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specifically citing Augustine [BD, 264-266], Bernard of Clairvaux [BD, 267-269], and Teresa of
Avila [BD, 269-274]. and stressing their value for growth in the spiritual life of the believer.
And he encourages ancient spiritual practices, such as lectio divina. Thus Demarest highlights
the great value of ancient spiritual paths in a way that goes beyond what Willard does.
SPIRITUAL FORMATION AND MODELS OF SANCTIFICATION
When we consider the relationship of these evangelical approaches to spiritual
formation to Reformed, Wesleyan, and Keswick models of sanctification, it is appropriate to
recall Demarests statement: "Theology and spirituality must be bound together in a mutually
nourishing relationship" [BD, 92]. There is, I submit, just such a mutually nourishing
relationship between contemporary evangelical thinking on spiritual formation and these more
traditional theological models of sanctification. Let me explain.
The views of both Dallas Willard and Bruce Demarest fit most naturally into a
broadly Reformed understanding of sanctification. This can be seen through their shared
understanding of spiritual formation as being gradual, progressive and incremental,
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as opposed
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Anthony Hoekema distinguishes between a definitive sense of sanctification and a
progressive sense. In its definitive sense, it means that work of the Spirit whereby He causes us
to die to sin, to be raised with Christ, and to be made new creatures. In its progressive sense, it
must be understood as that work of the Spirit whereby He continually renews and transforms us
into the likeness of Christ, enabling us to keep on growing in grace and to keep on perfecting our
holiness. One could think of definitive sanctification as the beginning of the process and of
progressive sanctification as the continual maturing of the new person who was created by