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In the twenty years since its publication, Celebration of Discipline has helped over a million seekers discover a richer spiritual life infused with joy, peace, and a deeper understanding of God. For this special twentieth anniversary edition, Richard J. Foster has added an introduction, in which he shares the story of how this beloved and enduring spiritual guidebook came to be. Hailed by many as the best modern book on Christian spirituality, Celebration of Discipline explores the "classic Disciplines," or central spiritual practices, of the Christian faith. Along the way, Foster shows that it is only by and through these practices that the true path to spiritual growth can be found. Dividing the Disciplines into three movements of the Spirit, Foster shows how each of these areas contribute to a balanced spiritual life. The inward Disciplines of meditation, prayer, fasting, and study, offer avenues of personal examination and change. The outward Disciplines of simplicity, solitude, submission, and service, help prepare us to make the world a better place. The corporate Disciplines of confession, worship, guidance, and celebration, bring us nearer to one another and to God. Foster provides a wealth of examples demonstrating how these Disciplines can become part of our daily activities-and how they can help us shed our superficial habits and "bring the abundance of God into our lives." He offers crucial new insights on simplicity, demonstrating how the biblical view of simplicity, properly understood and applied, brings joy and balance to our inward and outward lives and "sets us free to enjoy the provision of God as a gift that can be shared with others." The discussion of celebration, often the most neglected of the Disciplines, shows its critical importance, for it stands at the heart of the way to Christ. Celebration of Discipline will help motivate Christians everywhere to embark on a journey of prayer and spiritual growth.

"Love is the fountain of life, and the soul which does not drink from it cannot be called alive." These are the ancient words of Bernard of Clairvaux (1090 - 1153), a great lover of God and considered the last of the Church Fathers. Bernard was Cistercian monk and followed very strict disciplines. He chose to live in a primitive hut in a marshy valley rather than a wealthy Benedictine monastery nearby. Why? He said, "I was conscious my weak character needed a strong medicine." Later he founded 70 monasteries and was the leader of the monastery at Clairvaux, France. He taught that to know God we need to be devoted to him in poverty, simplicity, and solitude. His writings had a profound influence on Martin Luther, who called him "the best monk that ever lived," and John Calvin.

This book is the fascinating account of a family that took seriously the challenge to follow Christ… and to overtake Him. With warmth and realism, Venerable Tescelin, Blesseds Alice, Guy, Gerard, Humbeline, Andrew, Bartholomew, Nivard and St. Bernard step off these pages with the engaging naturalness that attracts imitation. Here is a book that makes centuries disappear, as each member of this unique family becomes an inspiration in our own quest of overtaking Christ. One of the Biggest figures in this book is Bernard of Clairvaux. He was called the man of his age, the voice of his century. His influence towered above that of his contemporaries, and his sanctity moved God Himself. Men flocked to him¬—some in wonder, others in curiosity, but all drawn by the magnetism of his spiritual giant hood. Bernard —who or what fashioned him to be suitable for his role of counseling Popes, healing schisms, battling errors and filling the world with holy religious and profound spiritual doctrine? Undoubtedly, Bernard is the product of God's grace. But it is hard to say whether this grace is more evident in Bernard himself or in the extraordinary family in which God chose to situate this dynamic personality.

The monk and the knight -- the two quintessentially medieval European heroes -- were combined in the Knights Templar and in the other military orders founded in the era of the Crusades. With characteristic eloquence, Bernard of Clairvaux voices the cleric's view of knights, warfare, and the conquest of the Holy Land in five chapters on the knights' vocation. Then the cistercian abbot who never visited Palestine and discouraged monks who proposed doing so, in another eight chapters, provides a spiritual tour of the pilgrimage sites guarded by this 'new kind of knighthood and one unknown to ages gone by.'

Two lengthy letters from the abbot of Clairvaux illuminate the transition in theological method in the mid twelfth-century. In this letter to the bishop of Sens on the responsibilities of his office, Bernard articulates his monastic conviction that authority in the Church must be accompanied by contemplative virtues, especially a deeply ingrained humility. Pastors who do attend to their own spiritual health, he explains, are incapable of caring for others. In his letter of baptism, written to Hugh of Saint Victor, Bernard seeks to refute what he considered the doctrinal error of an unnamed scholar-likely Peter Abelard-and assails a theological method he deemed likely to mislead the faithful, because-as Emero Stiegman says in the Introduction-he considered all theological questions 'in the perspective of God's love'. These two letter-treatises (42 and 77) are not included in Bruno Scott James' English translation of The Letters of Saint Bernard of Clairvaux.