7
supremely "formation by the Spirit of God" [DW, 24]. Nevertheless he is insistent that we
humans are never passive in the process of spiritual formation. Thoughtful, purposeful action is
required, all the while trusting in the initiating and enabling grace of Gods Spirit.
10
This action
is "something we are responsible for before God and can set about achieving in a sensible,
systematic manner" [DW, 25]. Thus, for example, when Willard considers the transformation of
our thought life, he argues
After [God] has implanted new life from above in us by Word and Spirit, we can (and
must) also begin to take initiative in progressively retaking the whole of our thought life
for Gods kingdom. His grace will accompany us every step of the way, but it will never
permit us to be merely passive in our spiritual formation in Christ [DW, 102].
Indeed, "Spiritual (trans)formation . . . is achieved by the ministry of the Spirit in the midst of
my necessary and well-directed efforts" [DW, 108].
11
While Willard admittedly does not describe the precise nature of the relationship
between Gods grace and our active and purposeful human response, it is nevertheless
abundantly clear that Willard is synergistic in his understanding of the intentional, purposeful
human activity required to bring about spiritual formation.
10
Willard says that "Christlikeness of the inner being is not a human attainment. It is
finally a gift of [Gods] grace." Yet "well-informed human effort is certainly indispensable, for
spiritual formation is no passive process" [DW, 23].
11
One additional example can be cited. When considering the transformation of the
human soul, Willard writes, "We must take care to do whatever we can to keep [our souls] in his
hands, recognizing all the while that we can only do this with his help" [DW, 207].