What The Vatican's Statement On New Age Movements Does - and Doesn't Say
What The Vatican's Statement On New Age Movements Does - and Doesn't Say
What The Vatican's Statement On New Age Movements Does - and Doesn't Say
any hint of what these debates were like, it doesnt seem as if they were composed of thundering condemnations. He burrowed into his listeners assumptions and presented them with the flaws in their beliefs, and then carefully turned them to the truth: For as I walked around looking carefully at your shrines, I even discovered an altar inscribed, To an Unknown God. What, therefore you unknowingly worship, I proclaim to you. (Acts 17:23)
This new document takes this approach as its model, as well as the words of Peter in his first letter: "always have your answer ready for people who ask you the reason for the hope that you all have. But give it with courtesy and respect and a clear conscience". (1 Peter 3, 15 ff) And remember the source of this document. Its not from the Congregation for the Doctrine of the Faith. Its from the Pontifical Council for Culture and the Pontifical Council for Interreligious Dialogue, so its intentions are to understand and clarify, all in service of the ultimate goal of being able to proclaim the truth more clearly. Its well worth reading, and should be required for all those involved in ministries in which they are dealing with these types of questions and concerns. It should also be read by those interested in a Vatican document the one and only, we can probably be assured that uses a lyric from Hair as evidence and the title of both Beach Boys' and Beatles songs as a chapter heading, rather unfortunate choices because they give an otherwise thoughtful document just the slightest whiff of lameness, like the intense 50-year old trying hard to get down with it. Anyway. The document gives an overview of the history and general shape of New Age thinking, contrasts it with Christianity, offers suggestions for how to answer common questions as well as a glossary and resources. You can go here to read it, and Im not going to summarize but I do want to share some quotes with you to give you a sense of what the document is all about:
While much of New Age is a reaction to contemporary culture, there are many ways in which it is that culture's child. The Renaissance and the Reformation have shaped the modern western individual, who is not weighed down by external burdens like merely extrinsic authority and tradition; people feel the need to belong to institutions less and less (and yet loneliness is very much a scourge of modern life), and are not inclined to rank official judgements above their own. With this cult of humanity, religion is internalised in a way which prepares the ground for a celebration of the sacredness of the self. This is why New Age shares many of the values espoused by enterprise culture and the prosperity Gospel (of which more will be said later: section 2.4), and also by the consumer culture, whose influence is clear from the rapidly-growing numbers of people who claim that it is possible to blend Christianity and New Age, by taking what strikes them as the best of both.2 It is worth remembering that deviations within Christianity have also gone beyond traditional theism in accepting a unilateral turn to self, and this would encourage such a blending of approaches. The important thing to note is that God is reduced in certain New Age practices so as furthering the advancement of the individual. (1.1) Even if it can be admitted that New Age religiosity in some way responds to the legitimate spiritual longing of human nature, it must be acknowledged that its attempts to do so run counter to Christian revelation. In Western culture in particular, the appeal of alternative approaches to spirituality is very strong. On the one hand, new forms of psychological affirmation of the individual have become very popular among Catholics, even in retreat-houses, seminaries and institutes of formation for religious. At the same time there is increasing nostalgia and curiosity for the wisdom and ritual of long ago, which is one of the reasons for the remarkable growth in the popularity of esotericism and gnosticism. Many people are particularly attracted to what is known correctly or otherwise as Celtic spirituality, 5 or to the religions of ancient peoples. Books and courses on spirituality and ancient or Eastern religions are a booming business, and they are frequently labelled New Age for commercial purposes. But the links with those religions are not always clear. In fact, they are often deniedAn example of this can be seen in the enneagram, the nine-type tool for character analysis, which when used as a means of spiritual growth introduces an ambiguity in the doctrine and the life of the Christian faith. (1.4) The appeal of New Age religiosity cannot be underestimated. When the understanding of the content of Christian faith is weak, some mistakenly hold that the Christian religion does not inspire a profound spirituality and so they seek elsewhere.
Science and technology have clearly failed to deliver all they once seemed to promise, so in their search for meaning and liberation people have turned to the spiritual realm. New Age as we now know it came from a search for something more humane and beautiful than the oppressive, alienating experience of life in Western society. Its early exponents were prepared to look far afield in their search, so it has become a very eclectic approach. It may well be one of the signs of a return to religion, but it is most certainly not a return to orthodox Christian doctrines and creeds. (2.1)
One of the central concerns of the New Age movement is the search for wholeness. There is encouragement to overcome all forms of dualism, as such divisions are an unhealthy product of a less enlightened past. Divisions which New Age proponents claim need to be overcome include the real difference between Creator and creation, the real distinction between man and nature, or spirit and matter, which are all considered wrongly as forms of dualism. These dualistic tendencies are often assumed to be ultimately based on the Judaeo-Christian roots of western civilisation, while it would be more accurate to link them to gnosticism, in particular to Manichaeism. (2.2.4) It is essential to bear in mind that people are involved with New Age in very different ways and on many levels. In most cases it is not really a question of belonging to a group or movement; nor is there much conscious awareness of the principles on which New Age is built. It seems that, for the most part, people are attracted to particular therapies or practices, without going into their background, and others are simply occasional consumers of products which are labelled New Age. People who use aromatherapy or listen to New Age music, for example, are usually interested in the effect they have on their health or well-being; it is only a minority who go further into the subject, and try to understand its theoretical (or mystical) significance. This fits perfectly into the patterns of consumption in societies where amusement and leisure play such an important part. The movement has adapted well to the laws of the market, and it is partly because it is such an attractive economic proposition that New Age has become so widespread. New Age has been seen, in some cultures at least, as the label for a product created by the application of marketing principles to a religious phenomenon.49 There is always going to be a way of profiting from people's perceived spiritual needs. (2.5) For Christians, the spiritual life is a relationship with God which gradually through his grace becomes deeper, and in the process also sheds light on our relationship with our fellow men and women, and with the universe. Spirituality in New Age terms means experiencing states of consciousness dominated by a sense of harmony and fusion with the Whole. So mysticism refers not to meeting the transcendent God in the fullness of love, but to the experience engendered by turning in on oneself, an exhilarating sense of being at one with the universe, a sense of letting one's individuality sink into the great ocean of Being This fundamental distinction is evident at all levels of comparison between Christian mysticism and New Age mysticism. The New Age way of purification is based on awareness of unease or alienation, which is to be overcome by immersion into the Whole. In order to be converted, a person needs to make use of techniques which lead to the experience of illumination. This transforms a person's consciousness and opens him or her to contact with the divinity, which is understood as the deepest essence of reality. The techniques and methods offered in this immanentist religious system, which has no concept of God as person, proceed 'from below'. Although they involve a descent into the depths of one's own heart or soul, they constitute an essentially human enterprise on the part of a person who seeks to rise towards divinity by his or her own efforts. It is often an ascent on the level of consciousness to what is understood to be a liberating awareness of the god within. Not everyone has access to these techniques, whose benefits are restricted to a privileged spiritual 'aristocracy'.
The essential element in Christian faith, however, is God's descent towards his creatures, particularly towards the humblest, those who are weakest and least gifted according to the values of the world. There are spiritual techniques which it is useful to learn, but God is able to by-pass them or do without them. A Christian's method of getting closer to God is not based on any technique in the strict sense of the word. That would contradict the spirit of childhood called for by the Gospel. The heart of genuine Christian mysticism is not technique: it is always a gift of God; and the one who benefits from it knows himself to be unworthy
..All meditation techniques need to be purged of presumption and pretentiousness. Christian prayer is not an exercise in self-contemplation, stillness and self-emptying, but a dialogue of love, one which implies an attitude of conversion, a flight from 'self' to the 'You' of God. It leads to an increasingly complete surrender to God's will, whereby we are invited to a deep, genuine solidarity with our brothers and sisters. (3.4) It is important to acknowledge the sincerity of people searching for the truth; there is no question of deceit or of self-deception. It is also important to be patient, as any good educator knows. A person embraced by the truth is suddenly energised by a completely new sense of freedom, especially from past failures and fears, and the one who strives for self-knowledge, like the woman at the well, will affect others with a desire to know the truth that can free them too An invitation to meet Jesus Christ, the bearer of the water of life, will carry more weight if it is made by someone who has clearly been profoundly affected by his or her own encounter with Jesus, because it is made not by someone who has simply heard about him, but by someone who can be sure that he really is the saviour of the world (verse 42). It is a matter of letting people react in their own way, at their own pace, and letting God do the rest. (5)
Now, those who have no real engagement with the world and with the faith of others but through the pages of books and internet websites wont like this. But those who actually live and minister in a world populated by real human beings on real journeys know how true it is. Forgive all the quoting, but I think these passages are really the highlights of the document, and deserve more than paraphrasing. There is much more specific material about the specific aspects of New Age thinking, to be sure, and hardly anything - from angels to channeling is left out, at least in that regard. So yes, I think its a good document, and not pernicious in any sense. But there are a few weaknesses that I picked up, points that are left hanging or are neglected, points come to mind because Ive been confronted with them many times in my own catechetical ministry. What about Wicca? Sure, neo-paganism and Wicca dont exactly fit under the category of New Age Spirituality, but theyre put in the same section in the bookstore, and in some ways, at least in the West, they seem to have superceded more cosmically-oriented New Age stuff in popularity, particularly among the young. It seems to me that the cosmic stuff is a Boomer interest, and their kids have turned to neo-paganism. It would have been helpful if this document could have addressed that, as well. Im real spiritual, but not so religious That, the most common distinction made by modern Westerners, is not addressed in this document, and it should have been. Im heartened that the phrase "religiosity" is used quite frequently, rather than "spirituality", because it closes the divide a bit, but that assumption - that the only good place to find spirituality is outside religious traditions (especially Western ones) needs a vigorous thrashing, and its not here. Whats the alternative? The document does a good job of outlining the thinking of the opposition, but is not so hot on helping pastoral ministers what to say in response. Present them with the truth and the love of Jesus Christ is basically it, with, of course, specific rejoinders to specific tenets. They say, God is immanent, and whatever you want him/her to be. You say No, Hes not. Thats a wicked little paraphrase there, but really, thats all it amounts to, every time. We can hope and assume that pastoral ministers would know what rejoinders to offer, but we all know that these days, no matter where your Diocesan DREs degree is from, thats a foolish assumption. Theres an awful lot of good stuff about seeing what needs New Agers are seeking to have fulfilled, and statements of how Christianity has dropped the ball in not pointing them out, but not much help in pointing
us to the places in our tradition and practice that address those same needs. The seeker is looking for a sense of wholeness, of acceptance. Where is that to be found in our understanding of Christ? The Basis of Truth What it all comes down to is the absence of any real help in explaining why New Age claims are false and why Christian claims are true. Understanding is important, but so is the next step, particularly in a relativistic age. This kind of discourse that with an apologetic tint should not have been the focus of this document, but it really did deserve a paragraph or two. You can talk until youre blue in the face to the New Age adherent about how Jesus will fulfill her needs, but shes very likely to simply listen politely (because tolerance is, you knowimportant), and then turn away, because its really all the same to her, and if you want to believe that, fine, but just because you believe it is no reason for her to believe it. Pastoral ministers need to be encouraged to understand, but they also need to be encouraged to challenge the truth-claims of the New Age movement. Not to yell and scream and condemn, but to simply ask adherents to explain the basis of what they believe. Why do you believe that god lives inside you in this balmy New Age kind of way? Who told you? Why do you believe them? Whats the evidence? And upon listening, we say, okay now, can I tell you about Jesus? Just for a minute, and just because I care about you and I care about the truth. Let me tell you what Jesus says about Gods love and mercy and your place in his universe and his embrace, and let me tell you why its true. Let me tell you about that death and that rising and what happened to those apostles afterwards and what they did. Let me tell you why they believed it was true they saw it with their own eyes and they staked their lives on it. And what does Deepak Chopra have to say about that? -Amy Welborn JULY 2011