Category: PsuedoSpiritualityWhy not integrate teachings of other religions with Catholic spirituality?
A: This is a great question, especially for today’s world, in which religious tolerance is spoken about by so many different groups (though not all) as a universal value. Sometimes we can confuse openness and respect for believers in other religious with the sin of religious indifference Religious indifference can consist either in ignoring the authentic demands of religion, or in believing that all religions are the same. This question is also a good one because it shows the connection between doctrine and practice. What we believe about God, ourselves, and the world affects how we behave and the choices we make. So let’s start by clarifying the doctrine a bit, and then finish with some comments on the practical side. Starting with Some Doctrine Here is what the Catechism actually says about the “truth and goodness” found in non-Christian religions (#843):
In other words, human nature is the same for all people, and so all people experience, even in this fallen world, a yearning to reconnect with God, to live in communion with God. And this is why all people also experience the difficulty, the challenge, the obstacles involved in that search: our common human nature is fallen, and we need a savior. These are common elements in every religion. This is why different religions have so many things in common, and why many aspects of non-Christian religious are in harmony with Christianity. In the very next paragraph, the Catechism makes a clarifying statement (#844):
In other words, although our common, fallen human nature universally searches for the way back to God, that same wounded nature creates a tendency for us to get lost and take dangerous and dead-end paths. The Christian Difference This is precisely why God himself intervened. His love and mercy moved him to come to our aid, to lead us along a sure path of return to communion with him and the happiness that we were created for. He did this through what is called revelation: God’s own explanation of himself, the world, and how we can attain salvation. Revelation culminated in the incarnation of the Second Person of the Trinity, Jesus Christ. Christ’s work and teaching differs essentially from every other religion. It is God’s effort to reach out to man, not just man’s effort to reach up to God. Getting Practical Consequently, the teaching and practice of the Catholic Church is unique, qualitatively different from those of other religions. Jesus is our standard, our sure standard, by which we judge the truth, goodness, and utility of all other doctrines and traditions. The spiritual life, in other words, is not a smorgasbord. If we just pick and choose whichever practices we happen to like, we have no guarantee that we will avoid dangerous pitfalls (the “limits and errors” referenced by the Catechism). Prayer traditions from other religions, therefore, may be able to harmonize with Christianity, but in order to do so they need to be purified and appropriately grafted into the authentic spiritual vine, Christ himself. That can only happen with the guidance of the Holy Spirit through his chosen instrument, the Church. A final observation. It is often frustrating to find Catholics searching energetically for exciting new spiritual practices, but searching everywhere except within the incredibly rich and abundant traditions of their own Catholic Church. This is one reason we started this website, to make at least a small effort to expose some of our Catholic treasures to modern Catholics who feel spurred on to a deeper spiritual life, but don’t know where to find tools that can help them respond. Thank you again for this question. God bless you! Yours in Christ, Father John Bartunek, LC, STL Q: Dear Father John, the Church has clearly taught that there is truth and good in other religions – so why then is it a problem to integrate the truths found in prayer traditions outside of Christianity with Christian prayer methods?
A: This is a great question, especially for today’s world, in which religious tolerance is spoken about by so many different groups (though not all) as a universal value. Sometimes we can confuse openness and respect for believers in other religious with the sin of religious indifference Religious indifference can consist either in ignoring the authentic demands of religion, or in believing that all religions are the same. This question is also a good one because it shows the connection between doctrine and practice. What we believe about God, ourselves, and the world affects how we behave and the choices we make. So let’s start by clarifying the doctrine a bit, and then finish with some comments on the practical side.
Starting with Some Doctrine Here is what the Catechism actually says about the “truth and goodness” found in non-Christian religions (#843): · The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as a preparation for the Gospel and given by him who enlightens all men that they may at length have life.
In other words, human nature is the same for all people, and so all people experience, even in this fallen world, a yearning to reconnect with God, to live in communion with God. And this is why all people also experience the difficulty, the challenge, the obstacles involved in that search: our common human nature is fallen, and we need a savior. These are common elements in every religion. This is why different religions have so many things in common, and why many aspects of non-Christian religious are in harmony with Christianity.
In the very next paragraph, the Catechism makes a clarifying statement (#844): · In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: [quoting the Second Vatican Council and referencing St Paul’s Letter to the Romans] “Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.”
In other words, although our common, fallen human nature universally searches for the way back to God, that same wounded nature creates a tendency for us to get lost and take dangerous and dead-end paths.
The Christian Difference This is precisely why God himself intervened. His love and mercy moved him to come to our aid, to lead us along a sure path of return to communion with him and the happiness that we were created for. He did this through what is called revelation: God’s own explanation of himself, the world, and how we can attain salvation. Revelation culminated in the incarnation of the Second Person of the Trinity, Jesus Christ. Christ’s work and teaching differs essentially from every other religion. It is God’s effort to reach out to man, not just man’s effort to reach up to God.
Getting Practical Consequently, the teaching and practice of the Catholic Church is unique, qualitatively different from those of other religions. Jesus is our standard, our sure standard, by which we judge the truth, goodness, and utility of all other doctrines and traditions. The spiritual life, in other words, is not a smorgasbord. If we just pick and choose whichever practices we happen to like, we have no guarantee that we will avoid dangerous pitfalls (the “limits and errors” referenced by the Catechism). Prayer traditions from other religions, therefore, may be able to harmonize with Christianity, but in order to do so they need to be purified and grafted onto the authentic spiritual vine, Christ himself. That can only happen with the guidance of the Holy Spirit through his chosen instrument, the Church.
A final observation. It is often frustrating to find Catholics searching energetically for exciting new spiritual practices, but searching everywhere except within the incredibly rich and abundant traditions of their own Catholic Church. This is one reason we started this website, to make at least a small effort to expose some of our Catholic treasures to modern Catholics who feel spurred on to a deeper spiritual life, but don’t know where to find tools that can help them respond. Thank you again for this question. God bless you!
Fr John Bartunek, LC, STL Time for God – Book Recommendation
Father Philippe begins this fantastic book by laying the foundations of the heart of Christian mental prayer and meditation – God’s grace. He then provides a very clear and helpful contrast between Christian prayer and conflicting spiritual traditions that have recently made their way into Catholic spirituality. Through the remainder of the book he does a masterful job of drawing from the rich depths of the Carmelite tradition (St. Teresa of Avila, St. John of the Cross, etc.) to provide a meaningful review of key principals of meditative prayer. If you are seeking to better understand mental prayer, contemplation, how to deepen your own prayer life, how to overcome struggles with prayer, you can’t go wrong with Father Philippe’s faithful and coherent treatment of these topics. This really is a must read for both spiritual directors and those seeking greater depths in their prayer lives. Major topic headings for the book:
To purchase this book and support this site, click here. Seek Him – Find Him – Follow Him Dan PS: You might wonder why I have this book categorized in “Centering Prayer” and “PsuedoSpirituality.” The reason is that the book provides the most concise, coherent, and charitable treatment of the modern synthesis of Catholic and non-Christian prayer practices. Finding a spiritual director – watch out for confused sheep…
Unfortunately, there are many in the Church in positions of authority, in religious orders, who would disagree with this kind of thinking. No, they wouldn’t disagree with the way that I just stated it, but they do see the world in terms that will, spiritually speaking, confuse things as diverse as a Cathedral and a place of rotting spiritual refuse. A great example of this sad confusion surfaced in a conversation I had today with someone who was taking classes with a religious order to become a “spiritual director.” In one of her recent classes the nuns brought in a Buddhist, a Natural Spiritist, and a number of other non-Christian representatives to share their spiritual insights. The goal was to understand that, as she said, “we are all Children of God” and that “we can learn a great deal from the spiritual lives of those who come out of these other religions.” I was a bit dumbfounded even though I am accustomed to this particular convent spreading dissent and confusion. What struck me was how readily this “spiritual direction” trainee had accepted what they presented to her. A number of scripture verses began to swirl in the back of my head as I cordially smiled and listened… “I am the way, the truth, the life, no one comes to the Father but through me.” (John 14:6) “All who came before me are thieves and bandits but the sheep did not listen to them.” (John 10:8) By the way, Jesus is talking here about one of the groups that presented their “spirituality” via the nuns. Another verse came to mind, “My sheep hear my voice, I know them, they follow me.” (John 10:27) I wondered if she had ever read or pondered any of these passages. With deep incredulity, I wondered why someone would look outside of the endless depth and riches of their own faith, the One true Faith, the pinnacle of all that is good and true, into the spiritual wastelands of those who reject Christ both directly and indirectly. Even looking at the good of what is available in some of these religions, it is something like being diverted away from the most lavish banquet ever served in the history of time to a garbage can in the back of a greasy dive. Yes, something in there will be semi-edible, but why would anyone who had a seat reserved for them at this great feast ever choose to eat this way? This scenario points out the tip of the iceberg regarding a few serious issues facing those seeking sound spiritual direction. Here are a few ways to avoid taking direction from a lost sheep who claims to be a spiritual director: 1) Don’t settle for the garbage bin when you have a seat reserved for you at the feast of the King of Kings! The great spiritual Doctors of the Catholic Church provide unfathomable wisdom and depth that cannot be plumbed in any one lifetime by any one person. If you are seeking spiritual direction, ask your would-be director where they get their inspiration and training. If it is outside of the person of Christ and the tradition of His Church and the Doctors of the Church, you are about to be led into a spiritual garbage dump. 2) Don’t settle for the first answer to your question and don’t be ashamed to dig a little. After all, you are seeking truth and guidance into a deeper relationship with Christ. There is no greater aspiration in this life, nothing more worthy of careful consideration. A great second question to determine if a director can lead you to the true banquet of Christ is to ask them their position on Pope Paul VI’s encyclical, Humane Vitae. If you get anything but unequivocal and strong support for this controversial but clear teaching of the church - you are headed for a spiritual garbage can. 3) Finally, don’t settle for pseudo-spirituality in the form of New Age Catholicism. Ask them about “centering prayer.” If they enthusiastically smile and point to a method whereby you can quickly achieve contemplative union (a sacred word, a specific posture and breathing technique, etc.), you are headed for a very confusing journey into a rotting carcass of spiritual darkness. Unfortunately, finding a sound spiritual director instead of a confused sheep can be difficult. Don’t give up, don’t stop praying, and don’t settle for anything but a place at the table where you belong, with the King of Kings. Seek Him – Find Him – Follow Him Dan Centering Prayer (i.e. Keating, Menninger, Herington)
It is likely that history will categorize “Centering” prayer (as taught by Keating, Menninger, and Herrington) among the heresies of Pelagianism, and Quietism and the errors of confusing Catholicism with Pantheism. Though many attest that they have benefited from centering prayer (and have not necessarily sinned in so doing); those who were influenced by the aforementioned heresies made the same positive claims. It is also clear that the fundamental desire of many who have fallen into Centering prayer is an honest search for a deeper relationship with Christ. However, truth is not determined by experience and intention alone, but also by external objective reality – particularly when the magisterium of the Church has spoken on the matter. Accordingly we have also included links from the Vatican and other faithful sources. If you desire to understand the truth, depth, and riches of a profound prayer life and relationship with Christ, see the books we recommend on this site regarding true Christian Contemplation and Meditation (i.e. The Better Part, The Fire Within, The Fulfillment of All Desire, etc.). One thing to remember, if we accept the definitions and teaching of the Church and it’s Saints and doctors on the matter, “Centering” prayer (whatever the claims or beliefs may be) is NOT the same as “Contemplation.”
Many blessings to you in your search for the authentic presence of Christ in prayer. In Christ, Dan The Fire Within – Book Recommendation
The Fire Within is a fantastic and engaging work of synthesis and systematization of the thought of St. Teresa of Avila and St. John of the Cross on mystical contemplation. One of the more encouraging aspects of this book is the truth that the call to contemplation and deep communion with God is one that is meant for all Christians (as taught by the Saints themselves). One caution – if you have yet to read more basic works on contemplation and meditation (and their historic definitions and distinctions) you may want to pick up, “Prayer Primer” by the same author and read it first.
In Christ, Dan
|
|
|
Foundational to any sound spiritual direction is the idea that there actually is a tangible direction to discover. That is, the practice presumes that spiritual truth is an expression of objective reality – just as objective and real as a map of your own hometown. For instance, if you asked someone to give you directions to the Cathedral and you ended up at the town dump, you would clearly know that something was amiss. The Cathedral and the dump can’t be the same thing at the same time. Those of you who have a rational basis for your thinking are shaking your head right now saying, ”Of course – who in their right mind would disagree with this?”
Though this blog is primarily dedicated to positive teachings the spiritual life, from time to time there are issues that must be addressed that are not so positive. For in your in-depth review, we have provided links to several articles that address the challenges with “Centering” prayer.
The Fire Within: St. Teresa of Avila, St. John of the Cross, and the Gospel-On Prayer
