In the 2021 Australian Census, 47.1% (or 11.97 million) Australians affiliated themselves with the Christian religion. While this seems to be a reasonable percentage of the population, it must be noted that 50 years earlier, the number was above 82%. Christianity is on the decline. There are numerous reasons for this, but perhaps one of the most significant is the widely held belief that people can be labelled a “Christian” without being a disciple of Jesus. In his book The Great Omission, Dallas Willard puts it bluntly:
“[Jesus] told us, as disciples, to make disciples.” (emphasis mine)
Dallas Willard, The Great Omission: Reclaiming Jesus’ Essential Teachings on Discipleship, (Oxford: Monarch Books, 2014), xiv.
But culturally, Christianity in the West is failing to do so.
The process of discipleship is an imperative aspect of Jesus’ final command. To do this, an emphasis on spiritual formation and its practices must occur within the Church. In his book Celebration of Discipline, Richard Foster seeks to heighten and grow Christian Spirituality by encouraging his readers to return to practicing the classical spiritual disciplines. To this accord, this post will focus on one of the disciplines of abstinence: solitude. More specifically, this piece will investigate how Jesus personally partook in this discipline, coinciding with a reflection upon its ability to grow, nourish and assist the believer in their connection and relationship with God.
The spiritual discipline of solitude is not widely practiced by Western Christians, especially those within evangelical denominations. Silence can be awkward. The idea of solitude scares many of us due to our “cultural addiction to amusement, words, music, advertising, noise, alarms and voices”[1]. The modern adult prefers to be busy and distracted. Perhaps it is out of the fear of loneliness. But instead of loneliness, Foster believes that:
“We can cultivate an inner solitude and silence that sets us free from loneliness and fear. Loneliness is inner emptiness. Solitude is inner fulfilment.”
Richard Foster, Celebration of Discipline: The Path to Spiritual Growth, (London: Hodder & Stoughton Ltd, 2008), 120.
This loneliness is not how Christians are called to live. Instead, “Jesus calls us from loneliness to solitude”[2]. For Calhoun, “solitude is a formative place because it gives God’s Spirit time and space to do deep work”[3]. Solitude provides space for deep reflection to occur. Presence with the Holy Spirit is pivotal. Perhaps silence ought not to be feared but rather celebrated and actively sought by believers.
In the Gospel accounts, there are many instances where Jesus separated himself from other people to find solitude. Perhaps the largest period that Jesus spent in isolation occurred after His baptism: “The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days” (Mark 1:12-13a ESV. See also Matthew 4:1-2, and Luke 4:1-2).
While Jesus has a divine nature, He still began His ministry in an extended space of solitude, communing with the Father and the Spirit. For those who claim to follow Christ, this should be deeply challenging. On this side of eternity, human flesh remains at war with the Spirit of God. Paul wrote to the Romans that:
“I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.”
Romans 7:15 ESV.
Jesus’ own words follow a similar accord: “The spirit indeed is willing, but the flesh is weak” (Matthew 26:41 ESV. See also Mark 14:38). Try as we may, the human flesh can simply overpower our spiritual desires. Jesus’ example of beginning ministry in Spiritual communion through solitude provided Him with a solid foundation for his earthly life and ministry.
The problem with humanity is internal. A change of heart is required[4]. Spiritual formation is the solution. According to Mulholland:
“Spiritual formation is the process of being formed in the image of Christ for the sake of others.”
M. Robert Mulholland, Invitation to a Journey: A Road Map for Spiritual Formation, (United Kingdom: InterVarsity Press, 2016), 16.
In the above Gospel account, Jesus seeks a formational period with the Spirit, whereby he could be ministered to and align His desires in ministry with those of the Father. This foundational period is an example of what all humans need: relationship and realignment with the Father and the Holy Spirit. Jesus’ early ministry sabbatical in the desert emphasises this necessity for Christians. Followers of Jesus ought to do similar, to seek instances where realignment with God can occur.
Another important passage is found in the Gospel of Matthew. After feeding a group of 5,000 men from only five loaves and two fish, “he went up on the mountain by himself to pray. When evening came, he was there alone” (Matthew 14:23b ESV). This miracle is perhaps the most well-known of all the signs Jesus provided. After exerting himself in ministry, Jesus retreats to a space where He can pray and commune with the Father. Carson believes the reason for Jesus’ retreat may have been the “crowd’s attempts to make him king”[5]. Irrespective of the motive or circumstances, Jesus seeks out a time where He can commune alone with the Father. These instances had to be sought and planned for. The account notes that “he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds” (Matthew 13:22 ESV). Only after the crowd had been dispersed was Jesus able to find the space for solitude. There is a clear pattern of planning that must occur. Spiritual formation that aligns the human heart with that of God is planned for[6]. It is not an accidental process. Modern Christians need to seek out and plan for the practice of solitude, despite their busy schedules.
The final period of solitude I will focus on surrounds Jesus’ prayer in the Garden of Gethsemane prior to His crucifixion. The account is found in the Synoptic Gospels (Matthew 26:36-46, Mark 14:32-42, and Luke 22:39-46) and each invite the reader into the heartfelt agony Jesus found himself in. As described earlier, the human condition (the flesh), is weak. In Matthew, the author writes about Jesus’ personal battle with this:
“My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”
Matthew 26:39 ESV.
The crucifixion, resurrection and ascension of Jesus was the goal of His life and ministry here on earth. Yet the passage in Luke brings the struggle to life: “and being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground” (Luke 22:44). Like Jesus, all Christians face struggles that can often seem insurmountable. In these times, Jesus provides an important example for believers to follow. He finds seclusion from others, enabling solitude, communion, and prayer with the Father to occur. From the account, Jesus’ struggle was genuine. Without a doubt, he was tempted to turn from the path of crucifixion, the text advises that He desired it. But still, Jesus had a deeper desire to do his Father’s will[7]. The lack of external distractions through solitude with the Father would have been great comfort to Jesus. As in this Scriptural account, modern day believers also can be comforted when solitude is found.
These three instances of Jesus’ practice of solitude each show different aspects of the practice that will be further highlighted. There are of course many other instances where Jesus practices solitude, but for the purposes here, the understanding that this was common practice for Jesus is all that is necessary. With this in mind, the modern practice of this spiritual discipline will now be discussed.
The practice of solitude comes under the banner of Disciplines of Abstinence. These practices focus primarily on removing or withholding genuine desires, providing room in our lives for God to reveal His presence and activity. The practice of solitude:
“purposefully abstains[s] from interaction with other human beings, denying ourselves companionship and all that comes from our conscious interaction with others.”
Dallas Willard, The Spirit of the Disciplines: Understanding How God Changes Lives, (New York, NY: Harper One, 1988), 160.
This breaking of the cycle of behaviour within normal human interactions can foster the believer’s integration into God’s kingdom. It provides opportunity for deep reflection, where God’s gentle whisper (1 Kings 19:11-13) can challenge the believer’s desires. It can be confronting, and it is only possible to come through the ordeal if the believer clings to Jesus. Not only does the believer get challenged on their personal convictions, but they also learn more about Christ, enabling them to “return to society as free persons”[8].
When creating a space of solitude, it requires silence. As described earlier, silence can be awkward; it is something the modern Western adult actively seeks to remove from their lives. For the modern believer, this can be hard to come by, unless separation from normality occurs. Finding an external space where the believer can actively listen to the voice of God is pivotal. Distractions must be limited, making retreat locations, even hotels ideal. Many people struggle to switch off the mind from its constant thought processes, therefore, the timeframe for the practice ought to take this into consideration. Perhaps a two three day retreat is a good starting point.
Retreats are a great place to begin the practice of solitude. In large periods of time, however, there typically is an initial rush of success. But following this, a period of “inevitable letdown” occurs: “and with it a desire to abandon the pursuit altogether”[9]. The believer can feel as though they are wasting their time. Where is God? Are they getting through to God? Will God speak to them? These are valid questions, but to proceed with the practice, more than just the physical and mental needs to be silenced; the emotions do too. To find true solitude, the Christian must surrender control of every aspect of their being. It can be easy to be disheartened, but the believer must listen to the Spirit and His leading in what must be done.
The practice of solitude can also change a believer’s interpersonal relationships. The Epistle of James calls Christians to “be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19-20). Foster believes that “silence is intimately related to trust”[10]. When practicing solitude, the Christian “puts a stopper on all self-justification”[11]. They learn to trust the leading of the Spirit: God becomes our justifier. No longer does the Christian need to justify their actions, that becomes God’s work. This occurs not only in the practice of solitude retreats, but as solitude and silence become an indwelt practice within the everyday.
Throughout his earthly ministry, Jesus displayed numerous instances where He sought out isolation and solitude from ministry. He did this to commune with the Father, but also be ministered to by the Holy Spirit. These instances of solitude provided Him with a solid platform to begin ministry and by continuing the practice, kept Him in tune with the will of the Father, even despite the suffering on the cross. For modern Christians, the practice of solitude is paramount for growing their faith in Christ. It helps to spiritually form their hearts into alignment with Christ and His will for their lives. Aside from this key fact, there are other benefits too: deep reflection, character building and trust in the divine. When practiced regularly, the believer comes to trust that the guidance of the Spirit is the best thing for them. They come to realise that God is the one who justifies their lives – the burden is removed off themselves. In today’s postmodern age, this spiritual discipline could be incredibly beneficial. If practiced more widely, the connection between believer and God would be more intimate, leading to greater obedience within the Christian movement. Solitude, therefore, ought to be considered by all Christians seeking to grow their relationship with Jesus.
[1] Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices That Transform Us, 2nd ed. (Downers Grove, IL: InterVarsity Press, 2015), 122.
[2] Richard Foster, Celebration of Discipline: The Path to Spiritual Growth, (London: Hodder & Stoughton Ltd, 2008), 120.
[3] Calhoun, Spiritual Disciplines, 129.
[4] Kenneth Boa, Conformed to His Image, (Grand Rapids, MI: Zondervan, 2001), 128.
[5] See John 6:15. D. Matthew Carson, The Expositor’s Bible Commentary: Matthew, rev. ed. (Grand Rapids, MI: Zondervan, 2017), 18 of 24, Perlego.
[6] Dallas Willard, “Spiritual Formation in Christ: A Perspective on What it is and How it Might be Done”, Journal of Psychology and Theology 28, no. 4 (2000): 257.
[7] Carson, Matthew, 23 of 24, Perlego.
[8] Dallas Willard, The Spirit of the Disciplines: Understanding How God Changes Lives, (New York, NY: Harper One, 1988), 161.
[9] Foster, Celebration of Discipline, 127.
[10] Ibid, 125.
[11] Ibid.
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