19
ontologically, and seems less concerned about trying to draw hard and fast lines between these
constituent elements. In this, I would argue, he is more in line with biblical usage of these terms,
which seem to denote significant overlap in the way these terms are used to describe the human
person -- e.g. the well-known parallelism of the beginning of Marys Magnificat, "My soul
glorifies the Lord and my spirit rejoices in God my Savior (Luke 1:46-47).
While
Demarest is like Willard in his advocacy of the use of spiritual disciplines as a crucial part of our
synergistic response to Gods gracious initiative,
31
he is more explicit on the nature and
functioning of some of those means.
32
For example, Demarest writes entire chapters on the
spiritual disciplines of meditation on Scripture
33
and contemplative prayer.
34
And in each
chapter, he gives some very specific guidelines for the practice of such disciplines.
Demarest defines mediation as involving "deep, repetitive reflection on eternal
truth" [BD, 134]. It happens as we "prayerfully ponder, muse, and ,,chew the words of Scripture
and other Christian writings." Its goal is "simply to permit the Holy Spirit to activate the life-
31
Demarest speaks significantly of the value and power of these spiritual disciplines, "We
form spiritual disciplines, and in time they form us" [BD, 207].
32
As noted above (p. 8, n. 15), the fact that Willard has written an entire book on spiritual
disciplines no doubt explains why he is not as detailed and specific about practicing them in
Renovation of the Heart.
33
Chapter 5, "Word That Feeds the Soul," 123-155.
34
Chapter 6, "The Power of Contemplation," 157-186.