En Gedi: Finding rest in the wilderness!

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Archive for the ‘Emerging Topics’ Category

The Pantheistic World View!

Posted by Scott on January 17, 2009

The Pantheistic World View
by David Clark



Pantheists’ views of reality have several common threads. Seven of these can be identified.

1. Oneness of reality. All pantheists agree that reality is one. This, of course, distinguishes them as pantheists. Though many modify this oneness in one way or another, in the final analysis, each panthe­ist believes that God (by whatever name he or it is called) is all that exists. (Perhaps the best example is Plotinus, who actually uses the word One to designate this unified ultimate reality. In this respect pantheism shares with naturalism the distinction of believing in only one form of reality. Naturalism, which says that Nature alone is real, affirms only one kind of reality, namely, the natural world described by scientific laws. Although many pantheists deny the reality of mat­ter, with naturalists they affirm the oneness of all things.)

A corollary to this central point is of great importance. Since God is the All, it follows that whatever is real will be found within his being. Therefore, and quite significantly, opposites like good and evil coalesce in God. Or, as pantheists more commonly put it, God is beyond good and evil. Additionally, it is asserted that God is beyond personality/impersonality, being/becoming, and finitude/infinitude. What it means to say God is “beyond” these concepts is an issue we shall raise again. For now, it is enough to recognize that affirming God as the All involves pantheists in saying that God swallows up every pair of conceptual opposites.

2. The independence of God. Pantheists generally assert that the highest reality is in no way dependent. Everything else depends on God; God depends on nothing. Typical of this point of view is Sarvepali Radhakrishnan’s claim that even if the world should pass away, God would remain unaffected. Further, God is in no way limit­ed by the world. The world and its creatures cannot force God’s hand in any way. In general terms, pantheism sides with theism in empha­sizing that God is impervious to outside influence. Both of these views reject various positions (such as Alfred North Whitehead’s pro­cess philosophy) that affirm a finite God who is dependent on cre­ation. In Christian theism, although God loves persons and chooses to answer their prayers, God’s creatures cannot dictate their will to God or force God to be other than he is. God can listen to his crea­tures and willingly act on their behalf, but he is clearly not dependent on the world he has created.

An important result of this stress on God’s independence surfaces in pantheists’ descriptions of God. Precisely because God is so magnificent, pantheists wish to avoid ascribing any characteristics to him. To define is to “finitize,” to make finite, to delimit. Even if we compliment God by ascribing to him what many take to be positive qualities like personhood or goodness, our concepts limit him. We have used our thinking and our logic to force God to be this way and not that way. But God cannot be so limited. He explodes all our puny concepts. Thus, pantheists typically avoid such descriptions altogeth­er, preferring rather to leave him or it nameless. This method of emphasizing God’s greatness and independence will become especial­ly relevant in later discussion.

3. God as impersonal. Although theists may agree with pantheists on God’s independence, the two positions differ significantly on the personhood of God. Is God personal or impersonal? Theists, of course, conceive God in personal terms. God is ultimately and maximally personal; humans are personal only in a derivative, finite, and trun­cated manner. Thus, God is far more than humanly personal; he is not merely personal as we experience personhood. Pantheists, howev­er, generally argue that personhood is simply another of those delim­iting concepts that reduce God to the level of our thought.

Additionally, personhood entails twoness, for to be personal is to be in relation to another person. (You cannot live personally by your­self, which is why solitary confinement is such a debilitating punish­ment.) Since pantheism militates against any form of duality, God must rise above personality into the impersonal. Many pantheists will use personal metaphors like Father to speak of God, and some will even allow for the worship of a personal God among unlearned people. But in the final analysis, the concept of personhood does not appropriately describe God.

4. Necessary creation. While pantheists and theists both speak of creation, they mean quite different things by that concept. When the­ists speak of creation, they mean that a personal God chose to bring other beings, his creatures, into existence. But pantheists view cre­ation as a necessary event that occurs because it is God’s very nature to do it. Creation is not freely chosen; it occurs by necessity. Indeed, if only persons can choose freely and God is not personal, then God could not freely choose to create. Remember Spinoza’s statement that God “exists from the necessity of its own nature alone and is deter­mined to action by itself alone.”( Benedict de Spinoza, Ethics, ed. James Gutmann, based on the White-Sterling edi­tion, The Hafner Library of Classics (New York: Hafner, 1963), pt. 1, def. 7.) This Spinoza calls freedom, but he cannot mean the sort of freedom in which an intelligent being chooses among several options. God acts “freely” only in that cre­ation is not caused by something other than God. In reality, creation is necessary.

5. Creation out of God. In contrast to theists, who believe in cre­ation out of nothing (ex nihilo}, pantheists hold that creation is out of God (ex Deo). The universe (nature) is of the same substance as God. In fact, it is God. Whether it is spoken of as an emanation, a manifes­tation, or a dimension of God, the real world is not simply like God;

it is God.

6. The divinity of humans. Pantheists naturally argue that every aspect of finite existence is an expression or extension of the divine. As part of this finite reality, humans are manifestations of God. This idea finds its classic statement in the Hindu doctrine, tat tvam asi (“that art thou”). Commenting on this theme, Shankara notes that union with God is not something to be sought. It only needs to be realized since it is already true—it is “self-established.”( Shankara, The Vedanta Sutras of Badarayana with the Commentary by Sankara, trans. George Thibaut, 2 parts (New York: Dover, 1962), 2.1.14; 1.1.)   Each person contains the spark of the divine.

7. The world as a lower level of reality. Though critics sometimes contend that pantheism claims the world does not exist, this does not apply to all pantheists. Some explicitly reject this conclusion. In some cases they state rather emphatically that the world is real. Generally, pantheists try to ascribe to the world at least a rudimenta­ry form of reality. For example, Radhakrishnan says that we must not infer the non-existence of the many from the higher existence of the One. At the same time, pantheists do affirm that the kind of reality they are talking about in reference to this world is at a lower level of being than the ultimate.

If the world has some sort of reality and it depends upon God, how does this differ from theism? Theists also assert that this world is dependent and yet real. The difference is that theists hold the world to be really different from God while pantheists do not. Though the­ists believe that creation is dependent, and in that sense a lower form of reality, they also affirm that the world is distinct from its creator. (The other possible position is held by deists, who, in contrast to both theists and pantheists, declare that the world is both distinct from and independent of its creator.) Pantheists believe that the world is neither independent of nor distinct from God.

8. Levels of reality as perceptual ignorance. Though pantheists often protest that this world is not completely denied, they also com­monly affirm that it is real only from a certain point of view. Spinoza tells us that the solution to Descartes’s perplexing mind-body prob­lem is that mind and body are the same reality viewed under different attributes. Idealistic Buddhists will say that the objects of this world are simply states of consciousness. Initially, Hindus like Shankara will not accept this interpretation. The world is real from a certain, lower point of view. One should not say the world is like the horns on a toad, entirely non-existent. Yet at the same time, Shankara tells us, the lower point of view is the perspective of ignorance.

We may summarize Shankara’s claims in this way: (1) reality is one beyond the multiplicity of everyday life, (2) yet empirical reality is not nothing, (3) empirical reality is real from a certain point of view, and yet (4) that point of view is ignorance compared to the greater truth of the union achieved through mystical insight. Despite protests, the effect of this set of beliefs appears to be that the world we live in each day is not, as such, real.

We turn now to relate these historic pantheistic themes to the claims made in the current manifestations of pantheism in the New Age movement. In what ways do New Agers promote these meta­physical ideas? Teaching about the unity and independence of God is omnipresent in New Age circles. The impersonal nature of the ulti­mate is emphasized by the Force of Star Wars. The little guru, Yoda, teaches us that the Force is within each of us, just as The Karate Kid informs us that ki is within. The divinity of each person is reinforced repeatedly. For example, Jack Underbill of Life Times magazine says, “You are God. Honest. I know your driver’s license says differently, but what does the DMV know?”( Quoted in Russell Chandler, Understanding the New Age (Waco: Word, 1988), p. 29.)

Since each of us is God, our innate human potential can solve world problems and holistic health can yield a higher degree of well-ness than ever before. Because of the connection with the divine, New Agers promote human potential for stress reduction, increased productivity, and personal transformation at weekend seminars and in corporate executive suites. The various elements of a “New Medicine” that taps inner energy sources are taught in several leading nursing and medical schools. The claim is that these can achieve a level of healing unavailable through traditional medical care.( See Douglas Groothuis, Unmasking the New Age (Downers Grove: InterVarsity, 1986), pp. 57-91.) Both soul (through the human potential movement) and body (through the holistic health movement) can achieve impressive new heights of wellness through the recognition of the organic nature of reality. Clearly, the pantheistic world view lies behind many New Age claims.

The Knowledge of Mystical Consciousness

Most pantheisms depend on mystical experience as the primary mode of consciousness. Mystic insight provides access to the divine in a way qualitatively different from sensuous experience. Seven com­mon themes can be identified in this mystical mode of knowing.

1. The abandonment of the senses. Pantheism tends to turn away from knowledge that depends on the observations of the senses. Instead, pantheists often use a mystical epistemology. But even when they use a more rational way, pantheists warn that naive dependence on the senses can be misleading. Typical of mystical pantheists’ claims would be Shankara’s statement that since ignorance is due to dependence on the senses, Brahman is empirically unknowable. Those who write in modern times, Radhakrishnan particularly, do incorporate the validity of science, which obviously depends on sen­suous observation. At the same time, they believe that knowledge is inadequate if it is based only on the senses. Even though he believes that perception has a legitimate role, Radhakrishnan places it at a lower level than intuition.

2. Two levels of knowledge. In most pantheists the minimizing of sensuous knowledge leads to some sort of two-truth theory. This view affirms the correctness (at least initially) of two different modes of knowing, even though those two modes may ultimately lead to vastly different conclusions about the nature of reality. Very com­monly, pantheists will acknowledge a rudimentary adequacy of every­day knowledge and language. But intuitive knowledge must transcend this level. Generally the intuitive is described metaphorically as high­er knowledge; one rises above sensuous and logical knowledge to the heights of truth.

The higher levels of knowledge perform several functions. In gener­al, all the pantheists believe that the higher knowledge corrects the distortions of the lower. More specifically, Shankara uses the two-lev-els-of-truth idea to resolve apparent problems in the Hindu scriptures: difficulties arise when we suppose that contradictory statements in scripture operate at the same level, but in fact they do not. Radha­krishnan uses the two-truth theory to support his pluralism: all reli­gious doctrines, despite greater or lesser adequacy, point to the same God.

3. Knowledge by direct apprehension. Pantheists in general depend on a direct, first-hand grasp of reality. The lower levels of knowledge, which depend on the senses, give at best a knowledge based on logical steps. Since this knowledge must use logic to move from a sense experience to knowledge of the object of experience, it will always be indirect. But this lower knowledge gives way to a higher knowledge based on an immediate, direct, and intuitive experience. Even the rationalist Spinoza considers intuition the highest knowledge. Intuition depends on reason, but is “more potent” for it gives a knowledge that is clear, distinct, and perfect.( Spinoza, Ethics, pt. 5, prop. 36, scholium; props. 25, 28.) A claim more typical of mystical pantheists is one by Plotinus, that we may achieve a kind of knowing where knower and known are one. Here one knows the One by becoming the One.

4. The self-certifying nature of mystical intuition. Since some experiences mislead us, many philosophers are interested in whether we have warrant for accepting certain experiences as genuine. For example, we might check our own experiences against those of others to minimize the chance that we might be misled by an unknown illu­sion. But mystics do not accept any factors external to their experi­ences that could certify the genuineness of their intuitions. They believe the mystical intuition carries its own stamp of authenticity. To someone who has experienced the mystical union, external verifi­cation procedures are no more necessary than fins on a cat. As D. T. Suzuki says, a mystic who has experienced the highest knowledge can say with assurance, “I am the Ultimate Reality itself” and “I am absolute knower.”( D. T. Suzuki, “Zen: A Reply to Dr. Hu Shih,” in D. T. Suzuki, Studies in Zen (New York: Delta, 1955), p. 147)

5. The inadequacy of logic. Pantheistic epistemologies of various types typically give logic a preliminary validity at best. Logic always involves a division between A and not-A. But the unifying thrust of pantheism seeks to overcome this distinction at the ultimate level. Shankara surprises us by his admission that logic plays a vital role in knowledge. In fact, he argues that to insist on an absolute distinction between self and Brahman opposes true logic. At the same time, Brahman is clearly beyond logical distinctions. Plotinus says the same of the One. And Suzuki, in his desire to achieve shock effect, provides the most extreme example of this tendency when he says that Zen can “serenely go its own way without at all heeding . . . criticism” about logical contradictions.( D. T. Suzuki, Mysticism: Christian and Buddhist (New York: Harper and Brothers, 1957), p. 49.)

6. The inadequacy of language. Pantheists generally agree that the self-certifying knowledge of direct union cannot be expressed in words. Language necessarily depends on the either/or of logic. Without A/non-A, language would not communicate content. If A = non-A, if black equals white and cat equals dog, what would The cat is black communicate? To accept the essential correctness of linguis­tic description is to acknowledge that the law of noncontradiction relates to reality. This they believe suggests that reality is made up of more than one thing, of A and non-A. This conclusion the pantheist cannot accept. So language is universally thought by mystical panthe­ists to be a distortion. Speaking of the holistic knowledge of the One, Plotinus reminds us, “we are forced to apply to the Supreme terms which strictly are ruled out.”( Plotinus, The Six Enneads, trans. Stephen MacKenna and B. S. Page, 6 vols. (Chicago and London: Encyclopaedia Britannica, 1952), 6.9 [3, 10, 11]; 5.3 [13].)

7. The ineffability of mystical objects and intuition. The inadequa­cy of language leads to an important corollary, ineffability. Ineffability means that since linguistic description must break things into logical opposites, things that cannot be so broken must be indescribable. As Radhakrishnan explains, “God is too great for words to explain. He is like light, making things luminous but himself invisible.”( Sarvepali Radhakrishnan, An Idealist View of Life (London: Alien and Unwin, 1932), p. 97. ) When mystics, whether Western or Eastern, do use language, they often limit themselves to negative language. That is, though they will not say what God is, they may try to say what he is not.

To what degree are these themes reflected in New Age affirma­tions? New Age advocates commonly denigrate logical, conceptual, and empirical ways of knowing. Instead, they practically deify mysti­cal and intuitive knowledge. For example, Shirley MacLaine places the hero of a novel in an acupuncture session where the “doctor” says, “Now relax. . . . Let your mind go. Don’t evaluate and don’t let the left brain judge what you are thinking. Give your right brain more space. As a matter of fact, don’t think.” (Shirley MacLaine, Dancing in the Light (Toronto: Bantam, 1985), p. 312.) Ironically, as this quote sug­gests, New Age proponents are fixated on the right brain/left brain research. The irony lies in the fact that the distination depends on the rational, left-brain methods of science. New Agers use the rational, left-brain distinction between left and right brains primarily to pro­mote holistic, immediate/ intuitive right-brain thought to the exclu­sion of dichotomistic left-brain thought.

Many New Agers also defend the self-certifying and ineffable char­acter of the higher consciousness. The author of The Aquarian Conspiracy, Marilyn Ferguson, says that you reach genuine knowl­edge “only when you get yourself out of the way. You have to be will­ing to have experiences and not have words for them.”( Interview with Chandler, Understanding, p. 38) When we shut down the analytical left brain, reach beyond the logic-chopping words inherent in all conceptuality, and open ourselves to Mind-at-Large, then the Higher Consciousness breaks in. For those who hope to apprehend true knowledge, this is the New Age party line.

The Religious Dimensions of Pantheistic Mysticism

The pantheists’ views of religious experience and of salvation fol­low closely their epistemology. The mystical experience that pantheists depend on to show that God is the all is the same experience that provides liberation from our most basic human dilemmas. In general, we can specify six common ideas about religious experience and sal­vation that pantheists share.

1. Knowledge is salvation. In the classic question of faith and rea­son, several positions have been proposed. For most theists, faith (that is, our trust in and relation to God) and reason (that is, our cognitive knowledge about God) are different. Some have said that faith and reasoning about God are mutually exclusive. Seren Kierkegaard and Karl Barth have taken this position. But many theists believe that they are mutually supportive. Pantheists generally hold that the two are the same; there is no substantive difference between faith (salva­tion) and reason (experiential knowledge). Salvation is knowledge, though this knowledge is intuitive, not rational. To be enlightened through mystical intuition or higher consciousness about the true reality of our oneness with God is in itself to be saved from our false experience of pain in the world.

2. Ignorance as the source of evil. If knowledge is salvation, the cause of the problems from which we are saved is our own ignorance. We languish far from our heavenly home because we do not realize our true identity. Oriental writers tie their view of reincarnation to this problem of ignorance. If we fail to realize our oneness with God, we suffer through the debilitating series of lives full of pain and sor­row. Enlightenment enables us to begin walking the path toward God. Through this ascent we can overcome the evil caused by ignorance. Similarly, Spinoza tells us that viewing God as a mysterious person who controls things by an omnipotent will leaves unexplained all the absurd and evil things that happen to us. This false view of God leads to spiritual blindness.

3. Salvation through human effort. Pantheists affirm various tech­niques for arriving at true knowledge, the mystical experience of enlightenment that is salvation. Generally, however, achieving higher consciousness involves human effort and discipline. Although Spinoza is unique among the pantheists we have discussed in his use of geometry to achieve knowledge, favorites in the East are yoga and other forms of meditation. Suzuki’s Zen Buddhism leaves nothing either to chance or to the will of a capricious personal God. Through the use of koan (those maddening mental puzzles that bring reason to a standstill) and zazen (sitting meditation) the Zen novice begins the journey toward enlightenment. The Vedanta Hindus usually permit the three avenues to salvation: meditation leading to intuitive con­sciousness, good works of service, and devotion to a personal God. But the latter two are given legitimate status only grudgingly; the real path to Brahman is mystical union. Here most emphatically can we theists depend on to show that God is the all is the same experience that provides liberation from our most basic human dilemmas. In general, we can specify six common ideas about religious experience and sal­vation that pantheists share.  Only through experience is that indescribable sweetness by which we rise above this world of pain and find union with God.

4. The mystical ascent. Pantheists often describe the path to salva­tion as an ascent. We have “fallen,” metaphorically speaking, and we need to rise again to our true oneness with God. Although this fall is sometimes given moral overtones, the pantheists’ use of the metaphor is not identical to the Judeo-Christian idea of a fall into sin. Instead of holding to a moral fall, pantheists teach a fall into igno­rance. Salvation reverses this fall, and for this reason the concept of an ascent into something higher (both a higher point of view episte-mologically and a higher reality metaphysically) dominates panthe­ists’ descriptions of salvation. In Plotinus the language of ascent is prominent, for he speaks most directly about the descent from God in his idea of emanation. Matter and this world are things that weigh us down. Through mystical devotion and ethical living we cast off this excess baggage like sailors throwing weight off their ship during a storm. Thus lightened, we move back up the ladder to Mind and finally to the One, our home.

This aspect of Plotinus finds parallels not only in the other panthe­ists who speak often of the higher and lower points of view, but also in many medieval Christian writers. We should note, however, that in the majority of cases, Christians speak of ascending to a personal union with God. The culminating stage of the Christian’s climb is the two-in-one union of personal love, not the absolute oneness of imper­sonal identity.

5. The peace of salvation. As with any religious philosophy, pan­theism claims to give a solution to life’s problems. This solution includes a sense of peace, tranquility, and repose. Although it is sometimes heavily philosophical, the whole point of pantheism is not philosophical in the traditional sense in that pantheists do not seek rational truth for its own sake. Pantheism’s goal is the religious sense of assurance, peace, and contact with God that religions seek.

Put another way, pantheists do not seek primarily to explain our experiences of the world and of evil; they seek instead to resolve our problems with evil. Consequently, each pantheist in this study ends his chain of thinking by promising a sense of peace and release from tension and worry. Even the rationalist Spinoza believed that knowl­edge brought the tranquility we need for living; he argued for a blessedness that he described as “constant and eternal love toward God.”( Spinoza, Ethics, pt. 5, prop. 36, scholium.) Similarly, each pantheist, no matter how philosophically ori­ented, finds the purpose of his philosophy fulfilled in this religious goal.

6. Pluralism of beliefs. The pantheistic emphasis on experiential knowledge leads very naturally to religious pluralism, a perspective that has gained a firm foothold in this century. Because pantheists deem our experience to be so important, they imply that the concepts we use to describe God, ourselves, and the world are correspondingly less important. Historically, Western pantheists have not generally followed this logic; they affirmed instead that differences in religious beliefs are important. Certainly Spinoza, at least, thought that certain concepts about God (say, the idea of miracles) were both philosophi­cally false and religiously dangerous. But Oriental pantheists do com­monly hold that differing religious beliefs can all be “true.” Suzuki’s Buddhism does not really accept any doctrine. Actually, he affirms that no religious doctrines are ultimately true. This is within the spir­it of the original Buddhist teaching.

Hinduism, however, most emphatically states that contradictory theoretical conceptions can be accepted as true. This all-embracing religious pluralism of Hinduism is at home in a modern world where the mood is characterized by the statement, “Your faith is good for you; mine is good for me.” The willingness within Hindu faith to accept alternative conceptions means that Hinduism includes pan­theism, polytheism, and even theism. In fact, scholars generally concede that Buddhism no longer survives in India, the land of its origin, because Hinduism’s inclusive nature simply swallowed up Buddhism’s distinctive teachings. Radhakrishnan, the modern Hindu, explicitly affirms this pluralism in his belief that various religions are all acceptable paths toward the religious goal of happiness and good­ness. Even though Westerners historically have been more exclusive, this aspect of Hinduism is increasingly becoming part of the domi­nant religious perspective of our time.

How does the New Age movement today display these ideas? Salvation from the suffering of reincarnation and the pain caused by ignorance are common pantheistic themes. These find expression in the writings of typical New Age proponents. That ignorance causes pain and requires a change in consciousness is a primary theme of the many seminars that promote the new awareness necessary for enlightenment. Famous examples include the est training sessions of Werner Erhard (he now has a new group called Forum) and the Esalen Institute in California. The Esalen Institute has attracted a number of famous psychologists, including Carl Rogers, Rollo May, and Abraham Maslow. These seminars preach the same message: you are ignorant of your true divinity, so gain a new perception through (insert one of a number of techniques here) and experience a trans­formed personal consciousness.



Pantheism’s Self-Defeating Character

Pantheism’s analysis of our individual experience of the world brings up a final point: pantheism is unaffirmable and self-defeating. The principle of self-defeat comes into play whenever a statement does something that it affirms cannot be done. Though it can be uttered or said, such a statement cannot be affirmed meaningfully because of its self-destructive character. The statement is philosophi­cally suspect, for it tries to do something that it says cannot be done. If the sentence were meaningful, it would destroy itself. Therefore, it is unaffirmable.

A well-known example of this problem is found in our own centu­ry. Philosophers known as logical positivists developed what they called the Verification Principle. This axiom of positivist thinking stated that only two kinds of statements could count as meaningful:

definitions and facts, with facts defined as statements that are empiri­cally verifiable. On this criterion, logical positivism considered state­ments about theological, ethical, or esthetic realities meaningless because they were neither definitional nor factually verifiable. But here is the catch: the Verification Principle is self-defeating for it is neither a definition nor a fact. If the Verification Principle were some­how correct, it would be meaningless on its own criterion. The his­toric collapse of the positivists’ agenda shows the power of this prin­ciple of self-defeat.

This principle makes it difficult to affirm pantheism meaningfully. A pantheist usually claims that he was once blind, lost in ignorance due to the dominance of the logical, empirical view of things. But now he has regained his sight, the ability to see the truth that only God exists and that the finite perspective of sensuous observation is essentially misleading. He is saying, in effect, “I came to realize that I don’t exist. I came to see that I was always God.” This raises an appropriate question: Who is talking? What does I refer to in these sentences?

Several possibilities confront us. Perhaps I in this statement refers to a finite individual. The pantheist is speaking from a limited per­spective as an individual person. But in this case, his statement is self-defeating. He is saying, “I am telling you that I don’t exist.” What sense can we make of that? If someone exists to tell us this, the state­ment must be false. If the statement is true, there could be no speaker to utter it. If I means a finite individual, then the pantheist’s affirma­tion declares that he does not exist as such, and in this way he pulls that rug out from under his statement.

To evade this glaring problem, he could claim that I in this state­ment is God. He is speaking from the ultimate point of view. But although this alternative solves the problem of self-defeat, it raises two more pressing questions. First, why is he trying to express this to me? Presumably, I do not exist either. But he is treating me as a real entity by recognizing my presence and responding to my questions. Second, how is it that the infinite mind of God was once deceived and has now come to see the truth? This implies both that God’s understanding was once wrong and that it changes through time. If / denotes the ultimate being God, then the pantheists’ statement implies that God is a limited being, not infinite, as pantheists claim.

The rational pressure these problems create puts stress on panthe­ism’s view of the reality of the finite individual’s perspective. For example, Shankara says that the lower perspective of the sensuous realm is true. In that perspective, my individual existence is real and God is personal. But from the higher perspective, my individual exis­tence is not real, and God is beyond personhood. Both viewpoints, he says, are true. Yet from the higher perspective, the lower point of view confuses a coiled rope with a snake. In other words, we assume, the lower perspective is not really true. Yet here is the pantheist, writing as a finite individual to convince us in our finite perspectives that finite egos are part of that coiled-rope point of view.

So which is it? Do pantheists speak from the finite, individual per­spective of empirical egos or not? If they do, it appears that the state­ments they utter concerning the unreality of their own finite exis­tence self-destruct. If they do not and if they claim instead to speak from God’s ultimate perspective, it seems that they are introducing into God hefty doses of fallibility and mutability. Shankara paints himself into a corner. Mutism, the refusal to say anything, would be better. But that, too, has problems, as we shall see in chapter 8. In a word, the noble desire to compliment God as the All negates the very reality of the one who compliments. God therefore cannot get com­plimented at all. This dilemma, it appears, is a powerful challenge to the coherence of the pantheistic philosophy.

Personal existence may have some reality in modified forms of pantheism. As our descriptive survey revealed, not all pantheists call the world absolute nothingness. They have various means for ascrib­ing some sort of limited reality to individual persons. One would run roughshod over the pantheists’ actual beliefs by considering only the extreme illusionist view of the world. But we can state the objection in another way to incorporate this fact: to the degree that the perspec­tive of the experiencing/thinking person as an individual is claimed to be part of an illusion, pantheism is self-defeating. If the finite point of view is admitted, then the self-defeat is mitigated. However, to the degree that the pantheist admits the reality of the individual experi­encing/thinking person he abandons his fundamental pantheistic premises and moderates in a theistic direction.

As a response, a pantheist might try to maintain his own existence just long enough to assert that he does not exist. But if he does this, we can only think that it is somehow ad hoc and unfair to exempt that one statement from the broader premises of his philosophy. This reminds us of the psychological determinists, who exempt their own rational choices that lead them to accept their deterministic theory from the general principles of that theory. The ad hoc nature of these self-licensed exceptions to the rule reveals basic conceptual flaws that, in our view, can be corrected only by major structural changes. In pantheism’s case, this means the affirmation of the real existence of the person who affirms a world view. It means a modification in the direction of theism.


Discussion of pantheistic metaphysics has revolved around the pantheists’ persistent resistance to the predication of concepts to God. Pantheists have claimed that using concepts to describe God both divides what is unified and limits what is infinite. Concepts are always defined in terms of opposites. We know black because it is the opposite of white and good because it is the opposite of evil. So using concepts for description always divides unity and entails that what is so described is limited to only one of the two concepts. Therefore, if God is personal, then he is not impersonal, and there is something that he is not.

This fundamental pantheistic urge arises from noble motives. But it also entails certain consequences that cannot be ignored. Some of these create problems internally in that they run up against the tests of consistency and coherence. If we cannot describe God at all, then the word God loses any intelligible meaning. If we cannot describe God as personal, then creation is necessary, and he must create.

Other consequences concern external problems in that they run into the criteria of comprehensiveness and congruence. If God alone exists, how do we explain the vast wealth of experience had by every person alive that apparently leads us to believe that selves, others, and the real world actually exist? And if God alone exists, how could we ever affirm his existence from our individual, presumably nonreal point of view? Judgment then, says that these rational tensions make pantheistic metaphysics, despite its positive contributions and noble motivations, a poor choice if we are seeking the world view that best explains the total experience of our lives.


See his book, “Apologetics in the New Age.”

Email Dr. C. Matthew McMahon (Curriculum Vitae and Bio):  © A Puritan’s Mind, All Rights Reserved, 1998-2008

Scott Bailey 2009





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A Strange Fire In Worship Services Today!

Posted by Scott on June 30, 2008

The church today, possibly the Emerging Church and even many that do not claim the emerging title to their name are using “strange fire” in their services and calling it “worship”.  I want to speak about this topic in this post on a very serious note.  Our churches today have lost the seriousness, holiness, purity, and worthiness in the worship of God with our church services today.

Psalm 29:2 “Give unto the Lord the glory due unto His name.”

God is worth our time, our efforts, our best, our minds, our hearts, our bodies, and our all.  Today’s church has reduced this to something very strange that is called “worship”, but resembles that of a Saturday night program on the Las Vegas strip.  The church has so diluted “worship” that true worship seems strange to most people.  The “seekers” certainly do not know what true worship is, because in these Emerging or similar churches true “worship” has never existed.

If you are at all concerned about the about truly honoring God in “worth-ship” worship, then read on.

In Leviticus 10:3 “Then Moses said to Aaron, ‘This is that the Lord spoke saying, ‘I will be sanctified in them that come near Me, and before all the people I will be glorified…then Aaron held his peace.'”

This was what Moses told Aaron after Aaron’s two sons, Nadab and Abihu were struck down by God in the temple.  Why did God strike the two upstanding young men to their death?  They entered the temple and worshiped with “strange fire”.  The sin these two committed according to all we find in scripture is that they offered upon the burning alter “strange fire”.  THe command was that the alter would burn constantly without going out…the same fire all the time.  Now, in Exodus 30:9 we see that they were forbidden from offering strange incense, but nothing concerning “strange fire”.  Could it have been the strange incense that created the strange fire?  The claim is they brought the proper incense to the fire, but the fire was not right.

God had never warned these two men nor can we find anything concerning this prior to this account.  God simply made His judgement known on the spot when the “strange fire” emerges from the temple.  What could this strange fire have been I have often wondered.  Is God this specific about worship towards Him that He will kill someone for worshipping Him in a wrong way?  Is this Old Testament account obsolete with the ushering in of the New Testament?  What does God think about the so called “worship” that goes on in many churches today?  What is true worship anyway?  Is God really this serious about how we worship Him?  If God an orderly God or does He just allow us the freedom to worship Him however we see fit?

God has told us here in the Old Testament that “I will be sanctified…”  The Greek form of this is “hallowed” which is “holy”.  He alone is to be worshiped.  He is to be worshiped correctly, not by any means we humans think we want to worship Him.  He is not immused by the entertainment styles of worship today.  He is not amused at all in the entertainment musicial worship of today’s churches.   So, how are we to worship as to not create this “strange fire” in the prescence of God Almighty?  We need to be very careful in our quest to be relevant in church services.  Creating worship services that are “user friendly” or “seeker friendly” is not biblical from what I can find.

“I will be sanctified.”  This means that God will have His people demean themselves and carry themselves so as to hold forth their acknowledgement of His holiness, so that by their  carriage God may appear to be a holy God.  If we are not willing to sanctify God with our worship, if we are not willing to make God’s name appear to be holy, and if we are holding back His glory due Him, then God says He will demean us and carry Himself towards us so that by His actions He will make it very clear what a holy God He really is.  God is not willing that we go through life living unholy lives while supposedly worshipping Him as well. 

I have heard it often put this way, “He will be glorified in our life or He will be glorified in our death..either way He will be glorified.”

God is sanctified by the holiness of His people in their actions and worship towards Him by holding forth the glory of God’s holiness.  Remember that the saints of God snactify the Lord in their hearts by fearing God as a holy God with reverence to Him as a holy God. 

God also sanctifies Himself in ways of judgement on those who do not want to sanctify His holiness or His name in holiness.  Read Ezekiel 28:22 as God speaks.  God wants His people to draw near to Him which is far better, but He will draw near to us as well in order for His sanctification to be fulfilled.

Now, dealing with worship in church these days we must realize that we are there to honor a most holy and righteous God.  We are not there to feel better!  We are not there to worship in whatever manner we fill we can!  We are not there to let loose and be ourselves!  When at worship we are there to lift up the holy name of God, Elohim and Adonai.  We are to approach the throne of God in holy reverence with the highest fearful respect that God requires and deserves.  God is not to be mocked, yet many thinking they are worshiping God are merely mocking the name of Christ with the entertaining games, rock n roll music, and flipent ways of worship.  Music is not exclusive to worship.

You can worship in praise music, you can certainly worship in hymns, you can worship with only the message of God presented by the pastor, you can worship simply in prayer.  Music is not the only act of worship.  This seems to be an issue with churches today as the music must take up an hour of the service, then leave about 15 minutes for a very surface topical message that does little to sustain the listener for more than a one hour lunch on Sunday. 

Something everyone needs to understand is that God killer two upstanding young men that were the sons of Aaron and Nephews of Moses for worshipping with a “Strange Fire”…what would we think if God treated those worshipping in the church today this way?  We have the Word of God to stand firm upon.  We do not have to wonder what direction we are to take.  We do not have to wonder what the truth is.  We can rest upon the truth that is found in the Holy Bible from our youth into eternity.

Be very careful presenting ourselves before God in holy worship to Him.  Although Aaron’s sons came with the right incense to present to God, but it was the strange fire that God was not accepted by God.  Worship is not to be altered to be more seeker friendly folks.  Worship is about God not the worshiper per say.  Worship is our expression of bringing holiness to the name of God because He is worthy.

Each week we can go to church to hear glorious music, sing glorious music, and hear a wonderful message.  Is it near the same “routine” each week?  That is perfectly fine.  There is nothing wrong with it being similiar week in and week out. 




-Expository message each week

-Glorious Special music in service

-Focus on God not seekers or believers

Draw  near to God and He will draw near to you.  Worship in truth-worship in faith!

Scott Bailey 2008

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Heresy Emerging!

Posted by Scott on May 9, 2008

by Ray C. Stedman

READ: 1 John 2:18-19

They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us (1 John 2:19a).

Notice that the mark of an antichrist is finally breaking away from New Testament Christianity. All such invariably do. And when they do, they will insist that they are the true mainstream of Christian truth and that we are living in the backwaters of Christian doctrine. John puts this very plainly. The mark of genuineness is continuity in the truth, continuance in true faith. What does he mean by “us”? Surely not Christendom in general. He means, as he makes clear in the context of this whole letter, those who love the Word of God and who possess the Spirit of God, those who seek to obey the Word in the power of the Spirit. The emphasis he has been making all along is on those who share the life of Christ by the Word of God in the power of the Spirit of God. Heretics will invariably cut themselves off from these people.

If you suggest studying the Scriptures to those who are involved in heresy, you will immediately feel their scorn of the Scriptures. If they read the Bible at all, they cull out certain portions, omitting the parts they do not like, and then they say, “Yes, we’ll study the Scriptures right along with you.” But if you read what they are studying, you find it to be emasculated of essential truth. We need not fear heresy if we find someone who wishes to study the Scriptures as they are. There are many people today who are utterly ignorant of the Scriptures and perhaps have very peculiar viewpoints about them, but they are quite willing to learn. Do not worry about the fact that they are way off about a lot of things now. Get them into the Scriptures. The Word of God has a marvelous ability to correct error and to channel interests into vital matters. They will soon be brought into line with the great, marvelous, glorious, all-pervasive truth of God, these tremendous themes that grip the hearts of men and women wherever they are set forth in power.

Through the centuries there have been cyclical outbreaks of heresy arising within Christian circles to twist, distort, and pervert the truth. We see the confluence of these in our own day. We will be disturbed and confused unless we view them in the light of the revelation of the truth of God. What a wonder this Word is, which has been given to us that we might understand what is happening to us, understand the world in which we live, and thus be made to know what is going on. We can thus realize that history is utterly in the control of God and is moving exactly the way He planned. Our own individual lives can be brought into line with this to produce not that which is transient and ephemeral, but to be engaged in that which abides, that which will end up at last fulfilling the purpose of God in history, moving to the last consummation that He has in view.

Father, my heart is moved anew as I see what is happening in my own day in the blazing light of these amazing Scriptures. God, grant that I might remain true to Your Word.

This daily devotion was inspired by one of Ray’s sermons. Please read “The Nature of Heresy” (or listen to the audio file  Listen to Ray) for more on this portion of scripture.


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A River that Never Runs Dry!

Posted by Scott on May 6, 2008

In ancient days many of the greatest cities that were not near the ocean or a lake were built with a river running through them.  The river supplied them with fresh water constantly, a means of transporting goods from one area to another, trade with other cities, etc.  This river sustained the people of these cities throughout their lives.  Without this river they would be left desolate or so they thought.  With this knowledge and fact makes Jerusalem all the more interesting.  This was and will be again a great city.  Called in Psalm 46 “the city of God”. 

This “city of God” spoken of in Psalm 46 is also a reference to millennial kingdom to come when God brings down the New Heaven to dwell on the New Earth or as it is spoken of the New Jerusalem. 

Jerusalem is where God lead His people to settle a few thousand years ago.  Why would God place them in a city that has no river or stream running through it?  Throughout the 11 verses of Psalm 46 God has inspired the writing to tell us why.

God is our sustaining river.  He is the never ending supply of fresh clean clear water of life.  He will give us clear directions.  He is our refuge when troubles come.  He is our fortress when we are going through trials.  He is the Lord Almighty who is always with us believers.  He is the God of Abraham, Isaac and Jacob.  Simply put…”He Is”!

Let’s take a look a some of the words so prominently placed within this text.  But first of all this is a song that was harmoniously played out by the temple choir who were the Sons of Korah.  The Sons of Korah were the descendants of Korah.  You might ask who was Korah?  Korah was a person back in Moses day who rebelled against Moses and eventually died because of his rebellion.  However, the children and future generations of Korah remained faithful to God and were kept as a great part of the worship of God in the Temple. 

God is our refuge!  We make that statement with a definite loud voice many times.  This “refuge” is somewhat different than the refuge of verses 7 and 11 which also use the word fortress in place of refuge in some versions.  “Refuge” here is our shelter and our only place of hope.  We cannot put our hope in none other than our Almighty God and be secure.  He is our strength as well within this shelter that gives us a loud boldness full of might that is always present and this shelter of hope is to protect us during times of trouble.  Think about Deuteronomy 33:27:

“The eternal God is our refuge and underneath are the everlasting arms.”

Visualize when times of trouble are near the strong everlasting arms of the Father gathering around you.  Isaiah likened it to God spreading His wings like an eagle for us to rest upon.  Jesus used the visualisation of Him spreading out His wings like a mother hen gathering her baby chicks to take shelter under and protection from harm and danger.  It is this shelter or refuge we draw tremendous strength from daily. 

If and when the world seems to be coming to an end and it is crashing down all around us we can face it fearlessly.  The writer tells us in the verses beforehand Who we can rest in and Who gives us our strength while facing these times…Almighty God.  Then it says “therefore” we WILL NOT fear when the world comes crashing in.  How is it that we WILL NOT fear?  I think back to terrifying times in my life or the lives of other believers I read about.  We can face these difficult times fearlessly, because we are resting under the shelter or arms of God.  We have made Him our refuge.  Our strength is drawn from Him not ourselves.  If we rely upon ourselves for strength we will face a crumbling world trembling and stone cold full of fear.  Our own human strength cannot offer refuge for a dying world or even our families.  This strength can only come from our living faithful Almighty God.  He is the Alpha and Omega which is the beginning and the end.  He has His awesome powerful arms around us with His hands at the beginning and the end.  We are caught up with Him somewhere in between. 

James 4:8 tells us to “Come near to God and He will come near to you…”  How do we come near to God?  In prayer we come near to God, because we are speaking with Him.  We can talk with Him as though we can see Him setting in the seat next to us.  Our God is not a God that is far off in the distance trying to cope with our problems.  He is close to us…ever-present in times of trouble.  We can depend upon Him to be right beside us, not standing off in the distance.  Deuteronomy 4:7 “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to Him?”  He draws near to us when we pray.  The ability to to develop this tremendous awareness of the closeness of God is to pray fervently to Him always.  We are instructed to always be in prayer…this means to be in constant awareness of how close God is and speak to Him about all things and at times, we may simply say “Praise You Lord” which is speaking to God.  We will not feel His close presence in our life unless we pray and stay in constant meditation in the Word of God.

God is our fortress.  “Fortress or Refuge” in this sense is a high and lofty inaccessible place.  He puts us out of reach of danger from our enemy many times.  He ask us to come and see His performance, His mighty work as He desolates the earth around us, yet, His chosen people are still standing firm in the hope and strength we have placed in Him.  As Paul in 2 Timothy 4:16-17 was facing a tribunal and everyone at this point had abandoned him in his last moments.  Paul still could sense his God as his Omnipotent advocate and undaunted friend in the face of this trial.  Even to the moment his head was to roll in the dirt of a bloody executioners floor for his role in the furthering of the Kingdom of God, he could still visualize and sense his King beside him, holding him up in His everlasting arms, and reaching out to receive Paul from the other side of eternity.  This refuge, this shelter, this strength is not mentioned or promised so that we will never face death or horrible events in our lives.  If you believe this you have been greatly mistaken or lied to.  As authentic Christians, we will face trials, troubles, desolation, a crumbling sinful world around us, and possibly even death for the cause of Christ. God is explaining how we get through these times.  We can rest upon Him during these times.  He will at times rescue us from trouble and not let one hair on our heads be damaged, but this is may not always be the case. 

“The Lord is near.  Do not be anxious about anything.” Phil 4:5-6

“Fear not, for I am with you.” Isaiah 41:10

“I will never leave you nor frsake you.” Hebrew 13:5

Finally, in the midst of the smoke from the fire, the smell from death around us, the constant pounding by the enemy, a venimous taunting from the enemies clever mouths…we are to “Be still and know that He is God”.  This is the most reverent form of worship described in this text.  Stop what you are doing, clear your mind to the affairs of the day, place your focus and thoughts on the Alighty God, Elohim.  Be consumed by the awesomeness of our heavenly Father.  Focus on the holiness of our Lord, Adonai.  Observe or recognize that He is our God, Jehovah, the self-existant One.  He is our refuge and strength.  We must “Be still..” to get this.  We cannot be bouncing around during a church service waving our hands all over the place, acting as though this is only what true worship is like and get this.  He has said for us to “Be still and know…”!  To “Be still” we must be quiet and focus on Him not ourselves…place all the focus on Him and Him alone!  Worship is not about us.  Worship is about God.  It is within this time of being still, focusing upon God that we find this place of refuge, this fortress, this inner strength in order to be able to exalt Him high above everything else in our life.  He is to be elevated above any trial, above any trouble, above sickness, above death, above desolation, above our family, above our job, above our churches, above our worship services, and most humbly above ourselves….He is to be elevated or exalted above all things and worshipped above all things.  He is the King of King’s and Lord of Lord’s!

Our God Almighty is our sustaining, never ending fresh river of life.  It is in Him that we will face these difficult times ahead of us with restful peace while a lost sinful people cry out around us.  We must put our total unabashed trust in Him.  We must faithfully place our rest upon His powerful everlasting arms.  For a person that is not a believer in Christ Jesus as Lord and Savior these difficult days to come will prove to be the most fearful times of their lives that they will find no relief to power behind the destruction without God in their lives.  These difficult days ahead will prove to be the most horrible days ever imagined for a non-believer.  Do not rest within yourself, do not deny the existance of our most powerful God, do not put this decision off for another day, listen to call today…accept Jesus Christ as your personal Savior and Lord, put your trust in Him as your refuge and sustaining strength for life. 

-Scott Bailey 2008

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Can You Spot a Fake When You See One?

Posted by Scott on March 10, 2008


Test the teachings that you hear.  Listen to the what Rob Bell/Nooma videos speaks here…can you spot the twisting of the meaning of the scriptures?  The teacher exposing this lie of Rob does a terrific job and deserves our ear.  Watch and listen carefully! 


This is true and I simply do not understand why these guys like Rob Bell, Pagitt, Rick Warren, Noble, and others are preaching untruth to their congregations. It tells us in Romans 16:18 “…to watch out for those who cause divisions and put obstacles in our way that are contrary to the teaching we have learned. Keep away from them. For such people are not serving our Lord Jesus Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive (unchurched and undisciplined) people.”

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The Church is a Collection of Believers!

Posted by Scott on March 10, 2008


A great illutration of what the true church is to be and how the New Age, Emerging, Seeker Sensitive church movement is changing the true meaning of the purpose of Christ church.  

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Pagitt making a mockery of God’s word and God’s people over Yoga!

Posted by Scott on March 10, 2008


yo·ga      [yoh-guh] Pronunciation KeyShow IPA Pronunciation

–noun (sometimes initial capital letter)

1. a school of Hindu philosophy advocating and prescribing a course of physical and mental disciplines for attaining liberation from the material world and union of the self with the Supreme Being or ultimate principle.
2. any of the methods or disciplines prescribed, esp. a series of postures and breathing exercises practiced to achieve control of the body and mind, tranquillity, etc.
3. union of the self with the Supreme Being or ultimate principle.

Are we really to make a mockery of the word of God?  How will God judge this false prophet for leading his congregation in a false religious activity?  People, be very extremely careful wtih things you deem as harmless just, because you think in your own heart it might be ok.  God tells us that our arrogant hearts has lead us astray…much like the arrogance of this young immature pastor…Pagitt!  Christianity is not a religion of self, worship of other gods, emptying the mindso that anything can dwell in it….only God should have access to your mind.  Exercise is good..yoga should be left to the pagans!

“…The arrogance of your heart has deceived you…”

-Jeremiah 49:16

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The Ushering in of the other Gospel of Christ!

Posted by Scott on March 9, 2008

Be aware of the false prophets, false messages, and the church that delivers another message of Christ, but is not the message that the apostle Paul and other original disciples preached.


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The New “Incarnationalism”!

Posted by Scott on March 9, 2008


Reverence Challenged by New ‘Incarnationalism’

I’m pleased to share with you today this posting from guest contributor Tom Chantry. Listen closely as Tom speaks with you about the “Incarnational” trend that has found popularity within various postmodern revisions of Christianity. Tom notes that some “popular preachers seem determined to lower the view which their congregations have of Christ – bringing Him to the same level as ourselves and even becoming crass and vulgar about Him”. This comes through an emphasis on Christ having been incarnate with us, therefore we are supposed to maintain a very human regard towards Him. Too often however, this is carried out to an extreme which robs our thinking of the reverence that is due Him.

What follows has been contributed by Tom Chantry, and is based on a recent sermon preached at Christ Reformed Baptist Church in Milwaukee Wisconsin.

The Incarnation of Christ has become the attention of renewed focus in recent years. On the face of it, this seems a very positive development; the study and knowledge of Christ’s person should be of top importance for every Christian. But what is being said of Christ in the meantime?

Endeavors have been made to develop an “incarnational” approach to the Christian life and ministry. The idea is that Christ in His incarnation came to live with us as we are. Christians are thus urged to approach to the surrounding culture in a sympathetic way, entering into it in order to minister as Christ ministered. One is reminded of the words of Philippians 2:5, “Have this mind among yourselves, which is yours in Christ Jesus…” Christians are to demonstrate a humility patterned after Christ’s.

Paul’s instruction was for each of us to count others better than ourselves. However, the recent focus on the Incarnation has not lowered self-esteem. Rather, popular preachers seem determined to lower the view which their congregations have of Christ – bringing Him to the same level as ourselves and even becoming crass and vulgar about Him. This is not really surprising; for years now the Lord Jesus Christ has been presented as a buddy, a comrade, or one of the guys. We should not be shocked if a new generation of preachers makes Him the butt of their jokes.

After all, we are told, this is what Jesus did Himself in becoming one of us. He brought Himself to our level. We are told that He intends for us to view him in a casually familiar manner. The bowing and scraping of previous generations resulted from a misunderstanding born of over-formal worship. To treat Jesus as one of the guys is to accept the Incarnation as He intended it.

The problem is that no actual eyewitness to the Lord Jesus in the flesh ever permitted himself to speak of the Lord in this manner. Rather, those who saw the miracle of the Incarnation were awed by the grandness of Christ, and they spoke of Him always in worshipful tones. In this 7 minute audio clip (download link below) from a sermon two Sundays ago, I addressed the way in which those closest to Jesus in the flesh, his brothers and his cousins, spoke of Him.

When we consider the doctrine that God the Son became flesh, our reaction ought to be amazement. We should be all the more awed at the glory of Christ which is demonstrated in His condescension. If we find ourselves joking about Jesus, perhaps we haven’t understood Him at all.

. . . or to download this MP3 file for later:
right click the link and then “save target as

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Post Modernism and the Emergent Church Movement…..!

Posted by Scott on February 28, 2008

To turn off the music on this site just scroll down on the left hand side and click on the button to the left of the music screen.  This will allow you to see and hear these two videos! 

This is a great You Tube video with Dr. Mohler Jr, Dr. R.C. Sproul, and Dr. Ravi Zacharia on the Post Modernism and the Emergent Church movement. 



The roots of the Emergent Church and “Relevance” by the late Francis Schaffer:



Why do I keep posting on this heresy movement?  If I am to speak truth on this blog and help dads, husbands and men in general the truth must be spoken.  Each dad, husband and man needs to be doctrinally sound and not swayed back and forth by this Emergent Movement or heresy as it really is.  So, I post what I know and that of anyone else that has the truthful biblical take on this.  Guys, the most important thing you can do for your family and friends is to stay very close to the Word of God in all of its glory…if you will focus on the spiritual aspect of your own life and stick to the truths of old and teach this to your wife, children, family, and friends…then you will succeed in this life and be prepared for our life eternally.

“People get so used to the dark that they think it is growing brighter.

It is possible to fraternize with unbelievers until false doctrine becomes less and less objectionable.”

-Vance Havner

-Scott Bailey 2008





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