the point?”17

Warmed-Over Neo-Orthodoxy

Students of church history will recognize much of Emergent Church thinking on the Bible as the warmed-over 20th-century neo-orthodoxy that destroyed most mainline Protestant churches as well as many conservative ones. Emergents are following in the insolent footsteps of Karl Barth, Rudolph Bultmann, Reinhold Niebuhr, Paul Tillich and others, who in turn were influenced by early 19th-century philosopher Søren Kierkegaard, whose great gift to theology was to assert that there is no such thing as objective truth.

One of the main reasons the Emergent Church movement is finding acceptance among Evangelicals is that few Evangelicals are students of church history. As such, they are condemned to repeat the deadly mistakes of the past by embracing a theology of nonsense that leads souls to Hell.

Acceptance in Reputedly Conservative Seminaries

The Emergent Church movement is spreading a new wave of spiritual poison through Christian academia. The fact that Emergents are welcomed on the faculties and in the classrooms of openly liberal seminaries is no surprise. But the response to the Emergent movement in the majority of reputedly more conservative Evangelical Bible colleges and seminaries is also friendly. It ranges from favorable classroom exposure to outright advocacy. Seminaries that are falling into the Emergent web include Dallas Theological Seminary, Houghton College, Trinity Evangelical Divinity School, Biblical Theological Seminary, Covenant Theological Seminary, Reformed Theological Seminary, Erskine College and Seminary, Biola University, Taylor Seminary, and most Southern Baptist schools.

It only takes a a few years of exposure to false teaching for young minds to become the generation that will carry the poison out of the seminaries and colleges, into the pulpits, and into the pews.

Next: Emergents on Salvation

References:

1. Brian D. McLaren and Tony Campolo, Adventures in Missing the Point (Grand Rapids, Michigan: Zondervan, 2003), page 75.

2. Doug Pagitt and Tony Jones, editors, An Emergent Manifesto of Hope: Key Leaders Offer an Inside Look (Grand Rapids, Michigan: Baker Books, 2007), page 171.

3. Brian D. McLaren, A Generous Orthodoxy: Why I Am a Missional-Evangelical-Post-Protestant-Liberal/Conservative-Mystical/Poetic-Biblical-Charismatic/Contemplative-Fundamentalist/Calvinist-Anabaptist/Anglican-Methodist-Catholic-Green-Incarnational-Depressed-Yet-Hopeful-Emergent-Unfinished Christian (Grand Rapids, Michigan: Zondervan, 2004), page 183.

4. A Generous Orthodoxy, page 183.

5. Adventures in Missing the Point, page 75.

6. Adventures in Missing the Point, page 262.

7. Adventures in Missing the Point, pages 76-77.

8. Dwight J. Friesen, “Orthoparadoxy: Emerging Hope for Embracing Difference” in An Emergent Manifesto of Hope, page 204.

9. Friesen, page 207.

10. Friesen, page 208.

11. Friesen, page 209.

12. Friesen, page 212.

13. Adventures in Missing the Point, page 84.

14. Adventures in Missing the Point, page 85.

15. Adventures in Missing the Point, page 101.

16. Adventures in Missing the Point, page 102.

17. A Generous Orthodoxy, page 138

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Click here for the original site of Part Three reposted below.

(Part  Three)
What does the Emergent Church movement believe about the Reformation solas of salvation?

By Dr. Paul M. Elliott

As we continue our series, we examine the movement’s “new Reformation” teachings versus the salvation solas of the 16th century Protestant Reformation:

  • Sola Gratia: Salvation is by grace alone
  • Solus Christus: Salvation is through Christ alone
  • Sola Fide: Justification is by faith alone
Once again, we shall let Emergent spokesmen answer for themselves.
This is part three of the series. Read part two.

An Insult to Their Intelligence

The writings of Emergent Church spokesmen contain many recurring themes, but one is especially prominent: The Biblical doctrine of personal salvation from sin and wrath by God’s grace alone, through faith alone, in Jesus Christ alone, is an insult to their intelligence.

Emergent Church spokeswoman Nanette Sawyer is an ordained Presbyterian Church USA (PCUSA) minister with degrees from both Harvard and McCormick divinity schools. Her story is typical:

My explicit rejection of Christianity happened when our family minister implicitly rejected me. When I was a preteen, he visited our house, spoke with my parents, then pulled me aside, the eldest, for a chat of our own. He asked me if I was a Christian. This is a very interesting question to ask a child who has been raised in a Christian household. Being asked such a question I was, in essence, being told that I might not be a Christian. I responded that I didn’t know. The conversation went downhill from there and ended with my saying that I guessed I wasn’t a Christian. He told me that I had to believe [on Jesus Christ as Savior] to be a Christian and I didn’t believe it.

After that, I spent a good fifteen years defining myself as not Christian. Some of the things that I had been taught in Christian contexts, both explicitly and implicitly, were unacceptable to me. I was taught, for example, that there are good people and bad people, Christian people and non-Christian people, saved people and damned people, and we know who they are.

…I was taught that I was inherently bad, and that I would be judged for that. I was told that the only way out of the judgment was to admit how bad I was.

Thinking back on that pivotal interaction with my childhood minister, I believe the whole conversation missed the mark in a big way. He was defining Christian identity as assent to a list of certain beliefs, and he was defining Christian community as those people who concur with those beliefs.In asking me if I was a Christian, and accepting [my] answer, he essentially told me that I wasn’t part of the community. I wasn’t in; I was out.1

Insulted by this, Sawyer says that she later became a “Christian” through Hindu meditation and the medieval, mystical Roman Catholic practice of “centering prayer” – all while a student at Harvard, taking a master’s degree in comparative world religions. She then tells of her experience while attending the services of a liberal Presbyterian church in Boston:

The minister there invited me into the community by serving me communion without asking if I was a Christian. He didn’t ask, “Are you one of us?” He didn’t say, “Do you believe?” He simply said, “Nanette, the body of Christ, given for you.”2

On this basis, Sawyer says, she became a “Christian” and was subsequently ordained as a minister in the apostate PCUSA.

With all this background, you may understand the reason my statement of faith, my personal credo, written in seminary and required for ordination in the Presbyterian Church [USA], included the line: “I believe that all people are children of God, created and loved by God, and that God’s compassionate grace is available to us at all times.”

Imagine my surprise when a particular pastor challenged me on this point. He suggested that “children of God” is a biblical phrase, and that I was using it unbiblically. He believed that not all people are children of God, only Christians.3

Imagine a pastor having the nerve to say that to be a “child of God” is a doctrinal term with a specific Biblical meaning! How thoroughly un-postmodern can you get? Sawyer recounts her shocked reaction to this intellectual baboon: “I focused on not letting my jaw hit the floor.” She continues:

So what about the Bible on this question of the children of God? Is it unbiblical to call all people the children of God? It is true that there are many places in the New Testament that talk about the children of God as the followers of Jesus. But it is not true that this must lead us to the kind of arrogance that asserts that non-Christians are not children of God..

Even if we could answer the question of who is and isn’t a child of God, it wouldn’t help us be better followers of Jesus; it would only help divide people into more categories.4

Sawyer goes on to misread three New Testament passages to support her contention that even the Bible itself is “undermining such an exclusionary claim.”5

Rather than submitting to the Gospel teaching that only those who believe on the name of the Lord Jesus Christ as Savior have the authority to be called the children of God (John 1:12), Nanette Sawyer, like most of her fellow Emergents, takes refuge in the theology of paradox. Those who believe the Bible’s categorical, propositional truth claims are arrogant and superficial, she says. They have not ascended to the lofty realms of higher knowledge that can only be attained by embracing paradox:

There is a beauty in paradox when it comes to talking about things of ultimate concern. Paradox works against our tendency to stay superficial in our faith, or to rest on easy answers or categorical thinking. It breaks apart our categories by showing the inadequacy of them and by pointing to a reality larger than us, the reality of gloria, of light, of beyond-the-beyond. I like to call it paradoxology – the glory of paradox, paradox-doxology – which takes us somewhere we wouldn’t be capable of going if we thought we had everything all wrapped up, if we thought we had attained full comprehension. The commitment to embracing the paradox and resisting the impulse to categorize people (ourselves included) is one of the ways we follow Jesus into that larger mysterious reality of light and love.

The Gnostics, who sought to destroy the Biblical faith of the early church by leading it to a “higher” mystical knowledge beyond Scripture, would be proud of Nanette Sawyer. So would the church of Rome, whether 16th- or 21st-century.

Like Nanette Sawyer, Brian McLaren also takes umbrage at the Bible’s doctrine of salvation:

.I used to believe that Jesus’ primary focus was on saving me as an individual.For that reason I often spoke of Jesus as my “personal Savior” and urged others to believe in Jesus in the same way.6

Through the years.I became less and less comfortable with being restricted to the “personal Savior” gospel.7

McLaren says that his rejection of the Biblical Gospel is rooted in his rejection of the Bible’s teaching of eternal punishment in Hell for those who do not receive Christ as Savior. He says that “radical rethinking” of the doctrine of Hell is needed.8 Since McLaren can’t stand Jesus’ own words on the subject (He spoke of Hell far more than of Heaven), he dares to put these words in Christ’s mouth:

“I am here to save you.not by telling you to.focus on salvation from Hell after this life (as some people are going to do in My name) – but by giving you permission to start your participation in God’s mission right now, right where you are, even as oppressed people. The opportunity to start living in this new and better way is available to you right now: The kingdom of God is at hand!”9

The audacity of Emergents in suppressing the truth in unrighteousness (Romans 1:18) seemingly knows no bounds.

Given these and other statements by Emergent Church leaders, it seems almost ludicrous to compare their mindset with the salvation solas of the Reformation, but we shall do so, because it further reveals the depths of their darkness.

Grace Alone?

The term “grace” does not appear often in Emergent writings, and the reason is simple: Since everyone is a “child of God,” no one needs the kind of grace of which the Bible speaks. When Emergents do speak of “grace” at all, it is not as the basis of salvation from sin through Christ. In the Emergent lexicon, grace means inclusiveness. And that is the basis on which, they claim, God is saving society and the environment through the moral example of Christ.

Emergent spokesman Samir Selmanovic, who grew up as a Muslim, became a Seventh Day Adventist pastor, and now serves on the Faith and Order Commission of the National Council of Churches, writes a chapter in The Emergent Manifesto of Hope called “The Sweet Problem of Inclusiveness.” His theme is that everyone, “Christian” and non-Christian, is going to be “saved” by the grace of inclusiveness:

For the last two thousand years, Christianity has granted itself a special status among religions. An emerging generation of Christians is simply saying, “No more special treatment. In the Scripture God has established a criteria [sic] of truth, and it has to do with the fruits of a gracious life” (see Matt. 7:15-23; John 15:5-8; 17:6-26). This is unnerving for many of us who have based our identity on a notion of possessing the truth in an abstract form. But God’s table is welcoming to all who seek, and if any religion is to win, may it be the one that produces people who are the most loving, the most humble, the most Christlike. Whatever the meaning of “salvation” and “judgment,” we Christians are going to be saved by grace, like everyone else, and judged by our works, like everyone else.”10

By using such twisted definitions of “grace” Brian McLaren is able to assert that:

The average Roman Catholic today (at least, among those I meet) is increasingly clear about God’s grace being a free gift, not something that can be earned or merited. It’s hard to keep protesting against [such] people.11

On the basis of such an inclusive “grace”, McLaren says that we need to redefine – actually deconstruct – what it means to be a Protestant, and come together in an all-embracing Christendom:

“What if we were to redefine protest as ‘pro-testifying,’ pro meaning ‘for’ and testify meaning ‘telling our story’? . . . Both Catholics and Protestants, and Eastern Orthodox too, can come together as pro-testifiers or post-Protestants now, because together we are reaching a point where we acknowledge.we have a lot to learn from the very people we’ve been protesting.[and] can come together searching for what we are for.”12

Christ Alone?

McLaren devotes several chapters in his book, A Generous Orthodoxy, to the subject of Jesus Christ. They are in a section deceptively titled “Why I am a Christian” in which McLaren brazenly demonstrates that he is no Christian at all.

Chapter one is titled “Seven Jesuses I Have Known”13 and chapter two is titled “Jesus and God.”14 You may have already guessed from the title of the second chapter that McLaren teaches a distinction between Jesus and God. The undiscerning reader might miss this, at least in the beginning. McLaren uses a lot of Bible words and even Bible quotations to describe Christ. Jesus is the “Son of God” – “the image of God” – “the radiance of God’s glory” – “the image of the invisible God.” But McLaren’s definitions of these terms are not the Bible’s.

McLaren refuses ever to say that Jesus is God. He spends several pages explaining why he stops short of this: “God is not a male” (italics his).15 He goes on to say:

The masculine biblical imagery of “Father” and “Son” also contributes to the patriarchialism or chauvinism that has too often characterized Christianity.

There is so much more that could be said, but for now, let’s conclude: “Son of God” is not intended to reduce or masculinize God.16

When McLaren comes to his fourth chapter, “Jesus: Savior of What?”, he says that Christians have “demoted” Jesus by claiming that He died on the cross to save individuals’ souls from eternal damnation:

I believe we’ve also misconstrued, reduced, twisted, and torqued the whole meaning of what words like savior, save, and salvation are supposed to mean for generously orthodox Christians.17

.it’s best to suspend what, if anything, you “know” about what it means to call Jesus “Savior” and to give the matter of salvation some fresh attention.

Let’s start simply. In the Bible, save means “rescue” or “heal.” It emphatically does not automatically mean “save from hell” or “give eternal life after death” as many preachers seem to imply in sermon after sermon.18

Elsewhere in the same chapter, McLaren denies the doctrine of Christ’s substitutionary atonement for sinners, and places Jesus in the category of a moral example pointing the way in man’s quest to improve society and the environment.

To say that Jesus is Savior is to say that in Jesus, God is intervening as Savior in all of these ways, judging (naming as evil), forgiving (breaking the vicious cycle of cause and effect, making reconciliation possible), and teaching (showing how to set chain reactions of good in motion). Jesus comes then not to condemn (to bring the consequences we deserve) but to save by shining the light on our evil, by naming our evil as evil so we can repent and escape the chain of bad actions and bad consequences through forgiveness, and so we can learn from Jesus the master-teacher to live more wisely in the future.19

“This,” McLaren concludes, “is a window into the meaning of the cross.”

Elsewhere in A Generous Orthodoxy McLaren makes it clear that when he uses Biblical terms such as “reconciliation” – “evil” – “repent” – and “forgiveness” he has nothing like the Bible’s definitions in mind.

By “reconciliation” he means the reconciliation of oppressed social classes and their oppressors, and the reconciliation of those who differ theologically under the umbrella of inclusivism – not the reconciliation of men to God through the blood of Christ.

“Our evil” is “the oppression of the poor and disadvantaged” – not the sin nature and eternal death sentence passed on to the entire race through the Fall of Adam.

The “consequences we deserve” are societal and environmental consequences here on earth – not eternity in Hell.

“Repent” means making society and the physical world a better place – not turning from sin to faith in Christ, or ongoing repentance through the operation of the indwelling Holy Spirit.

“Forgiveness” means forgiving each other of our injustices – not being forgiven by God, the One offended in all offenses, based on propitiation of His wrath by the blood of Christ.

These things, not what the Bible actually teaches, are what McLaren and his fellow Emergents claim the Bible means by “words like savior, save, and salvation.”

So much for solus Christus, salvation from eternal damnation through God the Son alone.

Faith Alone?

At this point it may seem even more absurd to ask about Emergents’ attitude toward sola fide. But we press on, if only to demonstrate that Emergents’ notions of “Biblical faith” are at least as astonishingly un-Biblical as their notions of “grace” and “salvation”.

We shall cite just one example. Emergent leader Randy Woodley, one of the contributors to An Emergent Manifesto of Hope, is a Cherokee Indian who works for an organization called First Nations Ministries. As a discerning Christian reads Woodley’s chapter titled “Restoring Honor in the Land” it becomes obvious that his theology is rooted in the animism of the American Indian.

Woodley quotes liberal theologian Walter Brueggemann as saying that “land is central, if not the central theme of Biblical faith” (italics his). The Scripture-driven Christian may ask, “Really? And how is such a ‘Biblical faith’ to be worked out?” Woodley tells us: Through the “salvation” of Indian lands “stolen” by white Europeans – that is, the return of the entire North American continent to its “rightful owners” –

As a Native American, I view the land given to my people through covenant with the Creator as sacred. We have developed ceremonies, stories, and traditions [all steeped in pagan animism, we must note] that aid us in living a sacred life on the land. Living this life is one that is reminiscent of the original covenant with human beings in the garden. It can be characterized as a “shalom sense of place.” Because our land was stolen, the nonindigene must find it difficult to feel the same congruity with the land. Yet the apparent sense of loss and incongruity felt by nonindigenes cannot be avoided until the issue of stolen land and missing relationship with America’s host people is worked through.

The solutions will not come easily. There will be more pain and loss to be sure, and it will likely span several generations. Yet God’s shalom kingdom demands that the issue of land be addressed. The issue must be addressed if Native Americans are ever to come back from marginality and into wholeness. It must be addressed if nonindigenous peoples ever hope to recover the missing sense of place that God has always intended for all human beings to experience to gain integrity, congruence, and wholeness in their lives. Seeking out and establishing relationships between the emerging church and indigenous people is paramount to finding shalom and providing a secure future for the next seven generations.

So much for the Biblical faith in the person and work of the Lord Jesus Christ to save individuals from sin and eternal condemnation, apart from works. Authentic Christian faith focuses not on fixing up this dying world, but looks forward to “new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). Authentic Christians seeks to win souls for that kingdom, not to rearrange the kingdoms of man on earth.

An Incredible Array of Heresies

The Emergent Church movement’s “new Reformation” embodies an incredible array of past heresies. They begin with the denial of the inspiration, infallibility, and sole authority of the Scriptures. From there it is a short journey to the embrace of mystery – not in the Biblical sense of truth once hidden and subsequently revealed, but of inscrutable ambiguities open only to higher intellects; and the embrace of paradox – the god of “yes-and-no” instead of the God of “Yes, and Amen” (2 Corinthians 1:19-20). From there it is but a small step to deny the Trinity and the deity of Jesus Christ. And from there the headlong plunge into the abyss accelerates with the teaching of the false doctrine of a moral-example “atonement” by Christ on the cross, the social gospel of the mainline liberals, salvation (whatever that may mean) by moral effort, ecumenical inclusivism and syncretism, the lie of universalism, and even pagan animism.

How Can Evangelicals Speak of “Positives”?

How is it, then, that so many Evangelicals are embracing the Emergent Church movement, or expressing their appreciation for its “positives” while perhaps also weakly expressing their “concerns”? There are no positives about a movement that stands against everything the Bible stands for. And “concern” is a woefully insufficient response from people who are supposed to be engaged in spiritual warfare against the forces of darkness that are behind evils like the Emergent Church movement (Ephesians 6:10-12).

There is a reason why so many Evangelicals today are accommodating and even embracing the Emergent Church movement, and we shall discuss it in our next article. That reason is intellectual pride – glorying in man rather than seeking the glory of God.

References:

1. Nanette Sawyer, “What Would Huckleberry Do?” in An Emergent Manifesto of Hope: Key Leaders Offer an Inside Look, Doug Pagitt and Tony Jones, editors (Grand Rapids, Michigan: Baker Books, 2007), page 43-44.

2. Sawyer, 44.

3. Sawyer, 45.

4. Sawyer, 46-47.

5. Sawyer, 47.

6. Brian D. McLaren, A Generous Orthodoxy: Why I Am a Missional-Evangelical-Post-Protestant-Liberal/Conservative-Mystical/Poetic-Biblical-Charismatic/Contemplative-Fundamentalist/Calvinist-Anabaptist/Anglican-Methodist-Catholic-Green-Incarnational-Depressed-Yet-Hopeful-Emergent-Unfinished Christian (Grand Rapids, Michigan: Zondervan, 2004), page 107.

7. McLaren, 109.

8. McLaren, 108-109.

9. Brian D. McLaren and Tony Campolo, Adventures in Missing the Point (Grand Rapids, Michigan: Zondervan, 2003), 25.

10. Samir Selmanivoc, “The Sweet Problem of Inclusiveness” in An Emergent Manifesto of Hope: Key Leaders Offer an Inside Look, Doug Pagitt and Tony Jones, editors (Grand Rapids, Michigan: Baker Books, 2007), 195.

11. A Generous Orthodoxy, 139.

12 A Generous Orthodoxy, 140.

13 A Generous Orthodoxy, 49-76.

14 A Generous Orthodoxy, 77-86.

15 A Generous Orthodoxy, 82.

16 A Generous Orthodoxy, 83-84.

17 A Generous Orthodoxy, 99.

18 A Generous Orthodoxy, 101.

19 A Generous Orthodoxy, 104-105.

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(revised 11/16/13)

Malone University Spiritual Formation Department recently posted the following Chapel schedule – showing its increasing promotion of Evangelical Friend  Richard Foster’s Spiritual Formation/ Contemplative Spirituality heresies.

Click here [broken link – article no longer online] for the original site of this chapel schedule. I have emphasized certain points by bolding, and inserted comments in [brackets].

Home / Office of Spiritual Formation / Chapel Information / Chapel Schedule

Chapel Schedule

alkfdj Click here for a printable list of chapels, so that you can plan for those you’d like to attend or check off those you’ve already gone to.

The Spring semester traditionally features several Signpost Series chapels. The purpose of the Signpost Series is to invite guests to speak about how they integrate their faith with their specific area of expertise or academic discipline. This gives us a wider perspective on how the Christian faith is woven into all areas of life – academics, relationships, politics, media, sport, etc.

Chapels have different emphases, based on the day of the week. Tuesday chapels are “Community Worship,” featuring worship of God through prayer, Scripture, sermon and song. Wednesday chapels are “Convocation,” which includes a variety of topics, artistic presentations, lectures and guest interviews. Friday chapels are “Spiritual Formation,” featuring teaching on Christian spiritual disciplines and practice of those disciplines together in the Sanctuary.  See the Friday dates below to find out which disciplines will be addressed and what they encompass — work cited: Spiritual Disciplines Handbook by Adele Ahlberg Calhoun. [Click here to read Amazon info, and click here to view many pages online. This book is extremely heretical and extremely dangerous theologically. I can’t believe Malone University – which once held to a staunchly fundamentalist Wesleyan Holiness theology ala its predecessor Cleveland Bible College – is allowing this book to be endorsed and cited. Click here, here and here for discernment ministry exposes of the book and its author/compiler.]  Evening chapels include a variety of speakers and topics in a workshop format.

Malone Chapels are held Tuesdays (10:30-11:10 a.m.), Wednesdays (10:05-10:45 a.m.) and most Fridays (10:05-10:45 a.m.) in the Sanctuary of the Johnson Center for Worship and the Fine Arts. Evening chapels vary in time and location.

Chapels will begin Tuesday, January 15.

Tuesday, January 15, 10:30 a.m.: University Chaplain Randy Heckertsue nicholson

Wednesday, January 16, 10:05 a.m.:  Suzanne Nicholson, Ph.D., Associate Professor of Biblical Studies, “Who is Jesus?”

Friday, January 18, 10:05 a.m.: Pastor Stan Hinshaw, Lead Pastor of Canton First Friends Church, “Why do spiritual disciplines matter?” www.firstfriends.org/leadership/pastoral-team [With all due respect, many pastors in the Evangelical Friends denomination have been warned about the heresies and dangers of  Spiritual Formation/Contemplative Spirituality – yet they continue to spread these occultish practices. I believe God will someday judge them accordingly, if they do not repent. “For unto whomsoever much is given, of him shall be much required” (see Luke 12:47-48).]

Tuesday, January 22, 10:30 a.m.: Jeff Leon, Malone Life Coach, sharing the Gospel and kicking off the Signpost Series

Wednesday, January 23, 10:05 a.m.: Jeff Leon, Signpost Series

Friday, January 25, 10:05 a.m.: Celia King, Director of Service Learning; Discipline: TBA.

Tuesday, January 29, 10:30 a.m.: University Chaplain Randy Heckert

terry thomas Tuesday, January 29, 7-9 p.m. in Silk Auditorium (MH): Terry Thomas, Ph.D., Professor of Biblical Studies at Geneva College, “How to Read the Bible” workshop. Students should attend from 7-9 p.m. www.geneva.edu/object/faculty_terry_thomas

Wednesday, January 30, 10:05 a.m.: The Quaker Testimonies – understanding peace-making, simplicity, integrity and equality. www.esr.earlham.edu/support/comprehensive-case/the-vine/the-quaker-testimonies [Earlham is a school administered by the Friends United Meeting denomination. FUM is non-evangelical i.e. not born again. A close reading of this and other pages on their website will make this obvious.]

Friday, February 1, 10:05 a.m.: Director of Spiritual Formation Linda Leon; Discipline: Slowing – a spiritual discipline which helps us to savor the moment and curbs our addiction to busyness, hurry and workaholism.

Tuesday, February 5, 10:30 a.m.: Rev. Saleem Ghubril, Exec. Dir. of The Pittsburgh Promise,saleem ghubril “Loving and Serving Our Neighbor,” Signpost Series.   www.pittsburghpromise.org/about_staff.php

Wednesday, February 6, 10:05 a.m.: Rev. Saleem Ghubril, Signpost Series

Friday, February 8, 10:05 a.m.: Resident Directors Stacy Utecht and Mike Hansen; Discipline: Pilgrimage – walking while keenly aware of God’s presence.

Tuesday, February 12, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, February 13, 10:05 a.m.: Ash Wednesday Service (understand Ash Wednesday via www.christianity.about.com/od/holidaytips/qt/whatisashwednes.htm)

Friday, February 15, 10:05 a.m.: University Chaplain Randy Heckert; Discipline: Silence and Solitude – freeing oneself from addiction to noise and entering into time alone with God.

diana swoopeTuesday, February 19, 10:30 a.m.: Rev. Diana Swoope, Ph.D., Arlington Church of God, “Faith and Civility in Culture,” Signpost Series www.arlingtonchurch.org/content_about_us/swoope.htm

Wednesday, February 20, 10:05 a.m.: Singer and speaker Justin McRoberts, www.justinmcroberts.com

Friday, February 22, 10:05 a.m. Student Director of Spiritual Formation Avery Linn; Discipline: Fasting – to let go of an appetite in order to seek God on matters of deep concern for ourselves and others.bob book

Tuesday, February 26, 10:30 a.m.: Annual Senior Preacher chapel featuring Bob Book and James Talbert

Tuesday, February 26, 7-8 p.m. in JC Memorial Chapel: Tom Willett, musician, author and entertainment industry executive speaking on “Faith and Creativity,” Signpost Series. www.en.wikipedia.org/wiki/Tom_Willett james talbert

Wednesday, February 27, 10:05 a.m.: Departmental Convocation (students attend convocation at various campus locations TBA)

Friday, March 1, 10:05 a.m.: Chapel Worship Coordinator Tim Longbrake; Discipline: Music – understanding music as a way to worship God.

No chapels this week – Spring Break!

Tuesday, March 12, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, March 13, 10:05 a.m.: Theological panel with guests Steve Moroney, Ph.D.,   Bryan Hollon, Ph.D.,  and Woolman Lecturer Eleanore Stump, Ph.D.

celia king Friday, March 15, 10:05 a.m.: Celia King, Director of Service Learning: Discipline: Writing as Soul Care – writing and reflecting on God’s presence and activity in, around and through me.

Tuesday, March 19, 10:30 a.m.: Annual Excellence Chapel, including staff/faculty awards

Tuesday, March 19, 7-8 p.m., JC Memorial Chapel: evening chapel with Spiritual Formation staff Tim Longbrake and Linda Leon

Wednesday, March 20, 10:05 a.m.: Faith and Expression – panel of guests representing literature, music, theatre and the visual arts; featuring poet and author Julia Kasdorf, Signpost Series. www.poets.org/poet.php/prmPID/362

No Friday chapel this week due to the Air Band setup in the JC Sanctuary.

Tuesday, March 26, 10:30 a.m.: Exploring Worship chapels focused on Passion Week. Student may choose from three JC locations (same options will be given today and tomorrow). Watch for more information to come.  (What is Passion Week?
See http://www.beliefnet.com/Faiths/Christianity/2007/03/FAQ-Christian-Holidays-During-Holy-Week.aspx).

Wednesday, March 27, 10:05 a.m.: Choose a different option from yesterday.

No Friday chapel this week due to Easter Break.eric hehman

Tuesday, April 2, 10:30 a.m.: Football head coach Eric Hehman, “Faith and Sport,” Signpost Series

Wednesday, April 3, 10:05 a.m.: Rev. Alistair Begg, Senior Pastor of Parkside Church, www.truthforlife.org

Friday, April 5, 10:05 a.m.: Director of Spiritual Formation Linda Leon; Discipline: Meditating on the Names of God – contemplating names and titles for God which express His character, presence and authority.

Tuesday, April 9, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, April 10, 10:05 a.m.: Alumni Career Chapel (students attend chapel at various campus locations TBA)

Friday, April 12, 10:05 a.m.: Resident Director Kat Gritter; Discipline: Prayer of Examen – to notice both God and our God-given desires throughout the day.

This will be the final Friday chapel of the semester.

jj heller Tuesday, April 16, 10:30 a.m.: Musician JJ Heller, www.jjheller.com

Tuesday, April 16, 7-8 p.m., Stewart Room (BCC): evening chapel with Spiritual Formation staff Tim Longbrake and Linda Leon

Final Chapel: Wednesday, April 17, 10:05 a.m.: Senior Chapel, an annual tradition organized by the senior class representatives

FOR FURTHER RESEARCH (Correspondence, etc.)

Clips of various Spring 2013 chapel sessions

Following is a list of contacts in Malone’s Spiritual Formation Dept.; click here for the original list.

Pastor Randy Heckert

University Chaplain
330.471.8280
eurpxreg+znybar+rqh

Randy

Pastor Randy Heckert

University Chaplain
330.471.8280
eurpxreg+znybar+rqh

linda

Linda Leon

Director of Spiritual Formation
330.471.8442
yyrba2+znybar+rqh

 Celia

Celia King

Director of Service-Learning
330.471.8632
pxvat+znybar+rqh

   Edee

Edee Putnam

Support Person
330.471.8441
rchganz+znybar+rqh

Jessica

Tim Longbrake

Graduate Assistant/Chapel Worship Coordinator                                       330.471.8493
tlongbrake@malone.edu

Jeff

Jeff Leon

Spiritual Formation Volunteer
330.327.5565
woyrba+znybar+rqh

tanya

Tanya Hershberger

Spiritual Formation Volunteer
330.588.8828
oygurefuoretre+znybar+rqh

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(revised 11/24/12)

I came across this excellent blog exposing the heresies of Quaker founder George Fox and contemplative Evangelical Friend Richard Foster.

Note – I have attempted to comply with the author’s copyright guidelines (listed at the bottom of this repost). I have gone through the repost and trimmed it down to excerpts, rather than reposting the entire blog. I found it  difficult to trim down – so much of the blog verifies what I have been writing about the Quakers, George Fox and Richard Foster in my other blogs. (In this repost I am hoping to add links to my pertinent blogs.) Thank you so much for your blog, Churchmouse Campanologist!

Following is my repost. Click here for the original site of this blog, in its entirety. I am emphasizing certain points in this repost by bolding in orange, and inserting comments [in orange with brackets].

Fuller Theological Seminary alums: Richard Foster

November 30, 2010

  Richard Foster is one of today’s leaders of spiritual formation.  Much has been written about the various forms of ‘Christian’ meditation, which have been sweeping America over the past several years.

From small acorns do mighty oaks grow.  Who would have imagined that a small non-profit started in 1988 and called Renovaré would have shaken so many Protestant denominations to their foundations?

Richard Foster is a Quaker — a member of the Religious Society of Friends [actually Foster was a member of the Evangelical Friends Church International denomination. Yet, he feels very comfortable associating with all nonchristian Quaker groups] — who put Renovaré and spiritual formation into play.  He earned his Bachelor’s degree at George Fox University in Newberg, Oregon, and his Doctorate of Pastoral Theology at Fuller Theological Seminary.

George Fox’s spirituality

First, a word about George Fox and the Quakers.  If Fox were a young man today, he no doubt would have been a follower of Foster’s and an adherent of spiritual formation.  Fox lived between 1624 and 1691 — a tumultuous time in England.  When Fox came of age, Oliver Cromwell had beheaded Charles I,  then the Interregnum took place, the English Civil War followed and Charles II ushered in the Restoration in 1660.  To say that tensions were running high during Fox’s life would be an understatement.

Fox grew up with Puritan preachers.  As such, he was well versed in the King James Bible. But, like many Calvinist renegades throughout the past few centuries (e.g. Charles Taze Russell, founder of the Jehovah’s Witnesses) the absolute doctrines of Calvinism upset him, particularly predestination.

Pastor Ken Silva of Apprising Ministries took a closer look at Fox’s mindset.  He read A History of Christianity and discovered (quote below is from the book, emphases are Silva’s):

For four years he suffered severe spiritual depression induced by the spectacle of human suffering,…and by the doctrine of predestination which he heard expounded from Puritan pulpits. By temperament a mystic, he was eager for direct and unhindered access to God

Eventually (1647) the light broke. He came to feel Christ could speak to “his condition,”… He believed that God is love and truth and that it is possible for all men so to open their lives to Him… [Fox] would follow and have others follow the Inner Light” (Vol. II, p. 822, emphasis mine).

What this meant was that Fox ended up rejecting sola Scriptura.  Sound familiar?  And so it goes today in the emergent church and in an increasing number of evangelical churches.

Quaker belief

Quakers believe that this Inner Light is present in everyone.  You can even see that reflected in the comments on the forum on QuakerInfo.com.  They don’t quote a lot of Scripture verses but rely on more secular or generically spiritual sayings or poems.  Some meetinghouses are more politically than religiously oriented.  There also appear to be three strands of Quaker practice — including an evangelical one. [Actually there are more “strands” – following are three of the larger ones.] Forum participant John writes:

Some examples:

Liberal Quaker – non-Christ centered … generally politically liberal, theologically liberal. [They “believe” in Christ as Lord and Teacher.]

Evangelical Quaker – Christ centered … generally politically mixed, running from liberal to conservative, theologically conservative. [This has changed since Richard Foster came on the scene in the 1970s. Today I would describe the Evangelical Friends aka EFCI as theologically “progressive evangelical”/Emerging/Emergent, since the leadership refuses to stop promoting Foster and other contemplatives/Emergings/Emergents. Granted, Evangelical Quakers/Evangelical Friends still refer to Christ as Lord and Saviour – although I wonder how many Evangelical Friends today are truly born again.]

Conservative Quaker – Christ centered … politically liberal on some issues (i.e. peace and non-violence), and politically conservative on others (limited government), theologically very conservative. [Theologically conservative perhaps in their manner of dress, but they don’t profess to be born again. They – like the Liberal Quakers above –  “believe” in Christ as Lord and Teacher.]

‘Are Quakers Protestant?’

QuakerInfo.com tells us (emphases mine below):

It is quite clear from reading the works of early Friends that they did not identify with the Protestant movement. They considered the Protestant churches of their day, as well as the Roman Catholics, to be apostate. They felt that Protestants had lopped off some of the false branches of Catholicism, but did not challenge the root of apostasy. Insofar as Catholicism and Protestantism were different, early Friends would often in discourse on a topic point out what they felt were the incorrect views of Catholics and the separate incorrect views of the Protestants on the issue.

The early Friends considered themselves “primitive Christianity revived” – restoring true Christianity from the apostasy which started very early. They were not interested in reforming an existing church, but rather freshly expressing the truth of a Christianity before any institutional church took strong hold.

There were a number of differences early Friends had with Protestants of their day. Some of the key differences were:

    • The Protestants replaced the authority of the church with the authority of the Bible. Friends, while accepting the validity of the scriptures and believing in the importance of the faith community, gave first place to the Spirit of Christ. Pointing to the prologue of the Gospel of John, they viewed Christ, not the Bible, as the Word of God. The scripture was secondary, a declaration of the fountain rather than the fountain itself. (See also Friends (Quakers) and the Bible.)
    • The Protestants replaced liturgy with a sermon as the center of worship. Friends center worship in the divine presence. Even though Friends disdain outward liturgy, in some sense Quaker worship may be closer to Catholic than Protestant in nature. Both Catholics and Quakers believe in the actual presence of Christ in worship, for Catholics centered in the host and for Quakers spiritually. (See also Friends (Quaker) Worship.)
    • The Protestants were continually disturbed by an inner sense of guilt and original sin, and often felt they were choosing between sins. Quakers balanced the concept of original sin with the idea that redemption and regeneration could actually free humans from sin.

Today:

much of Society of Friends has become more mainstream and tends to identify with some of the movements among Protestants. At the same time, some of the key Quaker understandings have become increasingly accepted among many Protestants in the last century. The pentecostal and charismatic movements, which have become a very large part of the Protestantism and have also impacted Catholicism, have some similarities with the early Quaker movement.

Shades of universalism

Ken Silva read more about George Fox’s experience in ‘the well-respected Handbook Of Denominations In The United States (HoD) from Mead and Hill’ (emphases below are Silva’s):

After failing to find satisfactory truth and peace in the churches of his time, Fox discovered what he sought in a direct personal relationship with Christ:

“When all my hopes in [churches] were gone… I heard a voice which said, ‘That is the Inner Voice, or Inner Light, based upon the description of John 1:9: ‘the true Light, which lighteth every man that cometh into the world. (KJV)’ ”

“This voice,” Fox maintained, “is available to all and has nothing to do with the ceremonies, rituals, or creeds over which Christians have fought. Every heart is God’s altar and shrine.” (140,141, emphasis mine).

Let’s be honest.  If you were to ask any number of people about a) having a direct personal relationship with Christ or b) if everyone is part divine or can come equally to God, you’d receive a surprisingly positive response to both.  The question then is — are these in accordance with the Bible?  No, they are not.

Silva warns us (emphases mine):

this false idea of an inner light, or a “divine spark,” is a very key issue to grasp before one can come to understand the root of the flawed semi-pelagian “gospel” preached by much of mainstream evangelicalism within which Foster has now become a major player. I cover this spiritually fatal idea of “a spark of the divine” allegedly inside all of mankind further in The Emergent “One” and Understanding the New Spirituality: God Indwells Mankind.

So in closing this for now I tell you in the Lord that this musing is actually classic Gnostic mysticism, which itself has already been condemned within the pages of the New Testament. Particularly in the Book of Colossians as well as in 1 John we find the Apostles dealing with Gnosticism. And again concerning all of this messed mysticism the Lord warns us through His chosen vessel Peter — In their greed these teachers will exploit you with stories they have made up (2 Peter 2:3).

Foster’s Celebration of Discipline

Foster’s most notable work is his 1978 book, Celebration of Discipline, wherein he explores mystical and Quaker practices. Christianity Today named it as one of the top 10 of the 20th century.  Pastor Gary Gilley of Southern View Chapel observes (emphases mine):

Celebration of Discipline alone, not even referencing Foster’s other writings and teachings and ministries, is a virtual encyclopedia of theological error. We would be hard pressed to find in one so-called evangelical volume such a composite of false teaching. These include faulty views on the subjective leading of God (pp. 10, 16-17, 18, 50, 95, 98, 108-109, 128, 139-140, 149-150, 162, 167, 182); approval of New Age teachers (see Thomas Merton below); occultic use of imagination (pp. 25-26, 40-43, 163, 198); open theism (p. 35); misunderstanding of the will of God in prayer (p. 37); promotion of visions, revelations and charismatic gifts (pp. 108, 165, 168-169, 171, 193); endorsement of rosary and prayer wheel use (p. 64); misunderstanding of the Old Testament Law for today (pp. 82, 87); mystical journaling (p. 108); embracing pop-psychology (pp. 113-120); promoting Roman Catholic practices such as use of “spiritual directors,” confession and penance (pp. 146-150, 156, 185); and affirming of aberrant charismatic practices (pp. 158-174, 198).

Gilley adds:

… the dust jacket of this edition assures us “that it is only by and through these practices that the true path to spiritual growth can be found” … If spiritual growth is dependent upon the spiritual disciplines described in Foster’s book, should not we have expected to find this truth in the Scriptures? Why did God reveal them, not to the apostles but to apostate Roman Catholic mystics, and then to Richard Foster as he studied the mystics and used occultic techniques of meditation? We need to tread very carefully through this spiritual minefield. If this is in fact one of the ten best books of the twentieth century, I am not too anxious to read the other nine.

He concludes:

No one is calling for a purely intellectualized faith devoid of practice and experience. What those who draw their cue from Scripture and not mystics are calling for is a Christian faith, experience and practice that is rational, intellectual, makes sense, and most importantly is solidly grounded on the Word of God. Foster and company have taken many far afield in pursuit of mystical experiences that lead to a pseudo-Christianity that has the appearance of spirituality but not the substance.

Renovaré

The verb is Latin for ‘to renew’.  Since Foster founded this organisation in 1988, it has expanded around the world.

After the success of Celebration of Discipline, Foster received many public speaking invitations.  Audiences, particularly in the evangelical world, were highly receptive to the book’s subject matter and wished to know more.  In 1986, Foster withdrew from active ministry to pursue a means for teaching people how to live the disciplines the book explores.  He launched Renovaré two years later.

The non-profit organisation has taken on an ecumenical membership from a variety of Protestant denominations as well as from the Roman Catholic Church.  In fact, it is now headed by an Anglican Franciscan, Christopher Webb.  Foster remains a member of Renovaré’s board and its ministry team.

Phil Johnson of Pyromaniacs and John MacArthur’s Grace to You Ministries shared his own impressions of Foster with Ken Silva (emphases mine):

I met Foster almost 25 years ago when we were both slated to teach seminars at a couple of writers’ conferences. At the time, he was teaching at Friends University in Wichita, which is a small college founded by Quakers and happens to be where my Mom got her degree in the early 1960s. So we had some things in common and spent quite a bit of time talking. He is a capable writer and a very likable person.

But in my opinion, he is not an evangelical. He does not seem to have any clear understanding of the gospel or the atonement. That’s why his emphasis is all about “spirituality” and “spiritual disciplines” and various things the worshiper must do, with virtually no emphasis on what Christ has done for sinners. I’ve read several of Foster’s books and have never even seen him mention the cross as a propitiation for sins.

Moreover, he blends all kinds of works-based approaches to spirituality, which he borrows from diverse “Christian” traditions and even from other religions’ mystical and superstitious practices. In my estimation, all of that puts him far outside the pale of orthodoxy. Although he occasionally makes quotable remarks and valid observations, he is by no means a trustworthy teacher.

Nonetheless, Foster’s disciplines are pervasive.

From Calvinists to the Nazarenes

Silva researched Foster’s effect on various churches and found that a new generation of Calvinists were on board.

In 2009, John Piper interviewed Matt Chandler of The Village Church, who gave Piper his impressions of being ‘a pastor, a Calvinist and a Complementarian’.  Silva found it ‘odd’ that

in a search for Richard Foster in the Recommended Books of The Village Church, “that have challenged and helped us as a staff in our faith and in our ministry work”, we find his books Celebration of Discipline, Streams of Living Water, and The Challenge of the Disciplined Life

And so I have to wonder: Why would a Calvinist pastor and his staff be recommending to anyone these books by a highly ecumenical Quaker mystic whose whole sorry shtick is reintroducing the unsuspecting to the apostate Sola Scriptura-denying and spurious spirituality of the Counter Reformation within the medieval Roman Catholic Church?

Mark Driscoll, controversial pastor of the Mars Hill Fellowship in Seattle, also advocates spiritual disciplines and contemplative practices.  Lighthouse Trails Research discovered (emphases mine):

In an article written by Driscoll himself, ironically titled Obedience, Driscoll tells readers to turn to Richard Foster and contemplative Gary Thomas. Driscoll states:

If you would like to study the spiritual disciplines in greater detail … helpful are Celebration of Discipline, by Richard Foster, and Sacred Pathways, by Gary Thomas.

And:

Presently, on Driscoll’s website, The Resurgence … is an article titled “How to Practice Meditative Prayer.” The article is written by an Acts 29 (Driscoll’s network of churches) pastor, Winfield Bevins. A nearly identical article on Driscoll’s site, also by Bevins, is titled Meditative Prayer: Filling the Mind. Both articles show a drawing of a human brain. In this latter article, Bevins recognizes contemplative mystic pioneer Richard Foster:

What do we mean by meditative prayer? Is there such a thing as Christian meditation? Isn’t meditation non-Christian? According to Richard Foster, “Eastern meditation is an attempt to empty the mind. Christian meditation is an attempt to fill the mind” (Celebration of Discipline). Rather than emptying the mind we fill it with God’s word. [Foster is misleading here – his form of meditation is indeed emptying the mind since it’s derived from Eastern meditation, albeit using “Christian” methods. I’m sure neurological studies would show that Foster’s meditation produces altered states of consciousness with Alpha brain waves – as does occult Eastern meditation.] We must not neglect a vital part of our Judeo-Christian heritage simply because other traditions use a form of meditation.

Meanwhile, Manny Silva at Reformed Nazarene does an excellent job in exposing false teachers to members of the Church of the Nazarene.

On November 14, 2010, he blogged about the possibility of Nazarene youth groups being influenced by Renovaré.  He writes about two Christian youth ministries already working with young adult Nazarene members — Barefoot and YouthFront — which wish to partner with Renovaré (emphases mine)…

… the third part of this alliance is Renovare, an organization founded by Richard Foster, perhaps the most influential person today in leading many evangelicals directly to and over the cliffs, right into the abyss of spiritual formation (certainly a more palatable and innocent-sounding phrase than contemplative spirituality, or “Christianized transcendental meditation”, or maybe “occultic prayer practices.”  I have also documented much of Richard Foster’s unbiblical practices and ideology, and it is maddening that he has such an influence in a denomination that preaches holiness and faithfulness to God’s written word, and long ago ironically moved away from experiential-based spirituality in rejecting the hyper-charismatic movement.

[The last sentence above from my personal friend Manny best describes the denomination (particularly Ohio Yearly Meeting aka EFC-ER) prior to the 1970s. Foster started gaining an Evangelical Friends foothold in the early 1970s in Northwest Yearly Meeting, then got a deathgrip on the entire denomination in 1978 with his bestselling Celebration of Discipline. From 1978 on, the Evangelical Friends have gone downhill into contemplative and Emerging/Emergent teachings. Amazing, and tragic, how times have changed for the Evangelical Friends and other Evangelical denominations.

 Just a comment on Manny’s statement that the EFCI “long ago ironically moved away from experiential-based spirituality in rejecting the hyper-charismatic movement.” I don’t know about the other Regions/Yearly Meetings of the EFCI, but EFC-ER put out a statement in 1970 forbidding the open speaking of tongues during services. Ironically, today EFC-ER’s Malone University is becoming increasingly open to IHOP teachings. Again, a huge change from yesteryear. Interestingly, IHOP and other Third Wave Pentecostal groups incorporate Foster’s contemplative practices – as well as overlap with the Emerging/Emergent movements.]

Why Christians are unhappy

Manny Silva reminds Nazarenes what experimentation in religious practices can do not only to individuals but to a denomination as a whole (same link as above):

… we seem to be continuing down this road, making more and more alliances with organizations that have a veneer of truth. And so I ask again, since there is some truth there, does that make it okay to join with them?  Is there any more doubt as to where our denomination is heading, my friends?  Are we fooling ourselves and thinking that these are just minor aberrations in the whole scheme of things?

What does it say to you, then, that NTS, our main seminary for training pastors for the future, is clearly holding hands with these groups, and promoting them? Remember NTS’s promotion of the Spiritual Formation Retreat just before General Assembly?  Remember the Prayer Room at General Assembly with the Richard Foster book?  Or the Richard Foster/Renovare event at Point Loma Nazarene University? Or Trevecca Nazarene University’s prayer labyrinth? Remember the promotion of contemplative practices on the NTS website, for pre-teens?  …  Either our leadership is totally in the dark about these (and many more that I have not mentioned), or they know of it, and are saying nothing specific to the questions many have put to them.

Michael Horton is the J. Gresham Machen professor of apologetics and systematic theology at Westminster Seminary California (Escondido, California), host of the White Horse Inn, national radio broadcast, and editor-in-chief of Modern Reformation magazine.  In ‘What’s Wrong and Right about the Imitation of Christ’, he offers these observations of contemplative Christianity (emphases mine):

It would be a travesty simply to lump together medieval mysticism, the Anabaptist tradition, Quakers, Pietism, and Protestant liberalism. Nevertheless, there is a common thread running through these diverse movements-a theology of works-righteousness that emphasizes:

    • Christ’s example over his unique and sufficient achievement;
    • The inner experience and piety of believers [and nonbelievers] over the external work and Word of Christ;
    • Our moral transformation over the Spirit’s application of redemption;
    • Private soul formation over the public ministry of the means of grace.

… Let’s leave the final word to Martin Luther, as recorded in Tabletalk (emphases mine):

Yet all these seeming holy actions of devotion, which the wit and wisdom of man holds to be angelical sanctity, are nothing else but works of the flesh… 

Is the same true of our contemplative friends among the laity?  Please exercise caution in your Christian practices.  Is what you are doing in the Bible, particularly the New Testament? If not, avoid it. Rely not on Christian bookstores, errant pastors or sensation-seeking friends.  Instead, be Berean.

End of series

© Churchmouse and Churchmouse Campanologist, 2009-2012. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Churchmouse and Churchmouse Campanologist with appropriate and specific direction to the original content.
WHAT DOES THIS MEAN? If you wish to borrow, 1) please use the link from the post, 2) give credit to Churchmouse and Churchmouse Campanologist, 3) copy only selected paragraphs from the post — not all of it.
PLAGIARISERS will be named and shamed.

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Schools in the Evangelical Friends denomination (EFCI) as well as the Nazarene denomination (aka Church of the Nazarene or CotN) are hotbeds of  contemplative and Emerging/Emergent teachings. I have been looking for ties between Emerging/Emergent Evangelical Friends schools and Emerging/Emergent Nazarene schools. The following press release provides the strongest evidence I have found so far.

Below I have reposted this press release which appeared in 2008. As of November 2012, Patrick Allen is still provost of George Fox University. In my repost I have emphasized certain points by bolding, and inserted comments in [brackets].

Bruin Notes
George Fox Journal, Spring 2008

“Allen fills top academic post”

Patrick Allen   Upon learning George Fox had an open provost position, Patrick Allen knew he had found his dream job.

“I saw the announcement in the Chronicle of Higher Education, cut it out, took it to my wife, Lori, and said, ‘Now this is the kind of place I’ve been talking about,’” he says. [Allen’s attraction to a contemplative/Emerging/Emergent hotbed speaks volumes.]

Allen, a chief academic officer at three universities over the past two decades [Southern Nazarene University, Point Loma Nazarene University, then GFU]  had reason to apply. “In several institutions where I led strategic planning efforts, George Fox was listed as a peer or aspiration institution — the kind of institution we desired to be like if we could,” he says. [Again GFU – a contemplative/Emerging/Emergent hotbed – is looked up to.]

The 57-year-old Allen was hired in December, culminating a search that began when Robin Baker [a contemplative/Emerging/Emergent I’m sure] vacated the provost position to become president in July 2007. The provost is the chief academic officer of the institution and is responsible for all academic staff and resources. [So Allen is directly aware of his contemplative/Emerging/Emergent faculty/staff and their teachings.]

Allen had been provost at Southern Nazarene University in Oklahoma since 2005, and before that served 10 years as provost and chief academic officer at 4,000-student Point Loma Nazarene University in San Diego. Other universities at which he has served include Anderson University, Friends University [Richard Foster taught at Friends University after a stint at GFU], and MidAmerica Nazarene University.

He earned a doctorate in higher education from the University of Oklahoma, and also holds master’s degrees in management (Southern Nazarene University) and liberal arts (Southern Methodist University). He earned a bachelor’s degree in psychology from Olivet Nazarene University.

“I feel that the provost has the second best job on campus and the president has the third best job — the best job is teaching and shaping students,” he says. “I get my kicks when I can recruit, equip, develop, encourage, challenge, and support the true heroes of the institution.” [Allen is referring to the faculty – who are contemplative/Emerging/Emergent.  See also this article describing the duties of a provost.]

Allen has taken more than 25 student groups to Europe; has played guitar in a bluegrass band in San Diego; and speaks in churches, conferences, and retreats on the value of community and Christian higher education.

Allen will begin July 1.

FOR FURTHER READING

http://www.georgefox.edu/offices/academic_affairs/index.html

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Update 11/07/12: Malone University still publicizes itself as a born again Christian school. Yet today I noticed Malone’s library has a display of 13 books by Emergent heretic Tony Campolo. Why? Read on.
————————————————————————————————
On 10/28/12 The Repository ran an article by Denise Sautters entitled “King era begins at Malone.” Towards the end of the article, I was struck by a comment from Dr. David King, being inaugurated 10/28/12 as Malone’s 13th president (1). (The latter part of this press release explains the presidential search process by Malone’s Board of Trustees; the press release does not mention how many of the Trustees were on the search committee.) Dr. King states:

“… [having time at a university before one’s inauguration] gives the president time to … develop a vision for the university.”

With all due respect, how biblically sound is Dr. King’s vision for Malone University? (2) Does it match the original vision of J. Walter Malone, the university’s founder? Based on his first year at Malone (prior to his inauguration), my impression is that Dr. King (along with a number of other presidents, faculty and staff) is taking Malone down a theological path far different from that envisioned by J. Walter Malone. I truly believe that J. Walter Malone’s dream for a born again, separatist Fundamentalist, Wesleyan Holiness, Evangelical Friends theological legacy is very close to being lost. (In addition, various heresies are entering the EFC-ER through routes other than Malone University.) How tragic!

Question: Emergent heretic Tony Campolo spoke at Malone University 09/28/12. Does this provide clues to new president Dr. King’s “vision for the university”? Read on…
——————————————-
Tony Campolo Like many discerning Christians (especially “fundies”/fundamentalists), I was shocked and angered by Charita Goshay’s prominent article favoring Emergent heretic Tony Campolo in The Repository Saturday 09/29/12. Her article summarized Campolo’s speech to Malone University students 09/28/12. (Malone University is an Evangelical Friends/EFCI school; Tony Campolo taught at new Malone president David King’s former school – Eastern University.)

“Church articles” are usually hidden away on the inside pages of The Repository‘s Section B each Saturday, on the so called “Faith and Values” pages. Yet Ms. Goshay’s article was prominently displayed on the front page of Section B (along with a blurb on the newspaper’s front page pointing readers to the article about Campolo). Apparently Ms. Goshay (and/or The Repository) knows that Campolo is a popular speaker. I am very disappointed – and angry – that Goshay did not write a more objective article, pointing out Campolo’s heresies and including statements from opponents.

Another problem – for me Goshay’s article raises more questions than it answers. For starters:

1) Was this event publicized beforehand, or was it an “inside event” only publicized to Malone students and parents? If  Campolo’s speech was not publicized on a wider scale, why wasn’t it?

I did find this description of the event here, in the Schedule for Parents’ Weekend:

2-3 p.m. [Fri. 09/28/12] –  Tony Campolo Speaking, Johnson Center Sanctuary. Dr. Campolo is a speaker, author, sociologist, and pastor. Over his many years of Christian service, Tony has boldly challenged millions of people all over the world to respond to God’s boundless love by combining personal discipleship, evangelism, and social justice. He will speak and then take time for questions from our students.

Note Malone’s positive description of Campolo. They could have said something like “this controversial Emergent leader is coming to Malone to debate his liberal views with Malone’s Professor so-and-so” (ala Brian McLaren’s debate at Malone). Yet Malone did not say this with Campolo.

2) Goshay’s article consists almost entirely of “born again Christianese” quotes from Campolo. Yet Campolo is an extremely heretical Emergent, on par with Brian McLaren, Leonard Sweet, etc. Did Goshay leave out Campolo’s mainline/liberal/Emergent statements, or was Campolo’s entire speech “born again Christianese”?

4) Is Campolo’s entire speech (or a transcript of it) available online?

5) Did any Malone students protest Campolo’s coming to speak? (If so I’d like to meet them – we have a kindred spirit.)

6) In Campolo’s Q&A session, were opponents allowed to voice their  concerns about his heresies?

7) What individual(s) invited Campolo to come speak at Malone? Did the individual(s) not know that Campolo had a theological stance (heretical Emergent teachings) incompatible with what Malone has claimed to believe at least in the past? (For example, Campolo’s favoring the LGBT movement – an issue Malone has claimed it opposes.) Malone does seem to be changing in various ways – I’m not sure what specific individuals are pushing this change. (Check out their current Mission and Foundational Principles, for example.)

8) David King was recently hired as Malone University President. King was previously an employee of Eastern University, where the heretical Campolo taught for ten years. (In fact, the graduate department at Eastern University is named after Campolo.) Did King’s coming to Malone have anything to do with Campolo coming to speak?  Or was that just a coincidence? (And how about Betsy Morgan, professor emerita of English at EU, coming to speak at Dr. King’s Inaugural Symposium – was that also just a coincidence?)

Campolo Emergent and heretical

Just how Emergent/heretical is Tony Campolo? Here’s a clue: Campolo is an ordained minister in the mainline/liberal American Baptist Churches USA denomination. Note this description of the denomination, found here:

Generally considered more liberal than the Southern Baptist Convention, the American Baptist Churches in the U.S.A. is a member of the National Council of Churches of Christ in the U.S.A. and of the World Council of Churches. It has taken an active part in ecumenical affairs and has worked for closer union among the various Baptist groups.

In 1998 the denomination adopted an “American Baptist Identity Statement” that sought to summarize the Christian faith representative of American Baptists. This was amended in 2005 to include a statement about homosexuality…

“Fundies” have a right to be critical of Campolo. In his book Letters to a Young Evangelical (2006), Campolo devotes Chapter 9 to describing and criticizing Fundamentalists. The chapter is entitled “Being Rescued from Fundamentalism”; the entire chapter is viewable online. Malone University was strongly separatist fundamentalist Wesleyan Holiness between approx. 1892-1942. Any Malone alumnus who loves Evangelical Friends of this time period should be offended by Campolo’s criticisms of fundamentalism.

For those who are still not convinced that Campolo is extremely heretical, consider these quotes from Campolo (click here for another blog of mine dealing with Campolo and other Emergents):

“Going to heaven is like going to Philadelphia… There are many ways…It doesn’t make any difference how we go there. We all end up in the same place.” 1a

“On the other hand, we are hard-pressed to find any biblical basis for condemning deep love commitments between homosexual Christians as long as those commitments are not expressed in sexual intercourse.” 1b

“But the overwhelming population of the gay community that love Jesus, that go to church, that are deeply committed in spiritual things, try to change and can’t change…” 1c

“…we want to see God at work converting society, converting the systems, so that there aren’t the racist overtones, the economic injustices, the polluting of the atmosphere.” 1d

“I learn about Jesus from other religions. They speak to me about Christ, as well.”1e

“I’m not convinced that Jesus only lives in Christians.” 1f

1a CarpeDiem: Seize the Day, 1994 page 85;
1b “20 Hot Potatoes Christians Are Afraid To Touch” page 117;
1c Beliefnet.com/faith/Christianity 08/2004;
1d MSNBC 2008 interview;
1e MSNBC 2008 interview;
1f Charlie Rose show 1/24/97

(Tony Campolo is an author, professor of Sociology at Eastern College, former spiritual counselor to President Bill Clinton, and a leader of the movement called “Red Letter Christians”.)

Campolo’s lack of adherence to Eastern University’s Doctrinal Statement

(Click here for the Doctrinal Statement and ending Sections; to me the Doctrinal Statement sounds biblically sound for the most part – even if many Eastern University employees do not truly follow it)

Note the following two sections below. David King and Tony Campolo had to sign Eastern University’s Doctrinal Statement annually. I don’t know much about King, but it is obvious from Campolo’s writings that Campolo (like many employees of the liberal Eastern University I’m sure) does not hold the born again Christian beliefs stated in the Doctrinal Statement. Yet Campolo taught at Eastern University for ten years; they even honored him by naming their graduate college after him.

Apparently signing the Doctrinal Statement is like taking an oath in court (“I promise to tell the truth… so help me God”), or like making a wedding vow (“I promise to love you… till death do us part”). Signing Eastern University’s Doctrinal Statement annually seems to mean nothing to many employees there. I believe signing a Doctrinal Statement such as this, when you do not truly believe it, is a very serious offense against the Lord.

[In the excerpts below, I have emphasized certain points by bolding.]

SECTION II

Every member of the Board of Trustees, every administrative officer of the Institution, professor, teacher, and instructor shall annually subscribe over his or her signature to the Doctrinal Statement, excepting only that a non-Baptist individual occupying any of the foregoing positions shall not be required to subscribe to that part of the Doctrinal Statement regarding the mode of water baptism.

SECTION III

Whenever a member of the Board of Trustees, administrative officer, professor, teacher or instructor is not in complete accord with the foregoing Doctrinal Statement, he or she shall forthwith withdraw from all connections with the University, and his or her failure to do so shall constitute grounds for immediate removal from such positions by the Trustees.

ENDNOTES

(1) Malone’s 13 presidents are:
1) J. Walter Malone (1892-1918)
2) Edgar Wollam (1918-1921)
3) C.W. Butler (1921-1936)
4) Worthy A. Spring (1936-1948)
5) G. Arnold Hodgin (1948-1951)
6) Byron L. Osborne (1951-1960)
7) Everett L. Cattell (1960-1972)
8) Lon Randall (1972-1981)
9) Gordon R. Werkema (1981-1988)
10) Arthur Self (1988-____)
11) Ron Johnson (____-____)
12)  Gary W. Streit (_____-2010)
12a) Provost Will Friesen, Ph.D., Interim (2010-2012)
13) Dr. David King, (2012-     )

Sources: #1-7: Ohio Yearly Meeting Quaker Sesqui-centennial Commemorative publication, 1962, p.  43
#8,9: EFC-ER 175th Anniversary Commemorative publication, 1987, p. 32
#9:  Founded by Friends: The Quaker Heritage of Fifteen American Colleges and Universities, by John William Oliver, Charles L. Cherry, Caroline L. Cherry, 1970. p. 215 (viewable online)
#10,11: personal conversations with Malone associates
#12,12a: Malone University Welcomes 13th President: David King

(2) Another clue concerning Dr. King’s vision for Malone – and Malone’s vision for itself – is given here:

According to Board Chair Steven Steer, “Dr. King’s depth and breadth of experience seem to have converged with Malone’s vision for the future in a divine appointment.” King says it was Malone’s foundational principals that speak to the integration of faith, learning, and experiential activism that ultimately drew him to the University. Those words resonated within him, and it has not taken him long to embrace the University’s mission as his own.

Frankly, this sounds rather ambiguous to me. To get more specific, it seems to me Malone and Dr. King are pushing the envelope of contemplative spirituality (ala Richard Foster) and the Emerging/Emergent movement.

FOR FURTHER READING

I will be compiling a list of discernment articles about Tony Campolo’s heresies and providing the links here. For starters:

Apprising Ministries – various discernment blogs about Campolo

Let Us Reason Ministries – various articles about Campolo

Lighthouse Trails – article about Campolo

Manny Silva – various  discernment blogs about Campolo

A list of Google hits – articles about Campolo’s endorsement of occultish, contemplative centering prayer (click here for a discernment article exposing centering prayer)

Eastern University’s ringing endorsement of their Emergent darling Tony Campolo

2007: Mennonite Emergent Conversation (with representatives mostly from the liberal Mennonite Church USA denomination) held at Eastern University

2008: Campolo’s stint as featured speaker at 2008 Yearly Meeting of NWYM (the most liberal/Emergent Region of the Evangelical Friends denomination)

2012: Eastern University receives a grant to study occultish contemplative labyrinth prayer

The Repository‘s article mentions that Campolo has written 39 books. I am looking for a complete list of his writings (hopefully with content viewable online). (Admittedly, Campolo is a very readable writer; his books explain heretical Emergent teachings in laymen’s terms.)

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For anyone who doubts the love Spiritual Formation’s heretical Richard Foster has for Northwest Yearly Meeting of the Evangelical Friends (EFCI) and George Fox Universityand vice versa – consider the following excerpt from a web page reposted below:

Richard is a former pastor of  Newberg Friends Church, which is part of the Northwest Yearly Meeting of Friends Church (NWYM), and, as a graduate of George Fox, he has chosen to house his papers at the combined archives of the University and the NWYM.

Question: I wonder if discernment ministries will be allowed access to Foster’s archives, to write critiques of him. Consider the following procedural guideline, mentioned below:

Use of the Collection: Correspondence is restricted. Materials must be reviewed by the archivist before use.

Click here for the original source of the info reposted below.

Guide to the Richard J. Foster Papers

Sponsored by a grant from the National Historical Publications and Records Commission

Richard J. Foster is the author of several books, which have appealed to a wide audience since the 1978 publication of Celebration of Discipline. Although he is ecumenical in focus, his works often reflect Quaker precepts that are described as an attempt to “promote a balanced understanding of the Christian faith.”

Foster is the founder of Renovare, an effort working for the renewal of the Church in all her multifaceted expressions. He has written numerous magazine articles, taught spiritual formation classes at several universities, and spoken in venues around the world. Richard is a former pastor of  Newberg Friends Church, which is part of the Northwest Yearly Meeting of Friends Church (NWYM), and, as a graduate of George Fox, he has chosen to house his papers at the combined archives of the University and the NWYM.

Collection Overview

The collection includes the following materials from Foster’s writing and speaking career:

  • manuscripts
  • writings
  • research materials
  • schedules of speaking engagements
  • interviews
  • invitations
  • calendars
  •  brochures
  • correspondence
  • photographs and media

Collection Quantity:

  • 64.25 cubic feet
  • 28 record boxes, 34 document boxes, 7 file drawers

Language: English

Future Additions: Further accruals are expected.

Use of the Collection: Correspondence is restricted. Materials must be reviewed by the archivist before use.

Subjects

This collection is indexed under the following headings in the online catalog. Researchers desiring materials about related topics, persons, or places should search the catalog using these headings:

  • Foster, Richard J.–Archives
  • Northwest Yearly Meeting of Friends Church
  • Renovare
  • Quaker
  • Spiritual formation


Contact:
Zoie Clark, GFU/NWDA Archives — zclark@georgefox.edu, 503-554-2415

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