Christian-New Age dialogue

Christian-New Age Dialogue
This article is a discussion of the tension between Christianity and New Age spirituality, and examines both Christian and New Age perspectives. After touching upon the history of the relationship between Christians and New Agers, efforts to establish a sustainable dialogue are explored.
Religions have been around since humankind first looked upward, perhaps before. Animosities between them developed almost as long ago.
When the New Age movement began in the 1960s, an almost palpable tension arose between these adherents and Christians. The latter held dearly to their traditional beliefs, equating these new concepts with the occult or black magic, or even pure evil. New Agers, many of whom had grown up as Christians, rejected that religion as a spirit-stifling relic of a bygone era. Instead, they tried to celebrate alternative ideas, some of which are based on ancient teachings, while others are founded on contemporary paradigms, ranging from New Physics to ufology. Thus, any healthy exchange was not deemed possible.
Even today, some Christians refer to the New Age Movement as “simply a re-packaging of Satanic beliefs. In a gentler tone, others assert, “The concepts of the New Age Movement are not new — they are based on ancient erroneous beliefs about God, man and the world.” On the other hand, many New Age proponents still question the necessity or desirability of a male god. One group of alternative seekers who refer to themselves as “Millennials” say, “Religion is losing us because it invokes disagreement and violence…” However, through all this, some individuals and publications have sought to establish a relevant dialogue between what seem to be two disparate factions.

“Dialogue” can be defined as a “conversation” or “exchange of ideas … with a view to reaching an amicable agreement.” It also denotes a “communication” or a “search for truth.” Perhaps an “amicable agreement” is not to be expected, but a “search for truth” might apply to the quest for dialogue.

Some have noted that “ours is a culture largely frustrated with the prevailing religious establishment….” Catherine Groves, editor of Christian*New Age Quarterly, refers not only to those seeking alternative spiritual paths, but also to Christians who desire a deeper meaning within their own religion. She suggests “vying to better oneself at the expense of the whole is recognized … as an abysmal way to interact in an ever shrinking, endangered world.” Thus, the “ever shrinking world” needs, according to Groves, a population committed to dialogue, to an understanding and appreciation of the other.

Another interesting aspect of dialogue is presented by Robert Arias, a research neurophysiologist, who writes that the Western and Eastern ideas of spirituality “stand in striking contrast” to each other. However, he observes that each works using a specific area of the brain. The “left hemisphere contains the centers for verbal reasoning and analytical thought…,” relating to a regulated spiritual belief. The right hemisphere “is responsible for intuitive thought … fitting together of separate things into coherent patterns,” relating to a more inclusive spiritual belief.

If we take Groves’ “shrinking world” and Arias’ findings regarding the inherent nature of the brain, one might deduce that dialogue is essential, not to extol one or the other but to bring them together into a fully functional being: the human heart, mind, and spirit.

Perhaps therapist/case manager Sally Nulph offers a basis for dialogue when she writes, “A spiritual path should be clear and unified.... If a Christian or a New Age follower seeks to find their greatest peace, they need to constantly assess where their path is taking them.” This assessment is enhanced as we exchange our beliefs and their deep meaning in our lives. This is not a “better than” comparison, but a sharing of our spiritual journeys.

Others advance this thought. Lutheran theologian Ted Peters writes of the Graduate Theological Union (GTU), a scholastic center originally intended to bring different factions of Christianity together for “interdenominational cooperation.” Later, the GTU expanded to include other theologies such as Judaism and Buddhism. Peters observes, “It is this combination of authentic traditions that gives the ecumenical mix its tensive and exciting flavor.” He further speaks of our world being “in reality pluralistic; so I for one could not conceive of an adequate theological education that does not reflect this undeniable reality.”

Another voice for the importance of dialogue is [http://www.christiannewage.com Christian*New Age Quarterly: A bridge supporting dialogue]. Founded in 1989 and continuing to publish today, this publication promotes thoughtful, intelligent, often playful, exchanges from both sides, furthering a mutual understanding. Peters adds, “Groves can speak of ‘two frameworks of exchange…,” thus creating “a mood of ‘both/and’ to replace ‘either/or’ thinking.”

Hence, ways exist of sharing without compromising, of accepting our differences without ceding our beliefs.
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