Celebration of Discipline Book Review
Introduction
The Celebration of Discipline[1] by Richard Foster is similar to Spiritual Life: The Foundation for Preaching and Teaching[2] and The Spirit of the Discipline[3] but provides considerably more biblical support for the practice of spiritual disciplines. All three books, however, cite their practice as the solution for carnality and spiritual ineffectiveness of the church. All claim that spiritual disciplines are the means to bring God’s grace to bear on hearts that have become blind and dull of hearing. An implicit message of these books is that the practice of spiritual disciplines has been a hidden truth since Reformation days and that by going back to medieval days and exploring mysticism to find answers has merit. As pointed out in a previous critique of Westerhoff’s book,[4] mysticism, subjectivity, intuition and imaginative reflection weave their way through the descriptions of spiritual disciplines and this is also true, to some extent, in The Celebration of Discipline and The Spirit of the Disciplines. The apparent differences in style and emphasis appear to stem from each author’s religious orientation (i.e., Westerhoff functions as a priest in the Episcopalian Church and is oriented to Roman Catholic mysticism, Foster is a Quaker grounded in the mysticism and intuitive approach of the Friends and Willard is an evangelical Baptist who embraces the spiritual formation movement). They all seem draw heavily from extra-biblical sources and not upon exegesis for their contentions. In Celebration of Discipline Foster lists twelve spiritual disciplines: meditation, prayer, fasting, Bible study, simplicity, solitude, submission, service, confession, worship, guidance and celebration. Ultimately, however, he writes that his list is not comprehensive and can be supplemented with others of one’s choosing (Foster, 13). The ones that he lists are described as concrete things that can be done to bring about spiritual transformation within - “liberation from self-interest and fear” (Foster, 2, 110). He lists them as being of three different varieties (inward, outward and corporate disciplines) with four in each category but writes that the keynote of them all is joy (Foster, 2). The inward disciplines include meditation, prayer, fasting and study. Under outward disciplines, simplicity, solitude, submission and service are listed. And corporate disciplines are given as confession, worship, guidance and celebration. Of all the disciplines listed he claims that simplicity, prayer and celebration are among the most important (Foster, 79, 191). All are described in a biblical format and presented as the means by which to experience God more fully rather than just apprehend Him intellectually. Foster gives special mention to simplicity and to prayer. Simplicity, as “an inward reality that results in an outward lifestyle,” is important in order to attain an orientation to life that is without greed and coveting (Foster, 79). Being content is given as a godly disposition and certainly a biblical position for the Christian (Philippians 4:11; I Timothy 6:8; Hebrews 13:5). Prayer is also presented as being “central to all the disciplines” (Foster, 191) and is involved in meditation, fasting, study, solitude, confession and worship.

The Twelve Spiritual Disciplines in Celebration of Discipline Meditation is the first discipline listed. Foster writes that “Christian meditation is an attempt to empty the mind in order to fill it [with God]” (Foster, 15). This is for the purpose of becoming one with God experientially which could be offensive to some since this is a major tenet of mysticism. It is, in a real sense the subjective finding of God within oneself with imagination playing a large role (Foster, 25-26). This experience comes to take on a life of its own so that Foster can write that “we live in a perpetual, inward, listening silence so that God is the source of our words and actions (Foster, 7). Although it there is some question about this practice since it can be interpreted by some to take one out of the realm of God’s revealed Word and into revelation of the subjective variety. It could be seen as undermining the idea that the Scriptures must be held to be the sole authority by which to discern the voice of God. Second, prayer is viewed by Foster as the means by which God transforms the believer unto godliness (Foster, 33). It is viewed as a mechanism by which to change self by thinking God’s thoughts, desiring what He desires, loving things He loves and willing what He wills (Foster, 33). On the other hand, Foster presents prayer not only for self change but to bring the will of God to bear on situations and other people. It is presented in conjunction with faith in God’s revealed word for change to God’s glory but questions linger about his introduction of many forms of prayer (i.e., discursive prayer, mental prayer and centering prayer) which seem to have roots in Eastern or Medieval mysticism. Third, fasting for spiritual purposes is an important discipline. While Scripture does not present fasting as a command, Foster correctly views it as a practice to God’s glory where attention is focused upon Him and His purposes. His statement that “fasting is feasting” means that it makes us aware that the believer’s real food is spiritual (God’s word) and not physical nourishment (Foster, 55). The practical advice Foster gives is basic and helpful to the engagement in this practice. Fourth, Bible study, where thinking about God’s word is primary, is listed as the last spiritual discipline within the category of inward disciplines. The impact is the modification of habits of thought away from unscriptural content to content that is true, honorable, just, pure, lovely and gracious (Philippians 4:8). Foster writes that study involves four steps: repetition, concentration, comprehension and reflection. He places an emphasis on study to find the meaning of the text of Scripture but at the same time, spiritual formation is also seen to be a function of reading a variety of other books (including medieval mysticism). Fifth, simplicity is listed as the first of the outward disciplines. A central tenet of simplicity, for Foster and to his credit, is seeking first the kingdom of God and His righteousness (Matthew 6:33). Following this command of Jesus simplifies life. This is to reject a lifestyle that conforms to cultural and materialistic expectations and heralds the righteousness of God knowing that God will supply what is needed. This requires an inner life that is content and that does not do homage to materialism. Foster writes that simplicity is present when we view what we have as gifts from God and when we trust God to manage and protect our possessions. Sixth, Foster lists solitude as a discipline. Solitude is viewed as an inner state of mind and heart that gives a person freedom from loneliness and fear irrespective of whether we are with other people or alone (Foster, 96-97). Attaining this inner state he writes involves treasuring moments of time that are nestled in among the busyness of everyday life, having a “quiet place” to where you retreat, whether it be in the home or some other location, and taking a special vacation or retreat several times a year (Foster, 106-108). The benefits given are increased sensitivity and compassion for others (Foster, 108). Seventh, submission is considered a spiritual discipline. It is to understand that we not have to have our way (Foster, 111). In a word it is the denial of self and counting others as better than oneself (Philippians 2:3). It is to value others and treat them with consideration and respect. It is noteworthy that Foster lists seven acts of submission: (1) to the triune God, (2) to the Scripture, (3) to family, (4) to neighbors and associates, (5) to the believing community, (6) to people who have been broken and despised, and (7) to the world (Foster, 121-124). The eighth discipline is service. Foster distinguishes self righteous service from true service in that true service is rendered not with feverish self effort for external results and rewards, it is not calculated according to what advantage may accrue to the server and it is not governed by moods and whims. And, true service is sensitive to the needs of people and always values the unity of one’s community (Foster 128-129). Ninth, on our list and the first of the corporate disciplines is that of confession which like the others, Foster writes, is a means toward being conformed to the image of Christ. Foster considers it both a grace given by God and an action of submission to Him. It is also viewed as both a personal/ individual matter and a corporate matter. It involves Christ’s intercession for the Christian but it also involves man’s forgiveness of others (Foster, 145-146). A formalized Confessional, as practiced by Roman Catholics, is unnecessary. Tenth, worship is listed as a spiritual discipline. Worship is “to experience Reality, to touch Life…to know to feel, to experience the resurrect Christ in the midst of the gathered community.” (Foster, 158). It is the believer’s “response to the overtures of love from the heart of the Father” (Foster, 158). In this context, form is relatively inconsequential – form only “leads us into worship” (Foster, 158). Foster writes of several keys that open up the worship experience: expectancy for God to meet with His worshippers, intercede for worship leaders, consider worship as a group as transcending an individual approach to God (Foster, 165). It involves the cessation of willful activity, the sacrifice of praise, the use of gestures consistent with praise offered to God (Foster, 169). Finally, worship translates into renewed desire and motivation to obey the One to whom all worship is due. The eleventh discipline is guidance provided by God through the body of Christ. This is not the same thing as the guidance provided by the Scripture and the Holy Spirit on an individual level. Foster writes that this is guidance that has all but been lost to believers. It is to discern the will of God through the community of believers. It is the challenge of seeking counsel of others to discern the leading of the Spirit before launching into activities or ministries. The twelfth and last discipline that Foster lists is celebration. This discipline is described as the function of joy, thanksgiving and even gaiety in the life of believers. It is a fruit of the Spirit and the strength that should be infused in all the disciplines and it is imparted through the obedience of the Christian in daily life. Foster writes that it is a noisy and communal affair that may involve laughter, shouting, singing, dancing and a variety of other activities.

BIBLIOGRAPHY

Foster, Richard, The Celebration of Discipline: The Path to Spiritual Growth, New York, NY: HarperCollins, 1998.

Westerhoff, John H., Spiritual Life: The Foundation for Preaching and Teaching, Louisville, KY: Westminster John Knox Press, 1994.

Willard, Dallas, The Spirit of the Disciplines: Understanding How God Changes Lives, New York, NY: HarperCollins, 1998.

Weaver, Grant, “Critique of Westerhoff’s Spiritual Life: The Foundation for Preaching and Teaching,” Module Two of PLED 520, Liberty University, 2011.
-----------------------
[1] Richard Foster, The Celebration of Discipline: The Path to Spiritual Growth (New York, NY: HarperCollins, 1998). [2] John Westerhoff, Spiritual Life: The Foundation for Preaching and Teaching (Louisville, KY: Westminster John Knox Press, 1994). [3] Dallas Willard, The Spirit of the Disciplines: Understanding How God Changes Lives (New York, NY: HarperCollins, 1998). [4] Grant Weaver, “Critique of Westerhoff’s Spiritual Life: The Foundation for Preaching and Teaching,” Module Two of PLED 520, Liberty University, 2011.