We know and trust that our faithful God will give us life after death, a glorious life if we trust in Jesus as our Lord and Saviour. Even on the really bad days, we can hold onto this hope. And on the days when things are going really well, we know that what is coming will be so much better still.

Many novels and movies these days are set in the near future, and they generally have something in common. The future most of us expect is a disaster. Whether that means living through world wars, nuclear disasters, environmental catastrophes, or cruel dictatorial governments, most visions of the future are bad. There are many who have no hope when they look to what is coming.
The Sadduccees in Matthew 22 might not have expected killer robots or global warming, but they also didn’t have much hope for the future. They had a privileged life now, running the priesthood and having the support of the Romans. Yet they did not believe in the resurrection of the dead (v23). They thought that death was the ultimate end. All they had to look forward to was growing old and then being no more.
Yet when they bring a rather unusual question to Jesus that deals with the resurrection, they don’t get the answer they expect.
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Although the Holy Spirit indwells believers in Christ, nothing in God’s word teaches that within is a Divine Center or a Speaking Voice. The Holy Spirit is not comingled with the believer’s nature but is distinct from it. God’s voice is found in the Bible, a precious source of truth for all who seek guidance from it. Barton’s view is more akin to a Gnostic or New Age outlook, which seeks and values what arises during an inner experience. Does this fan the flames of spiritual elitism? 

In this first installment of a two-part series, we will look at two of Ruth Haley Barton’s books, Invitation to Silence and Solitude (Downers Grove, IL: InterVarsity Press Books; 2nd ed, 2010) and Sacred Rhythms: Arranging Our Lives for Spiritual Transformation (Downers Grove, IL: InterVarsity Press Books, 2006). They are two key books in the burgeoning movement of contemplative practices in the church.
The extent of the issues in these two books is substantial, even for a two-part series. As a result, for the sake of time and space, almost as much will be left out as will be covered. The issues are addressed under four categories: Misuse of the Biblical Text, Reliance on Experience; Elitism; and Buddhist Influence. Many examples for the categories necessarily overlap. Quotes will be referenced by page number followed by the initials SR for Sacred Rhythms and SS for Invitation to Silence and Solitude. All Scripture is from the New American Standard 1995 unless otherwise stated.
Misuse of the Biblical Text
Invariably, the slide to false teaching begins with a misuse of the word of God. It also paves the way to introduce new, equally authoritative ways of knowing God.
Throughout Invitation to Silence and Solitude, Barton continuously cites the account of Elijah in First Kings chapter 19 as an illustration to support her points. In the preface, Barton writes that we are starved for quiet, to hear the sound of sheer silence that is the presence of God himself (19, SS).
The sheer silence is a reference to verse 12 in First Kings chapter 19, a phrase rendered in the New American Standard (1995) as a gentle blowing, in the KJV and NKJV as a still small voice, in the ESV a low whisper, while the CSB has a soft whisper.
In most languages, words have a range of meanings, and it is no different in Hebrew. Since there are different uses of this word, it cannot be established that Elijah heard an actual voice. A voice speaks words, and this does not appear to be a use of words. But immediately following this gentle blowing, there is a voice: a voice came to him and said, “What are you doing here, Elijah?” (verse 13b).
This event is the third in a series for Elijah after he flees Jezebel. He first goes to a Juniper tree, where he asks God to let him die (verse 14). But the angel of the Lord brings food and urges him to eat (many believe the angel of the Lord is the pre-incarnate Christ). He then travels forty days to Mt. Horeb, where Elijah again laments that Israel has abandoned God and God directs him to stand on the mountain. That is where Elijah witnesses a wind, earthquake, and a fire before the gentle blowing/stirring. When God speaks to Elijah, Elijah repeats that Israel has broken the covenant with God and killed God’s prophets. After this, God instructs Elijah to anoint two kings and a prophet, Elisha, who will be the successor to Elijah.
This is a narrative passage, not a prescriptive text. Although one learns about God in this passage and can draw important principles from it, it has nothing to do with, nor is it prescribing the practices Barton promotes.
Barton bases a number of her teachings on this account of Elijah, including entering a time of solitude (136, SS, and numerous other places) where Elijah acknowledged the truth about himself. Barton discusses Elijah as though he deliberately set out on a personal journey seeking silence and solitude as a way to hear from God, saying that he was hungry for an experience of divine Presence (87, SS), something found nowhere in the text. Elijah was a prophet and did not need to do anything to hear from God. God communicated with him often and directly, as God did with all his prophets. It appears that Barton was reading her own ideas into the text.
Barton has a section, “Moving from Head to Heart,” where she commits the logical fallacy of the false dilemma by making a distinction between head and heart. This distinction is a modern one, not a biblical one. She misuses Luke 10:27, where Jesus tells the lawyer to love God with all your heart, and with all your soul, and with all your strength, and with all your mind. That Jesus says heart before mind, according to Barton, means that the mind comes a little further down the road in Jesus’ list (52, SR).
There is no evidence that Jesus listed these things in order of priority. In fact, the use of these terms together indicates an emphasis on loving God with one’s whole being, not with separate parts of the self. One cannot divide one’s mind from one’s heart or one’s will. They interact, work together, and overlap. I cannot say now I will love God with my heart, and later I will love God with my soul and later with my mind. In order to love God, one must know God, and one must use the mind to know and understand who God is. Loving God is not an emotion; it is an act of will and mind resulting from recognition of who God is and knowing God’s love through faith in Jesus Christ.
The mind is not inferior to what Barton calls the heart, nor is the mind the enemy. But in contemplative, New Age, and Eastern spiritual teachings, the mind is a barrier or sometimes an enemy. Nothing in Scripture teaches that the mind needs to be silenced or put aside. Being vain about knowledge, and allowing the mind to follow worldly philosophies or false beliefs is condemned, but those are related to pride and truth issues, not with the mind itself.
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Christians must live in the light of the imminent return of the bridegroom. If we think our Savior delays, we are prone to grow weary in waiting and begin to fall into sin. The temptation will arise, “if the bridegroom has waited 2,000 years surely He will wait until at least tomorrow or next week… maybe even next year.” Giving in to this temptation, forgetting the rich man of Luke 12, we begin thinking little of sin and the lusts of this world. Taking our eyes off Him who reigns above we set our eyes longingly and lustfully upon the things of the world that are so quickly perishing.

Too many Christians, when they have been long in profession, grow remiss in their preparations for Christ’s second coming…
Matthew Henry
How many years did Noah take building the ark and preaching the righteousness of God? Some have suggested as short as 50 years and others as long as 120 years. In all those years of building the ark and preaching, no one listened to Noah save his sons, their wives, and Noah’s wife.
A Neighbor of Noah
Consider what it might have been like for a young boy living near to Noah and his family. This boy’s earliest memories were with his friends and family laughing at that babbler Noah, his preaching, and his silly ark. That ark was never going to be built. That day of destruction Noah kept talking about was never going to come. As the boy grew he eventually got married. Passing Noah’s land with his new bride, the hull of that ark was barely completed but the preacher was still going strong. After many children, that young man was not so young anymore. His children were getting married, divorced, remarried, and they were having children of their own. That young man filled with strength changed into an older man with the pains and frailties of age. All around him everything was changing except this, Noah was still preaching, and that ark was getting larger and taller.
Finally, too old to do much work that old man liked to take walks to get away from all the turmoil at home. He would complain to himself of his short and bleak life. He remembered the wasted years of his youth and how he wanted them again.  One day while walking, he passed by Noah’s land with some special words prepared for that madman. Approaching Noah’s property, the old man noticed something was very different – things were taking place that had never happened before. Animals from all over were coming two by two and seven by seven, as if guided by a shepherd, and walked right into the ark. But there was more… the old man noticed for the first time in all his life, he couldn’t hear Noah’s preaching. Looking for Noah, he saw him in the distance walking into the ark with his wife, his three sons, and their wives. Suddenly, without Noah closing it, the door of the ark was shut!
The old man quickly turned for home to tell his family what he had seen. As he went it started to rain. The drops started large and quickly grew into torrents. Water seemed to be coming from everywhere. The old man could not get home for the rains came too quickly. He was struggling to stay on his feet, so he wrapped his arms around a tree for support. He was not able to warn his wife of many years. He could not hug his pregnant granddaughter or shake his son’s hand one last time. He saw his friends, filled with merry hearts that morning, swept away by the water near him. In their eyes he saw terror and fear that he had never seen before.
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