Herescope Archives

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1)

"Americans' quest to mold indigenous people into their own image of success was not, of course, a new phenomenon. Missionaries and the Bureau of Indian Affairs had been trying for decades in the United States. Since World War II, social scientists knew that effective psychological warfare operations required in-depth knowledge of a population's culture. Researchers had to study and master a people's belief systems, expressed most truly through their language, and their social organization, the most significant means by which people can mediate successfully with nature and adapt to changes in their environment…. Through intelligent deliberate selection, culture allows a group of people to adapt… quickly…. They also knew that culture allows a group of people -- a tribe, even a nation -- to adapt to changes in an environment initiated by another people's actions. Learning a culture's key components -- its genetic structure and neurotransmitters, so to speak -- could also give social engineers, whether armed or not, the tools to manipulate minds. In the quest for control, the CIA's counterinsurgency practitioners already had learned that there were weapons other than guns and gases, and that the path from the social sciences that engineered whole societies, to the physical sciences that engineered minds, was short indeed."

One of the most significant integrations in neoevangelicalism occurred between theology and sociology. Sociology, social sciences, anthropology, linguistics and other human "soft" sciences (including psychology) began to be incorporated into mission theology many decades ago. Some of this was accomplished early on by John D. Rockefeller, who set up the "Baptist" University of Chicago, and later funded various think-tank institutions, as a way to bring forth a new generations of academic elites who would concoct and promote new research theories about human development and activity. The dark side of the social sciences has always been its propensity to human experimentation and social engineering.

Evangelical missionary activities from the 1940s onward took on a more radical course than simple Gospel presentation. Fuller Theological Seminary would develop the theologies that incorporated the tenets of the social sciences. (See The World Christian Movement by Al Dager [Sword Pub., 2001] for extended documentation on this point.)

C. Peter Wagner's excerpt in yesterday's Herescope post is an example of the far-reaching effects of altering the definition of mission work to include the integration of sociology with theology. Thus, a new "social science" gospel was born -- one uniquely neoevangelical with overtones of dominionism

This integration becomes manifest first and foremost in language/linguistics. Early on, the social scientists and psychologists learned the importance of language to a culture. Many decades ago the communists removed several letters from the Russian alphabet just to make it harder to read the Bible. Modern evangelicals have observed the "dumbing down" of modern Bible versions and paraphrases, some of which come with a barely-concealed "New Age" agenda. The humanistic psychologists brought the language of "felt needs" into the church. And the modern business gurus brought in purpose-driven, "servant-leader" mantras, as well as the advertising/marketing slogans which rely heavily upon the research of social scientists use of language as a tool to manipulate consumers.

The new word "blasphemizing" at the top of this post was invented by Sandy Simpson of Deception in the Church ministries (www.deceptioninthechurch.com) in his most recent newsletter article which warns about the the new linguistic heresies. We invented the term "Social Sciencizing" -- tongue in cheek -- to describe the process by which "blasphemizing" is being integrated into neoevangelical mission activities. The purpose of this deliberate dumbing down of biblical truth, changing the names for God, and denegration of His Word has everything to do with social engineering -- purposefully manipulating cultural groups. And it is happening on a global scale.

The Truth:

"None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity." (Isaiah 59:4)

"Change is an inevitable force that we must deal with in our lives at this time in history if we are to remain viable and relative in the earth today. Change means to take a turn, to put something or someone in place, to take from one resource and make another, to pass away from one form to another. Change is also synonymous with transformation. The enemy of the Church understands the concept of change so he either tries to get us out of time in our changing or hold us 'routinized' in a stagnant, inflexible, methodized wineskin that cannot hold the wine of present-day truth.

Wine must be pressed while the wineskin is forming! Revelation must be gained while wisdom is developing! Apostles need prophets! Prophets must have intercessors! Intercessors must understand the gaps throughout the earth!

That is why the International Congress on the Changing Church for Changing Society is so important! I want to encourage you to attend this gathering that Peter and Doris Wagner are hosting in Dallas on August 29-31."

(Chuck C. Pierce, letter to "Global Apostolic Prayer Network Leaders, Jul 31, 2005)

The mainline denominations moved to integrate sociology with theology early on. They didn't have to hassle with the stalwart fundamentalist who insisted on doctrinal purity. It was easy for mainline leaders to simply blend the latest intellectual "scientific" research into their functioning, particularly on a global mission scale.

The evangelicals lagged behind by several decades. It became necessary to concoct persuasive new doctrines to gradually ease in the transition. One of the primary vehicles became the gospel of "change." This tactic -- often couched in the language that "God is doing a new thing" or "we must fulfill the Great Commission in our generation" -- created a sense of urgency whereby evangelical mission leaders would be lured into accepting the pragmatic solutions offered by sociologists, social scientists, anthropologists, ethnologists and psychologists.

Another primary mechanism to integrate sociological tools into the evangelical framework was the necessity to develop a global, international mindset. The purpose of "mission" -- as redefined by C. Peter Wagner in an excerpt posted on Herescope several days ago -- became that of creating a new global mindset for internationalism and ecumenism. The seemingly neutral social sciences provided important cover for transforming the worldview of missionaries, pastors and people in the pew.

One of the early historical examples of this type of integration was the 1937 Oxford Conference on Church and State. This conference, according to historian and theologian Dr. Martin Erdmann, "marked the recognition of the Federal Council of Churches of Christ in America (FCC) as the dominant force within the ecumenical movement…." (p. 102) Noteworthy is the fact that John Mott "was appointed chairman of the Business Committee," (Ibid) indicating one avenue in which this conference would eventually impact the fundamentalist mission groups.

In his book Building the Kingdom of God on Earth, which is a history of the first half of the 20th century and the mainline denominations' move towards a social ethic, Dr. Erdmann describes how the social sciences were impacting a drive towards global ecumenical unity. A report from the Oxford Conference, drafted by John Foster Dulles and entitled "The Universal Church and the World of Nations," was "to formulate the Church's position on world order in cooperation with a team of renowned scholars of international affairs." (p. 103)

"The report continues to define the nature and purpose of the ecumenical movement, in being the first indication that the Church as begun to act on the 'God-given vision of the Church Universal', a new realisation of the fundamental truth that 'the Church is one'. The authors pay special tribute to the missionary movement of the nineteenth century, which by being obedient to the Great Commission, has made 'the bounds of the Christian community co-extensive with the habitable globe.…

"The ecumenical leaders at Oxford tried to define the international character and communal nature of the Church, as a supranational brotherhood, which transcends racial and cultural distinctions. It is telling that they advanced a sociological, rather than a biblical, concept of the Church, and thus revealed their primary intention of pursuing a socio-political, rather than a spiritual, agenda in addressing the needs of the world." (pp. 103-104) [emphasis added]

Dr. Erdmann continues this point in the next section subtitled "World-wide Brotherhood":

"In 1938, the implications of this ecumenical program were spelled out explicitly by William Paton in his book World Community. He argued that, by creating a world-wide brotherhood, the Christian churches had succeeded in establishing a degree of unity among themselves which was unprecedented in human history. The reality of a unified Church would not only provide a model for secular designs of an international brotherhood, it would also be a strong stimulus to unite the nations under one government.…" (p. 106-107) [emphasis added]

In a review of a pivotal book written in 1939 by Sir Alfred E. Zimmern, Spiritual Values and World Affairs (Oxford: Clarendon Press), Dr. Erdmann explains that Zimmern saw the need to create an "international mind-set among the parishioners."

"Granting the church the right to exert its moral influence on political and social issues, including international affairs, he [Zimmern] still doubted whether the ecumenical movement would be able, 'to frame judgements, to educate opinion, and to construct policies in regard to these issues', without drawing on the expertise of the Royal Institute of International Affairs." (p. 108) [emphasis added]

The recent foray by evangelical leaders into active and open association with the globalist/internationalist Aspen Institute indicates just how far along the road neoevangelicals have traveled. That which would have been unheard of seventy years ago is now openly lauded as a way to "advance the kingdom of God on earth."

"For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind." (Isaiah 65:17)

"Those who manipulate the organized habits and opinions of the masses constitute an invisible government which is the true ruling power of the country…. It remains a fact that in almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons…. It is they who pull the wires which control the public mind, who harness old social forces and contrive new ways to bind and guide the world…. As civilization has become more complex, and as the need for invisible government has been increasingly demonstrated, the technical means have been invented and developed by which opinion may be regimented."

(Dr. Dennis Cuddy, Mental Health Screening, pp. 22-23, quoting Edward Bernays' 1928 book Propaganda)

"None of this would have been possible if it had not been for the twenty-plus years of research and ministry activity undertaken through Barna Research and, subsequently, The Barna Group (TBG). Our comprehension of the changing marketplace and the ways in which faith does (and does not) fit into that world is attributable to the constant data flowing into our hands from the national studies we conduct to gain such insight. Even our idea of spiritainment was a direct result of having spent years analyzing the roles and intersection of media, entertainment and faith development."

The most recent Discernment Ministries newsletter is on the topic of "The Manipulations of Dominionism." In this article the point is made that statistics and surveys are used by New Apostolic Reformation dominionists as methods of propaganda. The stunning quotation above came from Edward Bernays, a nephew of Sigmund Freud who, according to Dr. Dennis Cuddy, worked in the Truman administration to get the American public to accept water fluoridation.

This week Herescope has been doing a series on how the social sciences were merged with "mission" to create a new evangelical ethic that furthered the theologies of dominionism. Social science relies heavily upon data collection, particularly statistical research and surveys. Statistics is a perfect vehicle with which to further the aims and agendas of social architects. As anyone who has studied graduate level courses in statistics and research methods can tell you, the manner in which a survey is designed can pre-determine the results.

But it gets worse. Surveys, statistics and data collection can pinpoint where people are most vulnerable to change. Sophisticated methods of manipulating people have been devised by social scientists and psychologists for many decades. Political campaigns use on-going survey data collection (including focus groups) to tweak their candidate's image, "spin" his record, and "perfect" his responses. Advertisers use on-going survey data collection to target their market, tweak their product's image, and increase sales. An entire generation of church leaders have been trained in how to sell new theologies, new music, new worship styles, new buildings, and new programs to the unsuspecting and undiscerning evangelicals in the pews.

It is, therefore, relevant to note that Barna has recently shifted gears. Previous Herescope posts have commented on his book Revolution, which is disconcertingly a step beyond Rick Warren's 2nd Reformation. Barna has recently launched a multi-pronged, multi-million (perhaps billion) dollar -- mind-boggling in its scope and breadth -- media campaign to actually implement his "Revolution," particularly targeting young people. The full "press release" can be found here. It is worth a serious read.

Barna has put legs onto his "Revolution." Barna details his "big vision" to "finishing well" -- notably the title of a Bob Buford book. (It may be that this media campaign will be a vehicle for Buford, a former cable TV exec, and his offspring the Emergent Church.) The plan is for cutting edge "spiritainment" (Barna's word) -- movies, TV, mobile cellular service, books, magazines, websites, music, a satellite training network, a "Josiah Corps" to train young leaders, an Internet platform for churches -- and most interesting -- a worldview curriculum. Barna explains:

"And, of course, there’s The Revolution. This burgeoning movement of deeply devoted followers of Christ who are intent upon being the Church remains near and dear to my heart. In the very near future we will be launching a website for Revolutionaries that will have many valuable features developed with this audience in mind. (One of the most exciting functions is its ability to facilitate community among Revolutionaries.) Tyndale will be releasing a series of books geared to the Revolutionary market, including volumes written by Randy Frazee (a Willow Creek teaching pastor), Frank Viola (a house church leader), and Jim Henderson (an outreach pioneer). (About a dozen other books are in various stages of development.) We are developing an IPTV platform for the Revolutionary community, likely to launch as early as next year. And, of course, the resources generated through Good News will address many of the interests of those who yearn for more of God in their life."

If this mammoth project is for real, it has to be one of the most expensive and aggressive propaganda campaigns ever orchestrated. When one connects this campaign to Barna's blatant call for a "revolution" in Christianity (dominionism), it becomes extremely disturbing. The purpose for the campaign seems fairly obvious. The "worldview" of evangelical society must be radically transformed -- and what better way to do it but with state-of-the-art high-tech media entertainment?

"They hatch cockatrice's eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper." (Isaiah 59:5)

"There are five giant problems in the world... Spiritual emptiness is the No. 1 problem, egocentric or corrupt leadership is the second biggest problem. No. 3 is poverty. Half the world lives on less than US$2 a day, one billion people live on less than a dollar a day. Fourth is disease—all kinds of diseases. Five hundred million people will get malaria this year. And fifth is illiteracy—half the world cannot read or write! Even if we have the Internet and we have the world wired, if you cannot read or write, you’re left out. There is just no hope for you in the 21st century.

"These problems are so big, everybody has failed [to solve them]. The United States has failed, the United Nations has failed. Nobody has solved these five problems because [the solution needs] a three-legged stool. For the stability of a nation, you must have strong healthy government, strong healthy businesses, and strong healthy churches.

"A three-legged stool will have stability. So I’m going from country to country teaching business its role, teaching church its role, and teaching government leaders their role—you’ve got to work together! We cannot solve the problem in your country or in the world if we won’t work together."

In a recent interview with the press, Rick Warren stated that the solution to the world's five "giant" problems is the 3-legged stool. The 3-legged stool is a concept developed and popularized by Peter Drucker, the management guru. Rick Warren was intensively "mentored" by Peter Drucker over the course of several decades. The purpose-driven phenomena can best be attributed back to the influence of the management philosophies of Drucker. The best description of Drucker's 3-legged stool can be found in Bob Buford's Leadership Network archives, "Explorer… field notes for the emerging church," No. 3 (11/6/00):

"Last Monday and Tuesday was the annual conference of the Peter F. Drucker Foundation for Nonprofit Management. (http://www.druckerfoundation.org) This foundation, created ten years ago to honor Peter Drucker's contributions to management and leadership, believes that a healthy society requires three vital sectors: a public sector of effective governments; a private sector of effective businesses; and a social sector of effective community organizations, including faith-based organizations. It furthers its mission to lead social sector organizations toward excellence in performance by providing educational opportunities and resources."

In his interview, Rick Warren explained that he is exporting these business ideas across the globe via his leadership training activities, boasting that he has "trained around 400,000 pastors in 162 countries" and that "my staff and I are not just training church leaders but business and government leaders," too.

But what is Rick Warren training these pastors? The training is in the purpose-driven business model of Peter Drucker. In this model the church becomes interconnected with the State and corporate interests -- in reality, becoming subservient to these interests. In the interview Warren stated that the church had 3 roles in this leg of the stool:

1. The first role is to become a "universal distribution" system for -- "health care, business development, teaching literacy, things like that."

2. The second role is to become the "largest volunteer force" in the world. Elsewhere this is referred to as an "army."

3. The third role is for the church to seize upon its greatest asset, which Warren claims is "local credibility" in every village.

In other words, "think global, act local" -- the mantra of the international globalist community since the early 1970s. The church in this 3-legged stool can serve as a "center" or "hub" of the community, which networks and collaborates with government agencies and corporate entities in order to achieve what Drucker calls a "healthy society." But, define "healthy"….

The management philosophies of Peter Drucker are derived from various sources which are common in all modern-day management theories -- the social sciences, anthropology, psychology, sociology, etc. Interestingly, many of these management theories are also rooted in mysticism. The purpose of modern management philosophies was to create better "workers" for a global economy. The definitions of "healthy" in the management world are psycho-social. Yet these same concepts are now being exported globally, and sadly -- if true -- 400,000 pastors worldwide have been trained by Warren in a humanistic model under the guise of "Christianity."

All for what purpose? Apparently the 3-legged church is not about the Gospel, because that wasn't mentioned as one of the 3 roles of the church. The church in this model becomes a social welfare agency, an arm of both corporate and state. And as a "global distribution network" the church becomes a useful tool for those who have other purposes in mind.

"The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit." (Jeremiah 2:8)

"Have you met with the Pope?
"Not yet, but I hope so. That would be my prayer. You know one of the greatest thrills of my life is when Pope John Paul II died, the CNN reported than [sic] on his nightstand was a copy of the “Purpose Drive Life” in Italian. He was reading “Purpose Drive Life” in Italian on his last days, and that really meant a lot to me. It really touched me."

Purpose-driven is a "one size fits all" plan and program. It is the ultimate ecumenical tool. From the statements given to the press by Rick Warren in this interview it is clear that Gospel has been removed from the scene. In its place is a social gospel, a new global ethic that tastes like lukewarm leftover evangelicalism.

The interview continued, further illustrating the broad ecumenical appeal of this new social gospel:

"You’ve met our cardinal [Gaudencio Rosales]. Did he say anything about what our biggest problem is?
"Well, I love the cardinal… Cardinal Rosales showed me his purpose statement for the Archdiocese of Manila…

"…They have a purpose statement?
"Yeah, they have a purpose statement. He’s a purpose-driven cardinal! (Laughter) I love this man. Wonderful cardinal.

"Actually, we’re working on the Catholic workbook for the 'Purpose Driven Life' that has been written by some priests in America. I asked Cardinal Rosales if somebody could review it and tell us what needed to be changed before it went to print and he could give the blessing that it was okay, that it was for all Catholic congregations and cathedrals, churches, chapels.

"When I met with Cardinal Rosales the other day, he gave me the idea to do 40 Days of Vision. It was a very good meeting …."

Last week, Herescope ran a series that began (7/31/06) with an excerpt from C. Peter Wagner in the early 1980s describing how the neoevangelicals brought in the social gospel. Since Wagner has been one of Rick Warren's "mentors" and has been at the forefront of this change, it is relevant to take a second look at what he wrote and how it impacts these statements by Rick Warren above.

Wagner cited an important historical book that was eventually to transform evangelical mission doctrines and strategies, Re-Thinking Missions: A Laymen's Inquiry After One Hundred Years by The Commission of Appraisal, William Ernest Hocking, Chairman (Harper & Brothers Publ., 1932). This book was a report compiled by a commission which was funded by John D. Rockefeller, Jr. to the tune of $320,000 -- a good chunk of money at that time. The Rockefeller dynasty was beginning to realize that to achieve their corporate expansionist aims globally they needed to pay attention to the social realm -- health care, sanitation, education, etc. -- with a goal of creating "healthy workers" for increased productivity. The political realm -- which was getting increasingly revolutionary around the world, particularly due to rising communism -- was also a concern of the Rockefellers because of the adverse economic impact to their business enterprises.

"…[John D. Rockefeller, Jr.] did not wish to rekindle Fundamentalist fires. He convened a gathering of well-heeled northern Baptists at his Manhattan town house on January 17, 1930, to allow [John] Mott to make his pitch. They wanted to include other mainstream northern Protestant denominations in a formal interchurch commission to oversee the Laymen's Foreign Missions Inquiry. And Junior, of course, agreed to pick up the entire tab, which by the end of the year came to $320,000.

"The Laymen's Foreign Missions Inquiry sent out its survey team to Asia in September 1930. It returned nine months later and issued its report, Rethinking Missions, in 1932….

"Rethinking Missions recommended reforms that few Fundamentalists could accept: an end to segregation from Asian cultures and appreciation of elements in Asian faiths that were kindred to Christ's message; more quiet lessons of examples and programs in education, medicine, and agriculture and less evangelical proselytizing; more cooperation and efficiency to reduce the wasteful overlap of programs; and, most important, a gradual transfer of power to indigenous churches." (Colby & Dennett, Thy Will Be Done, pp. 39-40)

Re-Thinking Missions was to become one of the landmark reports that reinvented Christianity. Although this report was initiated by the more liberal elements of leadership, these concepts gradually filtered down into reworked mission theologies of the neoevangelicals in a series of conferences that were held a generation later (see 7/31/06 Herescope). A softened-up, watered-down, neutralized social gospel Christianity would replace the old Fundamentalism with all of its nasty stereotypes. This report set the stage for contextualization and syncretism by declaring that it was time for a change, including "an altered theological outlook" coinciding with "the emergence of a basic world-culture." (p. 18)

From a cursory look at the preceding paragraphs it is obvious that neoevangelicalism would eventually head on a course that would further corporate business expansion ("marketplace transformation") by focusing their attentions upon the social sector -- precisely Rick Warren's Global Giants of his P.E.A.C.E. Plan.

Tomorrow's post, Lord willing, will include some key excerpts from this document.

"For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge." (Jeremiah 4:22)

“And that’s what God is doing today, He’s calling people out of the world for His name, whether they come from the Muslim world, or the Buddhist world, or the Christian world or the non-believing world, they are members of the Body of Christ because they’ve been called by God. They may not even know the name of Jesus but they know in their hearts that they need something that they don't have, and they turn to the only light that they have, and I think that they are saved, and that they’re going to be with us in heaven.”

(Billy Graham on Robert Schuller’s “Hour of Power,” #1426,"Say 'Yes' To Possibility Thinking," May 31, 1997 [Schuller agreed with Graham, ed.])

"There is a simpler, more universal, less contentious and less expressive religion coming into human consciousness which might be called the religion of the modern man, the religious aspect of the coming world-culture."

Pastor Anton Bosch, commenting on this particular remark by Billy Graham, and describing recent similar comments by other well-known evangelical leaders, wrote:

"The theological term for this is 'inclusivism' meaning that all are included. A slightly different form of the same thing is called 'universalism.' There are different versions of this heresy, some more extreme than others. …

"[W]e are being bombarded with feelings of guilt because we dare be so intolerant and bigoted to suggest that only those who accept the substitutionary death of Jesus Christ can be saved. We are told to be tolerant of others and that it is 'unchristian' and unloving to believe, let alone say that Jesus is the only way to God."

This heresy of "inclusivism" had its beginnings in "contextualization." Contextualization was a bait and switch. It was first proposed as a way to make the Gospel more relevant to different cultures. The anthropologists and social scientists had persuaded religious leaders that tailoring the Gospel to fit the alternative dynamics of eastern and pagan cultures would make it more relevant and compassionate. This strategy was first proposed as a viable mission strategy in 1932 as a result of the Laymen's Inquiry which resulted in the book Re-Thinking Missions. Yesterday's post explained some of the background to this Inquiry which set the future course for missionary work.

The committee’s report for the Re-Thinking Missions Laymen's Inquiry project was quite stunning. It called for an “altered theological outlook” – “world-view changes” – for global mission work. The report first outlined the positive achievements of "modern" science which had made Christianity much more positive by its inclusion:

“It would be a poor compliment to our theological insight if a hundred years so full of intellectual development, of advance in scientific thought and of philosophical activity, had brought no progress in the conceptions attending our religious experience….

“Of all changes in the world, a theological change will bear most directly upon the missionary motive. If the conception of hell changes, if attention is drawn away from the fear of God’s punitive justice in the everlasting torment of the unsaved, to happier conceptions of destiny, if there is a shift of concern from other-worldly issues to the problems of sin and suffering in the present life, these changes will immediately alter that view of the perils of the soul which gave to the original motive of Protestant missions much of its poignant urgency.

“Generally speaking, these changes have occurred: Western Christianity has in the main shifted its stress from the negative to the affirmative side of its message; it is less a religion of fear and more a religion of beneficence. It has passed through and beyond the stage of bitter conflict with the scientific consciousness of the race over details of the mode of creation, the age of the earth, the descent of man, miracle and law, to the stage of maturity in which a free religion and a free science become inseparable and complementary elements in a complete world-view. Whatever its present conception of the future life, there is little disposition to believe that sincere and aspiring seekers after God in other religions are to be damned: it has become less concerned in any land to save men from eternal punishment than from the danger of losing the supreme good.” (pp. 18-19) [emphasis added]

The report then proceeded to lay the groundwork for a new gospel of contextualization:

“There are thus several factors conspiring to one end: namely, the necessity that the modern mission make a positive effort, first of all to know and understand the religions around it, then to recognize and associate itself with whatever kindred elements there are in them.” (p. 33) [italics in original, bold added]

To illustrate this point, Re-Thinking Missions quoted from a missionary's letter which stated in glowing words that:

"'…[A] new attitude is developing. It has grown out of the belief that we all, Christians, Buddhists, Shintoists, or whatever other faith, have much to learn from each other and much to contribute to each other. Also we feel that if we spiritual leaders are to accomplish anything for the good of society as a whole we ought first to get together as religionists and come to know each other sympathetically.'" (p. 34) [emphasis added]

Commenting on this letter, Re-Thinking Missions described the hindrances to such compatibility with other faiths -- namely Fundamentalism. Notice that previous traditional missionary work was described as "the conquest of the world" -- a gross overstatement:

“The direction of growth, here indicated, may appear so natural that the extent of the implied change of attitude is not realized. Out account has not yet brought forward the most powerful of the reasons which have inspired the long hesitation, namely this: that the friendly recognition of other faiths means to many Christians in the mission fields and at home an essential disloyalty, a compromise with error, and a surrender of the uniqueness of Christianity.…

“The original objective of the mission might be stated as the conquest of the world by Christianity: it was a world benevolence conceived in terms of a world campaign. There was one way of salvation and only one, one name, one atonement: this plan with its particular historical center in the career of Jesus must become the point of regard for every human soul. The universal quality of Christianity lay not along in its valid principles of truth and morals, but in an essential paradox, the universal claim of one particular historic fact: the work of Christ.…” (p. 35-36) [emphasis added]

Therefore, a solution was suggested to overcome the troublesome exclusiveness of the traditional tenets of Christianity -- the assertion that there is a common core of truth in all faiths. In other words, a foundation upon which to form a basis for syncretism:

“If there were not at the core of all the creeds a nucleus of religious truth, neither Christianity nor any other faith would have anything to build on.” (p. 37) [emphasis added]

To open the door more completely to new spirituality, Re-Thinking Missions exaggerated contending for the faith (calling it an "attack") and suggested more "positive" solutions:

“It is clearly not the duty of the Christian missionary to attack the non-Christian systems of religion. Nor is it his primary duty to denounce the errors and abuses he may see in them: it is his primary duty to present in positive form his conception of the true way of life and let it speak for itself.” (p. 40) [emphasis added]

“The Christian will… regard himself a co-worker with the forces which are making for righteousness within every religious system. If he can in any way aid or encourage these forces, he will regard it a part of his Christian service to spend thought and energy this way." (p. 40) [emphasis added]

Finally, the occult aspects of these other world religions are dismissed entirely as "superstition" which enlightened people need no longer treat as real:

"At present the most effective influence combating superstition is the spread of general enlightenment, especially of the scientific habit of mind…." (p. 41) [emphasis added]

Re-Thinking Missions was a pivotal report which laid the foundation for evangelical missionary endeavors, a point which is acknowledged by C. Peter Wagner (see Herescope post 7/31/06). Reading this report sheds considerable light on the problems and issues that are prevalent today. Interestingly, Billy Graham's father-in-law, Dr. Nelson Bell -- a medical missionary -- opposed this report, calling its methods "subtly coercive and improper." (Colby & Dennett, Thy Will Be Done, p. 40)

The Truth:

Pastor Bosch offered an excellent refutation of this situation in his commentary.

"For the truth we cannot rely on the opinions of men but have to trust the Word of God alone. It was Jesus Himself who said: 'I am the way, the truth, and the life. No one comes to the Father except through Me.' (John 14:6). Now which part of that verse is hard to understand or is open to interpretation? The words 'no one' and 'except' are as narrow and exclusive as you can get. Peter said: 'Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved' (Acts 4:12). Paul said: “There is… one Mediator between God and men, the Man Christ Jesus” (1Tim 2:5). Hebrews asks how we will escape (since there is no escape), if we neglect the salvation that came through Jesus Christ (Heb 2:4). Over and over the Bible clearly teaches that there is no other way to be saved except through faith in the finished work of the Cross. Jesus said that those who try to enter by some other way are thieves and robbers (John 10:8).

"To say that there are other ways of salvation is basically saying that Jesus wasted His time to come in the flesh and to suffer and die! If God can save others through some other means then there was no need for Christ to die. Don’t you think if there was some other way, God would have used it? Did Jesus not ask this very question at the eleventh hour? But there was no other way. Jesus Had to die in our place and take our sin so that His righteousness can be reckoned to us. To say that people can be saved apart from the work of the Cross, is surely the greatest blasphemy against the precious Blood of Jesus Christ!…

"Don’t let the world deceive you into believing that it is unloving to tell people that Jesus is the only way. It is not loving to tell someone that they are just fine and that they will be saved even though they are on their way to eternal damnation. If we really love people, we will speak the truth to them. But, we have to do that in a loving and compassionate way. Unfortunately many of us adopt the attitude of 'I’m right and you’re wrong – so there.' No, by God’s grace we have been saved and we need to show the same love, compassion and mercy on those who do not know the Way as the Lord showed us. But we cannot be so afraid of offending people that we never tell them the truth.

"There is only one way to God and we must preach that message with all our might. Let’s love those of other religions enough to tell them that Jesus and Jesus alone saves."

"By putting the issues of poverty and social justice atop his agenda, Warren would like to cross religious and political fissures. 'I'm a bridge builder, not a divider,' he says. Last summer, working with Bono and his antipoverty group, DATA, Warren called upon his network of pastors to urge President Bush to spend more on foreign aid, cancel the debt owed by poor nations, and lower trade barriers that hurt farmers in the global south. What he's aiming for, says Geoff Tunnicliffe, CEO of the World Evangelical Alliance, is a 'rebranding of American evangelism.'"

(Marc Gunther, "Power Pastor: Will Success Spoil Rick Warren?" Fortune, 10/31/05) [emphasis added]

“If there is to be a new world it must come first of all through a new spirit in the nations. There must be created an international mind and conscience; we must learn to think of humanity as one family and to have a world patriotism; they must keep their minds free from jealousy and selfishness, and must base their policy and practice upon true and Christian principles, they must be as quick to resent injustice by a nation as by an individual. Humanity must become an ideal in order that it may become an actuality. World patriotism must be a faith, a chivalry, before it can be an organization. International peace must become an aspiration, a religion, before it will become a reality.”

(Samuel Z. Batten of the FCC, The New World Order (1919), cited by Martin Erdmann, Building the Kingdom of God on Earth, p. 122. [emphasis added])

Welcome to the new age of global moral ethics. Upon this foundation can be built a syncretistic monument to Babel. The "rebranding of American evangelism" is one such pillar. Religious leaders have been working on erecting this edifice, using the crème de la crème of the social scientists’ tools, for nearly 100 years. The intent is to forge a common standard of ethical values throughout the world. And what better way to do it than under the banner of peace and good works?

Various terminologies have been used to cloak an international agenda to forge universal moral ethics. The past few decades these terms have been recognizable in education circles: character education, values education, conflict resolution, global education, consensus-based decision making, common core values, global citizenship, community service, world core curriculum, principle education, etc.(1) The latest fad word is "worldview."

"Worldview" is a particularly interesting word because it carries the secondary meaning of "global view." The new global ethics is just that -- a view of the world which is based on the assumption that there are "common core" values. To certain Christian groups, this means finding the "common core" values of Christianity. But, define "Christianity." This effort is usually taken a step further into dominionism, based on assumptions of "natural law" and "natural rights."

Beware of the "bait and switch." To the globalists -- who are also dominionists -- these "common core" values form the basis of a potent new syncretism upon which global peace and world government can be built. Rick Warren particularly bears watching in his new role as an international "bridge builder."

The early history of this "moral law" movement can be found in the speeches, life work and writings of John Foster Dulles.(2) His concept of the brotherhood of all humankind was based upon a syncretistic moral law, global in scope. Dr. Martin Erdmann, in his landmark book Building the Kingdom of God on Earth, describes Dulles objectives and beliefs:

“In 1944 Dulles had already reminded Christian audiences in numerous speeches that they do not ‘alone possess the qualities of mind and soul upon which [the] solution depends.’ Although ‘Christians believe that the moral law has been most perfectly revealed by Jesus Christ,’ it had to be recognized that ‘the moral, or natural, law is revealed through other religions, and can be comprehended by all men, so that it is a force far more universal than any particular religion.’ In the 1950s he still defined his belief as the application of principles derived from ‘the natural and moral law which have wider acceptance than Christianity’.… In an address at the ‘Festival of Faith’ of the San Francisco Council of Churches, on June 19, 1955, Dulles defined the moral law as a pantheistic concept undergirding each religion, which imbues the United Nations with the moral force of its principles.

“In short, Dulles did not believe in the orthodox tenets of Christianity, but rather in a selective and subjective interpretation of Christ’s moral teachings. It was an abstract faith in the expediency of the generally recognizable ‘Moral Law’, as defined by Dulles himself, governing the affairs of the universe as an impersonal force.” (pp. 120-121) [emphases added]

Erdmann documents how Dulles spent considerable effort to create a grassroots movement within the Federal Council of Churches to call for the creation of a United Nations. In the 1940s, Dulles delivered a speech, "The Moral Foundation of the United Nations," in which he outlined his belief that there are common moral principles that can be used to "govern the conduct of nations":

‘The success of the United Nations have been largely due to those throughout the world who believe that there is a God, a divine Creator of us all; that he has prescribed moral principles which undergird this world with an ultimate authority equal to that of physical law; that this moral law is one which every man can know if only he opens his heart to what God has revealed; that these moral principles enjoin not merely love and respect of the Creator but also love and respect for fellow man, because each individual embodies some element of the Divine; and that moral principles should also govern the conduct of nations… Thus, as we gather here as representatives of many faiths held throughout the world, we can find much ground for satisfaction. It has been demonstrated that the religious people of the world can generate the motive power required to vitalize a world organization by providing it with principles which are guiding not merely in theory but in fact.” (Footnote #274, p. 142, Erdmann) [emphases added]

In another speech delivered Sept. 8, 1946, "World Brotherhood Through the State," pertaining to his newly-created United Nations, Dulles explained:

"A major purpose of the United Nations is to "be a center for harmonizing the actions of nations' in regard to economic, social and humanitarian matters.…

"Finally, there is the moral law. That is not something which only preachers talk about on Sunday. It is something that the most realistic politicians take into account. Today all national leaders talk in terms of the moral law. No doubt that reflects some hypocrisy. But the very fact that it seems necessary to present a moral facade is proof that the moral law is a recognized power.

"Moral law is variously expressed and understood. Its implications do not seem to all to be the same. It needs to be translated into codified world law. But even today moral law can serve mightily to direct the conduct of nations into ways consonant with peace." (Henry P. Van Dusen, ed., The Spiritual Legacy of John Foster Dulles, Westminster Press, 1960) [emphases added]

"Behold ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?" (Jeremiah 7:8-10)

(1) For more information on this point, see the deliberate dumbing down of america by Charlotte T. Iserbyt (Conscience Press, 1999), particularly the sections on "character education." Also see http://www.crossroad.to for numerous articles on this topic.

(2) For more history on John Foster Dulles, see the 4/18/06 Herescope, "The New Deal Kingdom."

"I believe that faith, ethics and morals play an important role in the fight against HIV/AIDS," Dr. Warren continued. "I am not a scientist, a medical professional or activist. I am a pastor, whose motives are different. I love people, and I have a Savior named Jesus who said, 'Love your neighbor as yourself.'"

(Saddleback press release, "Rick and Kay Warren Challenge Church Leaders to Play a More Vital Role in the Global AIDS Response By Leveraging Their Unique Resources," Monday August 14, 10:31 am ET.) [emphasis added]

This press release about AIDS was issued on the final leg of Dr. Richard Warren's 35-day journey international tour. We already know Warren's ethics because he described it when launching his 2nd Reformation over a year ago -- "whatever it takes." How to put legs on this new pragmatism is spelled out in the remainder of the press release:

"In her workshop, Kay Warren further challenged that there needs to be an integrated effort between governments, business/NGOs and the church in order to keep AIDS from galloping into the next generation…. '[W]e need to respond to this crisis on all fronts with everyone doing their part -- at times working in groups with which you may not agree….'"

"In that context, the Warrens said they are pressing for a "coalition of civility," where diverse groups can disagree without being disagreeable or denouncing one another, and seek unity without requiring uniformity in order to reach critical mass in the response to HIV/AIDS.

"Dr. Warren emphasized that the Church brings several distinctives to the table that neither governments nor business/NGO organizations will ever have, including the largest distribution network; the biggest pool of volunteers… local credibility, the longest record of caring …; moral authority to carry out its mission; and the power of God. 'I make no apology that the Church can lead the way in the name of Jesus Christ,' he said.

"Dr. Warren also … said there are six ways that every church …can get involved in caring for people infected and affected by HIV/AIDS. These can be summarized in the acronym C.H.U.R.C.H.: Care for and comfort the sick; Handle testing and counseling; Unleash a volunteer labor force; Remove the stigma; Champion healthy behavior; and Help with nutrition and medications." [emphases added]

Collaboration -- the "integrated effort between governments, business/NGOs and the church" -- is not a new idea. It is an idea that has been propagated relentlessly by the international think tanks and foundations since the latter half of the 1980s. The public documents were often accompanied by diagrams showing spikes on the hub of a wheel, with each area of society attached to a central governing structure.

History already shows us the ill effects of collaboration, particularly in Africa. Readers may recall The Constant Gardener, which uncovered the collaboration of pharmaceutical companies and governments. Or, Hotel Rwanda with its international collaborative failures. Or, the BBC production Rhodes, which depicted the horrifying results that can happen when missionaries collaborate with corporate and government interests. The point in bringing up these examples is that ethics dissolved into mush because of the competing interests of collaboration. We are apparently supposed to believe that man's nature has somehow changed, and that he is now endued with supreme good (particularly intentions) that will outweigh or overcome any bad.

In Rick Warren's world, the church plays a pivotal role in this collaboration -- uniquely positioned as a "distribution network" for -- what? What precisely will the church be delivering in collaboration with these NGOs, corporations, and governments? Will it be the saving Gospel message of Jesus Christ? The C.H.U.R.C.H. acronym doesn't include a "G" for Gospel.

We do have a few clues. There is pertinent history to this entire P.E.A.C.E. Plan going back over a half century. It is entirely possible that Dr. Richard Warren is the first man uniquely poised to ever accomplish the goals and dreams first articulated by one of the leading internationalists of all time -- John Foster Dulles. (See previous Herescope posts.)

In 1942 Dulles described the PURPOSE of the churches, which was seen as an obligation "to fulfill the objectives of progressive internationalism which in the end would bring God's kingdom to this earth." To this end Dulles proposed a "moral law" which could effect "peaceful change." The Federal Council Bulletin [FCC] reporting on the "National Study Conference on the Churches and a Just and Durable Peace," chaired by Dulles and held at Delaware, Ohio, stated the dominionist aim that:

"…[A] supreme responsibility rests upon the church of Christ; Christians should, as citizens, seek to translate their beliefs into realities; they must seek that the Kingdom of the world become the Kingdom of Christ." [emphasis added]

The Commission on a Just and Durable Peace issued thirteen principles for peace at this conference.

"Principle One proclaims that there was, in fact, a 'moral law' that 'undergirds the world'. According to Principle Two, 'the sickness and suffering which afflict our present society are proof of indifference to, as well as direct violation of, the moral law.' Furthermore, 'all share in responsibility for the present evils.'" [emphasis added]

A national public relations campaign was then launched with the funding assistance of the Rockefeller Foundation of New York. In October, 1942 the Commission published a booklet entitled A Righteous Faith for A Just and Durable Peace as part of this process. Points 3, 4, 5 and 6 are particularly relevant to today's discussion:

"(3) The ecumenical (world-wide) character of the Church enables it and its members to make a unique contribution toward world order. (4) Christian motivation supplies an essential prerequisite to effective action; (5) Christians must seek the cooperation of other faiths; (6) the churches do not have primary responsibility to devise the details of world order. But they must proclaim the enduring moral principles by which human plans are constantly to be tested."