Spiritual Disciplines for the Christian Life

by Donald S. Whitney

INTRODUCTION

Donald S. Whitney’s book, Spiritual Disciplines for the Christian Life, published by NavPress in 1991, is a thoughtful exploration of various Christian disciplines that broadens the traditional Protestant training regarding the means of saving and strengthening grace. The theme of the entire work is based on 1 Timothy 4:7, which states, “Discipline yourself for the purpose of godliness” (Whitney 1991, 16). Accordingly, Whitney’s objective is to spur the reader toward the disciplines with the goal of Godliness always in sight. Pulling substantially from early Puritan teaching, the author surveys ten specific spiritual disciplines in order to accomplish the objective. The following provides a brief summary, critique, and personal application of Whitney’s work.

SUMMARY

In the spirit of Richard Foster’s Celebration of Discipline (1998) and Dallas Willard’s The Spirit of the Disciplines (1991), Whitney provides ten spiritual disciplines as a framework to accomplish the objective of spurring individuals toward Godliness. The ten spiritual disciplines include Bible intake, prayer, worship, evangelism, serving, stewardship, fasting, silence and solitude, journaling, and learning. As bookends to the disciplines, the author examines the purpose of the disciplines and encourages the reader to persevere in the disciplines.

The opening chapter focuses on the purpose of the disciplines, which is Godliness. Whitney believes God’s three catalysts for change include other people, life circumstances, and human choice, with only choice controlled by the individual (17-18). According to Whitney, the spiritual disciplines lead to holiness because the disciplines “are like channels of God’s transforming grace” (18-19). Thus, since God commands holiness, the spiritual disciplines are mandatory (20). In other words, under the influence of Puritan theology, Whitney expands the boundaries of the phrase “means of grace” taught by the Reformer’s and the Baptist catechism, which focuses on Scripture, baptism, and the Lord’s Supper (Desiring God, Question 95).

The next two chapters focus on what Millard Erickson considers the primary evangelical means of grace, the Word of God (Erickson 2007, 1021). Whitney presents three branches of Bible intake, which include hearing, reading, and studying and then asserts that spiritual growth and Bible intake are directly proportional (Whitney 1991, 29-39). Additionally, Whitney advocates memorizing, mediating, and applying Scripture to life (41-61). The author provides a number of benefits to memorization such as providing guidance and power as well as benefits of meditation, which include insight and wisdom (41-55).

Whitney claims the second most important spiritual discipline is prayer (66). In this regard, Whitney aligns with the Reformed theologian, Charles Hodge, who also includes prayer as a means of grace (Hodge 1995, 466). Whitney identifies three prayer tenets (Whitney 1991, 66). First, God expects prayer since Scripture specifically commands it, but many Christians do not pray due to doubt, discouragement, and lack of awareness (67-70). Second, individuals learn prayer by practicing, meditating, praying corporately, and reading biographies of prayer warriors (70-78). Third, prayer is always answered, not necessarily the way desired, but the way that glorifies Him (78-80). Although Whitney does reference Richard Foster here, the author appears to avoid aligning with Christian mysticism, which is an accusation leveled against Foster, especially in his use of imagination as a “route into God’s presence” (Foster 1998, 25).

The third spiritual discipline is worship. Whitney admits the difficulty in defining worship, but submits that attributing worth to God by focusing on and responding to God may suffice (Whitney 1991, 86-88). Additionally, the author references John 4:23-24 contending that worshipping in spirit signifies sincerity and worshipping in truth indicates an alignment with Scripture (89). Alternatively, D. A. Carson’s exegesis does not connect worshipping in spirit with human sincerity, but instead, suggests a worship that is “out of the fullness of the supernatural life” (Carson 1991, 225). Whitney then adds that both public and private worship represent important disciplines that point to God and lead to Godliness (Whitney 1991, 92-95).

The author identifies the fourth spiritual discipline as evangelism, which encompasses three precepts. First, an expectation of evangelism exists for all believers, not just those gifted (100-101). Second, evangelism is empowered in that it is the believer’s job to share and God’s job to convert (101-106). Third, evangelism is a discipline requiring intentionality (106-111).

The fifth spiritual discipline is serving. Whitney argues that each believer has one of seven spiritual gifts identified in Romans 12, and the purpose of these gifts is for service (123-125). Although the author admits serving is difficult and that one’s pride and sloth deter, the motivation for service must rest on obedience, gratitude, gladness, forgiveness, humility, and love (117-123). Finally, Whitney notes the symbiotic relationship of serving and worship by suggesting a proper balance is necessary to empower an individual’s willingness to serve (127-129). It is worth noting that Whitney does not define balance as apportionment, but observes that a worshipful relationship with God leads to obedience.

The sixth spiritual discipline is the stewardship of time and money. Whitney explains that time is a gift and provides a number of reasons for using time wisely such as its uncertainty and value (131-139). Likewise, the author furnishes reasons for stewarding money that entail giving as an act of trust, worship, faith, and trustworthiness, as well as giving sacrificially, generously, lovingly, cheerfully, specifically, and systemically, resulting in God’s blessing (139-154). Whitney’s primary focus is giving to the institutional church in accordance with how much one trusts (142-143). It is here the risks of the author’s assumptions regarding means of grace increase. If giving is a spiritual discipline and Whitney’s disciplines are all channels of grace, then supporting a pastor would appear to convey God’s grace. The risks are obvious.

The seventh discipline is fasting, and the eighth is silence and solitude. Whitney first explains various types of fasts, such as partial and absolute, and then reminds the reader that fasting is another discipline expected by God with various purposes such as the strengthening of prayer and overcoming temptation (160-178). Whitney begins by defining silence and solitude as temporarily withdrawing for the purpose of spiritual growth for various purposes including seeking God’s voice (184-194). Additionally, Whitney contributes a number of practical suggestions to support silence and solitude such as mini-retreats (194-199).

The ninth and tenth spiritual disciplines are journaling and learning. A journal functions as a repository of learning and assists the writer in self-evaluation, meditation, and maintaining the other disciplines (205-217). Journaling documents learning, which is critical for wisdom and fulfilling the command of loving God (224-228). As Whitney finishes exploring the ten disciplines, it is apparent that he moves further and further away from Scripture. For example, the biblical support for journaling is tenuous and linking journaling to a channel of grace that is on par with Scripture seems an anomaly.

The final chapter encourages perseverance in the disciplines. Whitney now turns to the topics of the Holy Spirit, fellowship, and struggle (237). Specifically, the Holy Spirit provides the motivation, power, and perseverance to engage in the disciplines, while fellowship, and struggle both support sanctification through refinement (239-245). Finally, the author exhorts the reader to practice the disciplines, which are the only roads to Godliness (245-249). At this point, one may question the coherence of a seemingly inexhaustible list of disciplines referenced in chapter one with the fact that the disciplines are the only way (17, 246).

CONCLUSION

Without question, Whitney accomplishes the objective of spurring the reader toward the disciplines with constant reminders that the purpose of discipline is for Godliness. Specifically, the author’s practical approach and biblical support for many of the disciplines provide a strong motivational message. Although significant risks exist, which include a lack of emphasis on the role of the Holy Spirit, a potential works based theology, and a disconnection between one’s identity in Christ and the disciplines, the importance of Whitney’s message remains. In fact, Whitney’s work presented the opportunity for re-evaluation of a number of personal weaknesses including areas of worship, evangelism, serving, and fasting and provided motivation to create a mitigative action plan.