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The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe

The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe

byRichard Rohr
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William Ryan
5.0 out of 5 starsA Foundational Book in Mystical Christianity for a New Century
Reviewed in the United States on March 5, 2019
I have not finished this book, but wanted to express my wholehearted and joyful support for his book that I have been waiting for. This is the book that articulates the fullness of the Christ Mystery as expressed in John's Prologue in the Gospel like no other. I am a 70 year old Catholic Christian and lifetime contemplative practitioner with experience in Soto Zen Buddhist practice, for many years now a decades long practitioner of the Prayer of the Heart practice from Orthodox Christianity and the desert tradition. What was life-changing for me was the inner experience of the Universal Christ at the center of my own heart and the heart's of all beings. To discover, incarnate, and live that experience of Oneness is the spiritual journey and the road to peace between all peoples and religions. It is the healing balm our world needs, especially now. I heartily recommend this book which is firmly grounded in the Christian contemplative tradition of practice and experience. I will update my review when I have finished it.

Update: Having now finished this book I can now say this: I have been on the path of Contemplative/Mystical practice now for 50 years, Christian centered the last 30 plus years . I can safely say this book is a validation of every insight and awareness I have had through these fifty years. If you are an ideological and exclusivist Christian, you will likely not approve of this book. The Contemplative Mystical path has always been marginalized by the institutional Church. Those who are on this path eventually come to the same unitve consciousness and awakening that Richard so ably articulates in this book. The Universal Christ is Reality. It is NOT a belief system. Those who have this awakening whether Christian or of another tradition may use different language and concepts, but the Reality is the same. This insight is called the Perennial Wisdom and exists globally across humankind. I can safely say this is the most important spiritual book I have read in my life. Blessings on Richard and on all who open to the awareness of the Universal Christ, regardless of your tradition or background. "In the Beginning was the Word...." "Before Abraham I AM." -Gospel of John
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MJII
1.0 out of 5 starsA Catholic Response to The Universal Christ
Reviewed in the United States on March 17, 2019
The central claim of Richard Rohr’s new book, The Universal Christ, is that there is a fundamental distinction between Jesus of Nazareth, on the one hand, and the universal Christ, on the other. Jesus was a human being who lived and died 2,000 years ago; the universal Christ is an ever-present and all-encompassing presence that, while quintessentially expressed in Jesus of Nazareth, is also manifest both in and as every created thing. As Rohr repeats again and again, God (who is more or less equivalent to the universal Christ) loves things by becoming them, and not metaphorically.

Although with such a claim we are obviously far afield from the unclouded waters of Catholic doctrine, this is not what is most unsatisfying about the book. That is Rohr’s response to the tacit presupposition undergirding the central claims of his book. Rohr supposes, rightly, that the Postmodern world has left human beings in a state of intellectual and moral poverty and cast them adrift in a cold and disenchanted universe.

True enough, but Rohr’s solution is to say that, no, we are not isolated, and the universe does have meaning, but this is so because all things already just are the universal Christ, whose inundating presence obliterates the otherness of all things, even of God, to myself. For Rohr, this is good news. However, such a response is inherently disingenuous, for with such a solution Rohr merely swaps a lonely universe for a hall of mirrors in which ultimately there is nothing and no one that can be reflected other than myself.

We see this when Rohr offers his take on the death of Jesus. In a chapter entitled “Why did Jesus die?” Rohr rejects outright, as he has done elsewhere, that Jesus’ death ransoms us from sin.

According to Rohr, those who believe the death of Jesus effects our salvation ascribe to the “penal substitutionary theory,” and hold that God demands the blood of his son as the price of his love for us. Such a theory of Jesus’ death is grossly inadequate, first because it makes God out to be a bloodthirsty monster, who puts “retributive justice” ahead of love and mercy, even if it means the death of an innocent person.

But Rohr notes a second inadequacy. Jesus must be seen not as a savior, but as someone who knew himself already to share the identity of the universal Christ and whose mission was to call us to the knowledge that we also are already one with the universal Christ. Thus, Jesus’ life and ministry must be understood as awakening us to the knowledge of our divine identity, not a paying a price to a bloodthirsty and far-off tyrant.

Such a response in no way gets us out of the Postmodern malaise. In fact, Rohr concludes the chapter with a sort of prayer to Jesus, which turns out in the end to be, rather creepily, a prayer to oneself. Rohr wants a Christ without the cross and without the Church, but the price he pays turns out to be a weird kind of pantheism in which there is no one whom I can encounter, not even God, who in the end is not identical to me.

From the standpoint of Catholic theology, what can be said in response to such a position? It is dismaying that a book on Christ would never pause to reflect that “Christ” translates “Messiah,” and that Rohr should fail to engage the rich Jewish messianic theology of the Bible. The book refuses to consider the imprint, so clear in all the Gospels, of Isaiah 53 as the key to Jesus’ own understanding of his death and ignores Paul’s theology of the cross. Such biblical amnesia is a reflection of a Postmodern reluctance to wrestle with history and theology, a refusal to allow the texts of Scripture to speak to and challenge our preconceptions.

But there is something even more sinister. Rohr plays the magician throughout his book, conjuring a sweeping narrative but by sleights-of-hand misdirects our attention, allowing him to play fast and loose with both history and scripture, and in the process to look with contempt and derision upon the simple faith of all who have ever cast their hope on the cross of the Lord Jesus. We do better instead to stand in this simple faith, founded upon the friendship of Jesus our Messiah and Lord, and to gaze upon the cross in the piety of the old Cistercian hymn:

What language shall I borrow to thank Thee, dearest friend,
For this Thy dying sorrow, Thy pity without end?
O make me Thine forever and should I fainting be,
Lord, let me never, never outlive my love to Thee.
Read more
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From the United States

William Ryan
5.0 out of 5 stars A Foundational Book in Mystical Christianity for a New Century
Reviewed in the United States on March 5, 2019
I have not finished this book, but wanted to express my wholehearted and joyful support for his book that I have been waiting for. This is the book that articulates the fullness of the Christ Mystery as expressed in John's Prologue in the Gospel like no other. I am a 70 year old Catholic Christian and lifetime contemplative practitioner with experience in Soto Zen Buddhist practice, for many years now a decades long practitioner of the Prayer of the Heart practice from Orthodox Christianity and the desert tradition. What was life-changing for me was the inner experience of the Universal Christ at the center of my own heart and the heart's of all beings. To discover, incarnate, and live that experience of Oneness is the spiritual journey and the road to peace between all peoples and religions. It is the healing balm our world needs, especially now. I heartily recommend this book which is firmly grounded in the Christian contemplative tradition of practice and experience. I will update my review when I have finished it.

Update: Having now finished this book I can now say this: I have been on the path of Contemplative/Mystical practice now for 50 years, Christian centered the last 30 plus years . I can safely say this book is a validation of every insight and awareness I have had through these fifty years. If you are an ideological and exclusivist Christian, you will likely not approve of this book. The Contemplative Mystical path has always been marginalized by the institutional Church. Those who are on this path eventually come to the same unitve consciousness and awakening that Richard so ably articulates in this book. The Universal Christ is Reality. It is NOT a belief system. Those who have this awakening whether Christian or of another tradition may use different language and concepts, but the Reality is the same. This insight is called the Perennial Wisdom and exists globally across humankind. I can safely say this is the most important spiritual book I have read in my life. Blessings on Richard and on all who open to the awareness of the Universal Christ, regardless of your tradition or background. "In the Beginning was the Word...." "Before Abraham I AM." -Gospel of John
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KimberlyA.
5.0 out of 5 stars No Words/Just Recognition
Reviewed in the United States on March 16, 2019
Verified Purchase
Normally I try to write reviews that are generally helpful to a potential buyer/reader in that they point out the strong point/flaws, etc. I don’t have anything like that to offer here.

What I do have to offer is this: my soul seemed to recognize (or somehow remember?) the words on these pages. Like I had known it all long ago but have somehow forgotten and was now being pointed back to what I always knew-what I always was.

I have always had serious anxiety-since I was a very small child. All I can say is when I read this book I did not feel afraid.
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David Bradshaw
5.0 out of 5 stars Amazingly simple, yet profound clarification of who we are in Christ
Reviewed in the United States on March 6, 2019
Verified Purchase
Question: What percentage of the 2.3 billion Christians alive worldwide - both Catholic and Protestant - would you guess have been taught that they are presently living in a "sin-soaked" world in need of salvation to avoid eternal damnation? My guess: about 99%.

But imagine taking a fresh look at both Scripture and history - and suddenly rediscovering the truth that every single human being on earth is living in a "Christ-soaked" world, and thanks to Christ Jesus' life, death and resurrection, hell has forever been destroyed!

How's that for Good News? It's the ultimate spiritual game-changer! But, does it sound too good to be true?

Richard Rohr's newest book THE UNIVERSAL CHRIST reveals a profoundly new, yet very historic understanding of how it is possible that every human being is 'in Christ' - a reality that could change our perception of the world and everything in it.

Rohr brings a sorely needed healing balm to a hurting world by celebrating the things the entire human race has in common. In doing so Richard lifts the reader's spirit above petty doctrinal issues. He offers readers an invitation to join him on a journey of fresh Scriptural understanding based on a half-century of Franciscan teaching, ministry and personal spiritual experience.

There's something very poetic about the release of THE UNIVERSAL CHRIST on 'Fat Tuesday' (March 5, 2019) a day which marks the beginning of Lent season - usually full of feasting and celebration - prior to a time of reflection upon the humility, suffering and death of Jesus leading up to the earth-shaking resurrection of Christ.

"Incarnation is the oldest Christian story. Through Christ, God is pouring God's self into all creation. To be Christian, then, is to see Christ in every thing," writes Rohr on his book's jam-packed resource collection page which is full of quotes, videos and book endorsements.

THE UNIVERSAL CHRIST puts forth six major themes which all originate in Scripture, yet for many (including myself) these truths lay hidden in plain sight and require a seasoned teacher like Rohr to coax readers to reframe them in a larger perspective. The key themes include; 1) Christ is not Jesus' last name. 2) Accept being fully accepted. 3) See Christ in every thing. 4) Original goodness. 5) Love is the meaning. 6) A sacred wholeness.

Rohr's style of teaching is very loving and gentle, yet transformative. He often poses thoughtful questions rather than making dogmatic or inflammatory statements. He is careful to explain this "forgotten reality" using abundant Scriptural references, starting with a reevaluation of Genesis 1, which reveals "original goodness" inherent in all of God's creation (including mankind) prior to "original sin" in Genesis 3. Thanks Richard!!
Customer image
5.0 out of 5 stars Amazingly simple, yet profound clarification of who we are in Christ
By David Bradshaw on March 6, 2019
Question: What percentage of the 2.3 billion Christians alive worldwide - both Catholic and Protestant - would you guess have been taught that they are presently living in a "sin-soaked" world in need of salvation to avoid eternal damnation? My guess: about 99%.

But imagine taking a fresh look at both Scripture and history - and suddenly rediscovering the truth that every single human being on earth is living in a "Christ-soaked" world, and thanks to Christ Jesus' life, death and resurrection, hell has forever been destroyed!

How's that for Good News? It's the ultimate spiritual game-changer! But, does it sound too good to be true?

Richard Rohr's newest book THE UNIVERSAL CHRIST reveals a profoundly new, yet very historic understanding of how it is possible that every human being is 'in Christ' - a reality that could change our perception of the world and everything in it.

Rohr brings a sorely needed healing balm to a hurting world by celebrating the things the entire human race has in common. In doing so Richard lifts the reader's spirit above petty doctrinal issues. He offers readers an invitation to join him on a journey of fresh Scriptural understanding based on a half-century of Franciscan teaching, ministry and personal spiritual experience.

There's something very poetic about the release of THE UNIVERSAL CHRIST on 'Fat Tuesday' (March 5, 2019) a day which marks the beginning of Lent season - usually full of feasting and celebration - prior to a time of reflection upon the humility, suffering and death of Jesus leading up to the earth-shaking resurrection of Christ.

"Incarnation is the oldest Christian story. Through Christ, God is pouring God's self into all creation. To be Christian, then, is to see Christ in every thing," writes Rohr on his book's jam-packed resource collection page which is full of quotes, videos and book endorsements.

THE UNIVERSAL CHRIST puts forth six major themes which all originate in Scripture, yet for many (including myself) these truths lay hidden in plain sight and require a seasoned teacher like Rohr to coax readers to reframe them in a larger perspective. The key themes include; 1) Christ is not Jesus' last name. 2) Accept being fully accepted. 3) See Christ in every thing. 4) Original goodness. 5) Love is the meaning. 6) A sacred wholeness.

Rohr's style of teaching is very loving and gentle, yet transformative. He often poses thoughtful questions rather than making dogmatic or inflammatory statements. He is careful to explain this "forgotten reality" using abundant Scriptural references, starting with a reevaluation of Genesis 1, which reveals "original goodness" inherent in all of God's creation (including mankind) prior to "original sin" in Genesis 3. Thanks Richard!!
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MJII
1.0 out of 5 stars A Catholic Response to The Universal Christ
Reviewed in the United States on March 17, 2019
The central claim of Richard Rohr’s new book, The Universal Christ, is that there is a fundamental distinction between Jesus of Nazareth, on the one hand, and the universal Christ, on the other. Jesus was a human being who lived and died 2,000 years ago; the universal Christ is an ever-present and all-encompassing presence that, while quintessentially expressed in Jesus of Nazareth, is also manifest both in and as every created thing. As Rohr repeats again and again, God (who is more or less equivalent to the universal Christ) loves things by becoming them, and not metaphorically.

Although with such a claim we are obviously far afield from the unclouded waters of Catholic doctrine, this is not what is most unsatisfying about the book. That is Rohr’s response to the tacit presupposition undergirding the central claims of his book. Rohr supposes, rightly, that the Postmodern world has left human beings in a state of intellectual and moral poverty and cast them adrift in a cold and disenchanted universe.

True enough, but Rohr’s solution is to say that, no, we are not isolated, and the universe does have meaning, but this is so because all things already just are the universal Christ, whose inundating presence obliterates the otherness of all things, even of God, to myself. For Rohr, this is good news. However, such a response is inherently disingenuous, for with such a solution Rohr merely swaps a lonely universe for a hall of mirrors in which ultimately there is nothing and no one that can be reflected other than myself.

We see this when Rohr offers his take on the death of Jesus. In a chapter entitled “Why did Jesus die?” Rohr rejects outright, as he has done elsewhere, that Jesus’ death ransoms us from sin.

According to Rohr, those who believe the death of Jesus effects our salvation ascribe to the “penal substitutionary theory,” and hold that God demands the blood of his son as the price of his love for us. Such a theory of Jesus’ death is grossly inadequate, first because it makes God out to be a bloodthirsty monster, who puts “retributive justice” ahead of love and mercy, even if it means the death of an innocent person.

But Rohr notes a second inadequacy. Jesus must be seen not as a savior, but as someone who knew himself already to share the identity of the universal Christ and whose mission was to call us to the knowledge that we also are already one with the universal Christ. Thus, Jesus’ life and ministry must be understood as awakening us to the knowledge of our divine identity, not a paying a price to a bloodthirsty and far-off tyrant.

Such a response in no way gets us out of the Postmodern malaise. In fact, Rohr concludes the chapter with a sort of prayer to Jesus, which turns out in the end to be, rather creepily, a prayer to oneself. Rohr wants a Christ without the cross and without the Church, but the price he pays turns out to be a weird kind of pantheism in which there is no one whom I can encounter, not even God, who in the end is not identical to me.

From the standpoint of Catholic theology, what can be said in response to such a position? It is dismaying that a book on Christ would never pause to reflect that “Christ” translates “Messiah,” and that Rohr should fail to engage the rich Jewish messianic theology of the Bible. The book refuses to consider the imprint, so clear in all the Gospels, of Isaiah 53 as the key to Jesus’ own understanding of his death and ignores Paul’s theology of the cross. Such biblical amnesia is a reflection of a Postmodern reluctance to wrestle with history and theology, a refusal to allow the texts of Scripture to speak to and challenge our preconceptions.

But there is something even more sinister. Rohr plays the magician throughout his book, conjuring a sweeping narrative but by sleights-of-hand misdirects our attention, allowing him to play fast and loose with both history and scripture, and in the process to look with contempt and derision upon the simple faith of all who have ever cast their hope on the cross of the Lord Jesus. We do better instead to stand in this simple faith, founded upon the friendship of Jesus our Messiah and Lord, and to gaze upon the cross in the piety of the old Cistercian hymn:

What language shall I borrow to thank Thee, dearest friend,
For this Thy dying sorrow, Thy pity without end?
O make me Thine forever and should I fainting be,
Lord, let me never, never outlive my love to Thee.
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Timothy McMahan King
5.0 out of 5 stars Reclaiming Jesus and Discovering the Christ
Reviewed in the United States on March 5, 2019
I'll be honest. The title made me wonder. "Universal Christ" smacks of an idea that becomes so broad as to be meaningless. In spite of that initial concern, this book was transformative. It is about holding two ideas together in dynamic tension. Christ as universal and Jesus as particular. It also draws together both thought and practice. Learning to Christ in new ways today has helped me rediscover Jesus of Nazareth.

One of the other unexpected joys of this book was the new light it shed on the writings of Paul. Paul's constant use of the term "in Christ" had never stood out to me before as I always thought it entirely synonymous with Jesus. Discovering the meaning and historical roots of "the Christ" helped me see how radical of a statement it was for Paul to say "it is no longer I who live but Christ who lives in me," or, "Christ is all and is in all."

If you've stepped away from Christianity, this book is worth a read. You might find something to come back to.

If you are a Christian, it is an invitation to a deeper understanding of faith.

But you don't need to be a Christian or even consider yourself a person of faith to find the history, ideas and personal insight fascinating and transformative.
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Joshua
1.0 out of 5 stars Dangerous
Reviewed in the United States on March 19, 2019
Rohr completley misunderstands who Jesus is and what His death on the cross meant. This is pantheism in a thin coat of Christianity. John 1 most clearly argues that Jesus is alone in being the Christ, and several places in the Gospels, Jesus warns about false Christ’s (Luke 21:8, Mark 13:6-22, and Matthew 24:5-26) He also calls Himself the Christ (The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.”
John 4:25-26) and never at anypoint does the Bible make refrence to a Christ Force if you will. Rohr also believes that the death of Jesus was not an atoning sacrafice for the sin of
Man even though there are many verses clearly stating that His death on the cross was for the atonement of mankind (2 Corinthians 5:21, 1 Peter 1:18-21, Acts 20:28, Colossians 1:18-23, Ephesians 1:3-14, Hebrews 9:11-28, the whole chapter of Hebrews 10, 1 John 1:5-10, Luke 22:20, the whole chapter of Romans 5, Romans 3:21-31, Revealtion 1:5-7, Revelation 7:13-17, Revelation 12:10-12, and Jesus Himself declared it to be so in Matthew 26:26-29)
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A. Reader
5.0 out of 5 stars Fr. Rohr's Most Important Message to Date
Reviewed in the United States on March 5, 2019
This is arguably Fr. Richard Rohr's most important message of his career. To understand the Christ separate and apart from Jesus feels groundbreaking, while Fr. Richard is so careful to ground this teaching in both Scripture and the historical, orthodox teachings of the Church. Grasping onto this understanding, and re-reading familiar passages of Scripture again through this new lens, truly can change how we see everything. This is a total game changer!
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Jeri
VINE VOICE
1.0 out of 5 stars Warning!! to Catholics and Christians
Reviewed in the United States on May 9, 2019
Rohr believes "Without an evolutionary worldview, Christianity does not really understand, much less foster, growth or change."    Instead of Jesus Christ, who proclaimed himself the way and the truth, Rohr  is here to announce a new Universal Christ, who will lead the world into an "unfolding of consciousness".

Problems: Christianity has been the engine of change for the world for two thousand years. And although Rohr’s effusive prose is anything but clear, an “unfolding of consciousness” suggests he sees the Universal Christ as some form of pantheistic consciousness. Try to parse out what Rohr calls God in this: “Intuitive truth, that inner whole-making instinct, just feels too much like our own thoughts and feelings, and most of us are not willing to call this “God.”

Problems: My intuitive truth is likely to be the opposite of your intuitive truth. It’s a weasel way of saying there is no truth. And relying on feelings would be like chasing the foam on a wave.

Rohr loathes that   "religious tradition ...had become...moralistic”. Apparently the ambiguous Universal Christ is uninterested in what Rohr calls “supposed moral perfection”. Rohr scolds the Catholic Church for making “the mistake of seeing  "God the Father as Punisher in Chief, an angry deity who consigns sinners to eternal torment”.

Problem: Judaism had no clear concept of hell until Jesus Christ uttered such lines as, “and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.” One of many, many statements about hell by Jesus, alas for Rohr’s claims. Rohr assures us that his newer, better Universal Christ will be "A forgiving God who allows us to recognize the good in the supposed bad."

Major Problems: This leaves the Universal Christ/pantheistic entity both the creator and ultimate origin of evil as well as good, and, in various ways, abolishes right and wrong, denies justice, trivializes our lives, and good luck arguing human rights.

And yet Rohr himself is an unending cascade of blame, why, almost as if some sort of ironclad morality existed. He is outraged by those who do not care for the environment and the “dear animals”, irritated by the church with its
“magical sacraments”, and he all but explodes at the “white Evangelicals and 52 percent of white Catholics” who do not vote as he prefers.

Rohr believes, "Buddha was a spiritual genius, and we Christians could learn a lot from him and his mature followers."

Major, major problems, some of which Rohr even alludes to: “There is a reason that most art shows Jesus with his eyes open and Buddha with his eyes closed. In the West, we have largely been an extroverted religion, with all the superficiality that represents; and the East has largely produced introverted forms of religion, with little social engagement up to now.”

In its first 500 years, Buddhism’s charity gave the world two hospitals. “Superficial” Christianity, in the first 50 years after it was made legal, had charity organizations in every single church in the empire to feed and aid the poor. Every single church. The ancient Greeks used to put blind women in brothels; Christianity created hospitals for them. And for the poor, and for the dying, and for the mentally ill.

Rome’s most famous physician, Galen, fled Rome the instant the plague struck. He was stunned that Christians stayed and cared for the sick, many of them dying as a result.

In the Victorian era, Father Damien volunteered to live and care for the wretched lepers on the island of Molokai. His fist words to them were, "I am one who will be a father to you, and who loves you so much that he does not hesitate to become one of you; to live and die with you”.. He did contract leprosy and die from the disease.. Even today, with all the government aid, the majority of lepers in the world are cared for by nuns and priests.

Christianity insisted on the inestimable value of every human being as a child of God.    Thich Nhat Hanh, the most famous Buddhist today, teaches "All suffering is a delusion" and "There is no self".   Buddha taught  Anatta, the non existence of self.    So there is no difference between me and you, between me and a  worm.   

Ideas have consequences. According to the Iris Chang's book "The Rape of Nanking" and Victoria's "Zen War Stories" Buddhism was the cause of such Japanese World War II atrocities as the Bataan Death March, the medical experiments which included vivisection without anesthesia, not to mention. burying civilians alive.   Scholars argued it was  the Buddhist doctrines of the non-existence of self and the oneness of life and death  which were to blame.

Rohr blames:   "God and religion...have been used to justify most of our violence."   Alas, the cruel reality of facts:  Philip and Axelrod's "Encyclopedia of  Wars' tied religion to a total of 6.98% of all wars throughout recorded history, a minuscule amount.  And removing those wars begun by Islam cut the number to 3.23%.   Let me repeat:  3.23%.  And that measly number even includes the Buddhist wars.

Rohr cleverly points out:   "Have you ever noticed that Jesus never once speaks glowingly of the nuclear family?" 

Malachi 2:16 "I hate divorce, says the Lord God."   And in Matthew 19:6: "Therefore what God has joined together, let no man  put asunder".   The Catholic church followed these words and utterly changed society, from an ancient Roman culture in which men could do as they pleased, slaves were considered your sexual object, and pedophilia was practiced on an industrial scale, to a culture which demanded the same morality for men and women.   The nuclear families Rohr sneers at protected children for thousands of years, before our secular culture eroded marriage. 

As illegitimacy and divorce soared, the consequences for children have proven catastrophic.   Suicide rates for teens tripled, as have rates of depression in teens, all sorts of adolescent mental illnesses, drug use, and criminal and aberrant behavior.    Failure rates in school and later in life have been shown to be ineluctably tied to the lack of the nuclear family in research study after research study.   Studies as far apart as China, Sweden, Ghana and Kenya found similar results.

And yet Rohr grumbles that “we concentrate so much on the private sins of the flesh.”

Rohr accuses the Catholic church for "our silence about and full complicity with slavery."   In the 2016 Global Slavery Index,  the country with the greatest number of slaves today is India, with a total of 18.3 million slaves.   Hinduism's pantheism insists that we were given our status today as a result of past lives; hence, any  effort to aid slaves, or to improve the lot of the Dalits, the lowest caste, was wrong, and Brahmins have rioted  to prevent their being helped. 

Christianity alone, of all the other religions and cultures, ended slavery, and did it not once, but twice. Once, at the start of the Dark Ages, and again, with the Protestant anti-slavery movement in the 1800s. Even as the ancient world fell into chaos and barbarians swamped Europe, the Catholic church began to demand an end to slavery; Augustine called it sin, priests everywhere advised the wealthy to free their slaves.

Within a few centuries, the Catholic church ended slavery in all but the fringes of Europe. Lords had to deal with serfs, not slaves, and the Catholic church insisted on rights for serfs, which grew broader with each passing century.   In 1435, when some islanders in the Canary Islands were enslaved, an outraged Pope Eugenius IV issued the bull 'Sicut Dudum' which announced that anyone who owned, sold, or transported a slave was excommunicated.  Pope after pope issued similar excommunications.  

The fact that there were those who refused to listen is not the fault of the Catholic church, it is the  problem Rohr is desperate to avoid discussing because it upends his thesis that humanity is part of an unfolding happy consciousness:   evil.

The last century was the bloodiest abattoir in human history.   Among other horrors, atheist communists murdered one hundred million human beings, an unimaginable number.      They buried Archbishop Andronnik of Perm  alive.  Archbishop Vasily was crucified. To give you an idea of the scale of the mass killings of the people trapped in the Soviet Union, one grave, found in 1989  near Chelyabinsk, yielded the remains of 300,000 people, all slaughtered during the 1930s.

Mao killed some 45 million during the famine that he created.   The old, the sick went first, then the children, and then even the healthy adults, their skin like paper rags on their skeletal bodies, and, at the end, unable  to move, they died where they fell, in ditches, and did so even as Mao sent vast amounts of food abroad. 

Hitler set out to kill every Jew in the world; he succeeded in only gassing and starving to death some six million human beings.  The pictures of those who survived the death camps make the existence of evil undeniable.  

Apparently blissfully unaware of the last century, and never having read a history book, Rohr is bubbling over with enthusiasm: ”We are now...accessing more of the skills we need to go into the depths of things…through the Enneagram… or wilderness training…these tools help us to examine and to trust interiority and depth as never before”.

Yes, he really wrote that. Pop psychology as salvation, a journey into self and learning “to trust interiority”. Because it’s all about me, me, me.
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Gary Vollbracht
5.0 out of 5 stars An Intimate Memoir and Helpful Map for the Soul's Journey
Reviewed in the United States on March 14, 2019
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Richard Rohr’s most recent book strikes me as an intimate memoir by a deeply spiritual guide. At 76, Rohr’s “memoir” provides the reader (or in my case listener) with a helpful map for seekers at all phases and levels of their lifelong journey, but especially for the later stages of life – what Rohr and others call the second half of life.

Rohr’s sharing shows him as an avid lifelong learner who seems always open to the next chapter of his own journey no matter where that truth may take him.

In this book he references tools that have helped him and continue to help him grow – from his early formation as a priest, through rich soils of self-discovery through working with scriptures, the Enneagram, suffering, the Ira Progoff Journal workshop process, contemplation, psychological inquiry, etc. He describes all these tools and sources for the reader to consider.

Rohr’s generous, vulnerable and honest sharing from his rich spiritual life serves two purposes for readers. First it confirms the value of these sometimes esoteric tools and practices that the reader may have discovered along his or her own journey (especially in the second half of life) but who may have “worried” when these sources and practices took him or her beyond the comfortable conventions he or she has held – often for most of an entire lifetime. Second, these tools and practices may be new to some readers and hence a source of inspiration for one’s beginning and continuing spiritual evolution.

Rohr shares his sense of an evolving epistemology (how we know what we think we know) – moving from intellectual ideas and concepts early in the journey, then growing in emotional knowing and finally getting increasing glimpses of more experiential presence and mystical Knowing – often through times of suffering.

Two concepts stand out for me in this book. First is Rohr’s chapter on original goodness – contrasted against the common theology of original sin. This reminds me of Matthew Fox’s work in 2000 of Original Blessing. Perhaps more relevant yet would be David Bentley Hart’s forth-coming book (September, 2019) That All Shall Be Saved: Heaven, Hell, and Universal Salvation.

The second concept that Rohr shares that is that both Christ (or God) AND humanity are not uniquely present in Jesus (the God/Man – described in theology as Jesus’s essential nature captured in the doctrine of the hypostatic union of Jesus where Jesus is said to be True God AND True Man). Rohr extends this idea of Christ (Jesus’ God-nature) being present not only uniquely in Jesus, and not even uniquely in all humanity but, but rather in ALL THINGS. This seems like a theological concept of “hypostatic union for all”! God is in everything! This deeply resonates with me and inspires me to manifest love from this essence within rather than appear to love but only as an “ought-to” act from my ego self.

“God in everything” Rohr calls panENtheism, where God is both IN everything AND transcendent to everything. PanENtheism is distinct from of pantheism in which God simply IS everything. In this panENtheism Rohr speaks of the incarnation as God, from the beginning in Genesis, coming into incarnation in everything over time.

I like Rohr’s concept of having “the religion OF Jesus” distinguished from “The religion ABOUT Jesus” – I first ran across this statement in Jacob Needleman’s Lost Christianity published in 1980 and it stood out for me there also.

Two things struck me as a distraction from the truly profound messages of this book. First is his introducing scientific understandings (e.g., the “Big Crunch” when supposedly the “Big Bang” will be reversed, or talking about the nature of neutrinos as an example of some point he was trying to make). These scientific things may be current theories that may or may not prove to be correct decades from now. I much prefer a simple statement that the more we know scientifically about the reality of the Cosmos the more we realize we don’t know (especially in such topics as the relationship between matter and consciousness}.

In our “scientific progress” we simply go from clearing up one level of mystery only to find a much more profound Mystery – a process that has no end. So a solid (pardon the oxymoron) worldview is one that simply ACCEPTS Mystery per se, the vast Unknown – all the way down and all the way up. In this regard I am helped not only by Rohr but by (atheist, philosopher) Thomas Nagel’s 2012 book Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly False and by (theologian, philosopher) David Bentley Hart’s 2014 book The Experience of God: Being, Consciousness, Bliss.

The second thing that distracted me from the profoundness of Rohr’s teachings in this book is the frequent quoting of scriptures. Considering the level of consciousness reflected in Rohr’s book and its emphasis on Knowing beyond the intellect, the constant references to scripture for me interrupted the flow of information. Perhaps it felt too much like a Fundamentalist throwing one “proof-text” after another as “proof” that such-and-such is true because the “Bible tells me so.”

And of course my conservative roots, while very helpful early on in my life, did not serve me well later in life. (Confession: Like Rohr, I am 76, and, unlike Rohr, was trained rigorously for eight years in my Lutheran day-school where “right doctrine” according to Martin Luther’s Small Catechism – expanded from the original to include 703 biblical “Proof Texts,” nearly all of which we would memorize, was central. I remained very active in my bible teaching and church leadership – until, in my 40s and 50s, this kind of “belief-based ‘faith’” simply would not hold all that was so alive in me. Having said that, this early bible-study was all perfect for my journey and set the stage for an explosive breaking out that would come in my fifties and beyond.)

All in all I am thrilled by this latest Rohr book – and I eagerly await the “next chapter of his life” to be revealed in his next book. I am full of gratitude for his life and willingness to share and in the process serve!
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Anthony Bosnick
2.0 out of 5 stars This book leaves me quite puzzled; actually, more than quite. . . .
Reviewed in the United States on May 5, 2019
Verified Purchase
As I was reading "The Universal Christ," I felt the book was interesting and engaging, but a bit "off." This sense grew to the point that I finally asked a well-respected theologian friend if he considered Richard Rohr to be orthodox or heterodox. He replied that Rohr is not orthodox, nor even heterodox; he is "New Age, pantheistic, and Gnostic." I have always thought of Rohr as a Catholic priest, so I was looking for a Catholic approach to this topic.

I did not find it here. The book is not grounded in a Catholic understanding of Christ, and many other topics. There is very little mention about the centrality of the sacraments, and much confusion about the oneness of Christ and Jesus, the Trinity, Father, Son and Holy Spirit, and many other theological issues central to Catholic understanding. (These things matter because our salvation rests on the truth of divine revelation, and consequently, our belief and walking in the truth.) There is much in the book to tickle your ear, but we are cautioned against that (see 2 Timothy 4:3).

As I mentioned, I found a number of things to be a bit off. Here are just three, but they give an idea for the cause of my unease. All quotes are from Rohr. Citing St. Bonaventure, Rohr ends up with this statement: "Don't start by trying to love God, or even people; love rocks and elements first, move to trees, then animals, and then humans. Angels will soon seem like a real possibility, and then God is then just a short leap away" (p. 57). (Frankly, I don't think this will work! As hard as it is, love of God and neighbor come first.) Or this: "We in the West tend to see it [fire] as merely destructive (which if probably why we did not understand the metaphors of hell or purgatory)" (p. 92). And, "I have never been separate from God, nor can I be, except in my mind. . . . Regrettably, Christians have not protected this radical awareness of oneness with the divine" (p. 45). Such "off" statements occur throughout the book, and taken together left me unsatisfied. I might even say distressed.

An Index would be helpful in finding other examples, but unfortunately there is no Index in this book.

Enough criticism and on to something positive: If you want a good book on the Universal Christ, consider Henri de Lubac's "Catholicism. Christ and the Common Destiny of Man." Or something by Joseph Ratzinger or Hans Urs von Balthasar. All are are highly respected theologians who will introduce you to a deep and rich understanding of Jesus Christ and his role in salvation.

Another good book to consider is Terrence C. Wright's "Dorothy Day. An Introduction to Her Life and Thought." Day was a person of action and deep belief, rooted in the Church and its teaching. Her life shows one who lived serving others while rooted in Catholicism. She did not take any Gnostic or heterodox shortcuts. The Wright book is very readable too.
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