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The Al Mohler Crosswalk Commentary � 
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Friday, November 5, 2004

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>>  The Re-paganization of the West: A Glimpse of the Future

"In the beginning there was the Church," explains Carol Midgley. "And
people liked to dress up in their best clothes and go there on Sundays
and they praised the Lord and it was good. But it came to pass that
people grew tired of the Church and they stopped going, and began to be
uplifted by new things such as yoga and t'ai chi instead. And, lo, a
spiritual revolution was born."

Reporting in the November 4, 2004 edition of The Times of London,
Midgley announced the results of a major research project conducted in
Great Britain. According to the data assembled in this report, England
is returning to its pagan roots.

If that seems unlikely, just consider the fact that only 7.9 percent of
the British population attends church with any regularity. On the
European continent, those percentages are generally much lower, with
rates of churchgoing in Scandinavian nations running less than three
percent.

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The research was conducted by a team of British sociologists who looked
at the small village of Kendal in Cumbria as a laboratory. As it
happens, the statistics on religious participation in Kendal mirror
almost precisely the national statistics in Great Britain. Led by
sociologist Linda Woodhead and Paul Heelas, the researchers found that
organized Christianity will be eclipsed by New Age spirituality within
the next generation, if current trends continue. Their new book, The
Spiritual Revolution, documents this incredible transformation of Great
Britain--a reversion of a largely Christianized culture to its pagan
roots.

As Midgley explains, "Study after study appears to prove that people are
increasingly losing faith in the church and the Bible and turning
instead to mysticism in guises ranging from astrology to reiki and
holistic healing. The Government, significantly, said this week that
older people should be offered t'ai chi classes on the NHS [National
Health Service] to promote their physical and mental well-being."

Professor Heelas, a well-known specialist on the New Age movement,
describes the trend toward new forms of paganism as a response to larger
cultural shifts. "It's a shift away from (the idea of) a hierarchical
all-knowing institution and a move towards (having) the freedom to grow
and develop as a unique person rather than going to church and being
led."

Beyond this, Heelas argues that the idea of life after death is receding
in the minds of most modern persons. With Heaven gone from the horizon,
individuals must find full satisfaction in this life. "A lot of the
comfort of religion is in postponement--a better life after death,"
Heelas explains. "But belief in Heaven is collapsing, so people believe
it is more important to know themselves and make themselves better
people now."

The self stands at the very center of the New Age worldview, and an
unembarrassed focus on the self is the driving force behind much of the
new paganism. In an earlier work, The New Age Movement, Heelas described
New Age philosophies as "the celebration of the self." Most famously,
this unapologetic worship of the self was illustrated by the New Age
ramblings of actress Shirley MacLaine, who simply declared: "I am God. I
am God. I am God."

This is the inevitable result of the increasingly therapeutic worldview
that marks the postmodern age. In a very real sense, humanistic
psychology has become for the culture the direct route to
repaganization. A focus on the centrality of the self has always been
essential to the framework of humanistic psychology. As expressed by
Carl Rogers, among the most influential of modern psychologists,
"Experience for me is the highest authority." Of course, that experience
was mediated through nothing more authoritative than himself.

Accordingly, many modern persons are, as Roy Wallis explains,
"epistemological individualists," trusting only their own
individualistic concept of "truth." As Heelas summarizes, "The New Age
shows what 'religion' looks like when it is organized in terms of what
is taken to be the authority of the Self."

This individualistic redefinition of religion is evident in the Kendal
study. Residents of Kendal revealed a weakening of commitment to
traditional Christianity--especially the Church of England--and a
general willingness to reconceptualize religion in terms of self-esteem.
As one woman explained her discovery of the New Age movement: "A
one-hour service on a Sunday? It's not really enough time to address
your self-esteem issues, is it? I didn't find any help in the churches.
I found it in a 12-step program. That was the start of my personal
journey."

Julie Wise, a 44-year-old mother of two, explained that she left the
Church of England because she no longer found her childhood faith
meaningful. She explained that she discovered t'ai chi while visiting
the city of Manchester. "It was like divine intervention," she related.
"It was one of the most beautiful, meaningful things I had ever seen."
As the researchers now report, Julie has become "an Infinite T'ai Chi
practitioner" who performs "soul readings" as a way of seeing new
patterns of life and releasing new energies. As if Anglicanism was not
sufficiently mired in trouble already, the researchers report that
Victor de Waal, a former Dean of Canterbury Cathedral, is a regular
visitor to a New Age center located in the town of Dent. "I don't see it
as an alternative; I see it as deepening one's faith," the former dean
explained. He went on to argue that his dabbling in the New Age was in
no way inconsistent with his Christian commitments, because the
"spirituality" he now practiced is "not committed to a particular
tradition," but open to all.

One of the fascinating aspects of this new study is the extent to which
the researchers indicate that a desire to avoid particularistic truth
claims lies at the heart of New Age appeal. Elizabeth Forder, who leads
the spirituality center at Dent, describes this aspect of the movement:
"We are not affiliated to any religion and there is no belief system
imposed on anybody here. I was brought up a Christian, but it held no
real meaning for me. I would class myself as a universalist, believing
that all religions offer the same end. At its simplest, meditation is
giving the body and mind a very deep level of rest, freeing us to be
ourselves."

As sociologist Steve Bruce explains, the New Age worldview "solves the
problem of cultural pluralism." This new model of "spirituality" offers
meaning without doctrine, transcendence without dogma, and religious
experience without any particular religious commitment. In other words,
it is perfectly suited for those who have been drinking deeply from the
wells of postmodernism and have accepted the basic worldview of
humanistic psychology.

Writing just a few years ago, William Bloom, one of the major figures
behind the rise of the new spirituality in Britain, spoke of the
widening popularity of New Age consciousness. "Twenty-five years ago,
when I first became involved in New Age thinking, it was distinctly
embarrassing to talk locally about it. It was like being a vegetarian at
a rugby club dinner . . . . Twenty-five years later, the movement is
growing in strength and is in many ways an established part of
contemporary culture . . . . Cherie Blair wears a pendant to ward off
bad vibes in her final days of pregnancy. Prince Charles talks to
plants. Oprah Winfrey leads a television revolution in which anyone and
everyone can talk about their innermost secrets and seek instant
healing."

Not all are going along with this, of course. Pastor Brian Maiden of
Parr Street Evangelical Church in Kendal told Carol Midgley, "The people
of Britain have been inoculated with a dead, mild form of Christianity,
which has given them resistance to the real thing. It has been diluted
with human philosophy. People want to be told what to do and how to do
it. Often they don't realize that's what they want until they hear it."

Responding to the self-centered worldview of New Age spirituality,
Maiden corrected the misrepresentations of Christianity made by so many
in the movement. "Christianity isn't about us trying to make ourselves
better people," the pastor explained. "It is about God trying to do
something for us 2,000 years ago which redeemed people."

As for his church: "The message here is traditional Protestantism," he
retorted. "We teach the message of the Gospels and that there will be a
Judgment."

Well, hats off to Pastor Maiden, whose bold and courageous ministry
offers the only ray of light found in this picture. He knows the
difference between biblical Christianity and the narcissistic worldview
of New Age spirituality.

Clearly, Pastor Maiden is bucking the trend even as he holds fast to the
historic Christian faith. In so doing, he and his church now serve as a
missionary outpost in the midst of a land quickly becoming repaganized
in the early years of the twenty-first century.

The wide scale rejection of Christianity and the eager embrace of
humanistic psychology and the new religion of the self marks a turning
point in Western culture and serves as a wake up call to the Christian
church.

We must now realize that, in this increasingly paganized age, our
Christian task is to talk about God and tell persons of the redeeming
work of Jesus Christ, knowing that many of these people now believe that
they are gods.

Visitors to Britain love to visit Stonehenge and other ancient monuments
to the nation's pagan past. Tragically enough, the old paganisms are now
resurgent, as a tepid and compromising Christianity is in retreat. Don't
think it can't happen here.


____________________________________

R. Albert Mohler, Jr. is president of The Southern Baptist Theological
Seminary in Louisville, Kentucky.  For more articles and resources by
Dr. Mohler, and for information on The Albert Mohler Program, a daily
national radio program broadcast on the Salem Radio Network, go to
www.albertmohler.com.  For information on The Southern Baptist
Theological Seminary, go to www.sbts.edu.  Send feedback to
[EMAIL PROTECTED]


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