Truths We Believe about God 3

by Pastor Larry DeBruyn for False Teaching, Spiritual Discernment

A Biblical & Theological Rejection of Wm. Paul Young’s
 book, “Lies We Believe About God” (Third in a series.)

“Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord. They say still unto them that despise me, The Lord hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.”
—Emphasis added, Jeremiah 23:16-17

A Review of the Book’s Chapters

The Book’s Foreword, Introduction and Chapters 1-14

We turn now to review each chapter of Lies We Believe About God. The reviews will include a summary of Young’s belief, citation(s) of Scripture which contradict or confirm the author’s beliefs, and my personal comments for purpose of clarification. Based upon what you read, you can decide who is telling the truth. Note: I do not necessarily disagree with all the points Young makes in his arguments about what God would not say, but my agreements are sparse. We begin with the forward written by Wm. Paul Young’s friend, Dr. C. Baxter Kruger.

Foreword
• Kruger: “Who is Jesus, really? What does His existence mean? There are many answers.” (LWBAG, 7)
• The Apostle Peter: (Addressing Jesus from a perspective of many answers) “Thou art the Christ, the Son of the living God.” (Emphasis added, Matthew 16:16)
Comments: Kruger answers the “who is Jesus question” in his Foreword. He explains that speaking the name of Jesus is confessing that there is no separation between the Trinity and humans, only relationship. “Jesus is Himself the relationship;” says Kruger, “He is the union between the Triune God and the human race.” (LWBAG, 11) To Kruger, Jesus’ identity involves being the great unifier of the Tri-Personal God with all humanity which union brings the Jesus-Trinity’s new covenant kingdom to earth. To Kruger the kingdom is totally now and involves no future millennial and messianic reign of Christ on earth (Isaiah 9:6-7; Revelation 20:4, 6; ). Observation: If the kingdom is already present (this is called realized eschatology), then the Jesus-Trinity’s kingdom is a mess!
Kruger states that Young’s teachings stand “in the mainstream of historic Christian confession . . .” (LWBAG, 12) A consultation with one dictionary of theology informs that apokatastasis (another word for universalism or restitution of creation to its original pristine condition; see Acts 3:21, “Jesus Christ . . . Whom the heaven must receive until the times of restitution [apokatastasis] of all things”) was taught by Clement of Alexandria (c. 150- c. 215), Origen (c. 185-c. 254) who was influenced by Clement and Gnostics and declared a heretic by the early church, Gregory of Nyssa (c. 330-c. 394), John Scotus Erigena (c. 810-c. 877), Friedrich Schleimacher (1768-1834), Karl Rahner (1904-1984) and some others. The Council at Constantinople (AD 543) declared the universal salvation-restoration of humanity, as held by those early church fathers, to be heretical. [23] One scholar informs that, “Jerome, Augustine, and most evangelicals, while insisting on an eschatological restoration by Christ [Acts 3:21], deny the corollary assertion of the ultimate salvation of all men.” [24] Though in Kruger’s opinion Young stands in Christendom’s “mainstream,” his universalism belongs to a heretical minority, not the orthodox majority. Universalism-apokatastasis might be compared to an upstream tributary that flows into Indiana’s Wabash river which connects to the Ohio and then to the Mississippi. As the waters of the Mississippi totally engulf the waters from the Wabash’s tributary, so the teaching of mainstream Christianity overwhelms belief in universal salvation. Further, just because the waters of universalism flow within the “mainstream” does suggest they’re fit to drink!

Introduction
• Young: “‘Words you will never hear God say.’ . . . I keep a record of wrongs.” (LWBAG, 15)
• The Apostle John: “The dead were judged out of those things which were written in the books, according to their works.” (Revelation 20:12; Compare Daniel 7:10.)
Comments: On this point, Young raises a half truth which he turns into a whole truth, and as such becomes a lie of a different sort, but a lie nonetheless. True. For those who are forgiven, God does not remember sins. Of Israel’s disobedience, Micah predicted that after judging the nation, Yahweh “will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” (Micah 7:19). For the nation’s disobedience Yahweh stated, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” (Isaiah 43:25) But, as the Scripture from Revelation 20 tells us, God remembers the sins of rebels and will, as any good prosecutor, “throw the book at them.”

Chapter 1
“God loves us, but doesn’t like us.”
• Young: “In the religious subculture in which I was raised, we all knew that God is love.  . . . But saying ‘God is love’ does not capture our question [Does God like us?]. . . .” (LWBAG, 27)
• Jesus Christ: “The Father himself loveth (Greek, phileo) you [the disciples], because ye have loved (phileo) me, and have believed that I came out from God.” (John 16:27)
• Jesus Christ: “Greater love (agape) hath no man than this, that a man lay down his life for his friends (philon). Ye are my friends (philon), if ye do whatsoever I command you. (John 15:3-4)
• James the Brother of Jesus: “Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend (philos) of God.” (James 2:23)
Comments: This verb and noun for love (phileo/philos) means “to love . . . approve of . . . like . . . treat affectionately . . . kindly . . . [and] befriend.” [25] Yes, God engulfs in the arms of His love those who by faith come to Jesus to be forgiven of their sins and thereby become His sons and daughters. But He also likes us!   
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Truths We Believe about God 2

by Pastor Larry DeBruyn for False Teaching, Spiritual Discernment

A Biblical & Theological Rejection of Wm. Paul Young’s
 book, “Lies We Believe About God” (Second in a series.)

Knowing this first, that no prophecy of the scripture is of any private interpretation [“a matter of one’s own interpretation,” NASB]. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
—The Apostle Peter, 2 Peter 1:20-21

The Book’s Audience

Note the book’s title, Lies we believe about God. Though he may previously have believed “truths” he now labels “lies,” the book’s contents indicate Young no longer believes the lies he claims to expose. The use of the personal pronoun “we” in the title is therefore disingenuous, but designed to get readers to identify with his faith-struggle and reject what he believes are lies about God (Twenty-eight of them!). In other words, he might not be as “one” with all his readers as the use of “we” in the title implies, unless they too believe the lies. The book’s title might have been like, “Lies you believe about God,” or “Lies I used to believe about God.” But that would have sounded too preachy and judgmental in an evangelical culture addicted to feeling good about everything and believing nothing. No author or publisher wants to alienate potential buyers and readers. Better that he, his editor and publisher adopt a strategy of first connecting with a reading audience and then seducing them to reject truths the author calls lies, which the pronoun “we” attempts to do. Even though they might not understand the Christian faith as he does, with the title the author wants to lure readers into a “conversation” he hopes will change what they believe about God.

The Book’s Assertion

Young’s Big Lie: Everyone’s a child of God.
By stating one lie that “not everyone is a child of God” (LWBAG, Chapter 24), the author thereby infers the opposite to be true—that because they’re inside with the Tri-Personal God, “everyone’s a child of God.” In a previous chapter the author confronts a corolary lie, “You need to get saved.” (LWBAG, Chapter 13) Evidently, he views the word “saved” as archaic and inappropriate for his template. Point blank Young states:

Are you suggesting that everyone is saved? That you believe in universal reconciliation?
That is exactly what I am saying!
This is real good news! (LWBAG, 118)

Perverting the Gospel
To him this gospel of universalism is “real good news”! (Contra 1 Corinthians 15:3-4.) Without exception, Young believes all people are children of God, even an atheist friend who he thinks is a child of God not because he believes in God, but because he’s a loyal family man and lives according to virtues like “Love . . . Life . . . Truth” (LWBAG, 204-205). Oh, by the way, it’s okay to have atheist friends. Admittedly, atheists can live moral lives, and that’s good. But like many nominal Christians, not all do. We can only wonder why Young employed a moral atheist as an example of universal reconciliation and not one of the grossly immoral atheists who deceived and murdered millions of people, villains who did not live according to “Love . . . Life . . . Truth.” Yet according to Young’s paradigm, these villains can be considered, even if they weren’t in this life, to have become or are becoming God’s friends (e.g., Marx, Stalin, Freud, Nietzsche, Shelley, etc.). But such negative examples would obviously insult the consciences of readers (they know these individuals were grossly wrong and beyond the pale of decency). But using a bad atheist as an illustration would contradict the point the author strives to make: that a good atheist is a child of God based upon the quality of life he/she lives despite in spite of not believing in God and Christ. What about atheists who in this life exhibited no standards of goodness, are they in heaven? If “everyone’s saved” as Young believes, then the answer must be, “Yes!” But such a scenario is biblically, morally and theologically repugnant, an affront to the righteousness in and by which God rules the universe. As the Psalmist declared, “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee” (Emphasis added, Psalm 5:4; see 34:16; Habakkuk 1:13, etc.).
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Truths We Believe about God 1

by Pastor Larry DeBruyn for False Teaching, Spiritual Discernment

A Biblical & Theological Rejection of Wm. Paul Young’s
book, “Lies We Believe About God”
(First in a series.)

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
—The Apostle Peter, 2 Peter 2:1, KJV

Introduction
As promoted by the best-selling religious allegory The Shack, a non-Christian worldview is playing around with the mind and soul of evangelicalism even to questioning of salvation’s meaning. With the release of the movie by the same name, The Shack’s verbal images are now being visualized. Contemporaneously and capitalizing upon the publicity generated by the movie, yet another book by Wm. Paul Young has hit the market, Lies We Believe About God. [1] What Young covertly taught by allegory and metaphor in The Shack he now overtly teaches in Lies—teachings among others, regarding God, humanity, love, and salvation. Reportedly, Young admitted that, “The Shack is theology.” And then added, “But it is a theology wrapped in a story.” [2] Now in Lies We Believe About God, the shrouded “story” plays a more minor role as Wm. Paul Young openly states his theology. Young continues to exert a compelling presence among mainstream evangelicals through his interviews, books and release of the movie, The Shack. Leaders Pat Robertson and James Robison have praised the movie. [3] Featuring the book’s author, the Trinity Broadcasting Network (TBN) has recently aired a weekly program Restoring The Shack. [4]

Why Be a Christian?
But despite their popularity, Young’s teachings contradict what Scripture teaches about God, humanity, love and salvation (his contention being that all people are reconciled to God, are friends with God; i.e., universalism), and this conflict needs to be addressed. His revisionist thinking about “Christian beliefs” does not derive from seeing the faith through the lens of Holy Scripture, though he might pretend it to be otherwise, but rather through a prism of his life experiences and emotions. His devastating life experiences while growing up in New Guinea as an MK (Missionary Kid) may explain his journey as to why he has come to believe what he believes. But while the negative emotions aroused by his experiences, and similarly those of others, may explain why Young feels the way he does about some of the evangelical culture’s expressions of belief, they do not excuse his departure from biblical Christianity; that is, if biblical Christianity is to remain the true way of understanding and approaching God. The purpose of this writing is not to deal with all the issues Young raises in Lies We Believe About God. While he raises a few legitimate concerns which I might share, most of them are illegitimate. What I find irreconcilable with the authority of Scripture is the template he forces on the Christian faith and how wedded to his life experiences, he tries to fit the Bible and its teachings into the psychological and philosophical way he views the world.

For example, if as he states, all people are universally reconciled to God (Young: Are you suggesting that everyone is saved? . . . That is exactly what I am saying! LWBAG, 118), then why believe Christianity? (John 14:6) Isn’t that Young’s point by using an atheist as an example of being a child of God to disprove the lie, “Not Everyone is a child of God.”? (LWBAG, Chapter 24, 203-208) [5] If early Christians had not believed in the exclusivity of the Gospel, the Christian church’s genius would have been lost and Christianity would have reduced itself to the status of a sect in the first century. If I thought universalism to be true, I would possess no compulsion to believe Christianity or encourage others to place their faith in Jesus Christ for salvation. If in the Trinity I along with every other soul on this planet already have an eternal and loving relationship with God, then no matter what I believe or how I behave I am going to be God’s friend and go to heaven anyway, right? It may take time to work out the friendship between God and me, but we’ll get there.
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The Physics of Heaven #12

by Pastor Larry DeBruyn for Quantum Spirituality, Spiritual Discernment

Quantum Charismatics and “Popping Qwiffs” [1]

A Serial Book Review & Theological Interaction: Part 12 [2]

Review of Chapter 11, Strange Things Are Afoot by Ellyn Davis, [3] and Chapter 12, Quantum Mysticism by Ellyn Davis [4]

Quantum Leap—Mystic Manipulators
Because of the great deal of “strangeness afoot” in quantum physics, it has inevitably attracted metaphysical interpretation. Most of that interpretation has leaned towards using quantum physics to reinforce Eastern mystical beliefs about the nature of the oneness of all reality and the power of human consciousness to create and manipulate that reality. (TPOH, 113)
—Ellyn Davis

Jesus Power—“Popping Qwiffs”
It shouldn’t be a stretch for us to believe that, as “observers” to whom Jesus gave all power in heaven and earth, we can, through faith, intent, prayer and declaration, call things into existence. Jesus has given us the power, through our faith and intent, to “pop a qwiff” and bring things from the unseen world into the visible. (TPOH, 128)
—Ellyn Davis

Introduction
During the last century and one half, science has changed its view of reality; that is, how everything that comprises the universe is understood. The old scientific paradigm advocated by Sir Isaac Newton expected the universe to behave predictably like a clock. But in contrast to this mechanistic understanding of the cosmos, the new science understands the universe to be more of a mystery—that what constitutes the universe’s micro-reality behaves unpredictably. So according to the old scientific paradigm, scientists observed the universe for its obvious and predictable behavior, our solar system being an example. In contrast, quantum science looks at the universe according to its not-so-obvious and unpredictable behavior at the atomic and sub-atomic levels of reality. Physicists have discovered that though the macro universe appears to behave mechanically, the micro universe seems to behave mysteriously. Hence, Ellyn Davis remarks of this observable mystery that, “Quantum physics theories seem more like science fiction than science fact” (TPOH, 111). All of this, and more, raises the question, what is the essence of the cosmos in which “we live, and move, and have our being”? (See Acts 17:28.).

The “Enlightenment” of Physics
Until the beginning of the 20th century, science viewed the observable universe as a combination of matter and energy. This however changed when physicists began to surmise that the essence of the universe was light or energy that could at times appear as matter. The emerging physics proposed that the universe was made up of, as Davis states, “packets of energy” which at times acted like matter while at other times like light waves. The “energy packets” were called “quanta.” So physics “discovered” that as the author puts it, “at the most basic level of existence, everything is constantly vibrating energy and that every particle also possesses a wave character and every wave possesses a particle character.” (TPOH, 110) Hence the science of quantum physics was born.

A Science Shrouded in Mystery
According to the New Physics the essence of everything in the universe, animate or inanimate, consists of vibrating energy which can appear mysteriously as either waves or particles, depending upon how or when the phenomena is observed and who is doing the observing. Hence Davis titles her chapter, Strange Things are Afoot. She notes the baffling nature of the universe caused one physicist to remark, “If you are not completely confused by quantum mechanics, you do not understand it.” (TPOH, 111) Such is the mystery. However, all is not lost. To solve the mystery, some quantum physicists, New Age believers and Charismatics advocate that there’s a “consciousness connection” by which the human mind can find meaning in the universe as it explores and combines mystical spirituality with a scientific worldview.

Science Shrouded in Mysticism
In, of and by itself modern science can provide no ultimate meaning or significance for life. Paul Kalanithi (1977-2015), the brilliant brain surgeon who died of cancer at an early age, returned to the Christian faith of his family upbringing. He explained that, “to believe that science provides no basis for God, you are almost obligated to conclude that science provides no basis for meaning and, therefore, life itself doesn’t have any.” [5] The ability of science (immediate knowing about earth or what’s “down here”) is limited in providing meaning for the soul (ultimate knowing about heaven or what’s “up there”). So to try and make sense of a universe described as “shocking,” “absurd” and “confusing,” some physicists are turning to mysticism to experience the supernatural. In their quest Davis notes that “mystical ideas” inspired several of them. (TPOH, 114) As the German physicist Werner Heisenberg (1901-1976) has been quoted:

The great scientific contribution in theoretical physics that has come from Japan since the last war may be an indication of a certain relationship between philosophical ideas in the tradition of the Far East and the philosophical substance of quantum theory. [6]

Given the growing rapprochement between the science of the west and the spirituality of the east, New Age Religion has incorporated quantum theory to help define and embellish the spirituality it embraces and promotes. Assuming that “many quantum concepts appropriated by the New Age are actually distortions of Christian spiritual truths,” Ellyn Davis and other contributing writers to The Physics of Heaven also seek to find compatibilities between their Charismatic faith with modern science and New Age Spirituality. And to do so, Davis sets forth certain assumptions wherein agreement might be found between Charismatic Christianity and the mysterious-mystical spirituality of quantum physics and New Age spirituality.
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The Physics of Heaven #11

by Pastor Larry DeBruyn for Quantum Spirituality, Spiritual Discernment

A Serial Book Review & Theological Interaction: Part 11
Review of Chapter 10: Spiritual Synesthesia by Larry Randolph [1]

God’s New Sound
I believe we are on the verge of experiencing Pentecost on a new level and in a new measure. Time and time again the prophets have declared that “something is coming,” and our hearts are filled with the expectation to receive all that God has for us. Even so, we still await the “fullness” of what we know is possible in God—a “fullness of Pentecost” for which the original Pentecost provided the down payment. (TPOH, 95)
—Larry Randolph

Introduction
The authors of The Physics of Heaven (TPOH), along with their New Apostolic Reformation associates, believe there’s a more powerful Pentecost coming, the experience of which will both engage and conflate all the human senses—sight, smell, touch, taste and hearing. The sound of this Pentecost will stimulate a synesthesia of supernatural experiences. Human consciousness will be so overwhelmed by the powers of heaven that what will be heard will be simultaneously smelled, what will be touched will be simultaneously tasted, and so on. Previously weighted down by religious dogmas, the synesthesia of the second Pentecost will enable Christian souls to soar in heavenly places. Charismatic Christians will begin to experience “all the different ways Heaven expresses itself.” (TPOH, 106) “Speak to us God!” is the cry of those anticipating the visitation of the second Pentecost.

“Synesthesia” Spirituality
As indicated by the chapter’s title, the term Larry Randolph employs to describe experiencing this anticipated second Pentecost is synesthesia. In his book Alternative Realities, Leonard George states that, “Synesthesia occurs when . . . ‘cross-talk’ between the senses is so vivid that stimulating one sense triggers actual perceptual experiences in the other.” [2] To illustrate: “one’s visual field may be invaded by sparks of light in response to a sudden noise.” [3] According to George, synesthetic experiences can be induced by taking psychedelic drugs, listening to beating rhythms (i.e., drumming), meditating (Among the mystics, St. John of the Cross, St. Catherine of Siena and St. Teresa of Avila described their contemplative states in “synesthetic terms.” [4]), or be the result of “sensory leakage” caused by schizophrenia [5] or a developing brain tumor. [6]

So according to The Physics of Heaven, the anticipated second Pentecost will overwhelm human souls with cacophonies of sounds, kaleidoscopic visions of colors and conflations of numbers which alter recipients perceptions of and powers over reality. With this “cross-wiring of . . . spiritual senses, . . . the neural pathways of the spirit realm” will create “a myriad of spiritual encounters.” (TPOH, 98) As Randolph states, synesthesia spirituality will allow Charismatics to “interact with God in many more ways than . . . ever imagined.” (TPOH, 95) “This is the kind of heavenly sound” adds the author, “for which I’ve been longing.” (TPOH, 98) Welcome to the hallucinatory Pentecost!
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The Physics of Heaven #10

by Pastor Larry DeBruyn for Quantum Spirituality, Spiritual Discernment

A Serial Book Review & Theological Interaction: Part 10
Review of Chapter 9: Angelic Encounters by Cal Pierce [1]

Several years ago, I began asking the Lord about the energy crisis. I knew there had to be a Kingdom answer to the energy crisis. A few months later I went to a meeting where Tim Sheets taught about angels . . . As soon as the session ended, I looked up to see an angel standing in front of me . . . suddenly there was an angel speaking to me, “I am sent by God to answer your question about the energy crisis. I am the energy angel.” (TPOH, 89)
—Cal Pierce

Introduction
We’ve all hard about or seen the Energizer Bunny, the cartoon character who advertises Energizer batteries. Hopping in cadence with a steady drumbeat, the imaginary pink bunny moves around the TV screen like a perpetual energy machine as it promotes a brand of batteries that like the bunny, possesses boundless energy. But in reality, we know batteries die. They, as this planet, do not possess endless energy. So how can this world be spared from undergoing energy death? To the rescue comes the energy angel. He has a plan.

The Energy Angel
Like Al Gore and other environmentalists and as a “manifest son of God,” New Apostolic Reformation prophet Cal Pierce worries about the looming energy crisis hovering over our planet; so much so that he’d been praying that the Lord would reveal to him “a Kingdom answer to the energy crisis.” (TPOH, 89) And how God did answer him! Pierce testifies to being visited by and receiving revelation from “the energy angel.” Not only did this epiphany amaze the prophet, but the angel as well. “I’m amazed too” said the angel, “I’m amazed because I’ve been trying to get your attention for 30 years.” (TPOH, 91) For 30 years Pierce’s indifference had frustrated the angel. (During that 30-year interim, think about how much energy could have been saved if only the prophet had paid attention to the angel.)

The Angel, the Scroll and the “Water Car”
Having gotten the manifesting-son-of-God’s attention, the two retreated to a hotel room to get to know one another. The energy angel told Pierce he wanted to show him “the water car,” a Kingdom answer to our planetary energy crisis. To solve the problem of shortages and pollution below, the angel told the visionary prophet that the world needed to learn how to draw upon “resources from above,” resources that will not pollute the planet or run out. (TPOH, 90) So promising to return, the angel left Pierce. (Would he come back? Pierce wondered.) He came back with a scroll in hand explaining, “This is the water car.” (TPOH, 90) The scroll was a blueprint, a schematic code for building a car that will run on heaven’s energy. The account of the revelation by the angel to Pierce goes something like this:

Being only a partial revelation, the scroll contained a blueprint for building “the water car,” a solution to the energy crisis and planetary pollution. When Pierce confessed he did not understand the car because he was not an engineer, the energy angel reassured the prophet that he was also an engineer angel. As such, he promised to “connect” the prophet with others who would help him to develop and manufacture the water car—whether fellow prophets and/or scientists, who knows? The car’s schematic indicated it would be constructed of a tank, electrodes and a water container within some sort of closed system. Fueled by clean burning water and light, the car’s ignition would be triggered by a creative sound like God’s voice when He first energized the planet (“Then God said . . .”). In a similar manner, the creative “sound” of the prophet’s voice, speaking God’s word according to God’s will in partnership with angels, will ignite the water car’s engine. The Kingdom answer to the energy crisis will be the water car.


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Who Goes There?

by Pastor Larry DeBruyn for Contemplative Spirituality, Spiritual Discernment

Encountering voices in contemplative prayer . . .

“We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.”
—The Apostle John, 1 John 4:6, NASB

Introduction
Through practicing the discipline of solitude and silence, contemplative spiritualists hope to hear God personally speak to them. As one nationally known personality stated on the Be Still DVD, “intimacy automatically breeds revelation.” [1]  But if a voice speaks, there is some question regarding its identity. Therefore in the video’s same segment, “Fear of Silence,” Richard Foster offers advice about how to discern who might communicate in the stillness. He said:

Learning to distinguish the voice of God . . . from just human voices within us . . . comes in much the same way that we learn any other voice. Satan pushes and condemns. God draws and encourages. And we can know the difference. [2]

Though there could be others, Richard Foster admits to a cacophony of possible voices that might speak: first, human voices within and without (a source that could involve hearing oneself speak, in which case, contemplators would be listening to themselves); second, the voice of Satan or demons; and third, God’s voice.

Who’s Voice?
In order to determine whose voice might be speaking, Foster provides criteria. If the voice is positive and reaffirming, then the voice is God’s. If however the voice is negative and that like a bully who “pushes and condemns,” then the voice must be that of Satan. To discern whether or not the voice is human, Foster offers no advice.

So if the voice is human, one is left wondering, why go into a meditative trance to hear yourself or another human speak? After all, in the normal concourse of life people talk to themselves and listen to others all the time, unless contemplators feel so isolated and alone, or unless in accord with the eastern monistic worldview, meditators believe they are gods so that when they listen to their voice, they are listening to god’s!
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The Physics of Heaven #9

by Pastor Larry DeBruyn for Quantum Spirituality, Spiritual Discernment

A Serial Book Review & Theological Interaction: Part 9
Review of Chapter 8: The God Vibration by Dan McCollam [1]

All of creation is constantly resonating with the praises of God. (Psalm 19:1-4) God’s voice and the sound of angels can also be heard and experienced by man. A whole new realm of encounter awaits those who possess three simple qualities: expectancy, intentionality, and intimacy. Because God, creation, and the angels are constantly interacting, we can expect to hear from them at times. (TPOH, 85)
—Dan McCollam

Introduction
In a dialectic three step, Dan McCollam dances with deception as he first accepts the Genesis account of creation (no other step need be taken), then synthesizes that account with quantum physics and finally, promotes contemplative spirituality or mysticism as the way to encounter the supernatural realm. [2] In this chapter the author weaves together a combination of Scripture, science and supernaturalism.

Scripture
In his chapter “The God Vibration,” the author employs the Bible to explain the origin of the universe. God the Father, as the opening verses of Genesis state, created “something out of nothing.” (TPOH, 79) To buttress the creation account, McCollam refers to the writings of creation scientist Dr. Henry Morris (1918-2006). [3] He also accepts that the Son is the Creator (John 1:3; 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2), and that “by” Christ the universe coheres or holds together (Colossians 1:17b). But then he injects physics into the explanation of origins. As the chapter’s preface states, Modern scientific discoveries have recently joined the voice of ancient sacred writings to pull back the veil of ignorance that once shrouded the power of sound in God’s universe. (TPOH, 77)

Science
For example, McCollam defines the action of Holy Spirit’s “moving [or] hovering over the surface of the waters” as “vibrating,” a meaning he imports from quantum physics (Genesis 1:2). The author states: “Therefore it could be said that the Holy Spirit vibrated over the formless universe” even as he proceeds to add, “Vibrations are the forces that hold particle matter together.” (TPOH, 79-80) These continuing vibrations of the Spirit of God McCollum associates with string theory; that theory of quantum physics which proposes that, “there are tiny vibrating strands of energy at the center of all matter.” (TPOH, 81)

McCollam constructs this theory from the Hebrew word used to describe the Holy Spirit as “hovering” (i.e., rachaph) over the dead and dark mass of material God had spoken into existence out of nothing, creation ex nihilo. The author states “hovering” can mean “vibrating” despite the fact that in its only other occurrence in the Old Testament the rare verb pictures an eagle providentially caring for its young eaglets by guarding the nest (Deuteronomy 32:11). So rachaph pictures God’s Spirit protectively hovering “over the surface of the waters” as God (the Father and the Son) was about to energize matter with light and fill the void of an otherwise empty universe.

For McCollam it might be assessed that the Genesis narrative provides the “frame” for his understanding of origins which he then “fills” with inferences extracted from the science of quantum physics (i.e., that the material universe is filled with “vibrations” infused in it by God). [4] As he states, “Quantum physics serves as one of the great scientific disciplines bridging the river of confusion between science and biblical kingdom thinking.” (TPOH, 77) But McCollam does not stop there.

Supernaturalism
In taking his quantum leap of faith and providing a platform for pursuing mysticism, McCollam proposes that “God . . . and the angels are constantly interacting” with a vibrating universe and then proceeds to advocate readers get in on the action by opening their hearts, eyes and ears with “an expectancy to encounter the sounds and sights of heaven on a new level.” (TPOH, 85) Openness to the vibrating oneness of reality, says the author, will breed the spiritual “intimacy” necessary to incubate “increased encounters from the supernatural realm.” (TPOH, 86) So vibrations become the focal point for contacting and encountering nature (of which all earth-bound persons like us are a part) or super-nature (the realm inhabited by God, angels, Satan, demons, Nephilim, space aliens, familial spirits or whatever other invented entities or mythological deities are believed to inhabit and traverse throughout the universe). But how does one make the “contact” to connect with the supernatural beings inhabiting the universe’s upper story or outer space? According to the author, the devout can generally do so by cultivating the right attitudes and taking the proper action. [5]
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The Physics of Heaven #8

by Pastor Larry DeBruyn for Quantum Spirituality, Spiritual Discernment

A Serial Book Review & Theological Interaction: Part 8

Review of Chapter 6: Sound of Heaven, Symphony of Earth by Ray Hughes [1]

We live in the “Information Age,” an age of increasing revelation, prophetic insight and sensitivity to the spirit realm . . . We live in a time when science fiction can become science fact overnight. . . . I believe that the Holy Spirit has given me some pieces of the puzzle to heaven’s sound, so the information I share with you about sound and light and vibration will be based upon scientific fact, confessed speculation, and spiritual revelation. (Emphasis added, TPOH, 65-66)
—Ray Hughes

Introduction
1965 was the year when the film The Sound of Music was released. The movie’s theme song written by Oscar Hammerstein II (1895-1960), composed by Richard Rogers (1902-1979), and sung by actress Julie Andrews (1935-    ), has for five decades remained a musical icon. “The hills are alive, / With the sound of music / With songs they have sung / For a thousand years,” go the song’s opening lyrics. [2] But according to Quantum Charismatics, not only are the hills alive with the sound of music, but also everything else God has infused with heaven’s “sound of many waters” (Revelation 14:2). This music, Quantum Charismatics believe, will bring revival to the church as it endows God’s “manifest sons” to interpret life even as mobilizes miraculous powers within them.

Illustration: Sight and Sound, Movie and Music
Ray Hughes illustrates how sound brings understanding to life, especially in the church. As in a motion picture, music provides meaning and creates feelings for what is seen. He refers to a movie portraying a nattily dressed woman walking hurriedly down a sidewalk on a crowded city street. Various types of accompanying music might offer different interpretations of the woman’s situation. Is the accompanying music depressing? If so, viewers could be impressed that the woman is in some kind of trouble. Is the music upbeat? Viewers would conclude she’s not in danger, but only taking a daily exercise walk. Is music romantic? Viewers might interpret that she is hustling to meet her boyfriend at Starbucks. Hughes’ point is that sound “can create a story from dry facts. It [sound] causes our emotions to go beyond facts to feelings.” [3] (TPOH, 69) In Hughes’ view, sound gives meaning to sight.

“Quantum Charismatics”
So music or sound becomes a key for interpreting the experience of life in the church. Music, says the author, impacts prayer, faith and activity in the church. (TPOH, 69) Sound can enhance if not determine spirituality. Reverbs can create revival. To this point, Hughes informs readers that, “With every revival, there has been a release of new music or sound.” (TPOH, 69) He then goes so far as to suggest that, “Whether the music releases the revival, or whether the revival releases the music varies from generation to generation.” (TPOH, 69) Hughes compares the issue to be like asking the old question of what comes first, the chicken (the revival) or the egg (the music). The right music creates the atmosphere of worship and facilitates a working of signs and wonders. This theory of sound or music—primordially infused by God into nature’s elements—drives, as Hughes states, the Quantum Charismatic view of spiritual life. We turn to summarize and look at the theory the author espouses.
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“LITTLE BOY”

by Pastor Larry DeBruyn for Spiritual Discernment, The New Spirituality

An interaction with issues raised by a Roman Catholic film.

For truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible to you’.
—Jesus, Matthew 17:20b

Little Boy: Believe the Impossible, produced by Metanoia films (the biblical word metanoia means to change one’s mind or repentance, or perhaps in this instance, beyond the mind), tells the story of a young boy, Pepper Flynt Busbee, upon whom psychokinetic power was bestowed to work miracles of faith, even shake mountains. Despite being bullied by other kids, the “little boy” believed the impossible. By believing in the power of faith without doubting he was not only able to perform supernatural feats that astonished the townspeople, but also bring his father and best friend, James Busbee, back from the battlefields and perils of World War II. As one promo puts it,

The movie tells an all-American story of a devoted 7-year-old son whose father goes missing in the battles of World War II. Motivated by Jesus’ words that faith can move mountains, the little boy asks a local priest how he can increase his faith to move a mountain and bring his missing daddy home. The film promises to be a heart moving film. [1]

The executive producer (other of the film’s execs include Roma Downey and Mark Burnett) and handsome actor Eduardo Verástegui  asks of the film’s storyline, “Who is going to be against a little boy who is going to do whatever it takes to bring his dad back from World War II, because he loves him so much he wants to save his dad, and he’s going to do it through a list of actions [Acts of Corporal Mercy] that are universal—feed the poor, visit those who are sick and in prison?” [2] So a trap has been set. Who will dare to criticize a movie that brings people together and unites them to do good to other people? And didn’t Jesus warn His followers against causing “one of these little ones” to stumble?

No doubt the film, by creating the cinematographic feeling of a Norman Rockwell painting and departing from the standard Hollywood fare of sex and gore, will appear as a harmless and innocent fantasy to most viewers. The nostalgia for a long-gone era of American history, vaguely remembered by some of us seniors, will draw the hearts of many viewers into the story. Those who have seen the movie testify to its emotional appeal, and emotions are for most Americans the spiritual gateway to the soul.

The stimulus for making the movie may arise from the director and producers’ desire to influence American culture for the good. One of the 7 Mountains Christian Dominionism aspires to conquer is the media, arts and entertainment industries. Some pre-release reviews of the movie have already praised Little Boy as an artful film though criticizing it for, among a few other things, depicting war violence and hatred of the Japanese.

Though containing elements of goodness in it, the “spirituality” the movie portrays ought to concern biblical Christians. The movie contains a weird spiritual combination of themes that while admittedly Christian, also project a magical and occult worldview like a Harry Potter movie. We turn now to a description and transcript of the movie’s trailer. As you read it, note the occurrences of the words “believe” and “faith.”
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