Spiritual Formation: How Does God Grow His People? (A Reformed Perspective)

Maybe you have heard the terms “spiritual formation” and “spiritual disciplines.” While the concepts themselves are present throughout the history of Christianity, in the last few decades, there has been a noticeable increase in publications on this topic, suggesting a growing interest in cultivating spiritual growth.

This is a good thing. For the Christian, growing spiritually means pursuing holiness, seeking to live by the Spirit, becoming more like Christ, and deepening communion with God. The question, however, is how should we pursue this growth? And here we encounter a wide range of answers—some good, and some very bad.

Let’s begin with the bad. Some Christians have adopted and attempted to Christianize pagan, New Age, and Eastern mystical practices as a means of spiritual growth. The problem is that changing names and labels does not change the reality behind these practices. They arise from religious worldviews that are fundamentally different from Christianity—different understandings of who God is, what creation is, the purpose of human existence, and consequently, what spirituality itself is. For this reason, such practices must be avoided at all costs. Think, for example, of “Christian” tarot cards, spiritual soaking practices, attempts to contact angels, mindfulness practices aimed at emptying the mind, mantra-like breath prayers, astral projection–like experiences, prophetic visualization techniques, and other mystical methods borrowed from occult or Eastern spirituality and rebranded with Christian language.

Now, let us turn to the good. Here, sincere and godly Christians may differ, and for that reason, I want to make distinctions without being dismissive of other positions. In the Reformed tradition, we seek, as a general principle, to live by what is prescribed in Scripture. Therefore, when thinking about spiritual growth in holiness and communion with God, we ask what Scripture itself commands and promises to bless. Others follow what might be called a more normative approach to spirituality, where practices that are not explicitly commanded but are also not prohibited—and are coherent with a Christian worldview—are considered permissible.

Within the Reformed tradition, spiritual formation stands on three inseparable legs: reading (the Word shaping the mind), meditation (the Word sinking into the heart), and prayer (the Word returning to God in dependence and obedience). Remove one, and the Christian life limps. These practices are clearly prescribed in Scripture and come with real promises attached to them. Having this foundation—these elements of spiritual formation—we can then consider the circumstances in which they take place, which may be more or less helpful.

Take fasting, for example. Fasting is not an element of spiritual formation in itself; no inherent spiritual benefit is found in abstaining from food alone. Rather, fasting can serve as a circumstance that helps focus and deepen our reading, meditation, and prayer. The same could be said of going for a walk in nature, kneeling in a prayer closet, listening to music, or journaling. Here we must be careful not to elevate circumstances into elements—when "helps" become means, and means quietly turn into requirements. When that happens, we begin to treat these practices as though they were themselves ways of communing with God, rather than supports to the God-ordained means.

It is also important to recognize that within these three basic elements, there are indispensable components. Our reading, meditation, and prayer should be guided by sound reason and doctrine. They should be marked by surrender, repentance, and doxology—praising God for who He is and for what He has done. These other “disciplines” should be nested within the three primary disciplines, not standing alongside or above them, so that our spiritual practices are rightly ordered and genuinely fruitful.

From the normative perspective, some may say—in a non–New Age sense—that contemplating nature and meditating on the greatness of God is a meaningful spiritual practice for them. It is certainly true that creation displays the glory of God. Yet Scripture does not explicitly command us to set aside time to contemplate nature as a spiritual discipline, nor does it attach a specific promise of spiritual growth to such a practice. Is it permissible and compatible with a Christian worldview? Yes. But I would hesitate to frame it as a spiritual discipline, lest we create a prescription where God has not. This is an area where we can gently disagree with brothers and sisters in Christ—without parting ways—while seeking together to attain maturity and unity in the knowledge of the Son of God.

It is important to clarify that here I am speaking specifically about individual spiritual practices and disciplines. This does not diminish, replace, or compete with the corporate means of grace. In fact, the Christian’s primary context for growth is the gathered church, where God has promised to work through the public reading and preaching of the Word, the sacraments, and corporate prayer. Personal spiritual disciplines are not an alternative to the life of the church, but a response to it and a preparation for it.

Having hearts that burn with a desire to know the Lord is a good thing, and we should never seek to quench that desire. May God help us, then, to trust the ordinary, God-appointed means He has promised to bless, as we seek to know Him, glorify Him, and enjoy Him more.

Nino Marques