Young stuff
...sure he has debated very capable representatives of these heterodox or aberrant theological views, but they are all severely theologically handicapped by their divergence from historic Baptist doctrine. R. V. Sarrels, who wrote a Systematic Theology for the Primitives, says that the Fulton group tried to make the London Confession "say what it did not say" on certain doctrine, and that their effort was a "literary effort of torturing of language" (pages 109, 110). He alleges that Primitives should "repudiate" the London Confession on certain doctrine which Primitives do not believe (page 111). -- Bob L. Ross Alexander Campbell, of course, was nowhere close to being a Calvinist and was very outspoken against Calvinism, as seen in his debates with Presbyterian debaters. But he was perceived by B. H. Carroll Jr. as being the most outspoken critic of the missions cause (Genesis of American Anti-Missionism, pages 93, 95). A "theological" defense of anti-missionism, however, was developed by the anti's AFTER the 1832 split with the missionaries over methodology. Once the anti-missionaries had split from the missionaries, Gilbert Beebe and Samuel Trott (1783-1866) combined to develop a theological basis for anti-missions, with Beebe's invention of the "Direct Voice Regeneration" theory becoming the most prominent feature of Primitive Baptist theology (Signs of the Times, Editorials, Volume 4, pages 21, 22; 9/11/1833). According to Beebe, The "voice" of Christ is spoken "directly" to the lost sinner's soul, and the sinner is thereby born again, with no "instrumental means" such as the Gospel, or the written and spoken Wor of God, having any part to play in this experience. Hence, there no need for preachers or missionaries to evangelize the unregenerate. When the Hardshells...