Muhammed's friend looked like Jibril

The Islamic prophet Muhammed in the hadith would occasionally claim a certain entity looked just like something earthly, take form of something earthly, or that something earthly was a devil.

Muhammed stated Gabriel sometimes came in form of a man he knew,

"Al-Harith bin Hisham asked the Messenger of Allah (ﷺ): 'How does the Revelation come to you?' He said: 'Like the ringing of a bell, and when it departs I remember what he (the Angel) said, and this is the hardest on me. And sometimes he (the Angel) comes to me in the form of a man and gives it to me.'"--Sunan an-Nasa'i 933

As a side note, Muhammed also said Satan also appears as a familiar man to deceive people:

Abū Sa’īd al-Ashajj narrated to me, Wakī’ narrated to us, al-A’mash narrated to us, on authority of al-Musayyab bin Rāfi’, on authority of Āmir bin Abdah, he said, Abd Allah [bin Mas’ūd] said:‘Indeed Satan will appear in the form of a man and he will come to the people, narrating to them false Ḥadīth, and they will then depart. Then a man among them will say: ‘I heard a man whose face I recognize but I do not know his name narrating [such and such]…’--Sahih Muslim Introduction 17

Perhaps, Satan taking form of a man claiming to be Gabriel has a role in the Satanic verses Muhammed received. Ironically, Muhammed said the devil cannot take form of Muhammed.

Muhammed had a male friend named Dihyah. Muhammed said the angel Gabriel (Jibril) would sometimes appear in the form of Dihyah.

Narrated Abu Uthman: I got the news that Gabriel came to the Prophet while Um Salama was present. Gabriel started talking (to the Prophet and then left. The Prophet said to Um Salama, "(Do you know) who it was?" (or a similar question). She said, "It was Dihya (a handsome person amongst the companions of the Prophet )." Later on Um Salama said, "By Allah! I thought he was none but Dihya, till I heard the Prophet talking about Gabriel in his sermon." (The Sub-narrator asked Abu 'Uthman, "From where have you heard this narration?" He replied, "From Usama bin Zaid.") --Sahih al-Bukhari 3634

حَدَّثَنِي عَبَّاسُ بْنُ الْوَلِيدِ النَّرْسِيُّ، حَدَّثَنَا مُعْتَمِرٌ، قَالَ سَمِعْتُ أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ، قَالَ أُنْبِئْتُ أَنَّ جِبْرِيلَ ـ عَلَيْهِ السَّلاَمُ ـ أَتَى النَّبِيَّ صلى الله عليه وسلم وَعِنْدَهُ أُمُّ سَلَمَةَ، فَجَعَلَ يُحَدِّثُ ثُمَّ قَامَ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم لأُمِّ سَلَمَةَ ‏ "‏ مَنْ هَذَا ‏"‏‏.‏ أَوْ كَمَا قَالَ‏.‏ قَالَ قَالَتْ هَذَا دِحْيَةُ‏.‏ قَالَتْ أُمُّ سَلَمَةَ ايْمُ اللَّهِ مَا حَسِبْتُهُ إِلاَّ إِيَّاهُ حَتَّى سَمِعْتُ خُطْبَةَ نَبِيِّ اللَّهِ صلى الله عليه وسلم يُخْبِرُ جِبْرِيلَ أَوْ كَمَا قَالَ‏.‏ قَالَ فَقُلْتُ لأَبِي عُثْمَانَ مِمَّنْ سَمِعْتَ هَذَا قَالَ مِنْ أُسَامَةَ بْنِ زَيْدٍ‏.‏ 

again,

 It is narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: There appeared before me the apostles, and Moses was among men as if he was one of the people of Shanu'a, and I saw Jesus son of Mary (peace be upon him) and I saw nearest in resemblance with him was 'Urwa b. Mas'ud, and I saw Ibrahim (blessings of Allah be upon him) and I see your companions much in resemblance with him, i. e. his personality, and I saw Gabriel (peace be upon him) and I saw Dihya nearest in resemblance to him; but in the narration of Ibn Rumh it is Dihya b. Khalifa.--Sahih Muslim 167

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ، أَخْبَرَنَا اللَّيْثُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ عُرِضَ عَلَىَّ الأَنْبِيَاءُ فَإِذَا مُوسَى ضَرْبٌ مِنَ الرِّجَالِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ وَرَأَيْتُ عِيسَى ابْنَ مَرْيَمَ - عَلَيْهِ السَّلاَمُ - فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُودٍ وَرَأَيْتُ إِبْرَاهِيمَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا صَاحِبُكُمْ - يَعْنِي نَفْسَهُ - وَرَأَيْتُ جِبْرِيلَ - عَلَيْهِ السَّلاَمُ - فَإِذَا أَقْرَبُ مَنْ رَأَيْتُ بِهِ شَبَهًا دِحْيَةُ ‏"‏ ‏.‏ وَفِي رِوَايَةِ ابْنِ رُمْحٍ ‏"‏ دِحْيَةُ بْنُ خَلِيفَةَ ‏"‏ ‏.‏ 

Fascinating that Muhammed even claims to know what Jesus looked like! Continuing on, the account of Gabriel appearing as Diyah appears also in:

Salman reported: In case it lies in your power don't be one to enter the bazar first and the last to get out of that because there is a bustle and the standard of Satan is set there. He said: I was informed that Gabriel (Allah be pleased with him) came to Allah's Apostle (may peace be upon him) and there was with him Umin Salama and he began to talk with him. He then stood up, whereupon Allah's Apostle (may peace be upon him) said to Umm Salama: (Do you know) who was he and what did he say? She said: He was Dihya (Kalbi). He reported Umm Salama having said: By Allah, I did not deem him but only he (Dihya) until I heard the address of Allah's Apostle (may peace be upon him) informing him about us. He (the narrator) said: I said to Uthman: From whom did you hear it? He said: From Usima b. Zaid.--Sahih Muslim 2451

حَدَّثَنِي عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، وَمُحَمَّدُ بْنُ عَبْدِ الأَعْلَى الْقَيْسِيُّ، كِلاَهُمَا عَنِ الْمُعْتَمِرِ، - قَالَ ابْنُ حَمَّادٍ حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، - قَالَ سَمِعْتُ أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ سَلْمَانَ، قَالَ لاَ تَكُونَنَّ إِنِ اسْتَطَعْتَ أَوَّلَ مَنْ يَدْخُلُ السُّوقَ وَلاَ آخِرَ مَنْ يَخْرُجُ مِنْهَا فَإِنَّهَا مَعْرَكَةُ الشَّيْطَانِ وَبِهَا يَنْصِبُ رَايَتَهُ ‏.‏ قَالَ وَأُنْبِئْتُ أَنَّ جِبْرِيلَ عَلَيْهِ السَّلاَمُ أَتَى نَبِيَّ اللَّهِ صلى الله عليه وسلم وَعِنْدَهُ أُمُّ سَلَمَةَ - قَالَ - فَجَعَلَ يَتَحَدَّثُ ثُمَّ قَامَ فَقَالَ نَبِيُّ اللَّهِ صلى الله عليه وسلم لأُمِّ سَلَمَةَ ‏ "‏ مَنْ هَذَا ‏"‏ ‏.‏ أَوْ كَمَا قَالَ قَالَتْ هَذَا دِحْيَةُ - قَالَ - فَقَالَتْ أُمُّ سَلَمَةَ ايْمُ اللَّهِ مَا حَسِبْتُهُ إِلاَّ إِيَّاهُ حَتَّى سَمِعْتُ خُطْبَةَ نَبِيِّ اللَّهِ صلى الله عليه وسلم يُخْبِرُ خَبَرَنَا أَوْ كَمَا قَالَ قَالَ فَقُلْتُ لأَبِي عُثْمَانَ مِمَّنْ سَمِعْتَ هَذَا قَالَ مِنْ أُسَامَةَ بْنِ زَيْدٍ ‏.‏ 

As noted above, Muhammed also claimed Jesus looked like  'Urwa b. Mas'ud. Muhammed is likely trolling his followers, trying to see how gullible they are, or perhaps he is trying to claim knowledge only a prophet can possibly know. It was probably nonesense like this that Nabtal repeated to Muhammed's mockers.

Granted, angels can take any form the want, ir is nonetheless very convenient that Gabriel just happens to take the form of a man everyone knows. Telling people that Jibril looks like someone familiar is to help convince people Muhammad is not making things up. By waiting for Dihya to leave then tell his wife that was Jibril not Dihya is to convince people that others have seen Jibril, too, and that Muhammed definitely cannot make it up because now there is a witness, rather than the witness being able to talk to Jibril, he makes her an unknowing witness, preventing any investigation. 

Concerning Muhammed saying black dogs are devils:

It was narrated from ‘Abdullah bin Samit from Abu Dharr, that the Prophet (ﷺ) said:“The prayer is severed by a woman, a donkey, and a black dog, if there is not something like the handle of a saddle in front of a man.” I (‘Abdullah) said: “What is wrong with a black dog and not a red one?” He (Abu Dharr) said: ‘I asked the Messenger of Allah (ﷺ) the same question, and he said: “The black dog is a Shaitan (satan).”--Sunan Ibn Majah, Vol. 1, Book 5, Hadith 952

Hafs reported that the Messenger of Allah(ﷺ) as saying, and the other version of this tradition transmitted through a different chain has:Abu Dharr said (and not the Prophet): If there is not anything like the back of a saddle in front of a man who is praying, then a donkey, a black dog, and a woman cut off his prayer. I asked him: Why has the black dog been specified, distinguishing it from a red, a yellow and a white dog? He replied: My nephew, I also asked the Messenger of Allah(ﷺ) the same question as you asked me. He said: The black dog is a devil.--Sunan Abi Dawud 702

 Concerning Muhammed saying a black man looked like Satan himself:

From B. Dubay'a b. Zayd b. Malik b 'Auf b. 'Amr b. 'Auf: Bijad b. 'Uthman b. 'Amir.  From B. Laudhan b. 'Amr b. 'Auf: Nabtal b. al-Harith. "I have heard that it was of him that the apostle said, "Whoever wants to see Satan let him take a look at Nabtal b. al-Harith!"  He was a sturdy black man with long flowing hair, inflamed eyes, and dark ruddy cheeks.  He used to come and talk to the apostle and listen to him and then carry what he had said to the hypocrites.  It was he who said:  "Muhammad is all ears:  if anyone tells him anything he believes it."  God sent down concerning him:  "And of them are those who annoy the prophet and say he is all ears, Say:  Good ears for you.  He believes in God and trusts the believers and is a mercy for those of you who believe; and those who annoy the apostle of God for them there is a painful punishment."  (Sura 9:61)--Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 243. [emphasis mine]

Muhammed did not just stop at claiming what Gabriel, Jesus, Satan, demons looked like, he also said he knows what the Quran will take form as--an old man:

It was narrated from Ibn Buraidah that his father told that the Messenger of Allah(ﷺ) said: "The Quran will come on the Day of Resurrection, like a pale man, and will say: 'I am the one that kept you awake at night and made you thirsty during the day."--Sunan Ibn Majah 3781 (rated Hassan)

As mentioned before, Muhammed claimed to know elements of God's appearance, for instance Allah has two right hands (which is absurd):

The Prophet [SAW] said: "Those who are just and fair will be with Allah, Most High, on thrones of light, at the right hand of the Most Merciful, those who are just in their rulings and in their dealings with their families and those of whom they are in charge." Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands."--Sunan an-Nasa'i 5379, Book 49, Hadith 1

أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، ح وَأَنْبَأَنَا مُحَمَّدُ بْنُ آدَمَ بْنِ سُلَيْمَانَ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَمْرِو بْنِ أَوْسٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ الْمُقْسِطِينَ عِنْدَ اللَّهِ تَعَالَى عَلَى مَنَابِرَ مِنْ نُورٍ عَلَى يَمِينِ الرَّحْمَنِ الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا‏"‏‏.‏ قَالَ مُحَمَّدٌ فِي حَدِيثِهِ ‏"‏ وَكِلْتَا يَدَيْهِ يَمِينٌ ‏"‏‏.‏

Against Isaac the Syrian

Isaac the Syrian, also know as Isaac of Nineveh, was a 7th Century bishop of Niveveh from Qatar who was almost certainly a member of the Church of the East, yet he is considered a saint by the Orthodox Church and some eastern Catholic Churches, though not recognized in the Roman church. 

Bishop Barron has cited Isaac the Syrian for his contention of the possibility of an empty Hell, however Isaac treated Hell more like a purgatory where many people went to for a time. Isaac's 'hope' was an expectation and not limited to human, but included Satan himself. In addition, several Orthodox memes quote Isaac on Hell, often omitting the fact he denied it's unending nature.

The following include excerpts of the Russian Orthodox bishop, Metropolitan Hilarion Alfeyev's book, "The Spiritual World Of Isaac The Syrian" (2016)

Concerning Isaac's church--the Church of the East, Metropolitan Alfeyev writes:

"A local council in 585 confirmed the unshakeable authority of Theodore and forbad anyone 'in open or in secret to defame this Doctor of the Church or to refute his holy books" Subsequently two other Councils, in 596 and 605, condemned Henana's interpretations and repeated the anathemas against those who 'refute the commentaries, exegeses and teachings of the proven teacher, the blessed Theodore the Interpreter, and who attempt to introduce new and strange exegeses replete with folly and blasphemy'. The faith of the Church of Persia became 'the faith of Theodore', or 'of Theodore and Diodore', --The Spiritual World of Isaac The Syrian. Hilarion Alfeyev. 2016 

Notice the phrase "blessed Theodore the Interpreter"? Isaac used that exact phrase when quoting him on universal reconciliation! Diodore of Tarsus, though considered a saint in the early Church was a universalist in all likelihood.  Isaac's communion openly made Theodore of Mopsuestia their standard and doctor of the church. Nestorius got Nestorianism largely from Theodore of Mopsuestia. Theodore rejected theotokos too, he believed Mary was anthropotokos and only indirectly theotokos.

Metropolitan Hilarion writes:

"By the mid-seventh century the names of 'the three teachers'--Diodore, Theodore, and Nestorius--were inserted in the diptychs of the Church of the East and they were commemorated ever since."

"The Church of the East continued to commemorate Theodore and Diodore after they had been anathematized in Byzantium, and it included the name of Nestorius on the diptychs long after he had been condemned. All of this testifies that the Church of Persia, though not 'Nestorian' in a strict theological sense, adhered to the theological and Christological thought which was rather close to that of Nestorius."--The Spiritual World of Isaac The Syrian. Hilarion Alfeyev. 2016 

So, clearly the Church of Isaac the Syrian was fairly close theologically to Nestorius himself, and considered him a saint along with his teacher--Theodore of Mopsuestia. 

Isaac the Syrian,  held the writings of Theodore of Mopsuestia in high regard, as indicated in the following:

"anyone who likes can turn to the writings of the blessed Interpreter, a man who had his sufficient fill of the gift of grace, who was entrusted with the hidden mysteries of the scriptures, (enabling him) to instruct on the path to truth the whole community of the Church; who, above all, has illumined us orientals with wisdom -- nor is our mind's vision capable enough (to bear) the brilliancy of his compositions, inspired by the divine Spirit.... From the blessed Theodore, the Interpreter. After other luminous statements he says...."--Homélies Ascétiques, Isaac of Nineveh (Isaac the Syrian), The Second Part, Chapter IV-XLI. Translated by Sebastian Brock. (emphasis mine)

Some Orthodox apologists claim "The Second Part" is not Isaac the Syrian at all, but some other heretic, or possibly even another Isaac mistaken for their St Isaac the Syrian. However, even if we take Isaac's writings before the rediscovery of "The Second Part" it is evident Isaac was a heretic, some universalists suggested Isaac was one of them by Isaac's statements about Hell, though not as explicit as "The Second Part" we have now.  In the first part, Isaac still quoted Theodore of Mopsuestia calling him the "blessed Interpreter" there too:

"Concerning all these things one may be well instructed in particulars from the writings of the blessed bishop Theodore, the light of the whole world. For he speaks about the kind and the rank of revelations, especially in the three volumes on Genesis and in the two volumes on Job and in the last one about the Twelves Prophets, and in the commentaries on the Acts and the Gospel of Matthew."--Isaac of Nineveh, Mystic Treatise, XIX, On the Revelations and Powers which Happens to the Saints in Images. Page 105-106

"...as the blessed commentator denotes in his commentary on the story in the Acts: And those who went on the way with Paul...."--Isaac of Nineveh, Mystic Treatise, XIX, On the Revelations and Powers which Happens to the Saints in Images. Page 106

"The is clearly proved by the blessed commentator in the second volume on Job.--Isaac of Nineveh, Mystic Treatise, XIX, On the Revelations and Powers which Happens to the Saints in Images. Page 108

Concerning the condemnation of Theodore of Mopsuestia, whereas Isaac the Syrian stated he was "blessed", "illumined", etc. the ecumenical council stated strongly for the contrary:

First, we considered Theodore of Mopsuestia. When all the blasphemies in his works were exposed, we were astonished at God's patience, that the tongue and mind which had formed such blasphemies were not straightaway burned up by divine fire. We would not even have allowed the official reader of these blasphemies to continue, such was our fear of the anger of God at even a rehearsal of them (since each blasphemy was worse than the one before in the extent of its heresy and shook to their foundation the minds of their listeners), if it had not been the case that those who revelled in these blasphemies seemed to us to require the humiliation which their exposure would bring upon them. All of us, angered by the blasphemies against God, burst into attacks and anathemas against Theodore, during and after the reading, as if he had been living and present there. We said: Lord, be favourable to us; not even the demons themselves have dared to speak such things against you. --The Second Council of Constantinople, Sentence against the "Three Chapters" AD 553

The voluminous amount of contempt for Theodore of Mopsuestia is too much to quote! But the council stated he is anathema:

Consequently we anathematize the aforesaid three chapters, that is, the heretical Theodore of Mopsuestia along with his detestable writings,--The Second Council of Constantinople, Sentence against the "Three Chapters" AD 553

Initially, the Pope, while recognizing Theodore as having heretical theology, was hesitant to anathematize someone long after death, eventually he went along with it.

Bishop Alfeyev mentions Isaac depended on Evagrius:

"According to Brock, Isaac's style--phraseology and terminology--"owes a great debt to two writer in particular, John the Solitary and Evagrius'.....Isaac mentions Evagrius by name and many times quotes from him"--The Spiritual World of Isaac The Syrian. Hilarion Alfeyev. 2016

Issac calling Evagrius (Euagrius)"the sage among the saints", "blessed". A few instances include:

"And the following word has been said by the sage among the saints, Mar Euagrius, who did every thing which he did with a purpose: Prayer is a joy that gives place to thanksgivings."--Isaac of Nineveh, Mystic Treatise, VIII: What it is that helps a man to come near etc. Page 72

"The blessed Euagrius has well said: A clear way is founded upon mercy."--Isaac of Nineveh, Mystic Treatise, LXII: On True Knowledge and Temptations etc. Page 306

"And also the blessed Euagrius witnessing to this through real experience, has committed it to writing, for the sake of ampler confirmation, as it were lest any one should think that the blessed Macarius wrote this in his letter fortuitously without having examined his words carefully..."--Isaac of Nineveh, Mystic Treatise, LXII: On True Knowledge and Temptations etc. Page 333

"As also the blessed Euagrius says: the mind which by the grace of God performs works of excellence and approaches unto knowledge, perceives little of the foolish part of the soul."--Isaac of Nineveh, Mystic Treatises. LXXIV: On the Discrimination of Virtues etc. Page 345 

Yet, according to the third Council of Constantinople in AD 680-681, the prior council Constantinople ecumenical council (AD 553) was in part to condemn Evagrius:

Wherefore this holy and universal synod of ours, driving afar the error of impiety which endured for some time even till the present, following without deviation in a straight path after the holy and accepted fathers, has piously accorded in all things with the five holy and universal synods: that is to say, with...... 5. the fifth holy synod, the latest of them, which was gathered here against Theodore of Mopsuestia, Origen, Didymus and Evagrius, and the writings of Theodoret against the twelve chapters of the renowned Cyril, and the letter said to have been written by Ibas to Mari the Persian.--Third Council of Constantinople. Exposition of Faith. A.D. 680-681 (emphasis mine)

The bishop explains how the Orthodox church came to recognize his as a saint---it happened hundreds of years later:

"by the eleventh century, the Greek translations of his writings made Isaac widely known in the Greek-speaking East; in the famous anthology of ascetical texts, the Evergetinon, passages from 'abba Isaac the Syrian' stand on the same footing as those of classics of early Byzantine spirituality. This is how a modest 'Nestorian' bishop from a remote province of Persia became a Holy Father of the Orthodox Church of Chalcedonian orientation...."--The Spiritual World Of Isaac The Syrian. Hilarion Alfeyev. 2016

How can you conclude from Metropolitan Hilarion's book, and from Isaac's veneration of Theodore of Mopsuestia and Evagrius that Isaac was orthodox?

The most perplexing thing about the canonization by some of Isaac the Syrian is his veneration of formerly condemned heretics and doctrine at a time after an ecumenical council ruled against the heretics and their heresies. Ironically, those condemned by Constantinople II were condemned after death as heretics though in life being presumed to die within the Church, while Isaac the Syrian was on the opposite end and venerated, being known only hundreds of years after death, despite his heresy and rejection of an ecumenical councils rulings. 

Isaac the Syrian taught even the restoration of the demons:

And it is clear that He does not abandon them the moment they fall, and that demons will not remain in their demonic state, and sinners will not remain in their sins; rather, He is going to bring them to a single equal state of completion in relationship to His own Being in a state in which the holy angels are now, in perfection of love and a passionless mind--Isaac the Syrian, The Second Part, Chapter 40:4, translated by Sebastian Brock

This doctrine was anathematized explicitly in AD 543 by Pope Vigilius, Eastern Patriarchs and Emperor Justinian:

Can. 9. If anyone says or holds that the punishment of the demons and of impious men is temporary, and that it will have an end at some time, that is to say, there will be a complete restoration of the demons or of impious men, let him be anathema.--Book against Origen of the Emperor Justinian, AD 543 (Denzinger 211)

How is such a blatant heretic a saint? How can bishops such as Robert Barron cite Isaac the Syrian as a legitimate source? The Second Council of Constantinople, contrary to what is commonly believed, seemed to suggest the heretics anathematized post humously by it, including Theodore of Mopsuestia and Evagrius died "separated from God" in other words.....damned to Hell.

Addedum: This link contains an Eastern Orthodox defense of Isaac, from a mystical albeit non-academia point of view.mystical albeit non-academic point of view.

Southern Baptist Convention Changes to Abortion

The Southern Baptist Convention's views on abortion have changed over the years, fortunately lately for the better. Previously, as I will show later in this article, they believed in significant exceptions where abortion was tolerable.

Decades ago William F Buckley Jr hosted the television show "The Firing Line." On the show in 1969 was the famous televangelist and Baptist minister affiliated with the Southern Baptist Convention --Billy Graham. In the clip below they discuss the issue of abortion. Billy Graham plainly states he believes in abortion in certain instances,

"I believe in abortion for those who have been raped, for those who may be diseased to the point the child may be affected. I think there are certain areas we need some of our laws brought up to date."--Billy Graham, Interview on the "The Firing Line," 1969 (said at minute 41:33)

He explains that certain areas the Bible is silent on and therefore individuals must make ethical judgements for themselves, to which William makes a comment about the need for a magisterium.

Go to 41:33

Billy Graham was advocating at the time for expanding the nation's abortion laws before Roe v. Wade nationally legalized abortion. Granted, Mr Graham did not want it to the extend the Supreme Court legalized, he nonetheless was far from being an opponent of abortion. His views, in fact, were in line with his denomination's views. 

The Southern Baptist Convention believes the local congregation is self governing, so when the convention makes statements they are representative of the beliefs of its members. As we see below the convention's views on abortion over time:

WHEREAS, Christians in the American society today are faced with difficult decisions about abortion; and

WHEREAS, Some advocate that there be no abortion legislation, thus making the decision a purely private matter between a woman and her doctor; and

WHEREAS, Others advocate no legal abortion, or would permit abortion only if the life of the mother is threatened;

Therefore, be it RESOLVED, that this Convention express the belief that society has a responsibility to affirm through the laws of the state a high view of the sanctity of human life, including fetal life, in order to protect those who cannot protect themselves; and

Be it further RESOLVED, That we call upon Southern Baptists to work for legislation that will allow the possibility of abortion under such conditions as rape, incest, clear evidence of severe fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother --Southern Baptist Convention Resolution on Abortion. 1971. St Louis, Missouri. (emphasis mine)

These are famous exceptions for abortion that some conservatives believe in, which fails to recognize the intrinsic value of human life. As a side note, in 1962 the SBC acknowledged a decline in morals in the nation even among members of the SBC, in San Francisco of all places (Resolution On Christian Morality.  San Francisco, California - 1962). Then in 1967, the SBC passed a resolution on population control--another fad to worry about of the time, the SBC actively encouraged couples to use "medically approved methods of planned parenthood" (Resolution On Population Explosion. Miami, Florida. 1968) which is a euphemism for birth control, but not explicit mention of abortion that it is now. Contraception is a precursor to abortion. The 1968 position on birth control seems to be a reverse of its older position in 1934 that opposed the Hastings Bill in Congress which dealt with contraceptives since the SBC believed the "dissemination of information concerning contraceptives and birth control.....would prove seriously detrimental to the morals of our nation" (Resolution On Birth Control Fort Worth, Texas - 1934). We see the SBC discouraged contraceptives in 1934 them generation later promoting contraceptives in 1967 and promoting looser abortion laws by 1971!

After the 1971 Resolution permitting abortion in certain cases, a 1974 resolution referred to the 1971 one on abortion, and noted that the 1971 abortion resolution passed "overwhelmingly" but now the SBC was now starting to push back against total abortion legalization, while still affirming instances of justified abortion as they did in 1971:

WHEREAS, Southern Baptists have historically held a high view of the sanctity of human life, and

WHEREAS, The messengers to the Southern Baptist Convention meeting in St. Louis in 1971 adopted overwhelmingly a resolution on abortion, and

WHEREAS, That resolution reflected a middle ground between the extreme of abortion on demand and the opposite extreme of all abortion as murder, and

WHEREAS, That resolution dealt responsibly from a Christian perspective with complexities of abortion problems in contemporary society;

Therefore, be it RESOLVED, that we reaffirm the resolution on the subject adopted by the messengers to the St. Louis Southern Baptist Convention meeting in 1971, and

Be it further RESOLVED, that we continue to seek God's guidance through prayer and study in order to bring about solutions to continuing abortion problems in our society.--Southern Baptist Convention, 1974. Resolution On Abortion And Sanctity Of Human Life. Dallas, Texas. (emphasis mine)

So in 1971 and 1974 some abortions were considered tolerable. By 1976 we see even more significant change that seems to become more pro-life:

WHEREAS, Southern Baptists have historically held a biblical view of the sanctity of human life, and

WHEREAS, Abortion is a very serious moral and spiritual problem of continuing concern to the American people, and

WHEREAS, Christians have a responsibility to deal with all moral and spiritual issues which affect society, including the problems of abortion, and

WHEREAS, The practice of abortion for selfish non-therapeutic reasons want-only destroys fetal life, dulls our society's moral sensitivity, and leads to a cheapening of all human life, and

WHEREAS, Every decision for an abortion, for whatever reason must necessarily involve the decision to terminate the life of an innocent human being.

Therefore be it RESOLVED, that the messengers to the Southern Baptist Convention meeting in Norfolk in June 1976 reaffirm the biblical sacredness and dignity of all human life, including fetal life, and

Be it further RESOLVED, that we call on Southern Baptists and all citizens of the nation to work to change those attitudes and conditions which encourage many people to turn to abortion as a means of birth control, and

Be it further RESOLVED, that in the best interest of our society, we reject any indiscriminate attitude toward abortion, as contrary to the biblical view, and

Be it further RESOLVED, that we also affirm our conviction about the limited role of government in dealing with matters relating to abortion, and support the right of expectant mothers to the full range of medical services and personal counseling for the preservation of life and health. --Southern Baptist Convention, 1976 Resolution On Abortion. Norfolk, Virginia (emphasis mine)

This statement as the prior ones is against abortion as birth control, but its unclear if its still holding to its prior views on abortion being acceptable for incest, rape, fetal abnormality, the health of the mother. There is no clear reaffirmation of the 1971 or 1974 resolutions on abortion. The last statement about supporting "the right of expectant mothers to the full range of medical services.....for the preservation of life and health" makes you wonder if its just simply stating women need better care and services, or if "full range" includes abortions to as the 1971 resolution defended for reasons of health of the mother. Likely the ambiguity of these statements was intentional, though clearly this resolution is more hostile to abortion than 1974 and 1971 resolutions on abortion. The next resolution on abortion in 1977 seems to acknowledge the confusion caused by the 1976 statement and does little to clarify other than stating opposition to abortion. Below is a chart comparing the 1976 and 1977.

Resolution On Abortion Norfolk, Virginia - 1976	Resolution On Abortion Kansas City, Missouri - 1977
RESOLVED that this Convention reaffirm the strong stand against abortion adopted by the 1976 Convention, and, in view of some confusion in interpreting part of this resolution we confirm our strong opposition to abortion on demand and all governmental policies and actions which permit this.
The 1976 resolution on abortion is as follows:
WHEREAS, Southern Baptists have historically held a biblical view of the sanctity of human life, and	WHEREAS, Southern Baptists have historically held a biblical view of the sanctity of human life, and
WHEREAS, Abortion is a very serious moral and spiritual problem of continuing concern to the American people, and	WHEREAS, Abortion is a very serious moral and spiritual problem of continuing concern to the American people, and
WHEREAS, Christians have a responsibility to deal with all moral and spiritual issues which affect society, including the problems of abortion, and	WHEREAS, Christians have a responsibility to deal with all moral and spiritual issues which affect society, including the problems of abortion, and
WHEREAS, The practice of abortion for selfish non-therapeutic reasons wantonly destroys fetal life, dulls our society's moral sensitivity, and leads to a cheapening of all human life.	WHEREAS, The practice of abortion for selfish non-therapeutic reasons want-only destroys fetal life, dulls our society's moral sensitivity, and leads to a cheapening of all human life, and
	WHEREAS, Every decision for an abortion, for whatever reason must necessarily involve the decision to terminate the life of an innocent human being.
Therefore be it RESOLVED, that the messengers to the Southern Baptist Convention meeting in Norfolk in June, 1976 reaffirm the biblical sacredness and dignity of all human life, including fetal life, and	Therefore be it RESOLVED, that the messengers to the Southern Baptist Convention meeting in Norfolk in June 1976 reaffirm the biblical sacredness and dignity of all human life, including fetal life, and
Be it further RESOLVED, that we call on Southern Baptists and all citizens of the nation to work to change those attitudes and conditions which encourage many people to turn to abortion as a means of birth control, and	Be it further RESOLVED, that we call on Southern Baptists and all citizens of the nation to work to change those attitudes and conditions which encourage many people to turn to abortion as a means of birth control, and
Be it further RESOLVED, that in the best interest of our society, we reject any indiscriminate attitude toward abortion, as contrary to the biblical view, and	Be it further RESOLVED, that in the best interest of our society, we reject any indiscriminate attitude toward abortion, as contrary to the biblical view, and
Be it further RESOLVED, that we also affirm our conviction about the limited role of government in dealing with matters relating to abortion, and support the right of expectant mothers to the full range of medical services and personal counseling for the preservation of life and health.)	Be it further RESOLVED, that we also affirm our conviction about the limited role of government in dealing with matters relating to abortion, and support the right of expectant mothers to the full range of medical services and personal counseling for the preservation of life and health.

As can be seen the 1977 resolution seems to omit, perhaps mistakenly, the part of the resolution stating "WHEREAS, Every decision for an abortion, for whatever reason must necessarily involve the decision to terminate the life of an innocent human being." Though it would seem strange for a very sensitive issue to see such a big omission. The 1977 Resolution, interestingly, while trying to clarify the matter clouds it further with "we confirm our strong opposition to abortion on demand." This statement would make it seem the SBC is only opposed to abortion on demand, implying the permissibility of abortion for other circumcstances like the 1971/1974 Resolutions affirmed. 

The following year in 1978 the SBC reaffirmed the 1977 resolution on abortion stating:

WHEREAS, Abortion is a matter of continuing moral concern to the American people, and

WHEREAS, The Southern Baptist Convention in annual session in 1977 spoke clearly and forthrightly to this issue,

Be it therefore RESOLVED, that we the messengers to the Southern Baptist Convention meeting in Atlanta in June 1978, reaffirm the resolution passed by the 1977 Kansas City Southern Baptist Convention.--Southern Baptist Convention, Resolution On Abortion. 1978. Atlanta, Georgia

The SBC strangely claims its 1977 resolution was stated "clearly and forthrightly to this issue" when the resolution omitted the section about abortion in all cases being the termination of an innocent life, and it only clearly condemns abortion on demand.

In 1979, the Resolution on abortion states:

WHEREAS, Abortion is a matter of serious concern to the American people in general and to Christians in particular, and

WHEREAS, Messengers to the Southern Baptist Convention have spoken clearly to this issue in 1976 as follow:

WHEREAS, Southern Baptists have historically held a biblical view of the sanctity of human life, and

WHEREAS, Abortion is a very serious moral and spiritual problem of continuing concern to the American people, and

WHEREAS, Christians have a responsibility to deal with all moral and spiritual issues which affect society, including the problems of abortion, and

WHEREAS, The practice of abortion for selfish non-therapeutic reasons wantonly destroys fetal life, dulls our society's moral sensitivity, and leads to a cheapening of all human life, and

Therefore be it RESOLVED, that the messengers to the Southern Baptist Convention meeting in Norfolk in June, 1976 reaffirm the biblical sacredness and dignity of all human life, including fetal life, and

Be it further RESOLVED, that we call on Southern Baptists and all citizens of the nation to work to change those attitudes and conditions which encourage many people to turn to abortion as a means of birth control, and

Be it further RESOLVED, that in the best interest of our society, we reject any indiscriminate attitude toward abortion, as contrary to the biblical view, and

Be it further RESOLVED, that we also affirm our conviction about the limited role of government in dealing with matters relating to abortion, and support the right of expectant mothers to the full range of medical services and personal counseling for the preservation of life and health.

WHEREAS, This resolution was reaffirmed in 1978.

Therefore be it RESOLVED, that we affirm the positions taken by these Conventions, and

Be it further RESOLVED, that we urge all Southern Baptists to pray earnestly and work faithfully in dealing with this issue--Southern Baptist Convention, Resolution On Abortion. 1979. Houston, Texas.

 The resolution, again, insisting the SBC has been clear, then seems to only directly condemn "non-therapeutic" abortion and "as a means of birth control."

In the 1980 Resolution on Abortion progresses to a clearer pro-life position after years of lack of clarity called clarity:

WHEREAS, Southern Baptists have historically affirmed the biblical teaching of the sanctity of all human life, and

WHEREAS, All medical evidence indicates that abortion ends the life of a developing human being, and

WHEREAS, Our national laws permit a policy commonly referred to as "abortion on demand,"

Be it therefore RESOLVED, That the Southern Baptist Convention reaffirm the view of the Scriptures of the sacredness and dignity of all human life, born and unborn, and

Be it further RESOLVED, That opposition be expressed toward all policies that allow "abortion on demand," and

Be it further RESOLVED, That we abhor the use of tax money or public, tax-supported medical facilities for selfish, non-therapeutic abortion, and

Be it finally RESOLVED, That we favor appropriate legislation and/or a constitutional amendment prohibiting abortion except to save the life of the mother.--Southern Baptist Convention, Resolution On Abortion. 1980. St. Louis, Missouri.

The 1980 resolution says abortion to save the mother's life is the only acceptable time, while just 9 years before in 1971 they accepted it for rape, incest, fetal abnormality.

In 1982 the Resolution reads:

WHEREAS, Both medical science and biblical references indicate that human life begins at conception, and

WHEREAS, Southern Baptists have traditionally upheld the sanctity and worth of all human life, both born and pre-born, as being created in the image of God, and

WHEREAS, Current judicial opinion gives no guarantee of protection of pre-born persons, thus permitting the widespread practice of abortion on demand, which has led to the killing of an estimated four thousand developing human beings daily in the United States, and

WHEREAS, Social acceptance of abortion has begun to dull society's respect for all human life, leading to growing occurrences of infanticide, child abuse, and active euthanasia.

Therefore, be it RESOLVED, That the messengers to the 1982 Southern Baptist Convention affirm that all human life, both born and pre-born, is sacred, bearing the image of God, and is not subject to personal judgments as to "quality of life" based on such subjective criteria as stage of development, abnormality, intelligence level, degree of dependency, cost of medical treatment, or inconvenience to parents.

Be it further RESOLVED, That we abhor the use of federal, state or local tax money; public, tax-supported medical facilities; or Southern Baptist supported medical facilities for the practice of selfish, medically unnecessary abortions and/or the practice of withholding treatment from unwanted or defective newly born infants.

Be it finally RESOLVED, That we support and will work for appropriate legislation and/or constitutional amendment which will prohibit abortions except to save the physical life of the mother, and that we also support and will work for legislation which will prohibit the practice of infanticide.--Southern Baptist Convention, Resolution On Abortion And Infanticide. New Orleans, Louisiana - 1982  (Emphasis mine)

This 1982 Resolution includes slight improvement and embellishment over the previous resolution. It changes the language from "unborn" to "preborn" a term that is important to Abortion Abolitionists. The Resolution affirms life starts at conception, which was not clearly stated in the previous years resolutions. The Resolution only allows abortion strictly to save the "physical life of the mother." The addition of the word physical restricts the reasons for abortion down to physical, whereas the 1971 Resolution on abortion (that was advocating for looser abortions laws) stated "damage to the emotional, mental, and physical health of the mother" as valid reasons for an abortion, this resolution also rejects the fetal "abnormality" exception the 1971 Resolution defended.

The 1984 Resolution on abortion makes slight changes but advocates for more anti-abortion activism while preserving the language for the physical life of the mother:

WHEREAS, The Southern Baptist Convention, meeting in New Orleans in June 1982, clearly stated its opposition to abortion and called upon Southern Baptists to work for appropriate legislation and/or constitutional amendment which will prohibit abortions except to save the physical life of the mother; and

WHEREAS, In addition to legislative remedies for this national sin, it is incumbent that we encourage the woman who is considering abortion to think seriously about the grave significance of such action by presenting information to her about the unborn child in her womb, who is a living individual human being, and encourage her to consider alternatives to abortion; and

WHEREAS, Christlike love requires that such alternatives be made available.

Therefore, be it RESOLVED, That the Southern Baptist Convention meeting in Kansas City, Missouri, June 12-14, 1984, encourage all of its institutions, cooperating churches, and members to work diligently to provide counseling, housing, and adoption placement services for unwed mothers with the specific intent of bringing them into a relationship with Jesus Christ and/or a sense of Christian responsibility; and

Be it further RESOLVED, That we deplore the practice of performing abortions, as well as dispensing to minors without parental consent or even notification, contraceptive medications which have potentially dangerous side effects, and deplore also the use of tax funds for such activities; and

Be it further RESOLVED, That we call upon all Southern Baptists to renew their commitment to support and work for legislation and/or constitutional amendment which will prohibit abortion except to save the physical life of the mother; and

Be it further RESOLVED, That we encourage Southern Baptists to inquire whether or not their physicians perform abortions on demand or give referrals for abortions, and that we commend those of the medical profession who abstain from performing abortions or making abortion referrals; and

Be it finally RESOLVED, That we urge our agencies and institutions to provide leadership for our cooperating churches and members, by preparing literature to take a clear and strong stand against abortion, and to inform and motivate our members to action to eliminate abortion on demand.--Southern Baptist Convention, Resolution On Abortion Kansas City, Missouri - 1984

Again, we see language similar to 1982, but again still mentioning the exception for "the physical life of the mother," the language reverts to "unborn" instead of "pre-born"

In 1986 the SBC in a resolution on adolescent pregnancy states:

We also affirm that abortion is unscriptural and has harmful effects on the mother as well as the elimination of the unborn child.--Southern Baptist Convention, 1986. Resolution On Sex Education And Adolescent Pregnancy. Atlanta, Georgia

 The resolution overtly calls abortion unscriptural, a big improvement over Billy Graham in 1969 who said the Scripture is silent on the matter in cases of rape, incest, fetal abnormality and the life of the mother at risk, and it is up to each person's conscience.

The 1987 Resolution seems to be fairly creative, and it did not copy the language of prior years

WHEREAS, Southern Baptists have traditionally upheld the sanctity of all innocent human life and have opposed abortion on demand; and

WHEREAS, 4,000 unborn children are being killed daily in America's abortuaries;

Therefore, be it RESOLVED, That we, the messengers of the Southern Baptist Convention, meeting in St. Louis, Missouri, June 16-18, 1987, encourage the Christian Life Commission to continue the expansion of program services related to the sanctity of human life and to actively lobby for legislation to protect the lives of the unborn; and

Be it further RESOLVED, That we encourage the Christian Life Commission to continue to make the abortion issue a priority on its agenda; and

Be it further RESOLVED, That we encourage the Home Mission Board to train churches for ministry in crisis pregnancy centers and residential care homes for pregnant women and children; and

Be it further RESOLVED, That we encourage churches, associations, and state conventions to expand their children's homes ministry to include outpatient and residential care for unwed mothers; and

Be it further RESOLVED, That we encourage all agencies and institutions of the SBC to use their resources and program ministries to promote the sanctity of human life; and

Be it further RESOLVED, That we encourage individuals to minister to those who need physical, emotional, and spiritual support in the midst of a crisis pregnancy; and

Be it finally RESOLVED, That we encourage all churches of the SBC to observe Sanctity of Human Life Sunday on the Convention's calendar, January 17, 1988.--Southern Baptist Convention, 1987 Resolution On Abortion. St. Louis, Missouri.

The language advocates more activism against abortion, including resources to prevent them. The SBC honestly says they have always opposed abortion on demand, though one must wonder if their advocacy for looser abortion laws lead to abortion on demand unintentionally. This resolution does not directly mention the sort of abortions tolerable or forbidden besides the opposition to abortion on demand. The mention of lobbying for the "lives of the unborn" seems to apply to all those yet born. The Convention encourages members to adopt Sanctity of Life Sunday.

A 1987 Resolution on the Danforth Amendment starts off:

WHEREAS, Southern Baptists have traditionally opposed abortion; --

The Resolution as a whole is to prevent government expansion on abortion, and the Left's push to make it a civil right. The SBC though makes a whooper with the blanket claim they "traditionally opposed abortion," rather than their language in other years that was more honest when it stated they are "opposed abortion on demand." The omission of "on demand" gives the false impression the Convention did not have giant exceptions for when abortion was tolerable as it did in 1971.

Since that time the SBC has included several more statements on abortion, all of which are opposed to it and encourage its abolition. In 2019 the SBC condemned the decisions of governors that expanded abortion even to birth and commended the southern governors that passed laws verging on abolition of abortion.