Richard Rohr, a Franciscan friar and popular spiritual author, has gained considerable attention among progressive Christians and even some evangelicals exploring contemplative spirituality. His writings on the "Universal Christ" and alternative paths to God resonate with many disillusioned by institutional religion or seeking a broader, more inclusive understanding of God. However, beneath Rohr's poetic language and mystical appeal lie significant theological departures from historic, biblical Christianity. This article offers a biblical and theological critique of Rohr's teaching, particularly focusing on his concept of the "Cosmic Christ," and calls for discernment among believers who are drawn to his work.
1. Rohr's Doctrine of the "Universal Christ"
In his book The Universal Christ, Rohr argues that Christ is not confined to the historical Jesus but is a cosmic principle that exists in all creation. He writes, "Christ is a name for the transcendent within everything in the universe." This panentheistic idea blurs the distinction between Creator and creation, veering toward a quasi-New Age spirituality that sees divinity in all things. Rohr attempts to expand the meaning of Christ to include all that is, which he claims reveals God's presence in everything—from nature to art to human consciousness.
Biblically, however, "Christ" is not a universal spirit or symbol of divine presence in matter. Christ is the incarnate Son of God, Jesus of Nazareth (John 1:1,14; Col. 2:9). Scripture makes it clear that while Christ is the agent of creation and sustains all things (Col. 1:15–20; Heb. 1:3), He remains distinct from His creation. The doctrine of the incarnation affirms that Christ took on human flesh in a particular time and place, not that He is eternally embodied in all things. Rohr’s teaching risks confusing general revelation—the knowledge of God through creation—with special revelation—the knowledge of God through Christ and Scripture.
2. The Problem of Universalism
Rohr's theology tends toward universalism—the belief that all will ultimately be reconciled to God, regardless of repentance or faith in Christ. He downplays the necessity of conversion and the exclusivity of Christ for salvation. In Rohr’s vision, Christ is the inclusive face of divine love, and doctrines of judgment, hell, or exclusive salvation are often dismissed as harmful constructs of institutional religion.
While God’s mercy is indeed vast and His desire is for all to be saved (1 Tim. 2:4), the biblical witness consistently affirms that salvation comes through repentance and faith in the crucified and risen Christ (John 14:6; Acts 4:12; Rom. 10:9–13). The gospel is not simply a declaration of divine love, but a call to respond to that love with repentance and faith. Universalism, however well-intentioned, removes the urgency of that call and minimizes the gravity of sin and the justice of God.
3. Reframing Sin and Redemption
Rohr reframes sin not as rebellion against a holy God but as a failure to recognize one's divine essence or true self. In his framework, redemption is less about being saved from wrath and more about becoming conscious of one’s inherent union with the divine. This emphasis on inner awakening over substitutionary atonement is deeply rooted in mystical and contemplative traditions, but it departs significantly from the gospel as proclaimed in Scripture.
The Bible presents sin as a real and objective offense against God’s holiness (Rom. 3:23), deserving of just judgment. Redemption is not achieved through introspection or awakening, but through the atoning death of Jesus Christ (Isa. 53:5; Rom. 5:9; 2 Cor. 5:21). Rohr’s reinterpretation of sin and redemption may offer emotional comfort, but it does so at the cost of the gospel’s power and clarity.
4. Authority of Scripture
Rohr frequently treats Scripture as one spiritual path among many, subject to reinterpretation in light of mystical experience, tradition, or even intuition. While he occasionally references biblical texts, his interpretive method is highly allegorical, subjective, and often disconnected from the historical and grammatical context of Scripture. This undermines the authority and sufficiency of God’s Word.
Scripture testifies to its own divine origin and purpose: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim. 3:16–17). The Bible is not merely one lens through which to view the spiritual life—it is the authoritative revelation of God’s redemptive plan. When mystical experience is placed above Scripture, truth becomes subjective and untethered from divine revelation.
Conclusion:
While Richard Rohr's writings may appeal to those seeking depth, healing, and spiritual connection, his teachings ultimately offer a form of spirituality that diverges from the gospel of Jesus Christ as revealed in Scripture. The "Cosmic Christ" he describes is not the Christ of the Bible, but a mystical abstraction that blurs the lines between Creator and creation, truth and experience, sin and enlightenment.
For those drawn to contemplative spirituality, a better path is one grounded in the Word of God and shaped by the historic gospel centered on the death and resurrection of Jesus. True peace with God, lasting hope, and eternal life are not found by looking inward or merging with the cosmos—they are found by trusting in the living Christ who died for our sins and rose again for our justification.
Let us contend earnestly for the faith once delivered to the saints (Jude 3), not trading biblical clarity for mystical ambiguity. We are called to proclaim not a cosmic principle, but a crucified and risen Savior who calls all people everywhere to repent and believe the good news (Mark 1:15).
