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Richard J. Foster

Richard J. Foster


Richard J. Foster is a Christian theologian and author in the Quaker tradition. His writings speak to a broad Christian audience. He has been a professor at Friends University and pastor of Evangelical Friends churches. Foster resides in Denver, Colorado. He earned his undergraduate degree at George Fox University in Oregon and his Doctor of Pastoral Theology at Fuller Theological Seminary.

Foster is best known for his 1978 book Celebration of Discipline, which examines the inward disciplines of prayer, fasting, meditation, and study in the Christian life, the outward disciplines of simplicity, solitude, submission, and service, and the corporate disciplines of confession, worship, guidance, and celebration. It has sold over one million copies. It was named by Christianity Today as one of the top ten books of the twentieth century.
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Thinking is the hardest work we can do, and among the most important
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God's blessing is not for personal aggrandizement, but to benefit and bless all the peoples of the earth. To understand the distinction makes all the difference in the world. The theology of wealth says, 'I give so that I can get.' Christian simplicity says, 'I get so that I can give.' The difference is profound.
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Submission reaches the end of its tether when it becomes destructive.
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Simplicity enables us to live lives of integrity in the face of the terrible realities of our global village.
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Where are the people today who will respond to the call of Christ? Have we become so accustomed to “cheap grace” that we instinctively shy away from more demanding calls to obedience? “Cheap grace is grace without discipleship, grace without the cross.”4 Why has the giving of money, for example, been unquestionably recognized as an element in Christian devotion and fasting so disputed? Certainly we have as much, if not more, evidence from the Bible for fasting as we have for giving. Perhaps in our affluent society fasting involves a far larger sacrifice than the giving of money.
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Recently a pilot was practicing high-speed maneuvers in a jet fighter. She turned the controls for what she thought was a steep ascent—and flew straight into the ground. She was unaware that she had been flying upside down. This is a parable of human existence in our times—not exactly that everyone is crashing, though there is enough of that—but most of us as individuals, and world society as a whole, live at high-speed, and often with no clue to whether we are flying upside down or right-side up. Indeed, we are haunted by a strong suspicion that there may be no difference—or at least that it is unknown or irrelevant.
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The key, then, to loving God is to see Jesus, to hold him before the mind with as much fullness and clarity as possible. It is to adore him.
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Still today the Old Testament book of Psalms gives great power for faith and life. This is simply because it preserves a conceptually rich language about God and our relationships to him. If you bury yourself in Psalms, you emerge knowing God and understanding life.
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This present universe is only one element in the kingdom of God. But it is a very wonderful and important one. And within it the Logos, the now risen Son of man, is currently preparing for us to join him (John 14:2–4). We will see him in the stunning surroundings that he had with the Father before the beginning of the created cosmos (17:24). And we will actively participate in the future governance of the universe. We will not sit around looking at one another or at God for eternity but will join the eternal Logos, “reign with him,” in the endlessly ongoing creative work of God. It is for this that we were each individually intended, as both kings and priests (Exod. 19:6; Rev. 5:10). Thus, our faithfulness over a “few things” in the present phase of our life develops the kind of character that can be entrusted with “many things.” We are, accordingly, permitted to “enter into the joy of our Lord” (Matt. 25:21). That “joy” is, of course, the creation and care of what is good, in all its dimensions. A place in God’s creative order has been reserved for each one of us from before the beginnings of cosmic existence. His plan is for us to develop, as apprentices to Jesus, to the point where we can take our place in the ongoing creativity of the universe.
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legalists and theological experts with “lips close to God and hearts far away from him” (Isa. 29:13). The world hardly needs more of these.
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True godliness does not turn men out of the world, but enables them to live better in it and excites their endeavors to mend it. — William Penn
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The tithe simply is not a sufficiently radical concept to embody the carefree unconcern for possessions that marks life in the Kingdom of God. ... It is quite possible to tithe and at the same time oppress the poor and needy. ... The tithe is not necessarily evil' it simply cannot provide a sufficient base for Jesus' call to carefree unconcern over provision. ... Perhaps the tithe can be a beginning way to acknowledge God as the owner of all things, but it is only a beginning and not an ending.
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Your prayer must be turned inwards, not towards a God of Heaven nor towards a God far off, but towards God who is closer to you than you are aware.
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Freedom in the Gospel does not mean license. It means opportunity.
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Be who you is, ‘cause if you ain’t who you is, you is who you ain’t.
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Settle yourself in solitude and you will come upon Him in yourself. —TERESA OF ÁVILA
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To use good things to our own ends is always a false religion
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The mind will always take on an order conforming to that upon which it concentrates.
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Silence is one of the deepest disciplines of the Spirit simply because it puts the stopper on all self-justification. One of the fruits of silence is the freedom to let God be our justifier. We don’t need to straighten others out.
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If we are a people rich in social relationships, we are rich indeed. Whenever we develop significant friendships with those who are not like us culturally, we become broader, wiser persons.
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