4. New Age and Christian faith in contrast
5. Jesus Christ offers us the water of life
6. Points to note
3.1. New Age as spirituality
New Age is often referred to by those who promote it as a new spirituality. It seems ironic to call it new when so many of its ideas have been taken from ancient religions and cultures. But what really is new is that New Age is a conscious search for an alternative to Western culture and its Judaeo-Christian religious roots. Spirituality in this way refers to the inner experience of harmony and unity with the whole of reality, which heals each human person's feelings of imperfection and finiteness. People discover their profound connectedness with the sacred universal force or energy which is the nucleus of all life. When they have made this discovery, men and women can set out on a path to perfection, which will enable them to sort out their personal lives and their relationship to the world, and to take their place in the universal process of becoming and in the New Genesis of a world in constant evolution. The result is a cosmic mysticism  based on people's awareness of a universe burgeoning with dynamic energies. Thus cosmic energy, vibration, light, God, love even the supreme Self all refer to one and the same reality, the primal source present in every being.
This spirituality consists of two distinct elements, one metaphysical, the other psychological. The metaphysical component comes from New Age's esoteric and theosophical roots, and is basically a new form of gnosis. Access to the divine is by knowledge of hidden mysteries, in each individual's search for
The psychological component of this kind of spirituality comes from the encounter between esoteric culture and psychology (cf. 2.32). New Age thus becomes an experience of personal psycho-spiritual transformation, seen as analogous to religious experience. For some people this transformation takes the form of a deep mystical experience, after a personal crisis or a lengthy spiritual search. For others it comes from the use of meditation or some sort of therapy, or from paranormal experiences which alter states of consciousness and provide insight into the unity of reality.
3.2. Spiritual narcissism?
Several authors see New Age spirituality as a kind of spiritual narcissism or pseudo-mysticism. It is interesting to note that this criticism was put forward even by an important exponent of New Age, David Spangler, who, in his later works, distanced himself from the more esoteric aspects of this current of thought.
He wrote that, in the more popular forms of New Age,
In a later work, David Spangler lists what he sees as the negative elements or shadows of the New Age:
But, in the end, Spangler is convinced that selfish, irrational narcissism is limited to just a few new-agers. The positive aspects he stresses are the function of New Age as an image of change and as an incarnation of the sacred, a movement in which most people are very serious seekers after truth, working in the interest of life and inner growth.
The commercial aspect of many products and therapies which bear the New Age label is brought out by David Toolan, an American Jesuit who spent several years in the New Age milieu. He observes that new-agers have discovered the inner life and are fascinated by the prospect of being responsible for the world, but that they are also easily overcome by a tendency to individualism and to viewing everything as an object of consumption. In this sense, while it is not Christian, New Age spirituality is not Buddhist either, inasmuch as it does not involve self-denial. The dream of mystical union seems to lead, in practice, to a merely virtual union, which, in the end, leaves people more alone and unsatisfied.
3.3. The Cosmic Christ
In the early days of Christianity, believers in Jesus Christ were forced to face up to the gnostic religions. They did not ignore them, but took the challenge positively and applied the terms used of cosmic deities to Christ himself. The clearest example of this is in the famous hymn to Christ in Saint Paul's letter to the Christians at Colossae:
For these early Christians, there was no new cosmic age to come; what they were celebrating with this hymn was the Fulfilment of all things which had begun in Christ.
Gnostic belief in cosmic powers and some obscure kind of destiny withdraws the possibility of a relationship to a personal God revealed in Christ. For Christians, the real cosmic Christ is the one who is present actively in the various members of his body, which is the Church. They do not look to impersonal cosmic powers, but to the loving care of a personal God; for them cosmic bio-centrism has to be transposed into a set of social relationships (in the Church); and they are not locked into a cyclical pattern of cosmic events, but focus on the historical Jesus, in particular on his crucifixion and resurrection. We find in the Letter to the Colossians and in the New Testament a doctrine of God different from that implicit in New Age thought: the Christian conception of God is one of a Trinity of Persons who has created the human race out of a desire to share the communion of Trinitarian life with creaturely persons. Properly understood, this means that authentic spirituality is not so much our search for God but God's search for us.
Another, completely different, view of the cosmic significance of Christ has become current in New Age circles.
Although this statement may not satisfy everyone involved in New Age, it does catch the tone very well, and it shows with absolute clarity where the differences between these two views of Christ lie. For New Age the Cosmic Christ is seen as a pattern which can be repeated in many people, places and times; it is the bearer of an enormous paradigm shift; it is ultimately a potential within us.
According to Christian belief, Jesus Christ is not a pattern, but a divine person whose human-divine figure reveals the mystery of the Father's love for every person throughout history (Jn 3:16); he lives in us because he shares his life with us, but it is neither imposed nor automatic. All men and women are invited to share his life, to live in Christ.
3.4. Christian mysticism and New Age mysticism
For Christians, the spiritual life is a relationship with God which gradually through his grace becomes deeper, and in the process also sheds light on our relationship with our fellow men and women, and with the universe. Spirituality in New Age terms means experiencing states of consciousness dominated by a sense of harmony and fusion with the Whole. So mysticism refers not to meeting the transcendent God in the fullness of love, but to the experience engendered by turning in on oneself, an exhilarating sense of being at one with the universe, a sense of letting one's individuality sink into the great ocean of Being.
This fundamental distinction is evident at all levels of comparison between Christian mysticism and New Age mysticism. The New Age way of purification is based on awareness of unease or alienation, which is to be overcome by immersion into the Whole. In order to be converted, a person needs to make use of techniques which lead to the experience of illumination. This transforms a person's consciousness and opens him or her to contact with the divinity, which is understood as the deepest essence of reality.
The techniques and methods offered in this immanentist religious system, which has no concept of God as person, proceed 'from below'. Although they involve a descent into the depths of one's own heart or soul, they constitute an essentially human enterprise on the part of a person who seeks to rise towards divinity by his or her own efforts. It is often an ascent on the level of consciousness to what is understood to be a liberating awareness of the god within. Not everyone has access to these techniques, whose benefits are restricted to a privileged spiritual 'aristocracy'.
The essential element in Christian faith, however, is God's descent towards his creatures, particularly towards the humblest, those who are weakest and least gifted according to the values of the world. There are spiritual techniques which it is useful to learn, but God is able to by-pass them or do without them. A Christian's
For Christians, conversion is turning back to the Father, through the Son, in docility to the power of the Holy Spirit. The more people progress in their relationship with God which is always and in every way a free gift the more acute is the need to be converted from sin, spiritual myopia and self-infatuation, all of which obstruct a trusting self-abandonment to God and openness to other men and women.
All meditation techniques need to be purged of presumption and pretentiousness. Christian prayer is not an exercise in self-contemplation, stillness and self-emptying, but a dialogue of love, one which implies an attitude of conversion, a flight from 'self' to the 'You' of God. It leads to an increasingly complete surrender to God's will, whereby we are invited to a deep, genuine solidarity with our brothers and sisters.
3.5. The god within and theosis
Here is a key point of contrast between New Age and Christianity. So much New Age literature is shot through with the conviction that there is no divine being out there, or in any real way distinct from the rest of reality. From Jung's time onwards there has been a stream of people professing belief in the god within. Our problem, in a New Age perspective, is our inability to recognise our own divinity, an inability which can be overcome with the help of guidance and the use of a whole variety of techniques for unlocking our hidden (divine) potential. The fundamental idea is that 'God' is deep within ourselves. We are gods, and we discover the unlimited power within us by peeling off layers of inauthenticity. The more this potential is recognised, the more it is realised, and in this sense the New Age has its own idea of theosis, becoming divine or, more precisely, recognising and accepting that we are divine. We are said by some to be living in
In the Preface to Book V of Adversus Haereses, Saint Irenaeus refers to Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself. Here theosis, the Christian understanding of divinisation, comes about not through our own efforts alone, but with the assistance of God's grace working in and through us. It inevitably involves an initial awareness of incompleteness and even sinfulness, in no way an exaltation of the self. Furthermore, it unfolds as an introduction into the life of the Trinity, a perfect case of distinction at the heart of unity; it is synergy rather than fusion. This all comes about as the result of a personal encounter, an offer of a new kind of life. Life in Christ is not something so personal and private that it is restricted to the realm of consciousness. Nor is it merely a new level of awareness. It involves being transformed in our soul and in our body by participation in the sacramental life of the Church.
4 NEW AGE AND CHRISTIAN FAITH IN CONTRAST
It is difficult to separate the individual elements of New Age religiosity innocent though they may appear from the overarching framework which permeates the whole thought-world on the New Age movement. The gnostic nature of this movement calls us to judge it in its entirety. From the point of view of Christian faith, it is not possible to isolate some elements of New Age religiosity as acceptable to Christians, while rejecting others. Since the New Age movement makes much of a communication with nature, of cosmic knowledge of a universal good thereby negating the revealed contents of Christian faith it cannot be viewed as positive or innocuous. In a cultural environment, marked by religious relativism, it is necessary to signal a warning against the attempt to place New Age religiosity on the same level as Christian faith, making the difference between faith and belief seem relative, thus creating greater confusion for the unwary. In this regard, it is useful to remember the exhortation of St. Paul
Some practices are incorrectly labeled as New Age simply as a marketing strategy to make them sell better, but are not truly associated with its worldview. This only adds to the confusion. It is therefore necessary to accurately identify those elements which belong to the New Age movement, and which cannot be accepted by those who are faithful to Christ and his Church.
The following questions may be the easiest key to evaluating some of the central elements of New Age thought and practice from a Christian standpoint. New Age refers to the ideas which circulate about God, the human being and the world, the people with whom Christians may have conversations on religious matters, the publicity material for meditation groups, therapies and the like, explicit statements on religion and so on. Some of these questions applied to people and ideas not explicitly labelled New Age would reveal further unnamed or unacknowledged links with the whole New Age atmosphere.
* Is God a being with whom we have a relationship or something to be used or a force to be harnessed?
The New Age concept of God is rather diffuse, whereas the Christian concept is a very clear one. The New Age god is an impersonal energy, really a particular extension or component of the cosmos; god in this sense is the life-force or soul of the world. Divinity is to be found in every being, in a gradation from the lowest crystal of the mineral world up to and beyond the Galactic God himself, about Whom we can say nothing at all. This is not a man but a Great Consciousness. In some classic New Age writings, it is clear that human beings are meant to think of themselves as gods: this is more fully developed in some people than in others. God is no longer to be sought beyond the world, but deep within myself. Even when God is something outside myself, it is there to be manipulated.
This is very different from the Christian understanding of God as the maker of heaven and earth and the source of all personal life. God is in himself personal, the Father, Son and Holy Spirit, who created the universe in order to share the communion of his life with creaturely persons.
God is not identified with the Life-principle understood as the Spirit or basic energy of the cosmos, but is that love which is absolutely different from the world, and yet creatively present in everything, and leading human beings to salvation.
* Is there just one Jesus Christ, or are there thousands of Christs?
Jesus Christ is often presented in New Age literature as one among many wise men, or initiates, or avatars, whereas in Christian tradition He is the Son of God. Here are some common points in New Age approaches:
the personal and individual historical Jesus is distinct from the eternal, impersonal universal Christ;
Jesus is not considered to be the only Christ;
the death of Jesus on the cross is either denied or re-interpreted to exclude the idea that He, as Christ, could have suffered;
extra-biblical documents (like the neo-gnostic gospels) are considered authentic sources for the knowledge of aspects of the life of Jesus which are not to be found in the canon of Scripture. Other revelations about Jesus, made available by entities, spirit guides and ascended masters, or even through the Akasha Chronicles, are basic for New Age christology;
a kind of esoteric exegesis is applied to biblical texts to purify Christianity of the formal religion which inhibits access to its esoteric essence.
In the Christian Tradition Jesus Christ is the Jesus of Nazareth about which the gospels speak, the son of Mary and the only Son of God, true man and true God, the full revelation of divine truth, unique Saviour of the world:
*The human being: is there one universal being or are there many individuals?
These practices all create an atmosphere of psychic weakness (and vulnerability). When the object of the exercise is that we should re-invent our selves, there is a real question of who I am. God within us and holistic union with the whole cosmos underline this question. Isolated individual personalities would be pathological in terms of New Age (in particular transpersonal psychology). But
The Human Potential Movement is the clearest example of the conviction that humans are divine, or contain a divine spark within themselves.
The Christian approach grows out of the Scriptural teachings about human nature; men and women are created in God's image and likeness (Gen 1.27) and God takes great consideration of them, much to the relieved surprise of the Psalmist (cf. Ps 8). The human person is a mystery fully revealed only in Jesus Christ (cf. GS 22),and in fact becomes authentically human properly in his relationship with Christ through the gift of the Spirit.This is far from the caricature of anthropocentrism ascribed to Christianity and rejected by many New Age authors and practitioners.
* Do we save ourselves or is salvation a free gift from God?
The key is to discover by what or by whom we believe we are saved. Do we save ourselves by our own actions, as is often the case in New Age explanations, or are we saved by God's love? Key words are self-fulfilment and self-realisation, self-redemption. New Age is essentially Pelagian in its understanding of about human nature.
For Christians, salvation depends on a participation in the passion, death and resurrection of Christ, and on a direct personal relationship with God rather than on any technique. The human situation, affected as it is by original sin and by personal sin, can only be rectified by God's action: sin is an offense against God, and only God can reconcile us to himself. In the divine plan of salvation, human beings have been saved by Jesus Christ who, as God and man, is the one mediator of redemption. In Christianity salvation is not an experience of self, a meditative and intuitive dwelling within oneself, but much more the forgiveness of sin, being lifted out of profound ambivalences in oneself and the calming of nature by the gift of communion with a loving God. The way to salvation is not found simply in a self-induced transformation of consciousness, but in a liberation from sin and its consequences which then leads us to struggle against sin in ourselves and in the society around us. It necessarily moves us toward loving solidarity with our neighbour in need.
* Do we invent truth or do we embrace it?
New Age truth is about good vibrations, cosmic correspondences, harmony and ecstasy, in general pleasant experiences. It is a matter of finding one's own truth in accordance with the feel-good factor. Evaluating religion and ethical questions is obviously relative to one's own feelings and experiences.
Jesus Christ is presented in Christian teaching as The Way, the Truth and the Life (Jn 14.6). His followers are asked to open their whole lives to him and to his values, in other words to an objective set of requirements which are part of an objective reality ultimately knowable by all.
* Prayer and meditation: are we talking to ourselves or to God?
The tendency to confuse psychology and spirituality makes it hard not to insist that many of the meditation techniques now used are not prayer. They are often a good preparation for prayer, but no more, even if they lead to a more pleasant state of mind or bodily comfort. The experiences involved are genuinely intense, but to remain at this level is to remain alone, not yet in the presence of the other. The achievement of silence can confront us with emptiness, rather than the silence of contemplating the beloved. It is also true that techniques for going deeper into one's own soul are ultimately an appeal to one's own ability to reach the divine, or even to become divine: if they forget God's search for the human heart they are still not Christian prayer. Even when it is seen as a link with the Universal Energy,
New Age practices are not really prayer, in that they are generally a question of introspection or fusion with cosmic energy, as opposed to the double orientation of Christian prayer, which involves introspection but is essentially also a meeting with God. Far from being a merely human effort, Christian mysticism is essentially a dialogue which
* Are we tempted to deny sin or do we accept that there is such a thing?
In New Age there is no real concept of sin, but rather one of imperfect knowledge; what is needed is enlightenment, which can be reached through particular psycho-physical techniques. Those who take part in New Age activities will not be told what to believe, what to do or what not to do, but:
Authority has shifted from a theistic location to within the self. The most serious problem perceived in New Age thinking is alienation from the whole cosmos, rather than personal failure or sin. The remedy is to become more and more immersed in the whole of being. In some New Age writings and practices, it is clear that one life is not enough, so there have to be reincarnations to allow people to realise their full potential.
In the Christian perspective
* Are we encouraged to reject or accept suffering and death?
Some New Age writers view suffering as self-imposed, or as bad karma, or at least as a failure to harness one's own resources. Others concentrate on methods of achieving success and wealth (e.g. Deepak Chopra, José Silva et al.). In New Age, reincarnation is often seen as a necessary element in spiritual growth, a stage in progressive spiritual evolution which began before we were born and will continue after we die. In our present lives the experience of the death of other people provokes a healthy crisis.
Both cosmic unity and reincarnation are irreconcilable with the Christian belief that a human person is a distinct being, who lives one life, for which he or she is fully responsible: this understanding of the person puts into question both responsibility and freedom. Christians know that
* Is social commitment something shirked or positively sought after?
Much in New Age is unashamedly self-promotion, but some leading figures in the movement claim that it is unfair to judge the whole movement by a minority of selfish, irrational and narcissistic people, or to allow oneself to be dazzled by some of their more bizarre practices, which are a block to seeing in New Age a genuine spiritual search and spirituality. The fusion of individuals into the cosmic self, the relativisation or abolition of difference and opposition in a cosmic harmony, is unacceptable to Christianity.
Where there is true love, there has to be a different other (person). A genuine Christian searches for unity in the capacity and freedom of the other to say yes or no to the gift of love. Union is seen in Christianity as communion, unity as community.
* Is our future in the stars or do we help to construct it?
The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.
Christians are in a constant state of vigilance, ready for the last days when Christ will come again; their New Age began 2000 years ago, with Christ, who is none other than
We live in the last times.
On the one hand, it is clear that many New Age practices seem to those involved in them not to raise doctrinal questions; but, at the same time, it is undeniable that these practices themselves communicate, even if only indirectly, a mentality which can influence thinking and inspire a very particular vision of reality. Certainly New Age creates its own atmosphere, and it can be hard to distinguish between things which are innocuous and those which really need to be questioned. However, it is well to be aware that the doctrine of the Christ spread in New Age circles is inspired by the theosophical teachings of Helena Blavatsky, Rudolf Steiner's anthroposophy and Alice Bailey's Arcane School. Their contemporary followers are not only promoting their ideas now, but also working with New Agers to develop a completely new understanding of reality, a doctrine known by some observers as New Age truth 
The Church's one foundation is Jesus Christ, her Lord. He is at the heart of every Christian action, and every Christian message. So the Church constantly returns to meet her Lord. The Gospels tell of many meetings with Jesus, from the shepherds in Bethlehem to the two thieves crucified with him, from the wise elders who listened to him in the Temple to the disciples walking miserably towards Emmaus. But one episode that speaks really clearly about what he offers us is the story of his encounter with the Samaritan woman by Jacob's well in the fourth chapter of John's Gospel; it has even been described as a paradigm for our engagement with truth. The experience of meeting the stranger who offers us the water of life is a key to the way Christians can and should engage in dialogue with anyone who does not know Jesus.
One of the attractive elements of John's account of this meeting is that it takes the woman a while even to glimpse what Jesus means by the water 'of life', or 'living' water (verse 11). Even so, she is fascinated not only by the stranger himself, but also by his message and this makes her listen. After her initial shock at realising what Jesus knew about her (You are right in saying 'I have no husband': for you have had five husbands, and he whom you now have is not your husband; this you said truly, verses 17- 18), she was quite open to his word: I see you are a prophet, Sir (verse 19). The dialogue about the adoration of God begins: You worship what you do not know; we worship what we know, for salvation is from the Jews (verse 22). Jesus touched her heart and so prepared her to listen to what He had to say about Himself as the Messiah: I who am speaking to you I am he (verse 26), prepared her to open her heart to the true adoration in Spirit and the self-revelation of Jesus as God's Anointed.
1 Helen Bergin o.p., Living One's Truth, in The Furrow, January 2000, p. 12.
The woman put down her water jar and hurried back to the town to tell the people all about the man (verse 28). The remarkable effect on the woman of her encounter with the stranger made them so curious that they, too, started walking towards him (verse 30). They soon accepted the truth of his identity: Now we no longer believe because of what you told us; we have heard him ourselves and we know that he really is the saviour of the world (verse 42). They move from hearing about Jesus to knowing him personally, then understanding the universal significance of his identity. This all happens because their minds, their hearts and more are engaged.
The fact that the story takes place by a well is significant. Jesus offers the woman a spring... welling up to eternal life (verse 14). The gracious way in which Jesus deals with the woman is a model for pastoral effectiveness, helping others to be truthful without suffering in the challenging process of self-recognition (he told me every thing I have done, verse 39). This approach could yield a rich harvest in terms of people who may have been attracted to the water-carrier (Aquarius) but who are genuinely still seeking the truth. They should be invited to listen to Jesus, who offers us not simply something that will quench our thirst today, but the hidden spiritual depths of living water. It is important to acknowledge the sincerity of people searching for the truth; there is no question of deceit or of self-deception. It is also important to be patient, as any good educator knows. A person embraced by the truth is suddenly energised by a completely new sense of freedom, especially from past failures and fears, and the one who strives for self-knowledge, like the woman at the well, will affect others with a desire to know the truth that can free them too.
An invitation to meet Jesus Christ, the bearer of the water of life, will carry more weight if it is made by someone who has clearly been profoundly affected by his or her own encounter with Jesus, because it is made not by someone who has simply heard about him, but by someone who can be sure that he really is the saviour of the world (verse 42). It is a matter of letting people react in their own way, at their own pace, and letting God do the rest.
6 POINTS TO NOTE
6.1. Guidance and sound formation are needed
Christ or Aquarius? New Age is almost always linked with alternatives, either an alternative vision of reality or an alternative way of improving one's current situation (magic). Alternatives offer people not two possibilities, but only the possibility of choosing one thing in preference to another: in terms of religion, New Age offers an alternative to the Judaeo-Christian heritage. The Age of Aquarius is conceived as one which will replace the predominantly Christian Age of Pisces. New Age thinkers are acutely aware of this; some of them are convinced that the coming change is inevitable, while others are actively committed to assisting its arrival. People who wonder if it is possible to believe in both Christ and Aquarius can only benefit from knowing that this is very much an either-or situation. No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn (Lk 16.13). Christians have only to think of the difference between the wise men from the East and King Herod to recognise the powerful effects of choice for or against Christ. It must never be forgotten that many of the movements which have fed the New Age are explicitly anti-Christian. Their stance towards Christianity is not neutral, but neutralising: despite what is often said about openness to all religious standpoints, traditional Christianity is not sincerely regarded as an acceptable alternative. In fact, it is occasionally made abundantly clear that there is no tolerable place for true Christianity, and there are even arguments justifying anti-Christian behaviour. This opposition initially was confined to the rarefied realms of those who go beyond a superficial attachment to New Age, but has begun more recently to permeate all levels of the alternative culture which has an extraordinarily powerful appeal, above all in sophisticated Western societies.
Fusion or confusion? New Age traditions consciously and deliberately blur real differences: between creator and creation, between humanity and nature, between religion and psychology, between subjective and objective reality. The idealistic intention is always to overcome the scandal of division, but in New Age theory it is a question of the systematic fusion of elements which have generally been clearly distinguished in Western culture. Is it, perhaps, fair to call it confusion? It is not playing with words to say that New Age thrives on confusion. The Christian tradition has always valued the role of reason in justifying faith and in understanding God, the world and the human person. New Age has caught the mood of many in rejecting cold, calculating, inhuman reason. While this is a positive insight, recalling the need for a balance involving all our faculties, it does not justify sidelining a faculty which is essential for a fully human life. Rationality has the advantage of universality: it is freely available to everyone, quite unlike the mysterious and fascinating character of esoteric or gnostic mystical religion. Anything which promotes conceptual confusion or secrecy needs to be very carefully scrutinised. It hides rather than reveals the ultimate nature of reality. It corresponds to the post-modern loss of confidence in the bold certainties of former times, which often involves taking refuge in irrationality. The challenge is to show how a healthy partnership between faith and reason enhances human life and encourages respect for creation.
Create your own reality. The widespread New Age conviction that one creates one's own reality is appealing, but illusory. It is crystallised in Jung's theory that the human being is a gateway from the outer world into an inner world of infinite dimensions, where each person is Abraxas, who gives birth to his own world or devours it. The star that shines in this infinite inner world is man's God and goal. The most poignant and problematic consequence of the acceptance of the idea that people create their own reality is the question of suffering and death: people with severe handicaps or incurable diseases feel cheated and demeaned when confronted by the suggestion that they have brought their misfortune upon themselves, or that their inability to change things points to a weakness in their approach to life. This is far from being a purely academic issue: it has profound implications in the Church's pastoral approach to the difficult existential questions everyone faces. Our limitations are a fact of life, and part of being a creature. Death and bereavement present a challenge and an opportunity, because the temptation to take refuge in a westernised reworking of the notion of reincarnation is clear proof of people's fear of death and their desire to live forever. Do we make the most of our opportunities to recall what is promised by God in the resurrection of Jesus Christ? How real is the faith in the resurrection of the body, which Christians proclaim every Sunday in the creed? The New Age idea that we are in some sense also gods is one which is very much in question here. The whole question depends, of course, on one's definition of reality. A sound approach to epistemology and psychology needs to be reinforced in the appropriate way at every level of Catholic education, formation and preaching. It is important constantly to focus on effective ways of speaking of transcendence. The fundamental difficulty of all New Age thought is that this transcendence is strictly a self-transcendeence to be achieved within a closed universe.
Pastoral resources. In Chapter 8 an indication is given regarding the principal documents of the Catholic Church in which can be found an evaluation of the ideas of New Age. In the first place comes the address of Pope John Paul II which was quoted in the Foreword. The Pope recognizes in this cultural trend some positive aspects, such as the search for new meaning in life, a new ecological sensivity and the desire to go beyond a cold, rationalistic religiosity. But he also calls the attention of the faithful to certain ambiguous elements which are incompatible with the Christian faith: these movements pay little heed to Revelation, they tend to relativize religious doctrine in favor of a vague worldview, they often propose a pantheistic concept of God, they replace personal responsibility to God for our actions with a sense of duty to the cosmos, thus overturning the true concept of sin and the need for redemption through Christ.
6.2. Practical steps
First of all, it is worth saying once again that not everyone or everything in the broad sweep of New Age is linked to the theories of the movement in the same ways. Likewise, the label itself is often misapplied or extended to phenomena which can be categorised in other ways. The term New Age has even been abused to demonise people and practices. It is essential to see whether phenomena linked to this movement, however loosely, reflect or conflict with a Christian vision of God, the human person and the world. The mere use of the term New Age in itself means little, if anything. The relationship of the person, group, practice or commodity to the central tenets of Christianity is what counts.
*The Catholic Church has its own very effective networks, which could be better used. For example, there is a large number of pastoral centres, cultural centres and centres of spirituality. Ideally, these could also be used to address the confusion about New Age religiosity in a variety of creative ways, such as providing a forum for discussion and study. It must unfortunately be admitted that there are too many cases where Catholic centres of spirituality are actively involved in diffusing New Age religiosity in the Church. This would of course have to be corrected, not only to stop the spread of confusion and error, but also so that they might be effective in promoting true Christian spirituality. Catholic cultural centres, in particular, are not only teaching institutions but spaces for honest dialogue. Some excellent specialist institutions deal with all these questions. These are precious resources, which ought to be shared generously in areas that are less well provided for.
*Quite a few New Age groups welcome every opportunity to explain their philosophy and activities to others. Encounters with these groups should be approached with care, and should always involve persons who are capable of both explaining Catholic faith and spirituality, and of reflecting critically on New Age thought and practice. It is extremely important to check the credentials of people, groups and institutions claiming to offer guidance and information on New Age. In some cases what has started out as impartial investigation has later become active promotion of, or advocacy on behalf of, alternative religions. Some international institutions are actively pursuing campaigns which promote respect for religious diversity, and claim religious status for some questionable organisations. This fits in with the New Age vision of moving into an age where the limited character of particular religions gives way to the universality of a new religion or spirituality. Genuine dialogue, on the other hand, will always respect diversity from the outset, and will never seek to blur distinctions in a fusion of all religious traditions.
*Some local New Age groups refer to their meetings as prayer groups. Those people who are invited to such groups need to look for the marks of genuine Christian spirituality, and to be wary if there is any sort of initiation ceremony. Such groups take advantage of a person's lack of theological or spiritual formation to lure them gradually into what may in fact be a form of false worship. Christians must be taught about the true object and content of prayer in the Holy Spirit, through Jesus Christ, to the Father in order to judge rightly the intention of a prayer group. Christian prayer and the God of Jesus Christ will easily be recognised. Many people are convinced that there is no harm in 'borrowing' from the wisdom of the East, but the example of Transcendental Meditation (TM) should make Christians cautious about the prospect of committing themselves unknowingly to another religion (in this case, Hinduism), despite what TM's promoters claim about its religious neutrality. There is no problem with learning how to meditate, but the object or content of the exercise clearly determines whether it relates to the God revealed by Jesus Christ, to some other revelation, or simply to the hidden depths of the self.
*Christian groups which promote care for the earth as God's creation also need to be given due recognition. The question of respect for creation is one which could also be approached creatively in Catholic schools. A great deal of what is proposed by the more radical elements of the ecological movement is difficult to reconcile with Catholic faith. Care for the environment in general terms is a timely sign of a fresh concern for what God has given us, perhaps a necessary mark of Christian stewardship of creation, but deep ecology is often based on pantheistic and occasionally gnostic principles.
*The beginning of the Third Millennium offers a real kairos for evangelisation. People's minds and hearts are already unusually open to reliable information on the Christian understanding of time and salvation history. Emphasising what is lacking in other approaches should not be the main priority. It is more a question of constantly revisiting the sources of our own faith, so that we can offer a good, sound presentation of the Christian message. We can be proud of what we have been given on trust, so we need to resist the pressures of the dominant culture to bury these gifts (cf. Mt 25.24-30). One of the most useful tools available is the Catechism of the Catholic Church. There is also an immense heritage of ways to holiness in the lives of Christian men and women past and present. Where Christianity's rich symbolism, and its artistic, aesthetical and musical traditions are unknown or have been forgotten, there is much work to be done for Christians themselves, and ultimately also for anyone searching for an experience or a greater awareness of God's presence. Dialogue between Christians and people attracted to the New Age will be more successful if it takes into account the appeal of what touches the emotions and symbolic language. If our task is to know, love and serve Jesus Christ, it is of paramount importance to start with a good knowledge of the Scriptures. But, most of all, coming to meet the Lord Jesus in prayer and in the sacraments, which are precisely the moments when our ordinary life is hallowed, is the surest way of making sense of the whole Christian message.
*Perhaps the simplest, the most obvious and the most urgent measure to be taken, which might also be the most effective, would be to make the most of the riches of the Christian spiritual heritage. The great religious orders have strong traditions of meditation and spirituality, which could be made more available through courses or periods in which their houses might welcome genuine seekers. This is already being done, but more is needed. Helping people in their spiritual search by offering them proven techniques and experiences of real prayer could open a dialogue with them which would reveal the riches of Christian tradition, and perhaps clarify a great deal about New Age in the process.
In a vivid and useful image, one of the New Age movement's own exponents has compared traditional religions to cathedrals, and New Age to a worldwide fair. The New Age Movement is seen as an invitation to Christians to bring the message of the cathedrals to the fair which now covers the whole world. This image offers Christians a positive challenge, since it is always time to take the message of the cathedrals to the people in the fair. Christians need not, indeed, must not wait for an invitation to bring the message of the Good News of Jesus Christ to those who are looking for the answers to their questions, for spiritual food that satisfies, for living water. Following the image proposed, Christians must issue forth from the cathedral, nourished by word and sacrament, to bring the Gospel into every aspect of everyday life Go! The Mass is ended! In Apostolic Letter Novo Millennio Ineunte the Holy Father remarks on the great interest in spirituality found in the secular world of today, and how other religions are responding to this demand in appealing ways. He goes on to issue a challenge to Christians in this regard: But we who have received the grace of believing in Christ, the revealer of the Father and the Savior of the world, have a duty to show to what depths the relationship with Christ can lead (n. 33). To those shopping around in the world's fair of religious proposals, the appeal of Christianity will be felt first of all in the witness of the members of the Church, in their trust, calm, patience and cheerfulness, and in their concrete love of neighbour, all the fruit of their faith nourished in authentic personal prayer.
This Version: 6th February 2003