Liberty Theological Seminary
Herschel H. Hobbs
Submitted to Dr. A. J. Smith
In Partial Fulfillment
Of the Requirements for the Course in
History of the Baptist
Anthony D. Padgett
March 31, 2010
TABLE OF CONTENTS
THESIS STATEMENT. 1
EARLY YEARS. 2
EARLY MINISTRY.. 4
EDUCATION AND SEMINARY.. 5
FIRST BAPTIST CHURCH.. 6
THE BAPTIST HOUR.. 6
SOUTHERN BAPTIST CONVENTION.. 7
LATER YEARS. 16
What if any impact did Herschel H. Hobbs have on the 1963 Baptist Faith and Message?
Herschel Harold Hobbs was pastor-emeritus of First Baptist Church, Oklahoma City, and past president of the Southern Baptist Convention. He was very helpful in shaping many of the Southern Baptist leaders of the twentieth century. He was a preacher, author, and theologian unmatched by many today. He was a strict disciplinarian for the Baptist doctrine and fought to preserve it and formulate it. His most notable accomplish however, is probably for being the chairman of the 1963 “Baptist of Faith and Message.” This was a crucial time for the Southern Baptist Convention with many issues for them to face during this period. Was Herschel H. Hobbs ready for what lied ahead of him?
In this paper we will look at Herschel H. Hobbs from his early humble beginnings, with the tragedy of his father’s death at such an early age. To his more than sixty years of pastoral service which cumulates to his rise as the president of the Southern Baptist Convention. We will look at his accomplishments through his ministry, and how through it, it strengthened his faith, and impacted his decisions during the 1963 Baptist Faith and Message. Herschel H. Hobbs overcame obstacles and tragedy’s and through them grew in his faith of God and his resolve to help others understand more clearly what the Baptist message was suppose to be.
Herschel Hobbs was born on October 24, 1907, in Alabama to Elbert Oscar and Emma Octavia Hobbs. Hobbs was born into a large family and was the sixth child but the first son; he was born on the family farm as many were in that day.
His father who led the singing at a local Methodist church was actually a member of the Church of Christ, his mother was a Baptist. Hobbs from the age of five had told people that he wanted to be a preacher. He later told, that God had planted that seed in his mind early that he was to be a preacher. When his father passed away when he was two, his mother moved the family from the Methodist church to a local Baptist church and it is for that reason he grew up Baptist.
Before he was three years old he had lost his father and his sister to illnesses. His mother decided to sell the family farm and move to Ashland, Alabama, to be closer to family. In 1916 they moved to Dry Valley on the south side of Birmingham where Hobbs, at the age of eleven, gave his life to the Lord at a revival at the Enon Baptist Church. Another move north to
Birmingham gave the family a stronger education at the Phillips High School, and a move to the Ensley Baptist Church.
The Ensley Baptist Church is where he met Frances while attending the youth group. They both knew after performing a part together that they were smitten with each other. They began dating each other while attending school and church. In 1926 Hobbs graduated from Phillips High School with plans on becoming a lawyer. This would mean that he would have to leave Frances for at least six years to attend law school. After talking with her he realized that he didn’t want to leave her and that he could still feel the call of God. Even though they had decided to wait to get married, for some reason they changed their minds and married on April 10, 1927, in the parlor of her home. After their marriage they, along with her family joined the Brighton Baptist Church where her family was living at the time.
Coming from a much larger church, Brighton was eager to place both of them into about any position they were willing to take. Hobbs became an ordained deacon and served as superintendent of the Sunday school, while Frances and him both sang in the choir and became very active in the church. This deep activity made him feel as though he was fulfilling God’s calling into the ministry, until his church had a revival. At that time he felt a calling and went forward with a new commitment to enter into the ministry. He never looked back! 
His first pastorate was the Vinesville Baptist Church in Birmingham. He was recommended for the position by two families from Brighton Baptist Church who had moved and joined Vinesville. When he was called to Vinesville he had not yet been ordained and he wanted the Ensley church to do it. Dr Gardner presided over his ordination with Dr. Leroy Priest, his former pastor at Brighton, preaching his ordination sermon. Knowing he would be examined for his ordination he asked Dr. M. M. Wood if he could borrow a Baptist creed so that he could study it. Dr. Wood told him “No. If you find one I would like to see it. I have never seen one.” He continued on to explain that the only thing a Baptist needs is the word of God, the Bible. Back then he could never imagine that one day he would chair the committee who would be responsible for drawing up the revision of the 1925 “Baptist Faith and Message?”
Wanting to go to college, both he and Frances put that as their immediate goal, however money was going to be an issue. They had figured that they would need seventy-five dollars a month while going to school to live on. Sometime later Hobbs received a phone call from the Berney Points Baptist Church, Birmingham pulpit committee. They wanted him to come and preach one Sunday as a viewing, and they let him know up front, that the salary would be seventy-five dollars. Shortly afterwards they were packing and moving to Berney Points Baptist Church, just before the depression swept the 1930’s.
EDUCATION AND SEMINARY
In February 1930 Herschel and Frances both entered into Howard College. They had both quit their jobs making over three hundred a month, now only making Hobbs’ seventy-five dollars from his church position. Having received permission from the Dean to take extra classes, they both graduated early, after only two and half years. This was done not only to catch up for the lost time after High School, but so they could be enrolled in the seminary in the fall of 1932, and have at least one year there with Frances’ sister. So after Howard College, Herschel and Frances both moved to Louisville, Kentucky, so that he could study at the Southern Baptist Theological Seminary on his Th.M. degree. 
Even before starting at the seminary in September 1932, Hobbs had landed two part-time pastorates. One was at the Hope Baptist Church, Hope Indiana, and the other at the Little Blue River Baptist Church near Shelbyville. Both little churches only paid forty dollars a month and the travel between them cost about twenty dollars a month, and they would split their living time between the two. After completing his degree under W. Hersey Davis and A. T. Robertson, he returned back to Hoosier churches to wait and see what the Lord had planned for him and Frances.
It wasn’t until Dr. J. B. Weatherspoon offered him a fellowship that he returned to the Seminary in Louisville. Once they returned, they found an apartment on the backside of Mullins Hall, and Hobbs began his studies as well as his weekly trips to Indiana. However that was short lived after Frances fell ill and the doctors informed Frances that she no longer needed to travel to Indiana and neither did Hobbs due to her worrying about him. They felt as though the dream was ending until Hobbs was recommended for a part-time assistants position at the Highland Baptist Church just a few miles down the road.
While working at the Highland Baptist Church and preaching in Dr. Brown’s absence, he was heard by many and after only one year was offered the pastorate at Crestwood Baptist Church. After talking with Dr. Brown he accepted the position and him and Frances moved the 13 miles to Crestwood. He continued to work on his PH.D under Davis and after completeing his thesis they were on the road for Birmingham, Alabama where he accepted a pastorate.
FIRST BAPTIST CHURCH
After serving in a few other churches, Herschel and Frances were called to the First Baptist Church, Oklahoma City in 1949. First Baptist Church seemed to be a spring board to higher offers, as several of the previous pastors had taken positions within conventions and seminary’s. It was here too that Hobbs began to play a very important role in the Southern Baptist Convention, and it was here that the Convention was to be held in that same year. He continued to pastor First Baptist Church until his retirement in 1972.
THE BAPTIST HOUR
In the spring of 1958 Hobbs was asked to send in a tape of a record sermon to the Southern Baptist Radio and Television Commission. At the time Hobbs thought that the tape would be used in one of the broadcasting classes as an example. After receiving a call from Ed Arendall, the chairman of the “Baptist Hour,” he realized the tape was being used to judge forty-seven other pastors for a sermon series to be aired on the radio. This was to be a test pilot and they only asked for a three month commitment beginning in October. Then what was supposed to end in three months got extended to six. Then Hobbs was asked to extend that six month time limit two more times before they asked him to be the “permanent” preacher for the program. This eventually turned into eighteen years on the popular program and would have continued longer but Hobbs wanted to give it up to concentrate more on his writing.
SOUTHERN BAPTIST CONVENTION
Herschel Hobbs would go on to hold some very important positions throughout the Southern Baptist Convention. He held both state convention offices as well as Southern Baptist Convention offices; he served on the Baptist World Alliance for which he served as vice president. He held board memberships on the New Orleans Seminary and the Oklahoma Baptist University, as well as the Foreign Mission Board. He served on the Executive Committee for the Southern Baptist Convention, and on the Oklahoma State Convention. However his most important role would be that of president of the Southern Baptist Convention from 1961-1963, where he chaired the committee that revised “The Baptist Faith and Message of 1925” and seen the adoption by the Convention of “The Baptist Faith and Message of 1963.”
When Hobbs was elected as president of the Southern Baptist Convention in 1961 he “faced a looming crisis of epic proportions.” Things were quickly changing in the Southern Baptist Convention and within the Seminaries and Hobbs would soon be on the front line. Dr. A. J. Smith in his book “The Making of the 1963 Baptist Faith and Message” describes in part these changes as, “a cohesive system of beliefs began to give way to divergent views about the Bible and the doctrine of salvation.” However, this really came as no surprise because the change in the doctrine of salvation had been projected for years. 
Hobbs’ first big test would come with the Apostasy Controversy at the Southern Seminary involving Dale Moody. While Moody was the featured speaker at the state-wide Bible conference in Oklahoma, he made some remarks that other pastors in attendance questioned. They accused him of teaching that a person who is genuinely born again could lose that salvation and fall away from God’s grace. After the conference a group of pastors, including Hobbs himself, signed a resolution with their complaint and sent it to the Southern Seminary asking them to investigate Moody’s teaching and doctrinal stance.
Hobbs wanted to make clear of action during this process so he wrote an article to the Baptist Standard explaining the response of the Oklahoma County Pastors’ Conference. In this article he explained how several pastors who attended both the Bible Conference and the Pastors Conference had questions about Moody’s doctrinal position. Hobbs himself had been out of the country but trusted and knew personally many of the pastors who had complained. A resolution was then drafted by a committee and approved when Hobbs returned to Oklahoma. Hobbs again wanted to make clear that he voted for the resolution but did not sign it and acted as a pastor, not as the president of the Convention.
After the Southern Seminary received the resolution a committee was formed to investigate the allegations against Moody. The committee met with Moody in February 1962 and confirmed that he was following the 1925 Baptist Faith and Message in regards to a believer’s security and salvation. Moody was cleared of all charges and allowed to continue his teachings at the Seminary. However the damage had already been done and questions continued about doctrinal problems within the Seminaries. A second controversy had already begun before the Moody problem had been resolved. This controversy would shake the Convention and would far exceed anything Moody had said or been involved in.
The second controversy that Hobbs had to deal with is that of Ralph Elliott at Midwestern Seminary and his book The Message of Genesis. His book shook the very core of the seminaries theological reliability, and the Sunday School Board of the Southern Baptist Convention. The readers of the Sunday School Board began to see the thoughts of the professors and what they were teaching in the seminaries. The Convention began to be questioned about their doctrinal beliefs and this turned into having misgivings about the faculty.
The views were mixed about Elliott’s book on both sides of the debate. He gained support from some but for most this caused some serious issues within the seminaries and the Southern Baptist Convention. At the 1962 Convention in San Francisco the messengers responded loud and clear on their thoughts about Elliott’s book. The messengers wanted two clear actions to take place; first they adopted a motion presented by J. Ralph Grant of Texas that a Committee be formed to study the Baptist Faith and Message of 925 and report back to the Convention in Kansas City at the 1963 Convention. Hobbs as the president of the Convention was to chair the Committee with the presidents of the various state conventions being the body. The Convention also adopted a motion brought by K. Owen White which asked for all of the messengers to reaffirm their faith and belief in the entire Bible. That they stand being the accuracy of the Bible and instruct their institutions to take measures to insure their views that are now threaten would not be in the future. Though the initial motion was amended it was eventually passed.
This was going to be a great undertaking, not only did they need to address issues involving Elliott’s book, but current issues on wording and meaning for clarification. At points words were added for clarity, and complete paragraphs were added for special emphasis. At other points articles were changed or combined with others in order to make a clear understanding about the topic. To do this the 1925 Confession was studied word by word to insure accuracy and emphasis on each and was to be agreed on by the committee. The committee wanted to safeguard and retain the individual conscience that was apparent in the 1925 Confession. The Preamble was going to be their first big issue because it was going to outline the rest of the Confession, if it was not accepted the Confession itself would have been rejected.
Hobbs himself decided to address the 1962 Convention with a sermon entitled “Crisis and Conquest.” Hobbs opens his sermon by quoting Premier Nikita Khrushchev: “Our rocket has passed the moon. It is nearing the sun, and we have not discovered God. We have turned lights out in heaven that no man will be able to put on again. We are breaking the yoke of the gospel, the opiate of the masses. Let us go forth and Christ shall be relegated to mythology.” Hobbs then asks if those words frighten those in attendance, then said if they don’t they should. It was much more than a Communist saying, these words were that of godless materialism that is in every part of our society.  Hobbs was disapproving liberalism, materialism, and modernism in his opening remarks, and then he focused on how all attempts to return to the Bible failed to accomplish what those had intended to do. Hobbs argument was that the Bible was submissive to the self-sufficiency of the physical science.
With everything that had happened over the Elliott and Moody situations action needed to be taken. That responsibility fell on Hobbs in 1961 and he responded by writing the “Baptist Beliefs.” These articles were written weekly and quickly became featured in state papers and ran into 1963. Hobbs would address a different doctrinal issue each week and break it down for a clear understanding.
Hobbs as president over the Convention was faced with the task of pleasing two distinctive groups within the Convention. On one side he had the conservative base that wanted sound doctrine and that it would be taught in the seminaries and would be published by the Sunday School Board. On the other side he had to insure the administration as well as the professors at the seminaries would have some academic freedom. With the issues that had been raised and these two issues, the formation of the 1962 Committee on the Baptist Faith and Message was formed.
After the committee was formed to address these issues and look at the 1925 Baptist Faith and Message, several other issues were on the horizon at the time. Societal concerns were spreading across the nation with Martin Luther King Junior’s push for equality and with the election of President Kennedy a Roman Catholic. This was a time when many people feared communism with such great powers as the Soviet Union, the People’s Republic of China, and Cuba. All of these issues faced the newly formed committee and Hobbs as the president of the Convention.
Racism for the Southern Baptist and the issue of desegregation became a situation that Hobbs as the president was going to have to deal with. This issue did not only include the seminary but local congregations as well. Though reactions were mixed about desegregation it is pretty clear that most agreed with it. This was put to the test when the Reverend Martin Luther King Junior came to the Southern Baptist Theological Seminary on April 19, 1961. Dr. King along with others was invited to speak at the Gay Lectures at the chapel. Immediately after the lectures, Dean Fleming, secretary of the Baptist Laymen of Alabama, Inc. called for Duke McCall’s termination as the president of the seminary. Then Highland Avenue Baptist Church in Montgomery, Alabama, approved a resolution instructing the secretary of the Alabama Baptist Convention not to distribute any money from them to the Southern Seminary. Shortly afterwards a great many churches followed suit in Alabama to hopefully encourage the trustees to action.
Not only was Hobbs dealing with the issues of racism, communism, and materialism, doctrinal concerns were also taking center stage. What the seminary professors and denominational workers were teaching in regards to their beliefs about truthfulness of the Bible became a hot topic. Over this period of time Hobbs was sent many letters by individuals and groups as well as some resolutions passed by various associations stating and confirming their opinions about Elliott’s book and the authority of the Bible in contrast to confessional statements. The concern was that by writing confession statements, would it take away from the authority of the Bible as God’s true word. Each time Hobbs responded in a way that was both answering the question, but reminding them of the Southern Baptist roots and what the Conventions stance was. One such letter was written to Robert L. Lee about the Convention that met in June. Hobbs advised him that “The grass roots people needed to know that the Convention voted unanimously the reaffirmation of our faith in the Bible as the Word of God.” And that they also expected the seminaries and other agencies under the Southern Baptist Convention to operate by those same principles.
Hobbs was dealing with a fine line between liberalism and fundamentalism. He wanted to insure everyone that if any changes were made to the 1925 Baptist Faith and Message, that it would not be toward liberalism. It was a concern of the Southern Baptists that liberalism did not take a hold of the Convention; however Hobbs wanted to insure that it would not happen while he was president.
As the committee progressed they wanted to protect the individual conscience, yet wanted to ensure some form of Baptist confessionalism and guard against a creedal faith. In doing so they pulled directly from the 1925 Preamble the parts they thought would be a starting foundation for the Preamble to the 1963 Baptist Faith and Message. It was Hobbs’ concern that if the Preamble was not worded correctly, it would never be accepted by the Convention. He was so concerned about the Preamble that once drafted he had copies sent to each seminary president and to the president of the Sunday School Board. The request was for them to carefully study the document and for them to make any suggestions of changes if they deemed necessary. No changes were suggested and all approved, however Hobbs did receive a personal letter on the matter.
Wayne Ward who was a professor at the Southern Baptist Theological Seminary had a question with their statement about “God the Son” where they said of Him “identifying Himself completely with mankind.” Ward wanted to see them add “yet without sin” into this statement. Hobbs suggests that this was their original intent and that it should have been obvious; however it was added to further clarify the statement and any misunderstandings.
As the committee began to meet on the revising the 1925 Baptist Faith in Message, Hobbs wanted to ensure that each had a copy and mailed one to them before their first meeting. At their first meeting Hobbs chose a subcommittee who would be responsible for drafting the Confession and Hobbs would act as the chair. Two meetings were scheduled for the subcommittee; the first took place August 29-30 in Gulfport. The second meeting was in Nashville on September 20th. Out of this second meeting came the first draft which is known as The Ward Draft. The draft consisted of several changes but the most important one at this point is that the Preamble was shorted to five brief paragraphs, which in the end and final draft consisted of twelve.
The next draft to be considered is The Mercer Draft. This draft was greatly influenced by the Ward Draft and was greatly influenced by him. Out of these two drafts the Committee prepared a third draft that was voted on and eventually sent to all of the seminaries and the Sunday School Board for their review. The committee also agreed to send two members each to meet with a representative from the seminaries.
Hobbs was a man of vision and seen from the very beginning that outside assistance was going to be needed to accurately handle the task of this revision. He encouraged and wanted the opinions of the seminaries, but this came with questions from the leaders. President Stealey of Southeastern questioned in November 1962, that if they are to give their opinion would it be taken that they were fully accepting the whole statement of faith. Hobbs quickly responded that the committee was only looking for their opinions and wisdom and not in any way was it considered that they were sanctioning the document.
As work continued on the revisions several articles were the discussion of many debates and wording. However, this paper is not written to discuss the debates or issues at hand, only how Hobbs himself impacted if there would be any changes to the 1925 Baptist Faith and Message and of course the final outcome of the 1963 Baptist Faith and Message.
In the end Hobbs was faced with the fact, he was hesitant to change the content of the 1925 Baptist Faith and Message in any significant way. Yet he wanted a revision to address and put to rest many of the theological questions in which had surfaced over the years. In the end the committee chose to revise the 1925 Baptist Faith and Message. Hobbs wanted it known
“In no sense did it (1963 statement) delete from or add to the basic meaning of the 1925 statement.” In the end the 1963 Baptist Faith and Message was revised to address the changes in Baptist doctrine and the widening theological views and changing times from such early leaders as Mullins and his 1925 Committee.
Hobbs never did completely retire from his work as a speaker, denominational leader, and author. He wrote many books throughout his ministry, some of which are key references for study today. Hobbs wrote such great works that dug deep into the study of the Baptist doctrine which included: Fundamentals of Our Faith (1960); What Baptist Believe (1964); The Baptist Faith and Message (1971); his autobiography, Herschel H. Hobbs, My Faith and Message (1993); and “People of the Book: The Baptist Doctrine of the Holy Scripture” which was published posthumously in Baptist Why and Why Not Revisited (1997). Hobbs was known to have penned around 150 works for the layperson and pastors. He has written more material than anyone for the Sunday School Board and more than anyone in the Southern Baptist history. Most of his writings went on to be published as Bible study guides for Sunday school teachers called Studying Adult Life and Work Lessons, which were published from 1968 to 1993. There is no doubt that even though Hobbs left the office of president of the Southern Baptist Convention, he was still actively participating in the growth of the Baptist faith and doctrine long after he retired.
It is relatively safe in saying that Hobbs could never have imagined growing up in Alabama that he would someday become the president of the Southern Baptist Convention.
Though we can see through his childhood and early years that he had a passion for Christ. As he grew not only in size he grew in stature and committed faith. Even in his marriage to Frances it was blessed with knowing Christ first and her devoted faith to Him as well.
His educational studies along with Frances propelled them in a direction to be in the right place at the right time to accomplish great things for the Lord. He had opportunities open up that allowed him the audience to share so many words to so many, such as the Baptist Hour. Along with those opportunities Hobbs was a great speaker and preacher, and people were drawn to him for words and inspiration. His knowledge of the Bible was unmatched and his faith in Christ was evident to all who knew or have studied him.
Herschel Hobbs was placed as the president of the Southern Baptist Convention at that time for a reason, which was to chair the 1963 Baptist Faith and Message. Many issues were taking place as discussed previously, and it was going to take a man of wisdom, understanding, great faith, and ability to speak to both sides of the issues at hand. Hobbs having studied and a great admirer of E. Y. Mullins, who was an early leader in the Southern Baptist Convention as well as the chair for the 1925 Baptist Faith and Message, Hobbs fit perfectly in God’s timing for the president’s position.
Herschel H. Hobbs will no doubt go down as one of his generations most influential and well known theologians. His name will be forever linked to the 1963 Baptist Faith and Message which stood by itself for many years until recent revision have been completed. Even with the recent revision, most of the 1963 Baptist Faith and Message is still intact and bares Hobbs influence. Hobbs will forever be remember in Baptist history as a man of courage and principles, who lead the Baptist Convention in a time of questions and debates, to become the strongest denominational Convention or our day.
Caner, Emir, and Ergun Caner. The Sacred Trust: Sketches of the Southern Baptist Convention Presidents. Nashville, TN.: Broadman & Holman Publishers, 2003.
Caner, Ergun, and Emir Caner. The Sacred Desk: Sermons of the Southern Baptist Convention Presidents. Nashville, TN.: Broadman & Holman Publishers, 2004.
George, Timothy, and David S. Dockery. Theologians of the Baptist Tradition. Nashville, TN.: Broadman & Holman Publishers, 2001.
Hobbs, Herschel H. The Baptist Faith and Message. Convention Press, Nashville, TN. 1971.
Hobbs, Herschel H. Herschel H. Hobbs, My Faith and Message: An Autobiography. Nashville,
TN: Broadman & Holman Publishers, 1993.
Smith, A. J., The Making of the 1963 Baptist Faith and Message. Eugene, OR: Wipf & Stock
 Timothy George and David S. Dockery, Theologians of the Baptist Tradition (Nashville, TN.: Broadman & Holman Publishers, 2001), 216.
 George and Dockery, Theologians of the Baptist Tradition, 217.
 Herschel H. Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography (Nashville, TN: Broadman & Holman Publishers, 1993). 1.
 George and Dockery, Theologians of the Baptist Tradition, 217.
 Emir Caner and Ergun Caner, The Sacred Trust: Sketches of the Southern Baptist Convention Presidents (Nashville, TN.: Broadman & Holman Publishers, 2003). 122.
 Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography. 22-23.
 Ibid. 24-25.
 Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography. 26-27.
9 Ibid. 30.
 George and Dockery, Theologians of the Baptist Tradition, 218.
 Ibid. 218.
 Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography. 92-93.
 Ibid. 105.
 George and Dockery, Theologians of the Baptist Tradition, 218.
 Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography. 210-212.
 George and Dockery, Theologians of the Baptist Tradition, 219.
Ergun Caner and Emir Caner, The Sacred Desk: Sermons of the Southern Baptist Convention Presidents (Nashville, TN.: Broadman & Holman Publishers, 2004). 204.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. Eugene, OR.: Wipf & Stock Publishers, 2008. 15.
 Ibid. 20.
 Ibid. 21.
 Ibid. 22.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 37.
 Hobbs, Herschel, H. The Baptist Faith and Message. Convention Press, Nashville, TN. 1971. 12 – 14.
 Ergun Caner and Emir Caner, The Sacred Desk: Sermons of the Southern Baptist Convention Presidents. 204.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 37.
 Ibid. 38.
 Ibid. 39.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 41.
 Ibid. 42-43.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 50-51.
 Ibid. 55.
 Hobbs, Herschel H. Hobbs, My Faith and Message: An Autobiography. 242.
 Ibid. 242-243.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 118-120.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 123.
 Ibid. 125.
 Smith, A. J., The Making of the 1963 Baptist Faith and Message. 135.
 Ibid. 136.
 George and Dockery, Theologians of the Baptist Tradition, 219.