The document discusses the history of spiritualism and pantheism influencing the Seventh-day Adventist Church in the late 19th/early 20th century through individuals like Dr. John Harvey Kellogg and Dr. A. H. Lewis. It describes how Kellogg was exposed to Lewis's pantheistic views and began promoting pantheism publicly in 1897, despite Ellen White warning Kellogg against such teachings years prior. The influence of spiritualism and pantheism grew through associations and publications, threatening the foundation of SDA beliefs.

1. Spiritually Experiencing
God - The Alpha and
Omega

2. Part - 1

3. I would especially like to emphasize that when I name
names or ministries and organizations that the purpose of
sharing this information is not to tear down those within
the church or to condemn, that alone is the Lord’s work. I
am not here to stand in judgment against anyone or any
organization. However, I have made an effort to point out
those people who are associating themselves with deadly
error, error that is infecting my child and yours, my family
and yours, my neighbors and yours, my church and yours.
These individuals and entities are publicly promoting this
“new spirituality” and so for that reason I believe it should
be publicly denounced but it is not a denunciation of the
individuals themselves. The Lord calls us to rebuke and
exhort but to do it in love and this is our purpose.

4. Introduction
“Wolves in Sheeps Clothing” are “Deceiving Many of the Elect” !
Today many SDA leaders and members are innocently, or some not so innocently, being
seduced by the miracles and demons of the “three fold union” of Revelation. The three
great spiritual forces composing this “three fold union” are clearly identified in Revelation
16:13-14 (NKJV), which says “And I saw three unclean spirits like frogs coming out of
the mouth of the dragon (Satan & spiritualism), out of the mouth of the beast (the
Roman Catholic Church), and out of the mouth of the false prophet (Apostate
Protestantism including some deceived SDAʼs). 14 For they are spirits of demons,
performing signs, which go out to the kings of the earth and of the whole world, to
gather them (an ecumenical movement) to the battle of that great day of God
Almighty.
This presentation shockingly documents these “three spiritual demonic forces” being
brought into the SDA church. Catholic Mysticism and New Age Spiritualism is openly
being brought into our SDA churches, educational institutions and hospitals by SDA
leaders. We document some of the leaders and where they are getting their “new
creative ideas for prayer and worship”. Some of these leaders may be naïve, innocent
and ignorant. Others are clearly well informed and knowledgeable of their sources. Some
even openly acknowledge & document receiving their material from Catholic Jesuits and
New Age “Spiritualistic” leaders.

5. These attacks against our SDA Church and the Truth of Godʼs Word are
just a few evidences that Jesus is coming soon! “And the dragon was
wroth with the woman, and went to make war with the remnant of her seed,
which keep the commandments of God, and have the testimony of Jesus
Christ. Revelation 12:17
Jesus warned us, Matthew 24:24-27 (NKJV), “Then if anyone says to you,
ʻLook, here is the Christ!ʼ or ʻThere!ʼ do not believe it. For false christs and
false prophets will rise and show great signs and wonders to deceive, if
possible, even the elect. See, I have told you beforehand. Therefore if they
say to you, ʻLook, He is in the desert!ʼ (or some other “retreat”) do not go
out; or ʻLook, He is in the inner rooms!ʼ (“special “Prayer Rooms”) do
not believe it. For as the lightning comes from the east and flashes to the
west, so also will the coming of the Son of Man be.”

6. Before we consider what some believe to be “good things” coming from Jesuit “spiritual instructors” , please
consider the following history. Protestant and Seventh‐day AdvenAst Bible scholars have long recognized “the liCle
horn power and beast power of Daniel 7, Daniel 8 , and RevelaAon to be the Roman Catholic church and its
satanically inspired opposiAon to Jesus, His faithful followers, and His Word. The historical records of the Dark Ages
are full of stories of Catholic opposi<on to the Bible and Catholic efforts to destroy the Scripture and keep it from the
common people. Igna<us Loyola began the Jesuit Order for the clearly stated purpose of stopping and undoing the
Protestant Reforma<on, which was simply a return to the teachings of Scripture and a turning away from the spiritual
tradi<ons of the Catholic Church. In the Va<can today stands a marble statue of Igna<us Loyola honoring him for his
leadership in destroying those choosing to follow scripture instead of Catholic Tradi<on. The statue depicts Igna<us
standing with one foot on the neck of a fallen Protestant crushing out his life breath!
“Come now, let us reason together”. Has the Jesuit Order of today suddenly had a conversion and is now seeking to
spiritually strengthen their openly avowed enemies, the Seventh‐day AdvenAsts and other Protestants, the people
of the book ?
Or, could it be, the Jesuit’s have finally found an effec<ve strategy to woo Seventh‐day Adven<st and Protestant focus
away from their preaching of the “more sure word of prophecy” (which puts Catholics in such a bad light) to a new
focus on Catholic Jesuit forms of supposedly wonderful spiritual exercises such as Centering Prayer, Contempla<ve
Prayer, Taize’ Prayer, Labyrinths, Lecto Devina, and Spiritual Forma<on. And then, as a powerful seduc<ve spiritual
force engulfs their being during these exercises, the “angel of light” overwhelms their senses with an experience of
spiritual ecstasy banishing the Biblical warnings and the “s<ll small voice” of the genuine Holy Spirit. Now they are
hooked on “the experience of Christ Consciousness” and “Centering contempla<ve prayer” which becomes their new
spiritual focus. Happily the Jesuit’s see they neglect to study and preach the deep Truths of the Holy Scriptures. Now
Satan is happy. The Jesuits are happy. And the seduced “saint” is reveling in his seduc<on and praying earnestly to his
new found god of love, “Please do it again!”, “Please be in<mate with me again”, while the true God’s present Tes<ng
Truths are neglected and gradually exchanged for Ecumenical Truths acceptable and adaptable to all the Great Religions
of the world which are moving along “the broad way leading to destruc<on” as they in<mately worship their god.

7. The Story of the
Trojan Horse:
The story is told of the Greeks, who pursued an unsuccessful 10-year siege battle against the city of
Troy. So the Greeks decided to use craft and cunning to accomplish what they had failed to achieve by
open warfare. They built a huge figure of a horse. Inside the horse they hid a select force of 30 men,
then Greeks pretended to sail away. Feeling safe, the people of Troy opened the gates of their city and
pulled the Horse inside as a trophy of their victory over the Greeks. That night, however, the 30 Greek
soldiers crept out of the horse and opened the gates for the rest of the Greek army, which had sailed
back to Troy under cover of night. The Greek army entered and destroyed the city of Troy, decisively
ending the war.
The priest of Troy guessed the plot and warned the people of Troy not to bring in the horse. But the
priest and his two sons were killed before he could be believed. The Kings daughter also warned that the
horse would be the downfall of the city and its royal family, but she too was ignored. Hence their doom
and their loss of the war.

8. Trojan Horse:
A "Trojan Horse" has come to mean a strategy that causes a targeted people to invite a foe into
their securely protected bastion or place.
Question....
Could some leaders in the Seventh-day Adventist Church be ignoring clear warnings and be
bringing in a Trojan Horse through the gates and within the walls of our Seventh-day Adventist
Church? Or to use Jesus’ warning could we be facing “WOLVES in SHEEP’S CLOTHING” ?

9. Welcome to the new age of “mystical spirituality” and its many ways of “encountering” God.
These are being woven into our churches, youth organizations, and educational institutions.
Could these new ways of being “spiritual” be actually old-fashioned spiritualism disguised in new
clothes?
Are we honestly-mistaken about today’s “God-encounters” and other attempts to reach higher
levels of spirituality?
Could these be “the Omega” of deadly heresies?
Is it possible that these are Trojan horses being wheeled into our churches and we aren’t realizing
it?

10. Ecclesiastes 1:9, 10
“That which has been [is] what will be, That which [is] done is
what will be done, And [there is] nothing new under the sun. Is
there anything of which it may be said, "See, this [is] new"? It
has already been in ancient times before us.”

11. History

12. In the Great Controversy, Ellen White has this to say about the reformation....
“The seed which Luther had sown sprung up everywhere. His absence
accomplished a work which his presence would have failed to do. Other laborers
felt a new responsibility, now that their great leader was removed. With new faith
and earnestness they pressed forward to do all in their power, that the work so
nobly begun might not be hindered. {GC88 185.3}
But Satan was not idle. He now attempted what he has attempted in every other
reformatory movement,--to deceive and destroy the people by palming off upon
them a counterfeit in place of the true work. As there were false christs in the first
century of the Christian church, so there arose false prophets in the sixteenth
century. {GC88 186.1}
A few men, deeply affected by the excitement in the religious world, imagined
themselves to have received special revelations from Heaven, and claimed to have
been divinely commissioned to carry forward to its completion the Reformation
which, they declared, had been but feebly begun by Luther. In truth, they were
undoing the very work which he had accomplished. They rejected the great
principle which was the very foundation of the Reformation,-- that the Word of God
is the all-sufficient rule of faith and practice; and for that unerring guide they
substituted the changeable, uncertain standard of their own feelings and
impressions. By this act of setting aside the great detector of error and falsehood,
the way was opened for Satan to control minds as best pleased himself. {GC88
186.2}”
...The fruit of the new teaching soon became apparent. The people were led to
neglect the Bible or to wholly cast it aside. [GC pg. 185-187]

13. As is so often the case with misleading teachings, it came to the ranks of Seventh-day
Adventists subtly, as new, advanced truth. At first it was not discerned as a threat to
the church. Dr. Kellogg had toyed with these concepts before James White's death in
1881, and considering it "great light," had discussed it with Ellen White. "'Those
theories are wrong,'" she told him. "'I have met them before.'" He seemed dazed as she
showed him the outcome of espousing such a philosophy. She then admonished,
"'Never teach such theories in our institutions; do not present them to the people.'"
Fifteen years later (1895) a Dr. A. H. Lewis, editor of the Sabbath Recorder,
prominent among Seventh Day Baptists, and steeped in pantheism, visited Battle Creek
and was entertained in the Kellogg home (Mrs. Kellogg was a Seventh Day Baptist).
Lewis talked his pantheistic views, which did not fall on deaf ears. Kellogg first
introduced pantheism publicly in 1897 in a series of talks at the ministerial institute that
preceded the General Conference session held in the College View church at Lincoln,
Nebraska. [5BIO pg. 281]

14. Abram Herbert Lewis (1832-1908)
History tell us that...
“In 1847 Lewis’s, along with his parents, migrated to Wisconsin,
settling first at Milton and then moving north to Berlin, where his
father became leader of a group which in 1850, was constituted as a
church. Opportunities for education were limited, but young Herbert
made the most of books and lyceums. It was during this time that he
was influenced by a brilliant skeptic and spiritualist physician. Lewis
went through a period of doubt as he began to question his faith in the
Bible and orthodox Christianity. He even asked that his name be
dropped from the roll, on the grounds that he was not in harmony with
the beliefs of the church....“
www.biblesabbath.org/tss/archives/471/profile_ahlewis.htm
Lewis in wording his account of the experience said...
“Under [a spiritualist physician’s] influence I became a ‘medium,’ after the
rude manner of those times.”
Taken from the book Rev. Abram Herbert Lewis, D.D., LL.D, a Biographical Sketch, American Sabbath Tract Society by Theodore L. Gardiner,
pg. 15

15. Dr. and Mrs. John H. Kellogg
Mrs. Kellogg, a life long Seventh-day Baptist, had graduated
from Alfred University in 1872 and completed her masters
degree there in 1885. Dr. Lewis was once Mrs. Kellogg’s
pastor and president of the university where she got her
degree. Lewis’s paper (newsletter), the Sabbath Recorder, was
steeped in pantheism and it came regularly to the Kellogg
home.
Windows: Selected Readings in Seventh-day Adventist Church
History by: Emmett K. Vande Vere pg. 251-252

16. Time passed. It was February 18, 1902, and Dr. Kellogg was on his way home to Battle Creek.
Changing trains in Chicago, the doctor received his first notice that the Battle Creek Sanitarium--his
pride and joy--had been reduced to ash and cinders by fire. Taking his seat on the train, he requested
a desk and paper. Preliminary plans for a new building were finished by the time he arrived home.
Discarding Ellen White’s often-expressed wish that “the sanitarium were miles away from Battle
Creek,” the doctor laid plans for not just a new building, but a larger and more expensive building.
Naturally, such a project would entail considerable expense, therefore a plan was laid for the
denomination to mobilize the laity in a campaign to sell a new book prepared by the doctor. All
profits, including Kellogg’s royalties, would go to assist the medical work of the church. This book, of
course, was Kellogg’s infamous volume, The Living Temple.
The General Conference Executive Committee reviewed Kellogg’s book and decided that The Living
Temple would not be published under the auspices of the church. Unconvinced, Dr. Kellogg ordered
an initial printing of five thousand copies at his own expense. The books were to be produced by the
Review and Herald.
Taken from the book Hindsight: Seventh-day Adventist History in Essays and Extracts by Dave Fiedler pg. 153-156

17. In November, 1901, the message now found in Testimonies, vol. 8, 90-96
was read to the Board of Directors of the Review and Herald. It reads, in
part:
“I feel a terror of soul as I see to what a pass our publishing house has
come. The presses in the Lord’s institution have been printing the soul-
destroying theories of Romanism and other mysteries of iniquity. The
office must be purged of this objectionable matter...
You have given matter containing Satan’s sentiments into the hands of
the workers, bringing his deceptive, polluting principles before their
minds. The Lord looks upon this action on your part as helping Satan to
prepare his snare to catch souls. God will not hold guiltless those who
have done this thing. He has a controversy with the managers of the
publishing house. I have been almost afraid to open the Review, fearing
to see that God has cleansed the publishing house by fire...
Unless there is a reformation, calamity will overtake the publishing
house, and the world will know the reason...
In the visions of the night I was a sword of fire hung out over Battle
Creek.”
Taken from the book Hindsight: Seventh-day Adventist History in Essays and Extracts by Dave Fiedler pg. 153-156

18. A second time that same year, December 30, 1902, a major Adventist
enterprise fell prey to fire, this time it was the Review and Herald
Publishing house. It is worth noting that earlier that day the building
had been inspected by the chief of the city fire department. Examining
the electrical lines and other possible sources of danger, he “pronounced
everything in satisfactory condition”. Obviously, something wasn’t
satisfactory because that same day the building was totally destroyed.
Five days later, when the debris had cooled enough to allow, the fire-
proof vault was opened. All the printing plates stored inside the vault
had survived. The plates for The Living Temple, however, were waiting
to go on the press at the time of the fire and so disappeared in the
flames.
Taken from the book Hindsight: Seventh-day Adventist History in Essays and Extracts by Dave Fiedler pg. 153-156

19. It was February, 1904, and the time had come for Ellen White to bring
finality to the twenty years of pointed warnings and reproofs aimed at Dr.
J.H. Kellogg and others who joined with him in an apostasy among the
leaders of the Remnant church. This apostasy included, but was not
exclusive to the pantheism espoused in Dr. Kellogg’s book “Living
Temple,” which contained theories leading to erroneous conclusions
concerning the presence and nature of God. The acceptance of these
theories by the thought leaders of the church in Battle Creek opened the
door to satanic control of their minds.
“We need not the mysticism that is in this book. Those who entertain
these sophistries will soon find themselves in a position where the enemy
can talk with them, and lead them away from God. It is represented to me
that the writer of this book is on a false track. He has lost sight of the
distinguishing truths for this time. He knows not whither his steps are
tending.”
Testimonies for the Church Containing Letters to Physicians and Ministers Instruction to Seventh-
day Adventists (1904), page 52

20. As is so often the case with misleading teachings, it came to the ranks of Seventh-
day Adventists subtly, as new, advanced truth. At first it was not discerned as a
threat to the church. Dr. Kellogg had toyed with these concepts before James
White's death in 1881, and considering it "great light," had discussed it with Ellen
White. "'Those theories are wrong,'" she told him. "'I have met them before.'" He
seemed dazed as she showed him the outcome of espousing such a philosophy.
She then admonished, "'Never teach such theories in our institutions; do not
present them to the people.'"--MS 70, 1905. {5BIO 281.4}
Pantheism is the term used to designate the strange new teachings that were
being introduced by Dr. Kellogg and his book “The Living Temple”.
“In Living Temple the assertion is made that God is in the flower, in the leaf,
in the sinner. But God does not live in the sinner. The Word declares that He abides
only in the hearts of those who love Him and do righteousness. God does not abide
in the heart of the sinner; it is the enemy who abides there.” {1SAT 343.1}

21. “Though no positive connection has yet been shown, it is worth noting
that this is exactly the position being taken at that time by the recently
formed (1875) Theosophical Society of America. This society is still very
much in existence, and is widely considered the single most important
force in the early development of what is now more commonly referred
to as the “New Age Movement”.
...Their journal, The Theosophist, was a curious mixture of pantheism,
reincarnation, meditation, and occult methodologies.”
Taken from the book Hindsight: Seventh-day Adventist History in Essays and Extracts by Dave Fiedler pg. 171

22. The Lord revealed to her the changes that might have taken place in the structure of the
church if Dr. Kellogg and his associates would have implemented their plans.
“The enemy of souls has sought to bring in the supposition that a great reformation was to
take place among Seventh-day Adventists, and that this reformation would consist in giving up
the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization.
Were this reformation to take place, what would result? The principles of truth that God in His
wisdom has given to the remnant church would be discarded. Our religion would be changed.
The fundamental principles that have sustained the work for the last fifty years would be
accounted as error. A new organization would be established. Books of a new order would be
written. A system of intellectual philosophy would be introduced. The founders of this system
would go into the cities, and do a wonderful work. The Sabbath, of course, would be lightly
regarded, as also the God who created it. Nothing would be allowed to stand in the way of the
new movement. The leaders would teach that virtue is better than vice, but God being removed,
they would place their dependence on human power, which, without God, is worthless. Their
foundation would be built on the sand, and storm and tempest would sweep away the structure.
Who has authority to begin such a movement? We have our Bibles. We have our experience,
attested to by the miraculous working of the Holy Spirit. We have a truth that admits of no
compromise. Shall we not repudiate everything that is not in harmony with this truth?” I SM 204

23. “I have some things to say to our teachers in reference to the
new book The Living Temple. Be careful how you sustain the
sentiments of this book regarding the personality of God. As the
Lord presents matters to me, these sentiments do not bear the
endorsement of God. They are a snare that the enemy has
prepared for these last days. . . .” {5BIO 297.6}
Ellen White revealed what she had seen, saying... "Angels clothed with beautiful
garments, like angels of light, were escorting Dr. Kellogg from place to place, and
inspiring him to speak words of pompous boasting that were offensive to God."--
Letter 220, 1903. {5BIO 304.5}
That which has been said in the testimonies in regard to
Living Temple, and its misleading sentiments, is not overdrawn.
Some of its theories are misleading, and their influence will be to
close the minds of those who receive them against the truth for
this time. Men may explain and explain in regard to these
theories, nevertheless they are contrary to the truth. Scriptures
are misplaced and misapplied, taken out of their connection and
given a wrong application. Thus those are deceived who have
not a vital, personal experience in the truths that have made us as
a people what we are. {5BIO 305.3}

24. “Living Temple,” contains the alpha of these theories. I
knew that the omega would follow in a little while; and I
trembled for our people. ...Few can discern the result of
entertaining the sophistries advocated by some at this time.
But the Lord has lifted the curtain, and has shown me the
result that would follow. The spiritualistic theories regarding
the personality of God, followed to their logical conclusion,
sweep away the whole Christian economy.” 1SM 203,20
I am instructed to speak plainly. "Meet it," is the word spoken
to me. "Meet it firmly, and without delay." But it is not to be
met by our taking our working forces from the field to
investigate doctrines and points of difference. We have no
such investigation to make. In the book Living Temple there
is presented the alpha of deadly heresies. The omega will
follow, and will be received by those who are not willing
to heed the warning God has given.
(1SM, p. 200). {5BIO 305.5}

25. “Just as long as men consent to listen to these
sophistries, a subtle influence will weave the fine
threads of these seductive theories into their
minds, and men who should turn away from the
first sound of such teaching will learn to love it. As
loyal subjects we must refuse even to listen to these
sophistries. Their influence is something like a
deadly viper, poisoning the minds of all who
listen. It is a branch of hypnotism, deadening the
sensibilities of the soul.” {10MR 163.2
“I was bidden to warn our people on no account to send their
children to Battle Creek to receive an education, because these
delusive, scientific theories would be presented in the most seducing
forms. The matter has been working in his mind in such a way that
he thinks he is to be the channel to infuse other minds with great
light regarding certain scientific problems. Words and sentiments
from my books will be taken and presented as being in harmony
with his theories. But the Lord has forbidden us to enter into any
discussion with him. . . .” {SpTB06 42.1}

26. Inspired counsel has warned us that there would be
a satanic assault more intense than that which almost
caused the church to fall 100 years ago. Ellen White
trembled for the safety of God’s people and the
potential effects this assault might have if left unmet
and was extremely concerned for the safety of the
church. This “omega” must be something terribly
threatening and dangerous. What could possibly have
made her react the way she did?
We shall see shortly...

27. Spiritualism is now changing its form, veiling some of its more objectionable and immoral
features, and assuming a Christian guise. Formerly it denounced Christ and the Bible;
now it professes to accept both. The Bible is interpreted in a manner that is attractive to
the unrenewed heart, while its solemn and vital truths are made of no effect. A God of
love is presented; but his justice, his denunciations of sin, the requirements of his holy
law, are all kept out of sight. Pleasing, bewitching fables captivate the senses of those
who do not make God's word the foundation of their faith. Christ is as verily rejected as
before; but Satan has so blinded the eyes of the people that the deception is not
discerned. As Spiritualism assimilates more closely to the nominal Christianity of the day,
it has greater power to deceive and ensnare. {4SP 405}

28. “Satan's angels are wise to do evil, and they will create that which some will claim to
be advanced light, and will proclaim it as new and wonderful; yet while in some
respects the message may be truth, it will be mingled with human inventions, and
will teach for doctrine the commandments of men. If there was ever a time when we
should watch and pray in real earnest, it is now. Many apparently good things will
need to be carefully considered with much prayer, for they are specious devices of
the enemy to lead souls in a path which lies so close to the path of truth that it will
be scarcely distinguishable from it. But the eye of faith may discern that it is
diverging, though almost imperceptibly, from the right path. At first it may be thought
positively right, but after a while it is seen to be widely divergent from the way which
leads to holiness and heaven.” (Evangelism pg. 590)

29. “There is a way [that seems] right to a
man, But its end [is] the way of death.”
Proverbs 14:12

30. This presentation will help to make you aware of some
mystical and spiritualistic teachings which are subtly making
inroads into many Christian churches. This includes some of
our Seventh-day Adventist churches and educational
institutions. These inroads are coming under the guise of
revival, enhanced spirituality, and a postmodern approach to
Christianity.
Have you heard of any of the following:
contemplative prayer, centering prayer, breath prayer, prayer
labyrinth, taize prayer, Christian yoga, spiritual disciplines &
spiritual formation (lectio divina), the silence, sacred spaces,
GODencounters and Jesus prayer, prayer stations, prayer
rooms, etc.?
This “new spirituality” has many, many names (too many to even list). It’s nature is mystical,
pantheistic, non-sectarian, ecumenical and humanistic. There is seen a low regard of doctrine
and theology, a huge emphasis on social justice and discovering our ancient future, a re-
invention of Christianity and church, it targets our youth and has its own erroneous
interpretation of Scripture. It is new age theology and spiritualism wrapped in Christian
terminology.

31. Centering Prayer or
Contemplative Prayer

32. This “contemplative/mystical” prayer, refers to a method of prayer that leads to a level
of consciousness where thoughts have ceased and the individual enters a state of mind
called the “Silence,” where many believe they experience the presence of God. Attaining
this “Contemplative” state, is facilitated by what is called “Centering Prayer;” one of
various methods or techniques of focusing or “centering” the mind, leading eventually to
an altered state.
Once mastered, this centering method submerges the disciple to a level of
consciousness that is on par with the trance of hypnosis. It is where they experience “utter
repose,” and are blessed with a new understanding of themselves and their relationship to
the rest of the universe. This altered state of mind is called by many names; the Silence,
the Quiet Place, and the Stillness, are a few used by Spiritual Formation enthusiasts. It is
here, in this “Mystical Silence,” where all mental activity ceases; a place in the mind where
there are no images or awareness of the flow of thoughts, that one has the most profound
and life-changing experiences; including a sense of God’s presence, as they have never
experienced before. It is here, where the devotee comes to understand his unity and
“oneness,” with all created things and all other people and becomes acutely aware of their
new mission in life, having much greater insight into how God leads them in everything
they do. It is also in this “Mystical Silence,” that some hear what they believe is Jesus, as
He speaks with them personally.
http://www.lighthousetrailsresearch.com/contemplativespirituality.htm

33. Laurie Cabot, a witch, wrote: “The science of Witchcraft is based on our ability to enter an
altered state of consciousness we call ‘alpha,’ where the brain waves register seven to fourteen
cycles per second. …this is a state of consciousness associated with relaxation, meditation, and
dreaming…In alpha the MIND OPENS UP TO NONORDINARY FORMS OF
COMMUNICATION, such as TELEPATHY, CLAIRVOYANCE, AND PRECOGNITION.
Here we may also experience out-of-body sensations and psychokinesis, or RECEIVE
MYSTICAL, VISIONARY INFORMATION that does NOT come through the five senses. In
alpha the rational filters that process ordinary reality are weakened or removed, and the mind is
receptive to nonordinary realities.”
[Laurie Cabot with Tom Cowan, Power of the Witch: The Earth, the Moon, and the Magical Path
to Enlightenment (NY, NY: Delacorte Press, 1989), p. 173].

35. 2717 Contemplative prayer is silence, the "symbol of the
world to come"12 or "silent love."13 Words in this kind of
prayer are not speeches; they are like kindling that feeds
the fire of love. In this silence, unbearable to the "outer"
man, the Father speaks to us his incarnate Word, who
suffered, died, and rose; in this silence the Spirit of
adoption enables us to share in the prayer of Jesus.”
The New Roman Catholic Catechism under the heading
“Contemplative Prayer”

36. www.americamagazine.org/content/article.cfm?article_id=2172
Read the full article on the next two slides...

37. Parts of the article entitled “Centering Prayer” A Treasure for the Soul from The National Catholic Weekly magazine
called “America”
Joseph G. Sandman | SEPTEMBER 9, 2000 (Joseph G. Sandman is Vice President for Advancement at Loyola University
Chicago, where he teaches a workshop on centering prayer, Institute for Pastoral Studies.)
The Origins of Centering Prayer
The current practice of centering prayer can be traced to the mid-1970ʼs, St. Joseph Abbey in Spencer, Mass., and three
monks, Abbot Thomas Keating, William Meninger and Basil Pennington. Their work was a response to the exhortations of the
Second Vatican Council to become more knowledgeable about other religious faiths through dialogue with believers from
these traditions and to revitalize the path of contemplative prayer in order to help Catholics, especially those who had left the
church, to find such experiences in their own faith tradition.
Fathers Keating, Meninger and Pennington entered into intense, sustained dialogue with leaders from other traditions who
lived near the abbey. They invited to the abbey ecumenically oriented Catholic theologians, an Eastern Zen master, Joshu
Roshi Sasaki, who offered weeklong retreats on Buddhist meditation, and a former Trappist, Paul Marechal, who taught
transcendental meditation. The interaction between these Christian monks and practitioners of Eastern meditation helped
distill the practice of Christian contemplative prayer into a form that could be easily practiced by a diverse array of “non-
monastic” believers: priests, nuns, brothers and lay men and women.
Thomas Keating was personally disappointed that so many Catholics had left the church because they had no idea it offered
meditation practices that could cultivate the inner peace and spiritual union they desired. At a monastery gathering in the
mid-1970ʼs, Keating posed a question to his fellow monks that provided the impetus to the centering prayer movement: “Could
we put the Christian tradition into a form that would be accessible to people in the active ministry today and to young people
who have been instructed in an Eastern technique and might be inspired to return to their Christian roots if they knew there
was something similar in the Christian tradition?”

38. William Meningerʼs contribution was to develop a simple, easily taught method of prayer based on the 14th-century mystical
classic, The Cloud of Unknowing. Believers are invited to enter into a deep, silent state of “unknowing” during which one
expresses oneʼs “naked intent” to rest in deep communion with God. Meninger suggested the mental repetition of a single
“sacred word” that symbolizes the believerʼs intention to turn completely toward God. This made it easier to let go of the
thoughts and feelings that would invariably come into oneʼs awareness during prayer. …………….
The Growth of Centering Prayer
Flowing from Meninger and Basil Penningtonʼs retreats in the mid-1970ʼs, the teaching and practice of centering prayer has
grown steadily in the United States and abroad. When retreats at Spencer could no longer accommodate all who wished to
attend, Keating and his associates trained others to teach centering prayer.
After his term as abbot at Spencer had ended, Keating moved to St. Benedictʼs Monastery in Snowmass, Colo., in 1981.
There he offered a series of talks on prayer at a local parish in Aspen. These conferences and retreats represent an important
seminal event in the growth of centering prayer……………. The past 16 years have seen … significant growth in the practice
of centering prayer around the world. From 1988 to 1999 Contemplative Outreach chapters have grown from a few dozen to
154, and prayer groups have increased from 73 to 439.
What Is Centering Prayer?
Centering prayer is a remarkably simple method that opens one to Godʼs gift of contemplative prayer. Its practice expands
oneʼs receptivity to the presence and activity of God in oneʼs life. It is a distillation of the practice of monastic spirituality into
two relatively short periods of prayer each day.
(Abbot, Father) Keating suggests only four simple guidelines for practicing centering prayer:
1. Choose a sacred word as the symbol of your intention to consent to Godʼs presence and action within.
2. Sitting comfortably with eyes closed, settle briefly and silently and introduce the sacred word as the symbol of your consent
to Godʼs presence and action within.
3. When you become aware of thoughts, return ever so gently to the sacred word.
4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.

39. Click here...

41. Contemplative prayer - is not just “contemplating while you pray.” The Bible
instructs us to pray with our minds (1 Corinthians 14:15), so, clearly, prayer does
involve contemplation. However, praying with your mind is not what “contemplative
prayer” has come to mean. Contemplative prayer has slowly increased in practice
and popularity along with the rise of the emerging church movement—a movement
which embraces many unscriptural ideas and practices. Contemplative prayer is one
such practice.
Contemplative prayer, also known as “centering prayer,” is a meditative practice
where the practitioner focuses on a word and repeats that word over and over for
the duration of the exercise. While contemplative prayer is done differently in the
various groups that practice it, there are similarities. Contemplative prayer involves
choosing a sacred word as the symbol of your intention to consent to God's
presence and action within. Contemplative prayer usually includes sitting
comfortably and with eyes closed, settling briefly and silently, introducing the sacred
word. When a contemplative pray-er becomes aware of thoughts, he/she is to
return ever so gently to the sacred word.
...Contemplative prayer, by design, focuses on having a mystical experience with
God.
www.gotquestions.org/contemplative-prayer.html

42. ComeBeStill.org
Founded and directed by
Tom & Delcy Kuhlman
“Mrs. Kuhlman's 25 years of mothering her own and other people's children contributed insights
concerning unmet needs for pastoral services to help people surmount everyday stresses. Accordingly
she earned a Master of Divinity degree at the Seventh-day Adventist Theological Seminary and
continued for five units of clinical pastoral education.
With this preparation and the endorsement of the Adventist chaplaincy ministries office, she assumed
the responsibilities of staff chaplain for the Memorial Hospital of South Bend, Indiana.
Mrs. Kuhlman... resigned from that position because she and her husband [felt] called to establish a
spiritual retreat facility. It will be located on 70 acres near the seminary at Andrews University in order
to allow easy access to ministers, students, and others wishing to enrich their spiritual development.”
Adventist Review

43. Still Waters Retreat Center

44. I
followed these links

47. Formal training from Shalem Institute

48. Prayer Labyrinth
Take notice of the advertising

49. Prayer labyrinth blooms each spring

50. Adventist Education

51. “Today there are coming into educational institutions
and into the churches everywhere spiritualistic
teachings that undermine faith in God and in His
word.... [B]ut however beautifully clothed, this theory
is a most dangerous deception.... The result of
accepting it is separation from God” (Ministry of
Healing, p. 428).

52. Spiritual Formation =
Contemplative Spirituality,
Sacred Listening, Ignatian Way
Breath Prayers

55. Ignatius of Loyola created and conducted this apostolate for 15 years before he was
ordained. Through it, everyone knows, he drew scores of men into the Company of Jesus.
It surprises no one who knows the history that Spiritual Exercises are proving an
astonishingly effective instrument of lay spirituality even in the postmodern era. They are
being used for and by and with lay people in many formats all around the world and then
supply the basis of sophisticated spiritualities for the marketplace. It is safe to say that
more people are going through the one-on-one directed Exercises today than at any time in
history. It is safe to say something more: Spiritual Exercises are being used as an apostolic
instrument by better-educated laity. (Tetlow, 1994, National Jesuit News, Dec.)
http://www.faculty.fairfield.edu/jmac/se/se.htm

56. Spiritual Formation, another term for contemplative spirituality, eventually leads into
the arena of the emerging church (both are based in mysticism).
Spiritual Formation -- Spiritual Formation is just another term for Contemplative
Spirituality. The idea behind Spiritual Formation is that we need certain practices and
disciplines in order to be like Christ.
“The best way to understand this process is to recall what happened during the Dark
Ages when the Bible became the forbidden book. . . . I believe history is repeating
itself. As the Word of God becomes less and less important, the rise in mystical
experiences escalates, and these experiences are presented to convince the
unsuspecting that Christianity is about feeling, touching, smelling, and seeing God.
The postmodern mindset is the perfect environment for fostering spiritual formation.
This term suggests there are various ways and means to get closer to God and to
emulate him. Thus the idea that if you do certain practices, you can be more like
Jesus. Proponents of spiritual formation erroneously teach that anyone can practice
these mystical rituals and find God within. Having a relationship with Jesus Christ is
not a prerequisite.” (Coming from the Lighthouse Newsletter, Oct. 08, 2007).
http://www.lighthousetrailsresearch.com/newsletter100807.htm

57. • What is Spiritual Formation
• (a.k.a. "Sacred Listening" "the Ignatian Way" “Spiritual Disciplines”)?
Spiritual formation (SF) teaches the occult ideas of "inner healing," and
"contemplative prayer".
Spiritual Formation is the Roman Catholic Mysticism formulated by Ignatius.
Loyola who founded the Jesuit Order in the year 1540.
It involves deeply occult techniques like lectio devina.

58. Dr. Derek J. Morris - Former advisor and college professor
who taught Spiritual Formation classes Homiletics and
Pastoral Theology at Southern Adventist University.
Currently, Dr. Morris is the senior pastor of the Forest Lake
SDA Church and adjunct Spiritual Formation professor at
Andrews University Theological Seminary.

59. “Spiritual Formation In Ministry”
by Derek Morris
“A leading Protestant advocate of spiritual direction is Tilden Edwards, director of the Shalem
Institute for Spiritual Formation in Washington, D.C. As I began my own prayerful search for a
spiritual friend, I came across the significant work by Tilden Edwards, Spiritual Friend: Reclaiming
the Gift of Spiritual Direction. I strongly recommend this book as a valuable resource. There, for the
first time, I caught a glimpse of the real value of spiritual direction as a means of nurturing spiritual
life.”—Spiritual Formation, pp. 6-7.
Morris continues:
“I called Shalem and shared with Dr. Gerald May that I was a pastor, interested in the process of
spiritual direction. His response was very positive. He offered to send me a list of several individuals
in my state who had completed or who were presently enrolled in the Spiritual Guidance Program.
He suggested that I select a spiritual friend that I could easily relate to, and that I seek the guidance
of the Holy Spirit in the process.”—Spiritual Formation, pp. 7-8.
Morris tells how he was “experiencing a high level of resistance. I was to learn later that such
resistance is common…” (p.8). (May I suggest that this resistance was the voice of conscience warning not to do this)
Morris just overrides the resistance telling how he had “twenty days of resistance” but then he called
Louise Young. “I shared with her my spiritual journey and my desire to explore the process of
spiritual direction.” (p. 8).

60. Morris tells of how Barry and Connolly, two Jesuits, in their book, The Practice of Spiritual
Direction, spend an entire chapter dealing with the phenomenon of ‘resistance.” (Morris, p. 8).
Finally, after much “resistance” and fear, Barry Young became Morris’ Spiritual Director. Morris
describes the ‘tremendous freedom” once he took the plunge to reveal his hidden self.
Basically, the Spiritual Director functions as a kind of Father confessor. Morris quotes Elizabeth
O’Conner describing the process: “It is an open relationship where your fear, feelings of rebellion,
critical attitudes, misgivings, etc., are confessed… Your Spiritual director is one to whom you
want to reveal your hidden self.” (Elizabeth O’Conner, Call to Commitment (New York: Harper and
Row, 1963), p. 201. (emphasis mine)
Whereas traditionally in Roman Catholicism, in the confessional the priest is supposedly not
supposed to see the person confessing, in the new confessional of Jesuit Spiritual Formation and
Jesuit Spiritual direction, there is a face-to-face contact on a regular basis at regular times (p.11) a la
Jesuit Spiritual Directorship.
In concluding his paper, Derek Morris recommends that the young theology student, who leaves the
seminary for his first parish, should get a Spiritual Director as soon as he arrives at his parish: “In the
years that followed I discovered experientially what Roy Oswald had concluded from his research of
102 Seminary graduates some years before: Crossing the boundary for Seminary to parish is never
easy. Moreover, the need for personal spiritual formation is ongoing. However, the process of
spiritual direction is a tremendous resource. He notes that ‘Those who had the good fortune of finding
a spiritual father/mother/friend as they begun in the parish found the going somewhat
easier.’ [Oswald. P. 18.]” –Derek Morris, Spiritual Formation in Ministry, pp. 11, 12.
http://www.danielrevelationbiblestudies.com/020820063.htm

61. Dr. Derek Morris

62. Dr. Derek J. Morris Adjunct professor teaching Spiritual
Formation

63. "Men in positions of responsibility are in danger of changing leaders.
This I know, for it has been plainly revealed to me." [SpTB02 48.2]
"But I am now speaking of actual mistakes and errors that those who
really love God and the truth sometimes commit. There is manifested on
the part of men in responsible positions an unwillingness to confess
where they have been in the wrong; and their neglect is working disaster,
not only to themselves, but to the churches. . . you will be left to make
mistakes of a similar character, you will continue to lack wisdom, and
will call sin righteousness and righteousness sin. The multitude of
deceptions that will prevail in these last days will encircle you, and you
will change leaders, and not know that you have done so." Review &
Herald, vol. 2 p. 448-49. Dec.16, 1890.

64. Andrews Seventh-day
Adventist Theological
Seminary

68. http://www.lighthousetrailsresearch.com/blog/?p=2136
Seventh-day Adventist Theological Seminary Integrating Contemplative/Emerging Spirituality Into Degree
Program
December 31st, 2009 | Author: Lighthouse Trails Editors
In 2007, Lighthouse Trails posted an article titled Church, Congregations Increase Focus on “Spiritual
Formation.” The article, released by Adventist News Network, showed how the emphasis of contemplative/
spiritual formation was moving into the Seventh-day Adventist organization. The article stated that “this
subject [spiritual formation] is receiving serious emphasis in Adventist institutions, as well as in local
congregations.” The following Lighthouse Trails research reveals that Seventh-day Adventist Theological
Seminary at Andrews University in Berrien Springs, Michigan is promoting contemplative spirituality (i.e.,
spiritual formation) through a new concentration in their Doctor of Ministry degree program. An October
2009 Andrews newsletter, put out by Kenley D. Hall (Andrews DMin Project Coach) explains
that ”Discipleship & Spiritual Formation” and ”Youth and Young Adult Ministry” will begin in February
2010 (see brochure).
According to the syllabus of one of the courses in the Andrews spiritual formation program, contemplative
mystic proponents will be used to teach students this coming February. In CHMN 705 Theological and
Historical Perspectives on Spiritual Growth, professor Jon Dybdahl is using a number of contemplative
authors to ”Demonstrate a continuing maturity in Christian formation, personal growth and ministry.” This maturity in
Christian formation is typical language by contemplatives, who teach that true maturity can only come through spending time
in contemplative silence. Richard Foster has been a pioneer in laying out this “maturity” doctrine. So it is not surprising that
Dybdahl is turning to Foster for guidance. Other contemplatives being used in the class are: J.P. Moreland (Kingdom
Triangle) and Peter Scazzero. A “short spiritual retreat” will also take place during the course. Scazzero’s book,
Emotionally Healthy Spiritually (the book being used at Andrews), is a who’s who of contemplative mystics and
panentheists; some of those he points readers to are Basil Pennington, Tilden Edwards, Henri Nouwen, Meister
Eckhart, Teresa of Avila, and several others.
In J.P. Moreland’s book, Kingdom Triangle (also used in Dybdahl’s class at Andrews), Moreland talks about a
maturing process that takes place through “spiritual formation.” Moreland tells readers that a “treasure of
deep, rich knowledge of the soul” can be found in the writings of the Desert Fathers, Henri Nouwen, and
Richard Foster, (p. 153). Of course, all three of these sources ultimately point followers to eastern-style
meditation (i.e., mantra-style). A four-part series Moreland did for Focus on the Family (click here to read
further) substantiates that Moreland is embracing contemplative spirituality where he suggests that “Catholic
retreat centers are usually ideal for solitude retreats.”
(see page two)

69. Jon Dybdahl’s contemplative propensities are strongly presented in his 2008 book, Hunger: Satisfying the
Longing of Your Soul. In Hunger, Dybdahl favorably instructs on contemplative practices such as lectio
divina, visualization (p. 64), the Jesus Prayer, and breath prayers (p. 52). Dybdahl explains in his book
that in his “not-so-secret quest for God,” he turned to Quaker Thomas Kelly’s book A Testament of Devotion. It
is Kelly, a panentheist, who said that within every human being is a “Divine Center,” a “secret sanctuary” (from
A Testament of Devotion). This “secret sanctuary” Kelly is speaking of is what he calls “abiding Light behind
all changing [life] forms.” He says: “In that Current we must bathe. In that abiding yet energizing Center we
are all made one” (p. 38).” Dybdahl says in Hunger that Henri Nouwen “intensified” his ”craving” for “God’s
presence.” (p.12) But the presence that Nouwen is speaking of is the same as that of mystics, and it is this
mysticism that led Nouwen to reject Jesus Christ as the only path to God at the end of his life (Sabbatical
Journey). Dybdahl’s book is brimming with references to contemplative mystics: David Benner, Morton Kelsey,
Adele Alberg Calhoun, Tilden Edwards, Richard Foster, Ken Boa, and Brother Lawrence. (also see
this critique on Hunger)
Another person who will be teaching at Andrews DMin in spiritual formation is Ben Maxson, pastor at Paradise
Seventh-day Adventist church in Paradise, California and adjunct professor at Andrews University. Maxson will
be teaching Mentoring for Discipleship & Spiritual Formation. In an article by Maxson titled “Renewing
our Minds,” he says that the “spiritual disciplines” (the tools of spiritual formation) help one develop “intimacy
with God,” and he encouraged practicing ”the presence of God.”
One of the other spiritual formation courses in Andrews Theological Seminary’s DMin program on spiritual formation, taught by
Allan Walshe, is The Personal Practice of Spiritual Formation. While the course’s syllabus is not currently posted online, we
can partly identify Walshe’s contemplative propensities elsewhere. In an article featuring Walshe at a New Zealand
conference, Walshe quotes contemplative pioneer Dallas Willard in referring to “intimacy with God.” This intimacy with God to
the contemplative can only be obtained through going into the silence through meditation.
The DMin program on spiritual formation isn’t the only avenue through which contemplative is being
implemented at Andrews. The youth ministry degree program is also involved with contemplative
spirituality and emerging spirituality. In CHMN 720 Current Issues in Youth and Young Adult Ministry,
professors Steve Case and Allan Walshe are using emerging church figure Shane Claiborne as well as
emergent Youth Specialties author Chap Clark’s book, Deep Justice in a Broken World. The book is about
the emerging kingdom on earth theology and turns to such figures as liberal/emerging theologians Jim Wallis
and Tony Campolo.
Thus, as is usually the case, when a college or seminary begins to incorporate contemplative prayer,
eventually they begin to open up to emerging church ideas – it is virtually inevitable. And this is the vehicle
that drives our concerns. Those who practice contemplative prayer will move more and more toward an
interspiritual outlook. Contemplative prayer (i.e., mysticism) is not just some obscure subculture – it is
exploding across the Western religious spectrum.

72. from Dybdahl’s book

75. Dybdahl

77. Jon Dybdahl’s contemplative propensities are strongly presented in his 2008 book, Hunger:
Satisfying the Longing of Your Soul. In Hunger, Dybdahl favorably instructs on contemplative
practices such as lectio divina, visualization (p. 64), the Jesus Prayer, and breath prayers
(p. 52). Dybdahl explains in his book that in his “not-so-secret quest for God,” he turned to Quaker
Thomas Kelly’s book A Testament of Devotion. It is Kelly, a panentheist, who said that within every
human being is a “Divine Center,” a “secret sanctuary” (from A Testament of Devotion). This
“secret sanctuary” Kelly is speaking of is what he calls “abiding Light behind all changing [life]
forms.” He says: “In that Current we must bathe. In that abiding yet energizing Center we are all
made one” (p. 38).” Dybdahl says in Hunger that Henri Nouwen “intensified” his ”craving” for “God’s
presence.” (p.12) But the presence that Nouwen is speaking of is the same as that of mystics, and it
is this mysticism that led Nouwen to reject Jesus Christ as the only path to God at the end of his life
(Sabbatical Journey). Dybdahl’s book is brimming with references to contemplative mystics: David
Benner, Morton Kelsey, Adele Alberg Calhoun, Tilden Edwards, Richard Foster, Ken Boa, and
Brother Lawrence. (also see this critique on Hunger)
www.lighthousetrailsresearch.com
Professor at Andrews Theological Seminary

78. published by the Committee on Adventist Ministry
to College and University Students (AMiCUS)
On this site, there is an interesting article on prayer
(next slide)

79. Notice at the bottom of the next slide

80. She’s written a book

82. General Conference Bulletin, informing the church at large of
its plans to implement the teaching of Spiritual Formation around
the world.
“The Adventist world church created the International
Board of Ministerial and Theological Education (IBMTE) in
September 2001, designed to provide overall guidance and
standards to the professional training of pastors, evangelists,
theologians, teachers, chaplains and other denominational
employees involved in ministerial and religious formation, or
spiritual formation, in each of the church's 13 regions around
the world.” - ATN News -

83. This is affecting more than just
the NAD.

84. Matt. 7:15
Tells us... Beware of false
prophets, who come to you
in sheep's clothing, but
inwardly they are ravenous
wolves.

85. The Youth Ministry & Spirituality Project, an organization dedicated to contemplative youth ministry, has a
description of the four steps of Lectio Divina on their website:
In order to practice lectio divina, select a time and place that is peaceful and in which you may be alert and
prayerfully attentive. Dispose yourself for prayer in whatever way is natural for you. This may be a spoken
prayer to God to open you more fully to the Spirit, a gentle relaxation process that focuses on breathing,
singing or chanting, or simply a few minutes of silence to empty yourself of thoughts, images, and emotions.
Reading (lectio) – Slowly begin reading a biblical passage as if it were a long awaited love letter addressed to
you. Approach it reverentially and expectantly, in a way that savors each word and phrase. Read the passage
until you hear a word or phrase that touches you, resonates, attracts or even disturbs you.
Reflecting (meditatio) – Ponder this word or phrase for a few minutes. Let it sink in slowly and deeply until
you are resting in it. Listen for what the word or phrase is saying to you at this moment in your life, what it
may be offering to you, what it may be demanding of you.
Expressing (oratio) – When you feel ready, openly and honestly express to God the prayers that arise
spontaneously within you from your experience of this word or phrase. These may be prayers of thanksgiving,
petition, intercession, lament, or praise.
Resting (contemplatio) – Allow yourself to simply rest silently with God for a time in the stillness of your heart
remaining open to the quiet fullness of God’s love and peace. This is like the silence of communion between
the mother holding her sleeping infant child or between lovers whose communication with each other passes
beyond words.
-An Ancient Way of Praying with Scripture
(http://www.ymsp.org/resources/practices/lectio_divina.html)
Mike Perschon at Youth Specialties compares the four steps of Lectio Divina to “four levels of consciousness…
which introduces you at each new level into a whole new world of reality” that occurs through the four levels
of repetitious reading:
1- LITERAL LEVEL CONSCIOUSNESS
2- Moral level of consciousness
3- the Allegorical level which requires a Spiritual level of listening
4- We simply rest in the presence of the one who has used His word as a means of inviting us to accept His
transforming embrace. We call this level, Union of Life or the unitive level of consciousness.
-An Experience of Lectio Divina
(http://www.cellofpeace.com/refl_lectio.htm)

86. Lectio Divina - Lectio Divina is Latin for "divine
reading," "spiritual reading," or "holy reading" and represents a method of prayer
and Scriptural reading intended to promote communion with God and to provide
special spiritual insights. The principles of lectio divina were expressed around the
year A.D. 220 and practiced by Catholic monks, especially the monastic rules of Sts.
Pachomius, Augustine, Basil, and Benedict.
The practice of lectio divina is currently very popular among Catholics and gnostics,
and is gaining acceptance as an integral part of the devotional practices of the
Emerging Church. Pope Benedict XVI said in a 2005 speech, “I would like in
particular to recall and recommend the ancient tradition of lectio divina: the diligent
reading of Sacred Scripture accompanied by prayer brings about that intimate
dialogue in which the person reading hears God who is speaking, and in praying,
responds to him with trusting openness of heart.” Lectio is also said to be adaptable
for people of other faiths in reading their scripture—whether that be the Bhagavad
Gita, the Torah, or the Koran. Non-Christians may simply make suitable
modifications of the method to accommodate secular traditions. Further, the four
principles of lectio divina can also be adapted to the four Jungian psychological
principles of sensing, thinking, intuiting, and feeling.
The actual practice of lectio divina begins with a time of relaxation, making oneself
comfortable and clearing the mind of mundane thoughts and cares. Some lectio
practitioners find it helpful to concentrate by beginning with deep, cleansing
breaths and reciting a chosen phrase or word over and over to help free the mind.

88. Christian mysticism

89. Christian mysticism - is the pursuit of communion with, identity with, or conscious
awareness of God through direct experience, intuition, instinct or insight. Christian mysticism
usually centers on a practice or practices intended to nurture those experiences or
awareness, such as deep prayer (i.e. meditation, contemplation) involving the person of
Jesus Christ and the Holy Ghost. This approach and lifestyle is distinguished from other
forms of Christian practice by its aim of achieving unity with the divine. In the words of
Oswald Chambers, "We receive His blessings and know His Word, but do we know Him?"
In the tradition of Mystical Theology, Biblical texts are typically interpreted allegorically...
For Christians the major emphasis of mysticism concerns a spiritual transformation of the
egoic self, the following of a path designed to produce more fully realized human persons,
"created in the Image and Likeness of God" and as such, living in harmonious communion
with God, the Church, the rest of humanity, and all creation, including oneself. The Eastern
Christian tradition speaks of this transformation in terms of theosis or divinization, perhaps
best summed up by an ancient aphorism usually attributed to Athanasius of Alexandria: "God
became human so that man might become god."
http://en.wikipedia.org/wiki/Christian_mysticism

91. One other form of Christian
mysticism is Taize prayer and worship

92. Taize
“Something very interesting at Taizé is that this
formula of calming repetition has been taken up
in the liturgy; that is, it is not used only in
personal prayer, but also in prayer together or
common prayer. Some young people, who know
Worship
almost nothing of mystery, are introduced to it
here, and they begin to learn how to pray.”
Olivier Clément www.taize.fr/
en_article338.html
Taizé prayer - Taize is an ecumenical
sung and silent participatory prayer
service designed to achieve a
contemplative state through music,
song and silence.
www.lighthousetrailsresearch.com/
taize.htm
Brother Roger, the founder and Prior of the ecumenical community of Taize, France was born in 1915 in the town of Provence
in the Swiss Jura. His father, a Protestant minister of the Lutheran tradition, had a powerful influence on the life and
spirituality of the young Roger. Of him Roger wrote many years later, "I am sure that my father was a mystic at heart.
From an early age Roger was very conscious of the divisions between Protestant and Catholic, but was encouraged by his
parents to look beyond them. The openness, discretion, and freedom with which Roger grew up regarding the division of
Christians in the years that followed developed into a prophetic quality that has been acknowledged the world over.
http://www.spiritualitytoday.org/spir2day/904234burke.html

93. Located in Taize, France.....
On Friday nights the Cross of Taize, an icon brought to Taize by the members of the
orthodox Church, is placed flat on the floor of the Church of Reconciliation. The
weekly liturgical commemoration of the Paschal Mystery thus begins. All present are
invited to come forward to the cross. As a gesture of their solidarity with the poor
and oppressed peoples of the world, they place their foreheads on the Cross and
remain there for a few moments. This symbolic gesture brings home very clearly that
Christ still suffers in the downtrodden and victims of injustice in the world today.
Through the liturgy, people come in touch with their own brokenness and pain and
find it in their hearts to forgive both themselves and others. They become very much
aware of the fact that the sufferings of Christ, as an act of total love, are for them
personally, as well as for the rest of humankind. The Spirit of God enables people to
seek repentance and healing and to know deep within themselves that they are indeed
loved.

95. Examples

98. We’ll be going over Faith House Manhattan shortly....

99. Prayer Labyrinths

100. Prayer Labyrinth - A labyrinth is an ancient symbol that relates to wholeness. It combines
the imagery of the circle and the spiral into a meandering but purposeful path. The Labyrinth
represents a journey to our own center and back again out into the world. Labyrinths have long been
used as meditation and prayer tools.
It is so designed to lead to a center (one's own self) and back again into the world - it does not lead
one to Jesus, but teaches self-reliance ("New Age")! Satan's ancient lie of self-worship, "you don't need
God's laws...” At its most basic level the labyrinth is a metaphor for the journey to the center of your deepest
self and back out into the world with a broadened understanding of who you are.
http://www.lessons4living.com/labyrinth.htm

101. Labyrinths – A “Prayer Tool,” the labyrinth is a winding walk through a maze
pathway, that one takes physically. It is another way to perform contemplative or
centering prayer in which all paths lead to God, the middle-eye of “Divine
Illumination” (the mystical realization of our own Divinity) at the center. Walking a
Labyrinth is a personal meditative activity and can be understood as a path of
contemplation or prayer for people in seeking the Divine or seeking peace without
regard to any particular religious tradition. The Labyrinth has been part of the
esoteric world for a long time and its roots are deep into the occult, New Age, and
pagan world; its uses and purposes are as a “conduit for the mystical.”
According to the international Labyrinth Society it is "a single path or unicursal tool
for personal, psychological and spiritual transformation. Labyrinths are thought to
enhance right brain activity.”

102. Prayer Labyrinth

104. As you scroll down on this site...
(see next slide)

105. You find this...

106. When you click on
the link it takes you
here.
Several weeks ago I sent an
e-mail asking why this was
on our Adventist website. I
was told that it was for
educational purposes only
however that next week
this link was removed from
their web page.

107. 5
Karin Wieczorek
Youth Director, Swedish Union
Movies, Travel, Reading, Cooking
“Sex – A Sin or a Gift?”
Too often we hear that sex is sinful. How do we deal with reality and what the Bible teaches? Where does window
shopping stop? Practical, no-nonsense ideas on setting boundaries, finding real redemption and how to live a
consecrated life.
6
Manuela Casti 2004 SDA European Youth Congress
Course Leader, Master of Arts in Youth Ministry, Listing of workshops
Director, Centre for Youth Ministry, Campus adventiste du Salève
Cinema, travelling, cooking (especially pizza and pasta), reading, listening to all kinds of music and enjoying
life.
The Labyrinth -A spiritual game
Labyrinth is an interactive game for spiritual journeys. It reshapes a 12th-century ritual for the 21st century to
create space to think - in particular about our relationships with ourselves, one another and God. The game
includes music, meditations, art, media and symbolic activities at intervals along the path. Participants walk the
Labyrinth with a CD player and headphones, in their own relaxing sound -world, at their own pace. ATTENTION:
this workshop will run during the entire congress. Only 15 people per hour can take part. If you wish to
participate, please register your name in the Labyrinth reception.
7
Jean-Claude Verrecchia
Dean of the Faculté adventiste de théologie (Collonges – France)
Cycling – music - politics
Wanted : creative Bible readers !
Let us be honest : Bible reading can be boring ! More than that: it can be useless !
Discover how the old stories of patriarchs, kings, disciples and apostles could be relevant to young people today?
Come to this workshop ! You will be given a new way to read the Bible, not as a pure reflector of the past, but as if you
are the authors of the text !
8
Baraka G. Muganda
World Youth Director
SDA General Conference

108. Various photos of labyrinths from google.
Notice the girl with headphones is at a “prayer station” within the
labyrinth....

109. Prayer Labyrinth

110. Australian and New Zealand - Signs of the Times 2004

111. Stillness is Golden Read the full artice here or online
“Be still, and know that I am God,” wrote the psalmist some 3000 years ago. It’s an activity that’s even more relevant today,
suggests Sue Tinworth, director of Stillspace, a program to reconnect people with their Maker.
Like jugglers, we toss facets of our lives in the air, at any moment vulnerable to a major crash. Schedules, commitments,
responsibilities, regrets, fears and distractions climax in a multi-tasking nightmare. Sitting at lights, we process the meeting
we’ve just left and make a phone call, but miss the magnificent formation of clouds above us. Or, we prepare dinner as we
monitor the TV news all the while planning our evening, but miss connecting with a loved one and the longing behind the story
they’re telling: “Sorry, I didn’t hear what you said.”
When we do listen to ourselves, when we rest, we’re likely to drown our deeper thoughts with phone calls, television or a
newspaper. We may avoid solitude, silence and stillness because we fear being overwhelmed by the internal noise of resisted
feelings and thoughts and the re-emergence of old pain. When we expend energy repressing our fears, we stay afraid and
never know that their shadows exaggerate the scale of their threat.
Some of us have become human doings instead of human beings! We have full schedules, but miss the fullness of life. When
we operate simultaneously in the past, present and future, we’re unable to appreciate the subtle beauty of the moment.
When we aren’t fully present, we’re like a jogger with headphones, missing the stranger’s smile, the panorama of light, the
warmth of the sun, the distant birdcall, the sense of completeness and calm.
Stay Still!
So why is stillness and silence important? Through stillness, solitude and silence, we can increase our creative energy and
originality, our sense of self and purpose, and our connection with the Divine. “My soul thirsts for God. . . . When can I go and
meet with God?” (Psalm 42:2), laments the psalmist. “Be still, and know that I am God” (46:10).
“In repentance and rest is your salvation,” says Isaiah, “in quietness and trust is your strength” (30:15).
The state of stillness we seek is an internal state of peace. External stillness, solitude and silence can increase focus,
contemplation and peace, but these are merely means for growth that will work more for some people, and more at some
times than others. Inner stillness is sometimes aided by the external through rhythmic physical movement, such as walking,
swimming or dancing, and through contemplation of a visual focus, such as a water feature, fireplace, candle flame or flower
arrangement.
Our growing awareness of God’s character reveals our conscious and unconscious motivation and brings about powerful
releases within us. Our submission to God’s intention leads us to transformational healing (see Romans 5:5; Ephesians 3:16;
Galatians 5:22, 23; 2 Corinthians 3:18).
Living Fully
To start living fully, introduce stillness practices into your routine. Here’s how:

112. 1. Be present to a simple, repetitive task, like washing dishes or eating a meal. Awaken to the sensory joy in the
task: the textural touch on your skin, smells, colours, temperatures and rhythm in the movement, the purposeful meaning
of the task. Be centred, grounded and deeply rooted, in a sense of meaningful reality at our core. Brother Lawrence
(1611-91) modelled consciousness of God’s presence during daily tasks.
2. Luxuriate in 10 minutes of silent stillness in a natural setting, being entirely focused on the multisensory
experience. Become aware of the texture you are sitting or walking on, sounds, the canopy of sky and trees above you.
Such experiences can be enhanced when shared with a silent companion. We need to belong and to know our place in
the world.
3. Close your eyes and allow the events of the day to stream past your consciousness. Notice the life-giving
moments you missed and cherish them now: the warmth with which words were spoken, the beauty in a glimpsed scene,
or the hope in someone’s eyes. Be aware of when energy drained from you; when your blood ran cold. Learn from this
and release pain with tenderness and forgiveness. We are enriched when we learn to discern what is life-giving.
4. Set 10 minutes aside in a quiet place and read a meaningful passage—the Bible or poetry—slowly and
reflectively. Read aloud and reread. Pause and allow thoughts to come passively to you. This is not an intellectual
analysis exercise. Your stillness invites the Divine to reveal truth—fresh insight and revelation of the living Word—to you.
(See 1 Corinthians 2:9-14; Hebrews 4:12.)
5. In a silent place, uninterrupted, spend 20 minutes contemplating the Divine—goodness, truth, love—being
receptive to connect. Contemplation is essentially wordless, but its core cry is “I consent to Your presence and Your
action within.” (See Psalm 139:1-4; Romans 8:26, 27.) Feel your hunger for connection with the Divine and express your
adoration. God is waiting to connect with you (Revelation 3:20), but it may take some time for you to focus. If you are
distracted by thoughts, let them float past you without following. One method, called “centering” prayer, encourages you
to refocus on God by internally saying one of the names of God that you relate to. This can help you to be present to God
again.
“Wordless prayer . . . is humble, simple, lowly prayer, in which we experience our total dependence on God and our
awareness that we are in God. Wordless prayer is not an effort to ‘get anywhere,’ for we are already there [in God’s
presence]. It is just that we are not sufficiently conscious of being there” (William Shannon, Silence of Fire, Crossroads,
New York, 1991, page11).

113. True Rest
People from many spiritual streams are embracing stillness. Sadly, Christians, in their flurry to do good works, may be the ones
most likely to miss out on these life-giving practices modelled by Jesus and taught by the Bible and authors across time.
Rest—not striving, but surrendering in trust—is the essence of the good news of Jesus Christ. He has done all that is
necessary to enable us to be in relationship with God (see John 3:16; 17:22, 23; Romans 3:22-25).
All we need to do is to accept this and rely on Him. Jesus modelled the practice of withdrawing in solitude to natural places for
the purposes of prayer (see Luke 5:16; 6:12; 22:41; Matthew 14:13; John 8:1). Jesus invites us to rest, to receive His gift of
inner peace and to live fully (see Matthew 11:28-30; John14:27; 10:10).
We too can have the inner peace of Thomas Kelly, who wrote while the world around him burned, “He who knows the
Presence knows peace, and he who knows peace knows power and walks in complete faith that the objective Power and Love
which has overtaken him will overtake the world.”
Bibliography and further reading:
David Benner, Surrender to Love. Discover the Heart of Christian Spirituality, Invarity Press, Illinois, 2003.
Oswald Chambers, My Utmost for His Highest, Discovery House Publishers, Grand Rapids, 1935.
Richard Foster, Streams of Living Water, HarperCollins, 1998.
Steve Fry, I Am: The Unveiling of God, Multnomah, Oregon, 2000.
Matthew Kelly, A Call to Joy. Living in the Presence of God, Hodder Headline Australia, 1997.
Thomas Kelly, A Testament of Devotion, Harper, San Francisco, 1941.
Brother Lawrence, The Practice of the Presence of God, Paraclete Press, Massachusetts, 1985.
Gerald May, The Awakened Heart: Opening Yourself to The Love You Need, Harper, San Francisco, 1991.
G Reininger (ed), Centering Prayer in Daily Life and Ministry, Continuum, New York, 1998.
Want to know more?
Stillspace
A journey toward meaning, wholeness and connection is an independent, non-denominational Christian ministry for God-
doubters, God-seekers and full-on God-followers. Stillspace is where we soak in the manifest presence of God and
progressively open up to receive the free flow of God’s lavish love, gradually accepting our new identity in Him, and becoming
able to love our Lord with our whole heart, soul, mind and strength.
Write to the author care of Signs Publishing Company if you require information on Melbourne-based Stillspace groups and
personal prayer ministry.
Notice if you “want to know more” you may go to this prayer labyrinth.
The Labyrinth
This is a spiritual experience that invites you to be still and silent as you participate in progressive experiences integral to the
spiritual journey. http://web.ukonline.co.uk/paradigm

114. Here is where the link takes you. We will
click on “Do it”.

115. Remove shoes & click here

116. Travel the different stations of the
prayer labyrinth...

117. Postmodernism and the
Emergent Church Movement

118. We are being told... we must develop Emerging Churches
which can reach the postmodern mindset.

119. We are revamping our worship styles...
Reborn worship...

120. Really this is just one of many paths
that leads to ecumenism.

121. • Ecumenicalism
Ecumenicalism—“Deified ecumenical empire”
When there is a loss of a transcendent religious consensus, the community idolizes “unity” while still
accommodating great diversity. For example:
--When Rome lost its localized ancestral religion and turned into a vast empire, it instituted emperor worship.
The divinized Roman empire was “ecumenical,” that is worldwide Rome tolerated people of all religions,
provided they worshipped Caesar as God. Christians who couldn’t do this were put to death.
--Toynbee sees something similar in ancient Egypt, Sumeria, Persia, the Ottoman Empire, the Imperial
Dynasties of China, and even the trappings of the worldwide British Empire.
In Today’s postmodern society we are also seeing a new reality emerging—the worship of unity, which will
ultimately result in the loss of liberty.
--Talks of “global unity” by environmentalists, New Age theologians, business gurus, rock stars, etc.
--Global economy
--Omenously, an ecumenical movement to unite all religions. The “ecumenical movement” that was
constructed during the Modernist era (by liberal theologians) attempted to unite all churches by obliterating
their distinct beliefs.
Note that the worship of unity inevitably results in a loss of liberty. Individuality, by definition, must be
suppressed if there is to be unity. It has happened before—during the early church, medieval church,
communist era. And may happen again—in our time—even in protestant America.

122. In this context, we may compare all the world’s religions to a
dairy herd. Each cow may look different on the outside, but the
milk would all be the same. The different religious groups would
maintain their own separate identities, but a universal spiritual
practice would bind them together–not so much a one-world
church as a one-world spirituality.
Episcopal priest and New Age leader Matthew Fox explains what
he calls “deep ecumenism”:
Without mysticism there will be no “deep ecumenism,” no unleashing of the power of
wisdom from all the world’s religious traditions. Without this I am convinced there will
never be global peace or justice since the human race needs spiritual depths and
disciplines, celebrations and rituals, to awaken its better selves. The promise of
ecumenism, the coming together of religions, has been thwarted because world
religions have not been relating at the level of mysticism.12
Fox believes that all world religions will eventually be bound
together by the “Cosmic Christ”13 principle, which is another
term for the higher self.
http://kimolsen.wordpress.com/2007/12/16/filling-the-vacuum-with-mysticism/

123. Postmodernism and the Emergent Church:
Leading statisticians are claiming that somewhere between 40-50 years ago, a fundamental
shift took place in the way people think about reality. And with this shift in reality, the
church has been greatly impacted on how it views itself and its mission in the world.
Scholars refers to this seismic shift as post-modernism. And the Emergent Church is an
attempt by some Christians to respond to this new reality.
Many church members see everything as fine: new worship style, new approach music, new
approaches to church growth, new kinds of leadership in the church, new (alternate)
lifestyle, etc.
Attention is given to painting the walls with new and bright colors, re-arranging the
furniture or exchanging pews for sofas and chairs, dressing down, changing the carpets
and curtains, and installing modern technological gadgets to make the house more
comfortable and "user-friendly, changing our terminology from worship service to a
“gathering” or “community”."
We water down our unique remnant message and capitalize on our similarities
with other denominations all under the pretense of “loving our neighbor” or
“unity”.

124. Postmoderisms 2 key pillars/concepts
The two key concepts that define postmodernism are:
1.) “THERE ARE NO MORAL ABSOLUTES”
“There Is No Right or Wrong”
- “Morality is relative”
2.) “THERE ARE NO ABSOLUTES”
“There Is No Absolut--“Truth is relative”
When people ask you, “What is postmodernism?” you can simply explain that it is a
worldview way of thinking, that says “There are no moral absolutes” and “There are no
absolutes.”
The first claim deals with ethics or morality. The second concerns truth or teachings/
doctrines. These two pillars of postmodernism are the Trojan horses that some seek to drag
into the church.
Our contemporary postmodern culture is seeking to cut off the ethical leg of biblical
holiness. The absence of moral absolutes (no objective basis of right or wrong) reflects a
much bigger problem—namely, the loss of objective truth.

125. The contemporary postmodern culture
further creates these problems...
While people have always committed sins, they at least acknowledged these were
sins. A century ago a person may have committed adultery flagrantly and in
defiance of God and man, but he would have admitted that what he was doing was
a sin. However, today, what we have is not only immoral behavior, but a loss of
moral criteria. This is true even in the church. We face not only a moral collapse
but a collapse of meaning. “There are no absolutes.”
It is hard to proclaim forgiveness of sins to people who believe that, since morality
is relative, they have no sins to forgive. It is hard to witness to truth to people who
believe that truth is relative (“Maybe Jesus works for you; but crystals work for
me”).

126. Postmodernists idolize absolutely their new secular trinity
of tolerance–diversity–choice.
The intellect is replaced by the will. Reason is replaced by emotion. Morality is
replaced by relativism. Reality itself becomes a social construct.
• Where everything is possible and almost
nothing is certain.

127. Today, for the first time, at least on a mass scale, the very possibility of such [moral]
standards has been thrown into question, and with it, all essential distinctions
between right and wrong.
Many do not seriously think through the implications of what they’re saying, either people are
ignorant or simply confused. But that is precisely another mark of postmodernism: Believing in
mutually inconsistent ideas:
For example in postmodernism,
--You can be a Christian and not believe that Jesus is the Son of God
--You can believe in Christ and Buddha at the same time
--You can be a Protestant and not believe that the Bible is the inspired and trustworthy rule of
faith
--You can be an Adventist and not believe in a literal, visible, and audible second coming.
--You can be a Seventh-day Adventist and not believe that God created the world in six literal
days and rested on the seventh; hence a Seventh-day Adventist. Today, it is possible to claim to be
a good Adventist and believe in naturalistic evolution
This is called pluralism...

128. Pastor Loren Seibold
editor
Pastor of the Hollywood SDA Church

129. • What we have now is pluralism (your truth is as valid as
my truth).
• Your education is now not to teach you truth but to
redefine truth, it’s about “what works” (pragmatism).
It’s no longer about the pursuit of truth.
• Religion is now a preference, a taste or a choice, we
believe in what we like, in what we want to believe,
peoples views of God vary (cafeteria style religion). You
create your own designer “god”.
• Morality then becomes a desire (what I like or want).

130. To the postmodernist, the claims of Christianity are not denied; they are rejected because they
purport to be true. Those who believe “there are no absolutes” will dismiss those who don’t
share these same ideas and label them as “intolerant,” as trying to force their beliefs on other
people.
No historical text (e.g. Bible) can be absolutely true. We must approach the
text, not to find out what it objectively means (the truth), but to unmask what it is hiding. We
call this “the hermeneutics of suspicion.”
Don’t believe what the text says but instead, “interrogate the text” to uncover its hidden
political or sexual agenda. For example, we must not humbly accept, bur rather interrogate
the
--Bible
--E.G White’s writings, and so on....
--History, etc.
• So we now have spirituality without a
truth foundation and once we remove
truth from spirituality we have
spiritualism (the occult).

131. • A new way of "doing" church is emerging. In this radical paradigm shift, exposition is
being replaced with entertainment, preaching with performances, doctrine with drama,
and theology with theatrics. The pulpit, once the focal point of the church, is now being
overshadowed by a variety of church-growth techniques, everything from trendy
worship styles to glitzy presentations to vaudeville-like pageantries.
• In seeking to capture the upper hand in church growth, a new wave of pastors is
reinventing church and repackaging the gospel into a product to be sold to
"consumers." Whatever reportedly works in one church is being franchised out to
various "markets" abroad. As when gold was discovered in the foothills of California,
so ministers are beating a path to the doorsteps of exploding churches and super-hyped
conferences where the latest "strike" has been reported. Unfortunately the newly
panned gold often turns out to be "fool's gold." Not all that glitters is actually gold.

132. • Rick Warren: pastor of Saddleback Valley Community Church in California. has
written a 399-page book, “The Purpose Driven Church, which is being used as a
“How-to” manual throughout church growth circles. Its principal teachings are:
• The principle of pragmatism: (p. 13-15) He says pastors need to learn to recognize a
“wave of God’s Spirit and ride it”
• (p. 14) ...”if it works , it must be right”! ...He encourages young pastors to leave
behind that old fashioned church music in favor of jazz or rock or whatever turns
your people on! He encourages churches to imitate the culture and “dress down”
for church.

133. - Figure out what mood you want your service to project, and then
create it. (p. 264)
-Start positive and end positive, use humor in your services ... it is not a
sin to help people feel good. (p. 272)
-Cultivate an informal, relaxed and friendly atmosphere. We made a
strategic decision to stop singing hymns in our seeker services. We have
attracted thousands more because of our music. (p. 285)
-Saddleback now has a complete pop/rock orchestra. (p. 290) (so
whether you come to server God depends on if your style of music is being
played)
-Use more performed music than congregational singing... (p. 291)
-The ground we have in common is not the Bible, but our common
needs, hurts and interests as human beings. (p. 295)
-Make your members feel special ... they need to feel special. (p. 320,
323)
*Note: the focus is on meeting peoples needs but they are neglecting
leading them to Christ. (Matt. 6:31-33 needs religion)

134. In his book Rick Warren also states...
"You must match your music to the kind of people God wants your church to reach.... The
music you use 'positions' your church in your community. It defines who you are.... It will
determine the kind of people you attract, the kind of people you keep, and the kind of people
you lose."
(Rick Warren, “Selecting Worship Music”, July 29, 2002)
"The church that claims to reach everyone is only fooling themselves. No style of church
can possibly reach everyone. Take a close look and you'll find that every church has a
"culture." This culture is determined by the predominant kind of people who make up the
congregation. Whoever your church has right now is who you're likely to attract more of -
whether you like that fact or not.
What is the likelihood of a church full of retirees reaching teenagers? What is the likelihood
of a church full of urban professionals reaching farmers? What is the likelihood of a church
full of military personnel reaching peace activists? Highly unlikely. That's why we must start
all kinds of services and churches." (another words we must be “seeker sensitive”)
(Rick Warren Interview, Pastor's.com, August)

135. I disagree with Rick Warren and his followers...
If it is true that rock music (disguised as praise music and praise dancing) is the
most effective medium to reach young people today, why is it that math teachers
and chemistry professors donʼt set their classes to heavy beat and hip swinging
music? Why donʼt politicians employ clowns and illusionists to present their political
messages?
Common sense tells us that these entertainment media are not the most
credible methods to communicate serious messages. A doctor, meeting an
apprehensive patient, does not dress like a clown in order to tell his patient that
she has cancer. If a doctor who wants to be taken seriously does not resort to this
kind of frivolity, isnʼt it folly to announce Godʼs message of warning and judgment to
a dying world by resorting to entertainment?
It is often suggested that because most people—especially young people—donʼt
want to listen to the gospel, we have to “bait” them with gospel entertainment and
gimmicks. Once we attract them by these contemporary methods, then we can
“hook” them with the true message.
It is a mistake for us to think that the world will embrace our message when we
use worldly methods. The New Testament tells us that when Christ came to the
world, “the world knew him not” (Jn 1:10), for He was “not of this world” (Jn 8:23).
What makes us believe that we can succeed where Christ failed?

136. Dan Kimball says of Rick Warren....
Rick Warren is not only supportive of the “emerging
church,” he believes that it is exactly what is
required at this time. He believes this is what “the
purpose-driven” church that he founded will
become in the “postmodern world.” He notes:
“In the past twenty years, spiritual seekers
have changed a lot. In the first place,
there are a whole lot more of them. There
are seekers everywhere. I’ve never seen
more people so hungry to discover and
develop the spiritual dimension of their
lives. That is why there is such a big
interest in Eastern thought, New Age
practices, mysticism and the
transcendent.”
Dan Kimball, The Emerging Church: Vintage Christianity for the New
Generation, Zondervan, 2003, page 6.
Notice: Developing a close relationship with Christ and learning to die to
self is not mentioned at all. Many are allowing the “seekers” to dictate
what is and is not taught in churches today. God is no longer the focus
hence we have created a man centered religion.

137. Rob Bell
(famous for his NOOMA videos)
In his writings, Bell affirms things as truth regardless of the source, saying "I
affirm the truth anywhere in any religious system, in any worldview. If it's true,
it belongs to God."[12]
Bell says, "This is not just the same old message with new methods. We're
rediscovering Christianity as an Eastern religion, as a way of life.
http://en.wikipedia.org/wiki/Rob_Bell
"He [Bell]described breath as a form of prayer and urged people to
relax and "breathe out" all of their anger and stress from the past week."
—David Crumm, Getting To The Root Of Religion

138. Ellen White in reference to Battle Creek College had this
to say about the important of numbers...
“If you lower the standard in order to secure popularity
and an increase of numbers, and then make this increase
a cause of rejoicing, you show great blindness. If
numbers were evidence of success, Satan might claim the
pre-eminence; for in this world his followers are largely in
the majority. It is the degree of moral power pervading the
college that is a test of its prosperity. It is the virtue,
intelligence, and piety of the people composing our
churches, not their numbers, that should be a source of
joy and thankfulness.” {5T 31.3}

139. Unfortunately, some of us pastors and church leaders are sometimes to
blame for the introduction of gospel gimmicks into church. We appear to put
popularity, job security, position, and the illusion of outward success above
our duty to the Chief Shepherd. We seem to fear that if we were to take a
stand against these forms of worldliness in our churches, we would create
enemies and threaten our support among our constituencies.
It is often suggested that before we can reach the world with the
gospel, we have to employ the worldʼs methods to proclaim
Christʼs truth. But this reasoning is indefensible for at least two
important reasons: (1) Worldly methods trivialize the message; (2)
Worldly methods are contrary to biblical teaching.
“Conformity to worldly customs converts the
church to the world; it never converts the world
to Christ.” GC pg. 509