We move forward with our thesis that there is an emerging shift, or perhaps drift would be the more applicable word, in the theology of leaders with the Emergent Church movement and most particularly with Brian McLaren toward panentheism with a flawed theosis (deification of man) as its logical conclusion. In the soteriology of the Eastern Orthodox Church the word theosis is classically used in terms of the final result of the salvation of man; however in my view it is not wise to use the word theosis at all. In any event the Evangelical Dictionary of Theology informs us theosis is:

A term used by the Eastern Orthodox Church to describe the desired end result of the salvation process... Salvation in Orthodox theology is dependent on God’s grace. Theosis is the prime example of God’s grace in operation. Only by the substitutionary death of Christ can we have our sins forgiven and the way to heaven opened. (1191)

As time allows to develop this subject I will show you that what McLaren means in his teachings about theosis in truth has little to do with the way the Eastern Orthodox Church uses this term. Let us first consider the following comment found on his website which touches on McLaren’s “understandings of salvation” and Eastern Orthodoxy in order to show that he is quite familiar with this particular view of soteriology (salvation). A seminary student writes: “You need to read about Orthodox understandings of salvation (theosis) and synergy (synergia).”

McLaren then answers:

I especially have been influenced by Orthodox soteriology and spiritual formation. My Orthodox friends sometimes criticize me, thinking that I’m like the guy who goes into a candy shop and licks a lot of the lollipops – because I’m too cheap to buy just one and stick to it. They suggest that I shouldn’t borrow anything from Orthodoxy unless I embrace it all. But what if Orthodoxy helps me see resources that have been there in the Bible all along – and so I’m actually rooting my discoveries in the Bible?

That’s not to deny that it’s possible that I and others might be dilettantes or “grazers” – that’s always a danger. But even then, we may be engaging with the meaning behind Orthodox practices more deeply than many Orthodox folk themselves – who, as you imply, don’t always know what treasure they have! (http://www.anewkindofchristian.com/archives/000354.html, emphasis added)

We look also at another question from a reader about McLaren’s influences concerning his initial views about soteriology from which he has rapidly been departing:

Brian, My question is about your experience with Eastern Orthodoxy... (as in Greek, Russian, Antiochian, Coptic, Syrian). How has Eastern Orthodox theology influenced you? Would you say that emergent theology is more closely related to that of the Orthodox church than to the Evangelical church?

Answer: I write a bit about this in A Generous Orthodoxy, and you’ll find other questions about this in previous monthly Q & A’s. Certain aspects of Eastern Orthodox theology have been very helpful to me – especially their soteriology, Christology, and understanding of the Trinity. And I have been enriched by their approach to spiritual formation as well. (http://www.anewkindofchristian.com/archives/000467.html)

This is not meant to be a theological exposition of theosis, that is for a later date, but for now suffice to say that the concept of theosis or man becoming divine in some fashion is actually found within the teachings of Brian McLaren. As such then it really shouldn’t surprise anyone in the vague and nebulous world of the emerging church as I simply inform the wider Evangelical community that McLaren’s theology has long ago drifted away from conservative Evangelical doctrine. This becomes more and more evident upon a more through examination of what he in fact is teaching. But right on the contact page of McLaren’s site where one may book him for a speaking engagement, among the topics McLaren could cover we find:

The Three-Fold Way: 1 or 3 sessions
The monastic traditions of both the Western and Eastern churches have this in common: a three-fold way of spiritual formation. In either one or three sessions (the longer format allowing for extensive experiential practice), the presentation explores the via purgativa (katharsis), the via illuminative (fotosis), and the via unitiva (theosis). Especially helpful for those seeking to experience and lead others in deep spiritual formation. (http://www.anewkindofchristian.com/contact.html)

Views From McLaren Seminars

I not been afforded the opportunity (yet) to attend a conference where Brian McLaren has spoken, but I did a little homework and was able to come up with eyewitness testimony from a couple of people who have. And you will indeed see the references to those three stages listed as “The Three-Fold Way” above. Not only that but I wish to draw to the readers attention to the way in which McLaren uses these stages in his presentations; and most particularly to his use of language that is very consistent with the theology of the New Age movement as he leads up to this “unitive stage” (theosis). As you’ll see McLaren’s teachings are not consistent with Eastern Ortohdoxy–let alone Evangelicalism–instead we will see examples of what he referred to above as “engaging with the meaning behind Orthodox practices more deeply than many Orthodox folk themselves.”

The first report we have is from Bob Smietana who covered a seminar by Brian McLaren in February of 2004 as Associate Editor for The Covenant Companion. Smietana says in his article called McLaren: "It's Not All About You":

"It's all about you." That's the message that most of us receive every day from advertisers and marketers who want us to buy their products.

Unfortunately, said author and pastor Brian McLaren, that's what most people believe the Christian faith is all about…talking to Evangelical Covenant Church pastors attending the 2004 Midwinter Conference about the effects of postmodernism on the church, McLaren turned his attention Thursday evening to an essential flaw in modern Christianity – the lost art of disciple-making.

The world's three great monotheistic faiths - Judaism, Christianity and Islam - all trace their beginning back to Abraham. In Genesis, God promised to bless Abraham and to make him "a great nation" and that "all nations of the world will be blessed through you."

While these great faith's embrace the first part of Abraham's call – God's promise to bless him" – they ignore the second half of the call to be a blessing to all the people of the world, said McLaren… In closing, McLaren offered some advice based on his studies of some of the practices on Medieval Christian monasteries, where the art of disciple making was treasured and lived out for hundred of years. There are three essential stages of those practices, he said:

• The "purgative stage," where we try and rid our lives of the practice of sins like greed, lust and pride - "or money, sex, and power"

• The "illuminative stage," where we open up the windows of our lives and let God's light in through worship, prayer, and devotional practices

• The "unitive stage," where we experience God's presence in our souls and are able to bring his blessings to the world by living out God's love. The "unitive stage" is also known as "theosis" - or what McLaren called "getting a bad case of God." (http://www.covchurch.org/cov/news/item3490.phtml, emphasis added)

When we see terms like “illuminative stage” and letting “God’s light in” before we “experience God’s presence,” as Christians we should immediately become cautious because these ideas are more in line with New Age spirituality than they do with the Biblical revelation ofGod. You’ll also note that in this report we were not given any Scripture to back up these alleged “stages” in which we are to develop this “bad case of God.” When one considers that Smietana filed this detailed report of McLaren’s teaching before Evangelical Covenant Church pastors for a Christian publication it would appear likely Smietana would have included some if they had been given.

Our other account of a Brian McLaren speaking engagement comes from Geoff Holsclaw who does not present himself as a believer in Christ and who reports on the seminar he went to in April of 2004. In a post called Summary of Brian McLaren’s “Three Phases of Spiritual Formation” Holsclaw tells us:

Brian McLaren, of Emergent, started of his presentation with two clarifications. 1) The term “spiritual formation” is a Catholic, or non-evangelical, way of saying the “Great Commission.” The Great Commission calls us to make disciples, but too often evangelicals make converts without any spiritual depth. So the practices and phases of spiritual formation is a means toward fulfilling this commission. 2) We can’t let the idea of “spiritual formation” turn into pietism, or a cultivation of our own individual soul, neglecting the world we live. We need to balance the inner life of contemplation (viva contempletiva) with the our outer life of action (viva active). So Brian says we must have a spiritual formation for global transformation; or, aim at global transformation through spiritual formation.

From here Brian outlines what he sees as the three phases of spiritual formation (gathering material from both the Western [Catholic/Protestant] and Eastern [Orthodox] traditions of Christianity).

The first is the phase called “viva purgativa” (or “catharsis” in the East). This is the stage of revulsion and expulsion. It is a time of purging our lives from sin, temptation, distraction. The Torah (Old Testament Law) teaches revulsion through its prohibitions. And the act of confession is a type of expulsion where we name our sin, and then separate ourselves from it; “That was me, but not now!!” is what confession says.

The second phase is called “viva illuminative” (or “photosis” in the East). This is the state of light, illumination. In this time we are allowing the light of joy and truth into our hearts and minds. This happens through scripture, prayer, meditation, and creation.

The last phases is called “theosis.” This is conceived as entering into the divine life of God. As an iron in the fire begins to glow brightly, as if the fire were inside it also, so too we can receive the divine life of God such that it lives with in us. Some might call this a mystical experience of God; and others would just call it sanctification.

Brian reminded us that we must keep in mind that these phases are not a linear progression (once we are done the first we will never go back), but better understood as seasons of life which we entering rhythmically (repeating yet with variation). (http://up-rooted.blogspot.com/2004/04/summary-of-brian-mclarens-three-phases.html)

The Return Of Brothers In Denial

The concern being raised here is that what we have just read from pastor Brian McLaren is far more consistent with a lecture in the non-Christian cult of Christian Science than it is with instruction in the historic Christian faith. This is an especially serious issue when it becomes intertwined with Brian McLaren’s denial of the penal substitutionary atonement. While McLaren may not deny those specific words his refusal to acknowledge this core doctrine of Evangelical Christianity, coupled with his endorsement of books by Steve Chalke and Alan Jones who specifically do speaks loudly for him. Chalke, a General Session speaker at Zondervan’s NPC 2006, calls the substitutionary atonement “cosmic child abuse,” and Alan Jones refers to our Lord’s sacrifice this way: ““implicit in the cross that Jesus' sacrifice was to appease an angry God. Penal substitution was the name of this vile doctrine.”

Then McLaren says of Alan Jones’ book:

“It used to be that Christian institutions and systems of dogma sustained the spiritual life of Christians. Increasingly spirituality itself is what sustains everything else Alan Jones is a pioneer in reimagining a Christian faith that emerges from authentic spirituality. His work stimulates and encourages me deeply.” (back flap, emphasis added)

Really, a denial of the saving work of God Himself on the cross “emerges from authentic spirituality”? No, these kinds of counterfeit Christian teachings from Alan Jones and Steve Chalke, as well as those from more and more of the leaders within the Emergent Church, actually emerge from the metaphysical ooze of the New Thought Mind Science cults. Think of McLaren’s good friend Leonard Sweet and his New Light Quantum Spirituality and you’ll begin to see this neo-pagan drift away from the historic orthodox Christian faith more clearly. And as you are about to see these false doctrines espoused by Jones, which according to McLaren emerge from “authentic spirituality,” are also consistent with the theology of those who have become known as so-called “Christian” mystics.

Which now brings us back to our conclusion that Brian McLaren is being influenced by, and has even drifted into, the panentheistic theology such as that found in the teachings of those aforementioned Christian mystics e.g. men like St. Francis of Assisi and Meister Eckhart. In fact McLaren even has a chapter in A Gemerous Orthodoxy called Why I Am Charismatic/Contemplative as well as one called Why I Am Mystical/Poetic which more than demonstrate this propensity on his part. And here is another interesting question from McLaren’s website, this one concerning the subject of his own writings about these Christian mystics:

Brian, In some of my readings, both of books authored by you and others, I have read about Christian mystics. Who are the predominant Christian mystic authors?

Answer: If you pick up Richard Foster’s “Celebration of Discipline” and his other work via Renovare, you’ll get a great exposure to the Christian mystical tradition. “The Spiritual Formation Workbook” is a great resource too. Tony Jones’ “The Sacred Way” is also a sturdy introduction to contemplative practices. (http://www.anewkindofchristian.com/archives/000467.html, emphasis added)

In his fine book A Time Of Departing research analyst Ray Yungen clearly makes the connection from the panetheism of mystics like Assisi, Eckhart, Julian of Norwich and John of the Cross to Richard Foster. Foster, whom you will often see mentioned favorably by leaders within with the Emergent Church like Tony Jones, is well known for his teachings about contemplative prayer. Yungen is speaking specifically here about Foster’s own use of the corrupt theology of these mystics when he writes:

I began to study his teaching. I discovered he was the founder and head of an organization called Renovare, from the Latin word meaning renewal… Foster became a riddle; his statement of faith and other writings seem evangelical. (71)

Here I must alert the reader to what is actually going on here with men like Foster and McLaren in regard to their statements of faith sounding Evangelical; it really is all a matter of terminology. My teacher Dr. Walter Martin would tirelessly remind us: “Make sure people define their terms.” As soon as you begin investigating what leaders in Emergent itself and within the emerging church movement are actually teaching you quickly learn that the words they are using sound Evangelical, but they have largely been redefined. All one needs to do is to look at how often the prefix “re” appears in their writings; don’t be fooled it’s there for a good reason.

Yungen continues with a most important point regarding our discussion of McLaren and a panentheism beginning to emerge from his doctrine leading to a warped view of theosis. Yungen shows how the spiritual progression away from orthodoxy truly begins:

For example, Foster openly quotes [Thomas] Merton on the virtues and benefits of contemplative prayer putting forth the view that through it God “offers you understanding and light which are like nothing you ever found in books or heard in sermons.” But when one digs deeper and finds what exactly this “understanding” is, it casts a very dubious light on Foster’s judgement. Listen to a few statements from some of the mystics whom Foster sees as examples of contemplative spirituality:

“[T]he soul of the human family is the Holy Spirit” – Basil Pennington

“I saw that God is in all things” – Julian of Norwich

“My beloved [God] is the high mountains, and the lovely valley forests,…” – John of the Cross

“Here [in the contemplative state] everything is God. God is everywhere and in all things – Madam Guyon

By using them as models [Foster approves of] these mystics [which] brings up a difficult problem for him. Panentheism was the fruit of their mysticism. This mysticism led them to believe as they did, and Foster cannot distance himself from…endorsing their panentheism. (72,73)

Emerging Metaphysical Mysticism

And this conclusion by Yungen now applies to all the leaders of Emergent and to those within the emerging church who also practice these types of mystic spirituality as well. Men and women, this is the heart of what I am laboring to point out to influential leaders within the Church of our Lord. How can these aberrant (at best) mystic spirituality of neo-paganism and its subsequent panentheism possibly be squared with a Protestant Evangelical position? I offer that under our noses the Emergent Church is marshalling an ecumenical counter-reformation, and this is precisely why I have been trying to bring attention to what I see as The New Downgrade No-Controversy.

We have previously established that Brian McLaren’s theology is heavily influenced by the panentheism found in the New Light of Leonard Sweet’s so-called “Quantum Spirituality,” and his further drift from Christian theology is evidenced by his ready admission that he is stimulated and encouraged by the work of the heretical Alan Jones. LightHouse Trails Research informs us that Jones “is an interspiritualist and mystic. Take a look at the Living Spiritual Teachers Project, of which Jones is involved. This group of about twenty-five includes Zen and Buddhist monks, New Agers and even Marianne Williamson and her Course in Miracles.”

That spiritist Alan Jones’ theology itself is panenthesistic (at least) is quite clear from this excerpt from Who Is God:

In the beginning, before there were any beginnings and endings, there was no place that was not already God! And we call this unimaginable openness, "Ain Soph" - Being-without end. Then came the urge to give life to our world and to us. But there was no place that was not already God. So "Ain Soph" breathed in to make room (http://www.30goodminutes.org/csec/sermon/jones_3710.htm)

Can you see where this goes? Our “living teacher” Alan Jones tells us here that God breathed into Himself to create this world and mankind because there was no place that was not already God. And so, according to this man whose work so stimulates and encourages Christian pastor Brian McLaren, the world and mankind have already been created inside God himself, which is actually pantheism. But there is no other way to read what we are being told here, and at best what we have a panentheistic world view with the inherent deification of all creation–which at last check does still include mankind.

And for those who may not be familiar with the term “Ain Soph,” it is a reference to God from the Kabbalah: “In Kabbalah, the creator God is Ein Sof, which literally means ‘endless.’” We’ll leave this for another time; but the point that is critical to understand here is that with all this mixing and matching and picking and choosing from various spiritual disciplines, which is becoming more prevalent within the emerging church movement itself, we are losing the transcendence of God in favor of an over-emphasis on His imminence. And this we can see is already beginning to lead the Emergent Church right into that metaphysical ooze of an emerging neo-pagan mysticism in the very Name of Christ.

You are invited to follow this story of Brian McLaren’s departure from the faith as it continues to unfold; but for now Dr. Ron Gleason explains the vast difference between this counterfeit version of Christianity being foisted upon the Body of Christ through the McLaren and the Emergent Church, as opposed to the true Christian spirituality taught in the Bible:

The mysticism that you find in the ancient Church was one where the believer, eventually, at the end of his journey said to God: “I am you.” There was this coalescence of believer with God. Whereas when we talk about being in Christ, in the mystical union of the believer with Christ at the beginning of the journey in the Christian faith, the believer says to Christ–not “I am You,” but “I am Yours.” And as such, “You have the right to rule.” (Crosstalk program on VCY America, August 17, 2005)