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heavily stressed. As a result there is a strong emphasis on the personal study of the Word of God
for believers and on preaching and teaching as crucial pastoral priorities necessary to advance
sanctification. But along with these good and proper goals, there is often a corresponding
downplaying of the emotional and intuitive sides of the human person. As weve seen, both
Willard and Demarest place great value on Gods Word in the process of spiritual formation. It
is that which shapes and forms the thought life of the believer; its truth, internalized both by
exegetical and theological reflection and by contemplative meditation,
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provides the necessary
framework and nourishment for our spiritual lives. But the holistic emphases of Willard and
Demarest provide needed breadth in considering the fullness of the human person and the
spiritual formation of the believer into Christlikeness. And Demarests frank recognition of the
inability of cognitive knowledge of Scripture alone to bring about spiritual transformation,
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his
View," in Christian Spirituality, 68.). He does mention in addition Gods providences (both
good and painful), the fellowship of the Church, and the sacraments (Ibid., 71-74), but clearly the
Word receives primary emphasis. Hoekema lists three means of grace: union with Christ, the
truth, and faith. All are crucial, yet he says, referencing John 17:17 and 2 Tim 3:16-17 that "the
Bible is one of the chief means whereby God sanctifies his people." ("The Reformed View," in
Five Views on Sanctification, 64.)
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Both Willard and Demarest provide specific and practical advice on multiple ways to
internalize the truth of Scripture. This is also a significant step forward.
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Demarest says, "The soul begins to die when we view the faith chiefly as a set of
intellectual propositions. Just as the thought of food will not satisfy an empty stomach, cognitive