9
reformed model.
52
These include early dispensationalists like H. A. Ironside who writes,
"Nowhere in Scripture is it taught that there is a sudden leap to be taken from carnality to
spiritualty, or from a life of comparative unconcern as to godliness to one of intense
devotion to Christ."
53
To this group we can add Alva J. McClain,
54
Homer Kent,
55
Robert
Saucy,
56
John MacArthur, Jr.,
57
David Turner,
58
J. Lanier Burns,
59
and Robert A. Pyne.
60
(These last two dispensationalists are currently professors at Dallas Seminary).
In distinction to the previous four views, the Reformed position neither expects
nor encourages a post-conversion decision prior to sanctification. God works in believers'
hearts causing them to live obediently. Christians participate in this process but only as
the indwelling ministry of the Spirit gives direction. Thus, sanctification is seen as an
inevitable or necessary result of justification.
Summary
Though we did not take the time to consider the Wesleyan and Pentecostal views
of justification, we must note that these models do propose a strongly Arminian approach
to salvation. In such a theological scheme, God's election is based upon humanity's
decision to be saved. This approach is also tied to sanctification which is likewise based
upon the believer's decision to grow. Reformed, Keswick, and Chaferian scholars would
all disagree with this Arminian approach to justification. However, both the Keswick and
Chaferian schools would agree that the believer's post-conversion dedication or crisis is
52
Though we could also have mentioned dispensationalists who hold to the Keswick and
Pentecostal views when we discussed those models, we have chosen to insert this list under the Reformed
heading since most attacks against "dispensational sanctification" have come from the Reformed camp.
Contrary to the understanding of some in Reformed theology (particularly covenantalists), it is possible to
hold to the Reformed view of soteriology while still remaining a dispensationalist. See Stephen R. Spencer,
"Reformed Theology, Covenant Theology, and Dispensationalism," in Integrity of Heart, Skillfulness of
Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, ed. Charles H. Dyer and Roy B.
Zuck (Grand Rapids: Baker Book House, 1994), 238-54, who shows that "Reformed theology is larger than
covenant theology and that a person may align with Reformed theology without aligning with covenant
theology" (239).
53
H. A. Ironside, Holiness: The False and the True (New York: Loizeaux Brothers, Inc., n.d.),
139-40. Also 41-42, 49, 56, 132. Idem, The Eternal Security of the Believer (New York: Loizeaux Brothers,
1934), 12-13.
54
Alva J. McClain, Romans: The Gospel of God's Grace, ed. Herman A. Hoyt (Chicago: Moody
Press, 1973), 166.
55
Homer Kent, review of The Gospel According to Jesus , by John F. MacArthur, Jr., in GTJ 10
(Spring 1989): 67-77.
56
Robert L. Saucy, "Second Response to `Faith According to the Apostle James' by John F.
MacArthur, Jr.," JETS 33 (March 1990): 43-47.
57
MacArthur, Faith Works, 219-29; idem, The Gospel According to Jesus.
58
David L. Turner, review of Five Views on Sanctification, by Melvin E. Dieter, Anthony A.
Hoekema, Stanley M. Horton, J. Robertson McQuilkin, and John F. Walvoord, in GTJ 10 (Spring 1989):
94-98.
59
J. Lanier Burns, review of Paul and Perseverance: Staying in and Falling Away, by Judith M.
Gundry Volf, in BSac 150 (January-March, 1993): 123.
60
Robert A. Pyne, review of Faith Works: The Gospel According to the Apostles, by John F.
MacArthur, Jr., in BSac 150 (October-December, 1993): 497-99