Obviously, none of these uses of the word “dead” in Scripture imply “total inability.” Quite to the contrary, we often find that after people are described as being “dead” in one of the ways listed above, they are then invited in the following context to turn from death and practice life. So in passages like James 2:14-26 and Revelation 3:1-6, people are called to reverse their state of death by energizing their faith or repenting and returning to the way they used to live.
This list explores 25 of the most influential Southern Baptists in history who have clearly disaffirmed Calvinism. Some leaders highly deserving of this recognition, such as W. A. Criswell and Lottie Moon, are believed to fit within our Traditionalist wing. However, with some amount of soteriological evidence on both sides, we have chosen to leave them off. Many other worthy names could have been listed. Like the heroes mentioned in Hebrews 11, this is a Roll Call of Faith for SBC Traditionalists.
In Calvinism, Regeneration comes before faith, whereas in Arminianism regeneration comes after faith. In other words, the “timing” of what Scripture describes as the “new birth” is decisive in the debate between Calvinism and Arminianism. In Calvinism, God gives His elect a new birth. This is the result of their effectual calling (sometimes called “irresistible grace”). They cannot and will not resist it, because they see with new eyes. Their new birth creates in them a desire to repent of their sins and place their faith in Jesus Christ.
Since the Calvinist’s analogy can only demonstrate God is the sole creator of life, about which we all agree, and it neither demonstrates nor even suggests that faith results from spiritual birth, I for one believe we should put it to rest. To allow the perpetuation of such a disparate example is to grant Calvinism an undeserved proof every time since it is an undeniable foregone conclusion that faith did not precede the first birth since it did not exist even as a hypothetical possibility.
Kerfoot’s major contribution to his discipline was to reissue in revised form Boyce’s Abstract Although he lauded Boyce as “the greatest leader that Southern Baptists have ever had,” Kerfoot did in fact include, always in small print or footnotes, several points on which he differed from his mentor.