Commenting on the parable of the prodigal son and the problem it poses for Reformed theology, Dennis J. Harry, Jr., a Southern Baptist who is critical of Calvinism, wrote the following:
[One must note] the order in which Jesus presents [the salvific events] within the parable at hand. Consider how they are arranged within the story:
1. The younger son came to himself.
2. He acknowledges his helplessness and the father as his only hope.
3. He arose.
4. The father sees him, has compassion and runs to greet him with a loving embrace.
5. The son verbalizes the prayer he had rehearsed in his heart.
. . . What we see is that the son acts on the repentance within his heart, the father embraces him lovingly, and then the son begins to verbalize his humble plea to the father. At that point, however, the father had already welcomed him back into the family . . . It isn’t a set of words or verbal utterances that brings about salvation; it is the belief and repentance of the heart. In fact, not once in the Scriptures is a person encouraged to pray to receive the gift of salvation . . . Another very important truth to be examined at this point in the story revolves again around the timing of the story—it concerns the order of the events of salvation. It is summed up on this question…”Does regeneration preceed faith or does faith preceed regeneration? . . . Does regeneration preceed faith? For some theological systems the answer must be ‘yes.’ Again, the foundation of this entire conversation comes down to man’s ‘deadness’ in his sin nature . . . So here’s the question…does man’s ability to repent in faith really put him in the driver’s seat? Is it necessary that regeneration preceed faith for God to receive the glory? Let’s consider Christ’s teaching in this salvation parable. First, the son was lost and dead, but that clearly did not mean he was unable to acknowledge his hopeless condition. “He came to himself.” Christ’s words are fairly straightforward on this matter. Second, the son’s actions did not earn him any merits with the father. All he did was admit he was unable to save himself and his father had all the means to do so. This ability of the sinful soul to respond or reject the gospel call is seen all through the New Testament. Third, it is ridiculous to suggest that the son’s walk back home took away any of the glory of the father’s grace and mercy. You cannot divorce the context of the parable from its cultural setting! The dead younger son could do nothing to bring himself back into the family. He was powerless to restore his sonship. All he could do was acknowledge that it was his sin that had created the separation and throw himself at the mercy of the father. The restoration of the younger son was all of the father. The salvation of a repentant sinner is all of Christ! (Dennis J. Harry, Jr. Salvation Through the Eyes of a Prodigal: A Defense of Traditional Soteriology from the Parable of the Prodigal Son [Robbins, N.C.: pastoral Pen Publishing, 2018], 146-47, 149, 150, 152-53, comments in square brackets added for clarification)
On pp. 154-55, Harry quotes a number of important New Testament passages, showing that faith precedes regeneration, contra Reformed theology which places regeneration before faith in the ordo salutis:
· John 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
· John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
· Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
· Ephesians 1:12-13 That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise…
· 1 Timothy 1:16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
· Acts 16:30-31 And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
Harry (p. 155) offers the following comments on Acts 16:30-31:
If regeneration preceeds faith, then the jailor’s question about salvation revealed that regeneration had already taken place! If he was ‘dead’ and unable to even recognize his sinful state, it only follows that regeneration must have already happened at that point in the narrative. Paul’s answer should have been “You don’t need to do anything…you are already saved!” Instead, Paul sees a man that wants to know more—he sees a lost soul that recognizes he is in need of a Saviour! Paul’s response? Believe!
While one could offer commentary on the other passages quoted, one should note that, with respect to John 1:12, both ελαβον ("received") and πιστευουσιν ("believe") are in the active voice, denoting the personal decision of the individual, as opposed to the passive which would mean that they were made (by God's infallible decree, a la Reformed theology) to receive and believe.
For a lengthy critique of Reformed theology, including a discussion of Total Depravity, see my paper:
