More EXACT quotes from the Vatican’s document about New Age and Eastern meditation that was realised under pope John Paul II and Cardinal Ratzinger:
The important thing to note is that God is reduced in certain New Age practices so as furthering the advancement of the individual.
It “does not demand any more faith or belief than going to the cinema”,(3) and yet it claims to satisfy people’s spiritual appetites. But here is a central question: just what is meant by spirituality in a New Age context? The answer is the key to unlocking some of the differences between the Christian tradition and much of what can be called New Age. Some versions of New Age harness the powers of nature and seek to communicate with another world to discover the fate of individuals, to help individuals tune in to the right frequency to make the most of themselves and their circumstances. In most cases, it is completely fatalistic. Christianity, on the other hand, is an invitation to look outwards and beyond, to the “new Advent”
But it is a volatile vehicle of misinformation on so many aspects of religion: not all that is labelled “Christian” or “Catholic” can be trusted to reflect the teachings of the Catholic Church and, at the same time, there is a remarkable expansion of New Age sources ranging from the serious to the ridiculous. People need, and have a right to, reliable information on the differences between Christianity and New Age
It has involved a progressive rejection of a personal God and a focus on other entities which would often figure as intermediaries between God and humanity in traditional Christianity, with more and more original adaptations of these or additional ones
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 be
An adequate Christian discernment of New Age thought and practice cannot fail to recognize that, like second and third century gnosticism, it represents something of a compendium of positions that the Church has identified as heterodox. John Paul II warns with regard to the “return of ancient gnostic ideas under the guise of the so-called New Age: We cannot delude ourselves that this will lead toward a renewal of religion. It is only a new way of practising gnosticism
more often assuming the characteristics of a religion or a para-religion in distinct, if not declared, conflict with all that is essentially Christian”
her members need to do two things: to root themselves ever more firmly in the fundamentals of their faith, and to understand the often-silent cry in people’s hearts, which leads them elsewhere if they are not satisfied by the Church.
It would be unwise and untrue to say that everything connected with the New Age movement is good, it is on the whole difficult to reconcile it with Christian doctrine and spirituality.
Furthermore, at the heart of New Age is the belief that the time for particular religions is over,
. Some of the traditions which flow into New Age are: ancient Egyptian occult practices, Cabbalism, early Christian gnosticism, Sufism, the lore of the Druids, Celtic Christianity, mediaeval alchemy, Renaissance hermeticism, Zen Buddhism, Yoga and so on
The rejection of modernity underlying this desire for change is not new, but can be described as “a modern revival of pagan religions with a mixture of influences from both eastern religions and also from modern psychology, philosophy, science, and the counterculture that developed in the 1950s and 1960s”
Perhaps the clearest example of this, in terms of the relationship between New Age and Christianity, is the total recasting of the life and significance of Jesus Christ. It is impossible to reconcile these two visions.(1
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
These spiritual entities are often invoked ‘non-religiously’ to help in relaxation aimed at better decision-making and control of one’s life and career.
It is clear that, in theory at least, the New Age often recognizes no spiritual authority higher than personal inner experience
This is a fundamental point which pervades all New Age thought and practice, and conditions in advance any otherwise positive assessment where we might be in favor of one or another aspect of its spirituality. As Christians, we believe on the contrary that “man is essentially a creature and remains so for all eternity, so that an absorption of the human I in the divine I will never be possible
It was particularly strong in freemasonry, spiritualism, occultism and theosophy, which shared a kind of esoteric culture
People can contact the upper or lower worlds by means of their imagination (an organ of the soul or spirit), or by using mediators (angels, spirits, devils) or rituals.
within New Age, there are some common points:
– the cosmos is seen as an organic whole
– it is animated by an Energy, which is also identified as the divine Soul or Spirit
– much credence is given to the mediation of various spiritual entities
– humans are capable of ascending to invisible higher spheres, and of controlling their own lives beyond death
– there is held to be a “perennial knowledge” which pre-dates and is superior to all religions and cultures
– people follow enlightened masters…