Are there any known conflicts between the teachings of A.W. Tozer and those of Reformed Theology? My concern is sparked by his relation to the Christian "mystics", which sound potentially heretical. This question arose from finding numerous books related to the Holy Spirit written by Tozer when browsing Amazon. Note this question is NOT "Is A.W. Tozer a Christian?".

I'm evaluating the theology of a Christian and Missionary Alliance church which is affiliated with [The Alliance of Canada](https://www.cmacan.org/beliefs/) which in turn is affiliated with the worldwide [Alliance World Fellowship](https://awf.world/) ([*Wikipedia entry* here](https://en.wikipedia.org/wiki/Alliance_World_Fellowship)) . The [history of the Alliance](https://en.wikipedia.org/wiki/Alliance_World_Fellowship#History) shows how the founder, A.B. Simpson, [was influenced](https://en.wikipedia.org/wiki/Albert_Benjamin_Simpson#Teaching) by [Keswickian teaching](https://en.wikipedia.org/wiki/Keswickian) in the 1880s although departed from some traditional Keswickian beliefs. Then as Pentecostalism began at the turn of the 20th century, Simpson was influenced by it but in return *also* influenced the movement, such as his influence in the Assemblies of God. But after his death in 1919 the Alliance distanced itself from some aspects of Pentecostalism, especially rejecting that speaking in tongues is a necessary indicator of being filled with the Holy Spirit. [A.W. Tozer](https://en.wikipedia.org/wiki/A._W._Tozer) is said to best exemplify C&MA theology, having had 44 years of ministry in that denomination. In my studies so far, C&MA theology is rather hard to pin down. Even the question of whether the soteriology is leaning Arminian or Calvinist is not clear, as professor M. J. Sawyer at A.W. Tozer Seminary said in his paper [Wesleyan and Keswick Models of Sanctification](https://bible.org/article/wesleyan-amp-keswick-models-sanctification) : > With Keswick one finds a different situation than with the Holiness Movement. Whereas Wesleyan holiness theology is traceable directly to Wesley and has clearly identifiable tenets, Keswick is much more amorphous and comes in many varieties from the strict Keswick of a Major Ian Thomas, John Hunter, Alan Redpath and the Torchbearers fellowship to the milder Keswick of Campus Crusade For Christ and Moody Bible Institute and other respected Evangelical educational institutions. Whereas Holiness theology has tended to dominate in Arminian circles, Keswick has tended to dominate American Evangelicalism of a more Calvinistic bent. Indeed Packer asserts that it has become standard in virtually all of Evangelicalism except confessional Reformed and Lutheran. (151)
[probably citing J.I. Packer's 1980 book *Keep in step with the Spirit*, [page 151](https://archive.org/details/keepinstepwithsp00pack/page/150/mode/2up)] **My question is**: How does the Alliance's sanctification and spirituality model compare with these models: - Typical Evangelical (whether Calvinist or Arminian) - Wesleyan Movement - Holiness Movement - Keswick Movement since CM&A stance does not fall neatly into any of the four types mentioned above? ### Helpful resources - An answer by proxy can probably be obtained from A.W. Tozer's writing. - M.J. Sawyer's paper [Wesleyan and Keswick Models of Sanctification](https://bible.org/article/wesleyan-amp-keswick-models-sanctification) (year??) - [Five Views on Sanctification](https://www.amazon.com/dp/0310212693) (1996)

Tozer's ["The Saint Must Walk Alone"](http://www.worldinvisible.com/library/tozer/5j00.0010/5j00.0010.39.htm) starts with: > MOST OF THE WORLD'S GREAT SOULS have been lonely. Loneliness seems to be one price the saint must pay for his saintliness. He then goes on to discuss Enoch, Noah, Abraham, Sarah, Lot, Moses, Christ. In particular, he states: > The pain of loneliness arises from the constitution of our nature. God made us for each other. The desire for human companionship is completely natural and right. The loneliness of the Christian results from his walk with God in an ungodly world, a walk that must often take him away from the fellowship of good Christians as well as from that of the unregenerate world. His Godgiven instincts cry out for companionship with others of his kind, others who can understand his longings, his aspirations, his absorption in the love of Christ; and because within his circle of friends there are so few who share his inner experiences he is forced to walk alone. The unsatisfied longings of the prophets for human understanding caused them to cry out in their complaint, and even our Lord Himself suffered in the same way. Now, if we are to discuss loneliness, it's hard to miss Elijah in 1 Kings 17: > 1 Kings 17: 2 And the word of the Lord came unto him, saying, 3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. 4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. 5 So he went and did according unto the word of the Lord: for he went and dwelt by the brook Cherith, that is before Jordan. 6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. 7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land. The guy drank from a brook and was fed by ravens for who knows how long! ## Question Why is Elijah not mentioned in Tozer's essay? Was Elijah not considered a Saint a that time? Did Elijah not walk alone enough? Is there some other reason that sets Elijah's life out from the other examples Tozer cites?