What official church statements or council decisions have directly addressed non-dual or monistic teachings?

1. What the official Catholic tradition has said: categorical critiques rather than labeled condemnations

The Catholic Encyclopedia frames monism as a philosophical stance that “leaves no room for faith,” contrasting it with dualism and warning that monistic mysticism tends toward a rationalistic pantheism at odds with Christian mystery ^[1], and the same encyclopedic tradition treats dualism and monism as opposed technical categories in Christian thought, situating church teaching in a context that rejects an eternal world existing side‑by‑side with God ^{[2] [3]}.

2. Councils, inquisitions, and medieval policing of metaphysics: action against perceived threats, not neat labels

Medieval ecclesiastical enforcement—such as the campaigns against the Cathars and subsequent inquisitorial measures—demonstrates that the church acted strongly against groups judged heretical for their metaphysical claims, with the thirteenth‑century papacy and Inquisition targeting movements seen as incompatible with orthodox creation doctrine; the historical accounts treat these moves as rejections of rival cosmologies, though the Cathars are classed as dualists rather than proponents of monism ^[3].

3. Mystical theology and the ambivalence toward “non‑dual” language

Christian mystical writers from Dionysius the Areopagite through Eriugena and Eckhart used language that modern readers sometimes describe as “non‑dual,” and contemporary treatments argue that such strains can be compatible with orthodoxy when carefully qualified ^{[4] [5]}. Scholarly and devotional currents—represented in modern publishers and teachers—claim that Christian non‑duality is distinct from pantheistic monism and can coexist with Trinitarian doctrine, a position advanced in recent apologetic and comparative works ^{[4] [6]}.

4. The theological center‑ground: Trinity as corrective to simplistic monism

Multiple commentators emphasize that classical Trinitarian theology serves as a corrective to simple monism by insisting on both divine unity and internal relational plurality, a theological structure historiographically presented as one of Christianity’s answers to monistic attractions—a point made explicitly in reflections on the Trinity versus monism ^{[7] [6]}.

5. Contemporary debates and institutional silence on explicit “non‑dualism” rulings

Recent discussions among theologians and Christian writers show active debate about monism versus dualism in anthropology and spirituality, from academic treatments of human composition to pastoral encouragement of “dismantling dualisms” in social ethics ^{[8] [9]}. Yet the sources surveyed reveal few, if any, modern conciliar or magisterial texts that flatly pronounce “non‑dualism” heretical under that label; instead, official repudiation appears through broader doctrinal guards—against pantheism, against an eternal world alongside God, and in defense of the Trinity—leaving a gap between institutional doctrinal safeguards and the terminology used by contemporary non‑dual teachers ^{[1] [2] [3] [4]}.

6. What the sources do not show and why that matters

The available reporting does not produce a catalogue of formal church councils that explicitly mention “non‑dualism” or “Christian monism” by those modern terms; therefore, assertions about formal condemnations using contemporary labels cannot be made from these sources, and any definitive claim about specific modern magisterial rulings would require documentary evidence beyond the surveys and interpretive pieces reviewed here ^{[5] [4] [10]}.