Taking Breaks From Spiritual Practices Biblically
The concept of taking breaks from spiritual practices is not explicitly detailed in the Bible as a prescriptive command, but various biblical texts and theological traditions offer insights into the rhythms of spiritual life, the need for rest, and the nature of spiritual engagement. The Old Testament, for instance, highlights the importance of quietness over incessant toil. Ecclesiastes 4:6 states, "Better [is] a handful [with] quietness, than both the hands full [with] toil and vexation of spirit" [2]. This verse suggests that a life characterized by peace and moderation is preferable to one consumed by endless labor, even if that labor is productive.
The idea of temporary withdrawal or cessation from certain activities appears in different contexts within Scripture. Job, in his suffering, expresses a desire for a brief respite, saying, "Are my days not few? Withdraw from me, that I may have a little comfort" [1]. While this is a plea for relief from affliction rather than a spiritual practice, it reflects a human need for pause. In the Mosaic Law, there were specific periods of ceremonial uncleanness that required individuals to withdraw from certain communal and religious activities until purification was complete [3]. For example, Leviticus 15:2-3 and 22:4 discuss conditions that render a person unclean, necessitating a period of separation and purification rituals before they could re-engage fully in the community's worship life [3]. This was not a "break" in the modern sense of spiritual renewal, but a mandated cessation for ritual purity.
Christian theology, particularly in the patristic and scholastic traditions, has addressed the balance between continuous spiritual devotion and the practicalities of life. Augustine, for example, noted that monks engaged in manual labor could still meditate on God's law and sing praises, provided they had "times set apart" for learning what they would rehearse [9]. This indicates an understanding that spiritual engagement can coexist with daily work, but also that dedicated time for spiritual instruction is necessary. Augustine also discussed the practice of fasting, noting that even the apostle Paul did not interrupt an important discourse for the sake of refreshment, implying that spiritual focus could, at times, supersede immediate physical needs or routine practices [10].
The New Testament emphasizes a holistic approach to spiritual service. Romans 12:1 urges believers "to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service" [4]. This suggests that spiritual service encompasses one's entire life, not just specific ritualistic acts. The call to "abstain from fleshly covetings" in 1 Peter 2:11 implies a continuous spiritual discipline of self-control rather than intermittent engagement [5].
However, the concept of "taking off" practices that hinder one's walk with the Lord is also present. Tyndale House on Colossians 3:8 interprets "get rid of" as a metaphor for "ridding our lives of practices that interfere with our walk with the Lord" [8]. This suggests a discernment process where certain activities, even if not inherently sinful, might need to be set aside for spiritual growth [8].
Theological discussions also touch on the nature of spiritual experience and the role of the Holy Spirit. Lactantius, a patristic writer, questioned whether those who observe Jewish customs regarding natural emissions or conjugal acts refrain from prayer or partaking in the Eucharist during such times. He argued that if they do, "it is plain they are void of the Holy Spirit, which always continues with the faithful" [6]. This perspective suggests that the Holy Spirit's presence is continuous, implying that spiritual connection should not be entirely interrupted by natural human conditions. Aquinas, in the Summa Theologica, similarly argued that only mortal sin necessarily prevents one from receiving the Eucharist, not natural bodily functions [7].
While there isn't a direct biblical command to "take breaks" from spiritual practices, the broader biblical narrative and subsequent theological reflection highlight the importance of rest, the integration of faith into daily life, and the continuous nature of the Holy Spirit's work, even as individuals navigate the rhythms and challenges of existence. The emphasis is often on the quality and intentionality of spiritual engagement rather than a rigid adherence to an unbroken schedule of specific practices.
Sources
- Job “Job 10:20 (BSB) — Are my days not few? Withdraw from me, that I may have a little comfort,”
- Ecclesiastes “Ecclesiastes 4:6 (Webster) — Better [is] a handful [with] quietness, than both the hands full [with] toil and vexation of spirit.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Issue, Running — (Leviticus 15:2,3; 22:4; Numbers 5:2; 2 Samuel 3:29) In (Leviticus 15:3) a distinction is introduced, which merely means that the cessation of the actual flux does not constitute ceremonial cleanness, but that the patient must abide the legal time, seven days, ver 13, and perform the prescribed purifications and sacrifice. ver. 14.”
- Romans “Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. -- Romans 12:1”
- I Peter “I Peter 2:11 (Rotherham) — Beloved! I exhort you, as sojourners and pilgrims, to abstain from fleshly covetings, such as take the field against the soul;”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — OF SOME JEWISH AND GENTILE OBSERVANCES. (part 1): XXVII. Now if any persons keep to the Jewish customs and observances concerning the natural emission and nocturnal pollutions, and the lawful conjugal acts,(1) let them tell us whether in those hours or days, when they undergo any such thing, they observe not to pray, or to touch a Bible, or to partake of the Eucharist? And if they own it to be so, it is plain they are void of the Holy Spirit, which always continues with the faithful. For concerning holy persons Solomon says: "”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 7: Article: Whether the seminal loss that occurs during sleep hinders anyone from receiving this sacrament? I answer that, There are two things to be weighed regarding the aforesaid movements: one on account of which they necessarily prevent a man from receiving this sacrament; the other, on account of which they do so, not of necessity, but from a sense of propriety. Mortal sin alone necessarily prevents anyone from partaking of this sacrament: and although these movements during sl”
- Colossians (Protestant academic) “Tyndale House on Colossians 3:8: 3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 26): godly melody cheer up their very toil. Or are we ignorant how it is with all workmen, to what vanities, and for the most part even filthinesses, of theatrical fables they give their hearts and tongues, while their hands recede not from their work? What then hinders a servant of God while working with his hands to meditate in the law of the Lord, and sing unto the Name of the Lord Most High?[2] provided, of course, that to learn what he may by memory rehearse, he have times set apart. For to this end also those good”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XII. -- 27. AS to the seventh day of the week there is less difficulty in acting on the rule above quoted, because both the Roman Church and some other churches, though few, near to it or remote (part 2): instruction. The passage does not therefore prove that they habitually fasted on the Lord's day, but only that it did not seem meet to the apostle to interrupt, for the sake of taking refreshment, an important discourse, which was listened to with the ardour of most lively interest by persons whom he was about to leave, and whom, on accoun”