76 baptists can apply the concept of soul liber to

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alone as a doctrine in American Baptist life” (p.76). Baptists can apply the concept of soul liberty to the Scripture, but it should be done within the confessional standard. In Chapter 5 the author explains how the committee in 1925 developed the confession in the relation to the principle of soul competency under the leadership of Mullins. In Chapter 6 the author outlined how the 1963 committee was formed and who assisted to complete the final version of 1963
2 BFM. In Chapter 7 the author explains four areas of doctrinal change. In regard to the Scripture Jesus would be the key to interpretation. In regard to Anthropology man was simply innocent before the fall. In regard to Soteriology salvation “progressed throughout life and would culminate in the glorified state” (p.149). In regard to Ecclesiology (1) “local church autonomy and equality of every member” (p.150) was affirmed; (2) denounced “Landmarkist ideology” (p.150); (3) “the explanation of the symbolic meaning of baptism”(p.150) was expanded; and (4) the wine in the Lord’s Supper was replaced with “fruit of the vine”(p. 151). In Chapter 8 the author concluded his dissertation. In The Making of the 1963 Baptist Faith and Message some strengths can be identified. First, Smith does research well to prove the thesis statement. The author addresses in detail the historical backgrounds why Herchel Hobbs and the committee had to revise BFM 1925, using vast amounts of references. In each chapter the author uses many primary and secondary resources to prove the assertion. Due to the author’s painstaking work, the reliability of the book

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