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The following is an impressive array of theologians who believe the Scriptures teach an effective, effectual call or efficacious grace.

Lewis Sperry Chafer

Since it is clearly indicated that one hundred percent of those predestinated are called, and one hundred percent of those called are justified, and one hundred percent of those justified are glorified (Rom. 8:30). . . .Likewise, there is a general call which may be felt whenever the gospel is preached, and it, too, may be resisted as it often is; but over against this is the efficacious call of Romans 8:30. In this passage, as before observed, it is assured that everyone whom God predestinates is called, and the precise numerical company, again, of those called are justified, and that same company—no more and no less—are to be glorified (Lewis Sperry Chafer, Systematic Theology, vol. III Soteriology, Dallas: Dallas Seminary Press, pages 211 and 216).

This divine call which results in salvation is called efficacious grace because it is certainly effectual in revealing the gospel and in leading to saving faith.

John Walvoord

In contrast to this work of God is the general call to salvation given to all who hear the gospel. In this sense, Christ said, “I come not to call the righteous, but sinners” (Matt. 9:13). The call to repentance and faith was not always heeded, as demonstrated by the fact that Christ also said, “For many are called, but few chosen” (Matt. 22:14). An examination of the many references to calling in the New Testament will reveal, however, that in most instances they refer to the efficacious call. Efficacious grace, then, stands in contrast to common grace as the effectual call stands in contrast to the general call.

For practical purposes, the grace provided is involved in the call given, and divine calling and the grace which is inherent in it are the same subject (John Walvoord, The Holy Spirit, Grand Rapids, Zondervan, 1991, p.120).

Dwight Pentecost

The word “predestination” is logically followed by the word “called,” which is to be understood in its normal designation in which God calls whom He has foreknown, those whom He has elected, those whom He has predestinated, unto Himself. The call of God to the elect of God—who have been predestinated unto glory—is the consummating act of God’s foreordination. God sees to it that His purpose will be accomplished. Those whom He has chosen for Himself will be brought to Himself, that His foreknown and predetermined program might be brought to consummation. The Apostle, in Roman 8:30, said, “Moreover whom he did predestinate, them he also called; and whom he called, them he also justified: and whom he justified, them he also glorified.” The call, then, is a summons to Himself, because they have been predestined unto glory by His foreordained purpose and program.

God’s call is not a call to the human will, asking the human will unaided by divine grace, to respond. God’s call is also God’s enablement; and God, who issues the call, imparts the power through the ministry of the Holy Spirit to respond to that call, so that the sinner who is dead, who is without life, who is under condemnation and judgment, may hear God’s call; and although he has no power in himself because he is dead, and no desire to respond because God has been put out of his life, he is enabled by the Holy Spirit to respond to the gracious invitation (Dwight Pentecost, Things Which Become Sound Doctrine, Grand Rapids: Zondervan, 1965, pages 141, 142).

 Charles Ryrie

Efficacious grace is the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Savior. It is the work of the Spirit which moves men to believe; therefore, it may be said that no man is saved against his will (Ryrie, The Holy Spirit, p. 61).

 Robert Lightner

Salvation becomes a reality when, at the moment of faith, the Holy Spirit imparts life to the believing sinner. When the Holy Spirit moves in this way upon the individual, His ministry is always 100 percent effective (note Rom. 8:28-30 that those called are glorified). This work of the Spirit in moving sinners to trust in Christ, the sin bearer, has been called efficacious grace, or effectual grace (Robert Lightner. Sin, The Savior, and Salvation, Nashville: Thomas Nelson Publishers, p. 154).

 Hoyle Bowman

Such a position obviously separates the work of Christ on the cross from the Holy Spirit’s application of that work to the sinner. As has been stated the cross does not secure its own results. The effect must be prompted by another cause which is the efficacious work of the Holy Spirit issuing in saving faith (Hoyle Bowman, A Case for Unlimited Atonement, Winston/Salem: Piedmont Baptist College, p. 6).

 Robert Gromacki

This general call is an expression of divine grace. It alone does not save nor does it always lead to salvation. Man must respond to this call. Paul wrote, “For whosoever shall call upon the name of the Lord shall be saved” (Ro 10:13). However, not every man answers God’s general call by calling upon Him. Many are called, but few are chosen. The chosen are those who are the objects of God’s effectual call. They are the called ones according to God’s eternal purpose (Ro 8:28). It is God’s direct will that these called receive all that is involved in God’s gift of salvation. Note Paul’s words, “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Ro 8:30). These called have already (according to God’s sovereign decree) been foreknown and predestinated. Their justification and glorification are just as certain as their calling (Robert Glenn Gromacki, Salvation is Forever, Chicago: Moody Press, 1973, pages 39, 40).

Millard J. Erickson

Special calling is in large measure the Holy Spirit’s work of illumination, enabling the recipient to understand the true meaning of the gospel. This working is necessary because of the depravity which is  characteristic of all humans prevents them from grasping God’s revealed truth. Commenting on 1 Corinthians 2:6-16, George Ladd remarks that “only by the illumination of the Spirit can men understand the meaning of the cross; only by the Spirit can men therefore confess that Jesus who was executed is also Lord (1 Cor.12:3)” (Millard J. Erickson. Christian Theology, Vol. 3. Grand Rapids: Baker, 1985, 931).

Wayne Grudem

We may define effective calling as follows: Effective calling is an act of God the Father, speaking through the human proclamation of the gospel, in which he summons peope to himself in such a way that they respond in saving faith. It is important that we not give the impression that people will be saved by the power of this call apart from their own willing response to the gospel. Although it is true that effective calling awakens and brings forth a response from us, we must always insist that this response still has to be a voluntry, willing response in which the indivdual person puts his or her trust in Christ” (Wayne Grudem. Systematic Theology. Grand Rapids: Zondervan, 1994, 692-693).

From this list we see that both dispenstationalists and reformed theologians believe in the effective call. But there is usually a difference in the relationship between the effective call and regeneration. Reformed theologians believe that regeneration precedes the effective call and saving faith. For example, Wayne Grudem writes, “Scripture indicates that regeneration must come before we can respond to effective calling with saving faith” (page 700).

I agree with Millard J. Erickson who wrote that, “The logical order is calling, conversion, regeneration….The special calling is simply an intensive and effective working of the Holy Spirit. It is not the complete transformation which constitutes regeneration, but it does render the conversion of the individual both possible and certain. Thus the logical order of the initial aspects of salvation is special calling—conversion—regeneration” (pages 932-933).

This is where I disagree with Piper’s sermon: The Free Will of the Wind: “So what verse 8 is teaching is this: We don’t cause the Spirit to bring about the new birth any more than we make the wind blow. Or to be more specific, the decisive act of will in the new birth is not ours. The Spirit’s will is decisive. To be sure, our will moves in the moment of the new birth. Change happens in us. There are perceptible effects of the wind—“ you hear its sound.”

Even Grudem admits “that two passages suggest  that God regenerates us at the same time as he speaks to us in effective calling:1 Peter 1:23 ‘since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.’ And James says, ‘He chose to give us birth through the word of truth’ (James 1:18 NIV)” (Grudem, 700).