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.
Spiritual Disciplines for the Christian Life
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).
CRITIQUE
The foundational strengths of Whitney’s work include its practical approach to the exercise of the disciplines and its Scriptural support for the necessity and benefits of the disciplines that lead to Godliness. In regards to practicality, the author provides very specific instructions on what to do as a Christian. Furthermore, the author provides biblical evidence to support the exercise of the disciplines along with benefits that point toward Godliness.
Whitney’s work contains three significant weaknesses. First, although the author sprinkles references to the Holy Spirit throughout and allocates two pages to the topic in the final chapter, the attributions are woefully inadequate. Millard Erickson explains that sanctification, the process of becoming more Godly, “is the Holy Spirit’s applying to the life of the believer the work done by Jesus Christ” (Erickson 2007, 980). Certainly, discipline leads to Godliness, but the Holy Spirit empowers the discipline of the believer, otherwise, the pursuit of Godliness becomes a human rather than divine endeavor. Whitney overemphasizes the human role and deemphasizes the Spirit’s role, which leads to the next weakness.
Although the above summary mentioned certain risks associated with expanding the means of grace, the most significant risk is a potential works based theology whereby works precede grace. If the disciplines are like channels of grace, then, for example, the author needs to be much clearer on whether serving procures grace or whether grace causes service. Whitney appears to lead the reader toward the former rather than the latter by comparing the disciplines to playing an instrument, lowering a golf score, and extending significant effort in a career because individuals “know it takes sacrifice to succeed” (21). The emphasis on works preceding grace is furthered by Whitney’s statement, “As we place ourselves in them [the disciplines] to seek communion with Christ,” then “His grace flows to us and we are changed” (19).
Third, Whitney often refers to blessings that result from the disciplines (56, 92, 112, 153). However, a biblical anomaly exists because believers have already been blessed “with every spiritual blessing…in Christ” (Eph. 1:3, NAS). Regarding spiritual growth, Peter O’Brien explains that it is a matter of appropriating “more fully ‘every spiritual blessing’ that has graciously been given to them in Christ” (O’Brien 1999, 126). In other words, because of a believer’s new identity “they are to become what they already are” (O’Brien 1999, 265). Whitney at best, underemphasizes the critical relationship between identity, the disciplines, and Godliness, and at worst, reverses the order of blessings and the disciplines.
PERSONAL APPLICATION
Upon reflection on Whitney’s book, I found myself categorizing the spiritual disciplines as personal strengths and weaknesses. My strengths are Bible intake, stewardship, silence and solitude, journaling, learning, and more recently, prayer. However, glaring weaknesses exist regarding worship, evangelism, serving, and fasting. The following analysis briefly summarizes my current strengths and then provides a more extensive examination of my present weaknesses with suggestions for future mitigation.
I am an introverted, intuitive, thinking, spiritually gifted leader, which reinforce my strengths. Accordingly, certain disciplines such as bible intake, silence, solitude, and learning come naturally. I thoroughly enjoy withdrawing and learning especially when thinking pertains to spiritual matters based on Scripture. I would have considered prayer to be a significant weakness a month ago, but the impact of David Earley’s book, Prayer: The Timeless Secret of High-Impact Leaders, has revolutionized my thought process and activity around the spiritual discipline of prayer. Furthermore, as a gifted leader, stewarding time is also strength, and even risks moving into a weakness when occasionally obsessing over making every minute count. With a background in accounting and finance as a Certified Public Accountant, financial stewardship began as a young adult, and I currently enjoy tithing and looking for ways to continue to increase giving beyond a ten percent tithe. Finally, I started journaling approximately ten years ago and it has been the impetus for much self-discovery and writing for ministry.
Alternatively, blatant weaknesses exist regarding worship, evangelism, serving, and fasting. First, the concept of worship has been quite allusive and, at times, confusing. I find myself moved to tears while listening to Josh Groban’s rendition of Per Te and Beethoven’s Pastoral Symphony and struggle to worship God corporately. I thoroughly enjoy the adoration part of my personal prayer life, but struggle to simply quiet myself for a moment during the day and admire my Creator. Accordingly, I am planning to immediately begin praying for God to bring clarity to my confusion, and shed His light on areas of my life that stifle worship of Him.
Second, although I am in constant communication with others about God, my intentionality regarding personal evangelism is almost non-existent. I agree with Whitney that evangelism is expected and empowered (100-106). Unfortunately, I have allowed the manipulative techniques of numerous evangelistic efforts to inappropriately taint my view of personal evangelism. However, while reading Whitney’s book, I began reading William Fay’s book, Share Jesus Without Fear, which introduced me to a mode of personal evangelism that employs a non-argumentative approach via inquiry and empathy. Accordingly, I plan to begin implementing personal evangelism into my daily routine by looking for God at work and asking relevant spiritual questions to those God places into my life.
The third area of weakness is serving. In my particular case, I believe I must serve to train myself away from pride. The ugliness of my prideful flesh prods me to delegate jobs beneath me and avoid lowly tasks. Accordingly, I decided to take action. Prior to writing the last sentence, I went to a website called Kids Against Hunger that packs food for starving children once every month. They limit participants to 100 individuals at each pack and, not so coincidentally, the website stated that 98 participants had already registered for the forthcoming Saturday. I asked my wife if she wanted to pack food for starving kids on Saturday. She replied that she would love to help, and then raised her eyebrows and with an incredulous smile asked, “Are you going with me?” My wife was as surprised as my flesh, which screamed that I had much better things to do with my time and then I registered for the two remaining spots.
The fourth identified weakness is fasting. My longest fast lasted approximately two weeks, but unfortunately, it had very little to do with spiritual growth. However, I have personally noticed that my spiritual life wanes as the week progresses. Accordingly, regular fasting in the tradition of the church fathers and John Wesley appears appropriate to assist in recalibrating during the week. My plan of action is to participate in a liquid fast on Wednesday for the next two weeks and then assess the Spirit’s leading to prepare for future fasts.
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.
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BIBLIOGRAPHY
- Carson, D. A. The Gospel According to John. Grand Rapids, MI: Wm. B. Eerdmans, 1991.
- Desiring God. “A Baptist Catechism” adapted by John Piper. http://www.desiringgod.org/about/our-distinctives/our-beliefs/a-baptist-catechism (accessed April 7, 2013).
- Erickson, Millard J. Christian Theology. 2nd ed. Grand Rapids, MI: Baker Academic, 2007.
- Foster, Richard. Celebration of Discipline: The Path to Spiritual Growth. New York: HarperCollins, 1998.
- Hodge, Charles. Systematic Theology. Vol. 3. Oak Harbor, WA: Logos Research Systems, Inc., 1997.
- O’Brien, Peter T. The Letter to the Ephesians. Grand Rapids, MI: Wm. B. Eerdmans, 1999.
- Whitney, Donald S. Spiritual Disciplines for the Christian Life. Colorado Springs, CO: NavPress, 1991.
- Willard, Dallas. The Spirit of the Disciplines. New York: HarperCollins, 1991.
