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Billy Graham
Billy Graham
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William Franklin Graham Jr. (/ˈɡrəm/; November 7, 1918 – February 21, 2018) was an American evangelist, ordained Southern Baptist minister, and civil rights advocate,[1][2] whose broadcasts and world tours featuring live sermons became well known in the mid-to-late 20th century. Throughout his career, spanning over six decades, Graham rose to prominence as an evangelical Christian figure in the United States and abroad.

Key Information

According to a biographer, Graham was considered "among the most influential Christian leaders" of the 20th century.[3] Beginning in the late 1940s and early 1950s, Graham became known for filling stadiums and other massive venues around the world where he preached live sermons; these were often broadcast via radio and television with some continuing to be seen into the 21st century.[4] During his six decades on television, Graham hosted his annual "crusades", evangelistic live-campaigns, from 1947 until his retirement in 2005. He also hosted the radio show Hour of Decision from 1950 to 1954. He repudiated racial segregation,[5] at a time of intense racial strife in the United States, insisting on racial integration for all of his revivals and crusades, as early as 1953. He also later invited Martin Luther King Jr. to preach jointly at a revival in New York City in 1957. In addition to his religious aims, he helped shape the worldview of a huge number of people who came from different backgrounds, leading them to find a relationship between the Bible and contemporary secular viewpoints. According to his website, Graham spoke to live audiences consisting of at least 210 million people, in more than 185 countries and territories, through various meetings, including BMS World Mission and Global Mission event.[6]

Graham was close to US presidents Dwight D. Eisenhower, Lyndon B. Johnson (one of his closest friends),[7] and Richard Nixon.[8] He was also lifelong friends with Robert Schuller, another televangelist and the founding pastor of the Crystal Cathedral, whom Graham talked into starting his own television ministry.[9] Graham's evangelism was appreciated by mainline Protestant denominations, as he encouraged mainline Protestants, who were converted to his evangelical message, to remain within or return to their mainline churches.[10][11] Despite early suspicions and apprehension on his part towards Catholicism—common among contemporaneous evangelical Protestants—Graham eventually developed amicable ties with many American Catholic Church figures, later encouraging unity between Catholics and Protestants.[12]

Graham operated a variety of media and publishing outlets;[13] according to his staff, more than 3.2 million people have responded to the invitation at Billy Graham Crusades to "accept Jesus Christ as their personal savior". Graham's lifetime audience, including radio and television broadcasts, likely surpassed billions of people.[14] As a result of his crusades, Graham preached the gospel to more people, live and in-person, than anyone in the history of Christianity.[13] Graham was on Gallup's list of most admired men and women a record-61 times.[15] Grant Wacker wrote that, by the mid-1960s, he had become the "Great Legitimator", saying: "By then his presence conferred status on presidents, acceptability on wars, shame on racial prejudice, desirability on decency, dishonor on indecency, and prestige on civic events."[16]

Early life

[edit]
Birthplace marker for Graham near 4601 Park Rd, Charlotte, North Carolina

William Franklin Graham Jr. was born on November 7, 1918, in the downstairs bedroom of a farmhouse near Charlotte, North Carolina.[17] Of Scots-Irish descent, he was the eldest of four children born to Morrow (née Coffey) and dairy farmer William Franklin Graham Sr.[17] Graham was raised on the family dairy farm with his two younger sisters Catherine Morrow and Jean and younger brother Melvin Thomas.[18] When he was nine years old, the family moved about 75 yards (69 m) from their white frame house to a newly built red brick house.[19][17] He was raised by his parents in the Associate Reformed Presbyterian Church.[17][20] Graham attended the Sharon Grammar School.[21] He started to read books from an early age and loved to read novels for boys, especially Tarzan.[17] Like Tarzan, he would hang on the trees and gave the popular Tarzan yell. According to his father, that yelling led him to become a minister.[22] Graham was 15 when Prohibition ended in December 1933, and his father forced him and his sister Catherine to drink beer until they became sick. This created such an aversion that the two siblings avoided alcohol and drugs for the rest of their lives.[23]

Graham was turned down for membership in a local youth group for being "too worldly".[23] Albert McMakin, who worked on the Graham farm, persuaded him to go see evangelist Mordecai Ham.[13] According to his autobiography, Graham was 16 when he was converted during a series of revival meetings that Ham led in Charlotte in 1934.[24][25]

After graduating from Sharon High School in May 1936, Graham attended Bob Jones College. After one semester, he found that the coursework and rules were too legalistic.[23] He was almost expelled, but Bob Jones Sr. warned him not to throw his life away: "At best, all you could amount to would be a poor country Baptist preacher somewhere out in the sticks... You have a voice that pulls. God can use that voice of yours. He can use it mightily."[23]

In 1937, Graham transferred to the Florida Bible Institute in Temple Terrace, Florida.[26] While still a student, Graham preached his first sermon at Bostwick Baptist Church near Palatka, Florida.[27] In his autobiography, Graham wrote of receiving his calling on the 18th green of the Temple Terrace Golf and Country Club, which was adjacent to the institute's campus. Reverend Billy Graham Memorial Park was later established on the Hillsborough River, directly east of the 18th green and across from where Graham often paddled a canoe to a small island in the river, where he would practice preaching to the birds, alligators, and cypress stumps. In 1939, Graham was ordained by a group of Southern Baptist clergy at Peniel Baptist Church in Palatka, Florida.[28][29] In 1940, he graduated with a Bachelor of Theology degree.[30][31]

Graham then enrolled in Wheaton College in Wheaton, Illinois. During his time there, he decided to accept the Bible as the infallible word of God. Henrietta Mears of the First Presbyterian Church of Hollywood in California was instrumental in helping Graham wrestle with the issue. He settled it at Forest Home Christian Camp (now called Forest Home Ministries) southeast of the Big Bear Lake area in southern California.[32][33] While attending Wheaton, Graham was invited to preach one Sunday in 1941 at the United Gospel Tabernacle church. After that, the congregation repeatedly asked Graham to preach at their church and later asked him to become the pastor of their church. After Graham prayed and sought advice from his friend Dr. Edman, Graham became their church's pastor.[34]

In June 1943, Graham graduated from Wheaton College[35] with a degree in anthropology.[36] That same year, Robert Van Kampen, treasurer of the National Gideon Association, invited Graham to preach at Western Springs Baptist Church, and Graham accepted the opportunity on the spot. While there, his friend Torrey Johnson, pastor of the Midwest Bible Church in Chicago, told Graham that his radio program, Songs in the Night, was about to be canceled due to lack of funding. Consulting with the members of his church in Western Springs, Graham decided to take over Johnson's program with financial support from his congregation. Launching the new radio program on January 2, 1944, still called Songs in the Night, Graham recruited the bass-baritone George Beverly Shea as his director of radio ministry.

With World War II underway, Graham applied to become a chaplain in the United States Army. After he was initially turned down for being underweight, Graham was awarded a commission as a Second Lieutenant, but came down with a severe case of mumps in October 1944 before he could begin chaplain training at Harvard Divinity School and was bedridden for six weeks. Due to his illness and the fact that the war was expected to end soon, he was discharged from the army.[37][38] After a period of recuperation in Florida, he was hired as the first full-time evangelist of the new Youth for Christ (YFC), co-founded by Torrey Johnson and the Canadian evangelist Charles Templeton. In his first year as a YFC evangelist, Graham spoke in 47 US states. He traveled extensively as an evangelist in the United States and Europe in the immediate post-war era, making his first overseas trip in 1946.[39]

In 1948, in a Modesto, California hotel room, Graham and his evangelistic team established the Modesto Manifesto: a code of ethics for life and work to protect against accusations of financial, sexual, and power abuse.[40] The code includes rules for collecting offerings in churches, working only with churches supportive of cooperative evangelism, using official crowd estimates at outdoor events, and a commitment to never be alone with a woman other than his wife (which become known as the "Billy Graham rule").[41][42]

Graham was 29 when he became president of Northwestern Bible College in Minneapolis in 1948. He was the youngest president of a college or university in the country, and held the position for four years before he resigned in 1952.[43] While serving in this position, Charles Templeton urged him to apply to Princeton Theological Seminary for an advanced theological degree after he himself had done so, but Graham declined and continued in his position as president of Northwestern Bible College.[44]

Crusades

[edit]
Graham speaking at a Crusade in Düsseldorf, West Germany, on June 21, 1954.

The first Billy Graham Crusade was held on September 13–21, 1947, at the Civic Auditorium in Grand Rapids, Michigan, and was attended by 6,000 people.[45] Graham was 28 years old then, and would rent a large venue (such as a stadium, park, or even a street); as the crowds became larger, he arranged for a group of up to 5,000 people to sing in a choir. He would preach the gospel and invite individuals to come forward (a practice begun by Dwight L. Moody); such people were called "inquirers" and were given the chance to speak one-on-one with a counselor to clarify questions and pray together. The inquirers were often given a copy of the Gospel of John or a Bible study booklet.

In 1949, Graham scheduled a series of revival meetings in Los Angeles, for which he erected circus tents in a parking lot.[13][46] He attracted national media coverage, especially in the conservative Hearst chain of newspapers, although Hearst and Graham never met.[47] The crusade event ran for eight weeks–five weeks longer than originally planned. Graham became a national figure, with heavy coverage from the wire services and national magazines.[48] Pianist Rudy Atwood, who played for the tent meetings, wrote that they "rocketed Billy Graham into national prominence, and resulted in the conversion of a number of show-business personalities".[49]

In 1953, Graham was offered a five-year, $1 million contract from NBC to appear on television opposite Arthur Godfrey, but he had prior commitments and turned-down the offer to continue his live touring revivals.[50] Graham held crusades in London that lasted 12 weeks, and a New York City crusade at Madison Square Garden, in 1957, ran nightly for 16 weeks. At a 1973 rally, attended by 100,000 people, in Durban, South Africa—the first large mixed-race event in apartheid South Africa—Graham openly declared that "apartheid is a sin".[51][52] In Moscow, Russia, in 1992, one-quarter of the 155,000 people in Graham's audience went-forward at his call.[23] During his crusades, he frequently used the altar call song, "Just As I Am".[53] In 1995, during the Global Mission event, he preached a sermon at Estadio Hiram Bithorn in San Juan, Puerto Rico, that was transmitted by satellite to 185 countries and translated into 116 languages.[54]

Countries in which Billy Graham preached are colored in blue.

By the time of his last crusade in 2005 in New York City, he had preached 417 live crusades, including 226 in the US and 195 abroad.[55][56][57]

Student ministry

[edit]

Graham spoke at InterVarsity Christian Fellowship's Urbana Student Missions Conference at least nine times – in 1948, 1957, 1961, 1964, 1976, 1979, 1981, 1984, and 1987.[58]

At each Urbana conference, he challenged the thousands of attendees to make a commitment to follow Jesus Christ for the rest of their lives. He often quoted a six-word phrase that was reportedly written in the Bible of William Whiting Borden, the son of a wealthy silver magnate: "No reserves, no retreat, no regrets".[59] Borden had died in Egypt on his way to the mission field.[60]

Graham also held evangelistic meetings on a number of college campuses: at the University of Minnesota during InterVarsity's "Year of Evangelism" in 1950–51, a 4-day mission at Yale University in 1957, and a week-long series of meetings at the University of North Carolina's Carmichael Auditorium in September 1982.[61]

In 1955, he was invited by Cambridge University students to lead the mission at the university; the mission was arranged by the Cambridge Inter-Collegiate Christian Union, with London pastor-theologian John Stott serving as Graham's chief assistant. This invitation was greeted with much disapproval in the correspondence columns of The Times.[62]

Evangelistic association

[edit]

In 1950, Graham founded the Billy Graham Evangelistic Association (BGEA) with its headquarters in Minneapolis. The association relocated to Charlotte, North Carolina, in 2003,[63] and maintains a number of international offices, such as in Hong Kong, Tokyo, and Buenos Aires.[51] BGEA ministries have included:

In April 2013, the Billy Graham Evangelistic Association started "My Hope With Billy Graham", the largest outreach in its history. It encouraged church members to spread the gospel in small group meetings, after showing a video message by Graham. "The idea is for Christians to follow the example of the disciple Matthew in the New Testament and spread the gospel in their own homes."[71] "The Cross" video is the main program in the My Hope America series, and was also broadcast the week of Graham's 95th birthday.[72]

Civil rights movement

[edit]

Graham's early crusades were segregated, but he began adjusting his approach in the 1950s.[73] During a 1953 rally in Chattanooga, Tennessee, Graham tore down the ropes that organizers had erected to segregate the audience into racial sections. In his memoirs, he recounted that he told two ushers to leave the barriers down "or you can go on and have the revival without me."[74] During a sermon held at Vanderbilt University in Nashville on August 23, 1954, he warned a white audience, "Three-fifths of the world is not white. They are rising all over the world. We have been proud and thought we were better than any other race, any other people. Ladies and gentlemen, I want to tell you that we are going to stumble into hell because of our pride."[75][74]

In 1957, Graham's stance towards integration became more publicly shown when he allowed black ministers Thomas Kilgore and Gardner C. Taylor to serve as members of his New York Crusade's executive committee.[76] He also invited Martin Luther King Jr., whom he first met during the Montgomery bus boycott in 1955,[76] to join him in the pulpit at his 16-week revival in New York City, where 2.3 million gathered at Madison Square Garden, Yankee Stadium, and Times Square to hear them.[13] Graham recalled in his autobiography that during this time, he and King developed a close friendship and that he was eventually one of the few people who referred to King as "Mike", a nickname which King asked only his closest friends to call him.[77] Following King's assassination in 1968, Graham mourned that the US had lost "a social leader and a prophet".[76] In private, Graham advised King and other members of the Southern Christian Leadership Conference (SCLC).[78]

Despite their friendship, tensions between Graham and King emerged in 1958, when the sponsoring committee of a crusade that took place in San Antonio, Texas, on July 25 arranged for Graham to be introduced by that state's segregationist governor, Price Daniel.[76] On July 23, King sent a letter to Graham and informed him that allowing Daniel to speak at a crusade which occurred the night before the state's Democratic Primary "can well be interpreted as your endorsement of racial segregation and discrimination."[79] Graham's advisor, Grady Wilson, replied to King that "even though we do not see eye to eye with him on every issue, we still love him in Christ."[80] Though Graham's appearance with Daniel dashed King's hopes of holding joint crusades with Graham in the Deep South,[78] the two remained friends; the next year King told a Canadian television audience that Graham had taken a "very strong stance against segregation."[78] Graham and King would also come to differ on the Vietnam War.[76] After King's "Beyond Vietnam" speech denouncing US intervention in Vietnam, Graham castigated him and others for their criticism of US foreign policy.[76]

By the middle of 1960, King and Graham traveled together to the Tenth Baptist World Congress of the Baptist World Alliance.[76] In 1963, Graham posted bail for King to be released from jail during the Birmingham (Alabama) campaign, according to Michael Long,[81] and the King Center acknowledged that Graham had bailed King out of jail during the Albany Movement,[82] although historian Steven Miller told CNN he could not find any proof of the incident.[83] Graham held integrated crusades in Birmingham on Easter of 1964, in the aftermath of the bombing of the Sixteenth Street Baptist Church, and toured Alabama again in the wake of the violence that accompanied the first Selma to Montgomery march in 1965.[76]

Following Graham's death, former SCLC official and future Atlanta politician Andrew Young (who spoke alongside Coretta Scott King at Graham's 1994 crusade in Atlanta),[84] acknowledged his friendship with Graham and stated that Graham did in fact travel with King to the 1965 European Baptist Convention.[85] Young also claimed that Graham had often invited King to his crusades in the Northern states.[86] Former Student Nonviolent Coordinating Committee (SNCC) leader and future United States Congressman John Lewis also credited Graham as a major inspiration for his activism.[87] Lewis described Graham as a "saint" and someone who "taught us how to live and who taught us how to die".[87]

Graham's faith prompted his maturing view of race and segregation. He told a member of the Ku Klux Klan that integration was necessary, primarily for religious reasons. "There is no scriptural basis for segregation," Graham argued. "The ground at the foot of the cross is level, and it touches my heart when I see whites standing shoulder to shoulder with blacks at the cross."[88]

Graham at the World Congress of Evangelism at West Berlin, 1966 with Emperor Haile Selassie I of Ethiopia

Lausanne Movement

[edit]

The friendship between Graham and John Stott led to a further partnership in the Lausanne Movement, of which Graham was a founder. It built on Graham's 1966 World Congress on Evangelism in Berlin.[clarification needed] In collaboration with Christianity Today, Graham convened what Time magazine described as "a formidable forum, possibly the widest–ranging meeting of Christians ever held"[89] with 2,700 participants from 150 nations gathering for the International Congress on World Evangelization. Women were represented by Millie Dienert, who chaired the prayer committee.[90] This took place in Lausanne, Switzerland (July 16–25, 1974), and the movement which ensued took its name from the host city. Its purpose was to strengthen the global church for world evangelization, and to engage ideological and sociological trends which bore on this.[91] Graham invited Stott to be chief architect of the Lausanne Covenant, which issued from the Congress and which, according to Graham: "helped challenge and unite evangelical Christians in the great task of world evangelization."[92] The movement remains a significant fruit of Graham's legacy, with a presence in nearly every nation.[93]

Multiple roles

[edit]
Graham with his son, Franklin, at Cleveland Stadium, June 1994

Graham played multiple roles that reinforced each other.[94] Grant Wacker identified eight major roles that he played: preacher, icon, Southerner, entrepreneur, architect (bridge builder), pilgrim, pastor, and his widely recognized status as America's Protestant patriarch, which was on a par with Martin Luther King and Pope John Paul II.[95]

He served as a trustee of the International Mission Board in the late 1950s and trustee of the SBC's Radio and Television Commission in the late 1960s.[96]

Graham deliberately reached into the secular world as a bridge builder. For example, as an entrepreneur he built his own pavilion for the 1964 New York World's Fair.[97] He appeared as a guest on a 1969 Woody Allen television special, in which he joined the comedian in a witty exchange on theological matters.[98] During the Cold War, Graham became the first evangelist of note to speak behind the Iron Curtain, addressing large crowds in countries throughout Eastern Europe and in the Soviet Union, calling for peace.[99] During the apartheid era, Graham consistently refused to visit South Africa until its government allowed integrated seating for audiences. During his first crusade there in 1973, he openly denounced apartheid.[100] Graham also corresponded with imprisoned South African leader Nelson Mandela during the latter's 27-year imprisonment.[101]

Graham at the Feyenoord-stadion in Rotterdam, the Netherlands (June 30, 1955)

In 1984, he led a series of summer meetings—Mission England—in the United Kingdom, and he used outdoor football (soccer) fields for his venues.

Graham was interested in fostering evangelism around the world. In 1983, 1986 and 2000 he sponsored, organized and paid for massive training conferences for Christian evangelists; this was, at the time, the largest representation of nations ever held. Over 157 nations were gathered in 2000 at the RAI Convention Center in Amsterdam, the Netherlands. At one revival in Seoul, South Korea, Graham attracted more than one million people to a single service.[50] He appeared in China in 1988; for his wife, Ruth, this was a homecoming, since she had been born in China to missionary parents. He appeared in North Korea in 1992.[88]

On October 15, 1989, Graham received a star on the Hollywood Walk of Fame. He was the only person functioning as a minister who received a star in that capacity.[102]

On September 22, 1991, Graham held his largest event in North America on the Great Lawn of Manhattan's Central Park. City officials estimated that more than 250,000 were in attendance. In 1998, Graham spoke to a crowd of scientists and philosophers at the Technology, Entertainment, Design Conference.

On September 14, 2001 (only three days after the World Trade Center attacks), Graham was invited to lead a service at Washington National Cathedral; the service was attended by President George W. Bush and past and present leaders. He also spoke at the memorial service following the Oklahoma City bombing in 1995.[88] On June 24–26, 2005, Graham began what he said would be his last North American crusade: three days at Flushing Meadows–Corona Park in the borough of Queens, New York City. On the weekend of March 11–12, 2006, Graham held the "Festival of Hope" with his son, Franklin Graham. The festival was held in New Orleans, which was recovering from Hurricane Katrina.

Graham prepared one last sermon, "My Hope America", which was released on DVD and played around America and possibly worldwide between November 7–10, 2013. November 7 was Graham's 95th birthday, and he hoped to cause a revival.[103]

Later life

[edit]

Graham said that his planned retirement was a result of his failing health; he had suffered from hydrocephalus from 1992 on.[104] In August 2005, Graham appeared at the groundbreaking for his library in Charlotte, North Carolina. Then 86, he used a walker during the ceremony. On July 9, 2006, he spoke at the Metro Maryland Franklin Graham Festival, held in Baltimore, Maryland, at Oriole Park at Camden Yards.

In April 2010, Graham was 91 and experiencing substantial vision, hearing, and balance loss when he made a rare public appearance at the re-dedication of the renovated Billy Graham Library.[105]

There was controversy within his family over Graham's proposed burial place. He announced in June 2007 that he and his wife would be buried alongside each other at the Billy Graham Library in his hometown of Charlotte. Graham's younger son Ned argued with older son Franklin about whether burial at a library would be appropriate. Ruth Graham had said that she wanted to be buried in the mountains at the Billy Graham Training Center at The Cove near Asheville, North Carolina, where she had lived for many years; Ned supported his mother's choice.[106][107] Novelist Patricia Cornwell, a family friend, also opposed burial at the library, calling it a tourist attraction. Franklin wanted his parents to be buried at the library site.[106] When Ruth Graham died, it was announced that they would be buried at the library site.[107]

In 2011, when asked if he would have done things differently, he said he would have spent more time at home with his family, studied more, and preached less.[108] Additionally, he said he would have participated in fewer conferences. He also said he had a habit of advising evangelists to save their time and avoid having too many commitments.

Politics

[edit]

After his close relationships with Lyndon B. Johnson and Richard Nixon, Graham tried to avoid explicit partisanship. Bailey says: "He declined to sign or endorse political statements, and he distanced himself from the Christian right ... His early years of fierce opposition to communism gave way to pleas for military disarmament and attention to AIDS, poverty and environmental threats."[109]

Graham was a lifelong registered member of the Democratic Party.[110] In 1960, he opposed the candidacy of John F. Kennedy, fearing that Kennedy, as a Catholic, would be bound to follow the Pope. Graham worked "behind the scenes" to encourage influential Protestant ministers to speak out against Kennedy.[111] During the 1960 campaign, Graham met with a conference of Protestant ministers in Montreux, Switzerland, to discuss their mobilization of congregations to defeat Kennedy.[112] According to the PBS Frontline program, God in America, Graham organized a meeting of hundreds of Protestant ministers in Washington, D.C., in September 1960 for this purpose; the meeting was led by Norman Vincent Peale.[111] This was shortly before Kennedy's speech in Houston, Texas, on the separation of church and state; the speech was considered to be successful in meeting the concerns of many voters. After his election, Kennedy invited Graham to play golf in Palm Beach, Florida, after which Graham acknowledged Kennedy's election as an opportunity for Catholics and Protestants to come closer together.[113][114] After they had discussed Jesus Christ at that meeting, the two remained in touch, meeting for the last time at a National Day of Prayer meeting in February 1963.[114] In his autobiography, Graham claimed to have felt an "inner foreboding" in the week before Kennedy's assassination, and to have tried to contact him to say, "Don't go to Texas!"[115]

Graham opposed the large majority of abortions, but supported it as a legal option in a very narrow range of circumstances: rape, incest, and the life of the mother.[116] The Billy Graham Evangelistic Association states that "Life is sacred, and we must seek to protect all human life: the unborn, the child, the adult, and the aged."[117]

Graham leaned toward the Republicans during the presidency of Richard Nixon, whom he had met and befriended as vice president under Dwight D. Eisenhower.[118] He did not completely ally himself with the later religious right, saying that Jesus did not have a political party.[23] He gave his support to various political candidates over the years.[118]

In 2007, Graham explained his refusal to join Jerry Falwell's Moral Majority in 1979, saying: "I'm for morality, but morality goes beyond sex to human freedom and social justice. We as clergy know so very little to speak with authority on the Panama Canal or superiority of armaments. Evangelists cannot be closely identified with any particular party or person. We have to stand in the middle to preach to all people, right and left. I haven't been faithful to my own advice in the past. I will be in the future."[119]

According to a 2006 Newsweek interview, "For Graham, politics is a secondary to the Gospel ... When Newsweek asked Graham whether ministers – whether they think of themselves as evangelists, pastors or a bit of both – should spend time engaged with politics, he replied: 'You know, I think in a way that has to be up to the individual as he feels led of the Lord. A lot of things that I commented on years ago would not have been of the Lord, I'm sure, but I think you have some – like communism, or segregation, on which I think you have a responsibility to speak out.'"[120]

In 2011, although grateful to have met politicians who have spiritual needs like everyone else, he said he sometimes crossed the line and would have preferred to avoid politics.[108]

In 2012, Graham endorsed the Republican presidential candidate, Mitt Romney.[121] Shortly after, apparently to accommodate Romney, who is a Mormon, references to Mormonism as a religious cult ("A cult is any group which teaches doctrines or beliefs that deviate from the biblical message of the Christian faith.") were removed from Graham's website.[122][123] Observers have questioned whether the support of Republican and religious right politics on issues such as same-sex marriage coming from Graham – who stopped speaking in public or to reporters – in fact reflects the views of his son, Franklin, head of the BGEA. Franklin denied this, and said that he would continue to act as his father's spokesperson rather than allowing press conferences.[124] In 2016, according to his son Franklin, Graham voted for Donald Trump.[125] This statement has been disputed by other children and grandchildren of Billy Graham, who argue that he was too ill to vote (even absentee), and who reiterated that Billy Graham's stated greatest regret in life was becoming involved in partisan politics.[126]

Pastor to presidents

[edit]
Graham sharing his laugh with President John F. Kennedy at the National Prayer Breakfast of 1961
Graham in 1966
President Ronald Reagan and first lady Nancy Reagan greet Graham at the National Prayer Breakfast of 1981

Graham had a personal audience with many sitting US presidents, from Harry S. Truman to Barack Obama – 12 consecutive presidents. After meeting with Truman in 1950, Graham told the press he had urged the president to counter communism in North Korea. Truman disliked him and did not speak with him for years after that meeting.[23] Later he always treated his conversations with presidents as confidential.[118]

Truman made his contempt for Graham public. He wrote about Graham in his 1974 autobiography Plain Speaking: "But now we've got just this one evangelist, this Billy Graham, and he's gone off the beam. He's ... well, I hadn't ought to say this, but he's one of those counterfeits I was telling you about. He claims he's a friend of all the presidents, but he was never a friend of mine when I was President. I just don't go for people like that. All he's interested in is getting his name in the paper."[127]

Graham became a regular visitor during the tenure of Dwight D. Eisenhower. He purportedly urged him to intervene with federal troops in the case of the Little Rock Nine to gain admission of black students to public schools.[23] House Speaker Sam Rayburn persuaded Congress to allow Graham to conduct the first religious service on the steps of the Capitol building in 1952.[23][128] Eisenhower asked for Graham while on his deathbed.[129]

Graham met and became a close friend of Vice President Richard Nixon,[118][130] and supported Nixon, a Quaker, for the 1960 presidential election.[23] He convened an August strategy session of evangelical leaders in Montreux, Switzerland, to plan how best to oppose Nixon's Roman Catholic opponent, Senator John F. Kennedy.[131] Though a registered Democrat, Graham also maintained firm support of aggression against the foreign threat of communism and strongly sympathized with Nixon's views regarding American foreign policy.[132] Thus, he was more sympathetic to Republican administrations.[118][133]

On December 16, 1963, U.S. President Lyndon B. Johnson, who was impressed by the way Graham had praised the work of his great-grandfather, George Washington Baines, invited Graham to the White House to receive spiritual counseling. After this visit, Johnson frequently called on Graham for more spiritual counseling as well as companionship. As Graham recalled to his biographer Frady, "I almost used the White House as a hotel when Johnson was President. He was always trying to keep me there. He just never wanted me to leave."[78]

In contrast with his more limited access with Truman, Eisenhower, and Kennedy, Graham would not only visit the White House private quarters but would also at times kneel at Johnson's bedside and pray with him whenever the President requested him to do so. Graham once recalled "I have never had many people do that."[78] In addition to his White House visits, Graham visited Johnson at Camp David and occasionally met with the President when he retreated to his private ranch in Stonewall, Texas. Johnson was also the first sitting president to attend one of Graham's crusades, in Houston, Texas, in 1965.[78]

During the 1964 United States presidential election, supporters of Republican nominee Barry Goldwater sent an estimated 2 million telegrams to Graham's hometown of Montreat, North Carolina, and sought the preacher's endorsement. Supportive of Johnson's domestic policies, and hoping to preserve his friendship with the president, Graham resisted pressure to endorse Goldwater and stayed neutral in the election. Following Johnson's election victory, Graham's role as the main White House pastor was solidified. At one point, Johnson even considered making Graham a member of his cabinet and grooming him to be his successor, though Graham insisted he had no political ambitions and wished to remain a preacher.[78] Graham's biographer David Aikman acknowledged that the preacher was closer to Johnson than any other president he had ever known.[132] In February 2025, the BGEA stated that Graham was in fact "probably closer to Johnson than to any other president."[134]

He spent the last night of Johnson's presidency in the White House, and he stayed for the first night of Nixon's.[129] After Nixon's victorious 1968 presidential campaign, Graham became an adviser, regularly visiting the White House and leading the president's private worship services.[118] In a meeting they had with Golda Meir, Nixon offered Graham the ambassadorship to Israel, but he declined the offer.[23]

President Barack Obama and Graham meet at Graham's home in Montreat, North Carolina, April 2010

In 1970, Nixon appeared at a Graham revival in East Tennessee, which they thought safe politically. It drew one of the largest crowds in Tennessee of protesters against the Vietnam War. Nixon was the first president to give a speech from an evangelist's platform.[118] Their friendship became strained in 1973 when Graham rebuked Nixon for his post-Watergate behavior and the profanity heard on the Watergate tapes.[135] They eventually reconciled after Nixon's resignation.[118]

Graham officiated at one presidential burial and one presidential funeral. He presided over the graveside services of President Lyndon B. Johnson in 1973 and took part in eulogizing the former president. Graham officiated at the funeral services of former First Lady Pat Nixon in 1993,[23] and the death and state funeral of Richard Nixon in 1994.[136] During the Monica Lewinsky scandal, Graham asserted that he believed President Bill Clinton to be "a spiritual person".[citation needed] He was unable to attend the state funeral of Ronald Reagan on June 11, 2004, as he was recovering from hip replacement surgery.[137] This was mentioned by George W. Bush in his[whose?] eulogy.[citation needed]

On April 25, 2010, President Barack Obama visited Graham at his home in Montreat, North Carolina, where they "had a private prayer".[138]

Relationship with Queen Elizabeth II

[edit]

Graham had a friendly relationship with Queen Elizabeth II and was frequently invited by the Royal Family to special events.[139][140] They first met in 1955, and Graham preached at Windsor Chapel at the Queen's invitation during the following year. Their friendly relationship may have been because they shared a traditional approach to the practical aspects of the Christian faith.[141]

Foreign policy views

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Graham was outspoken against communism and supported the American Cold War policy, including the Vietnam War. In a secret letter from April 15, 1969, made public twenty years later, Graham encouraged Nixon to bomb the dikes in North Vietnam if the peace talks in Paris should fail. This action would "destroy the economy of North Vietnam" and, by Nixon's estimate, would have killed a million people.[142]

In 1982, Graham preached in the Soviet Union and attended a wreath-laying ceremony to honor the war dead of World War II, when the Soviets were American allies in the fight against Nazism. He voiced fear of a second holocaust, not against Jews, but "a nuclear holocaust" and advised that "our greatest contribution to world peace is to live with Christ every day."[143]

In a 1999 speech, Graham discussed his relationship with the late North Korean leader Kim Il Sung, praising him as a "different kind of communist" and "one of the great fighters for freedom in his country against the Japanese". Graham went on to note that although he had never met Kim's son and then-current North Korean leader Kim Jong Il, he had "exchanged gifts with him".[144]

Controversial views

[edit]

Discussion of Jews with President Nixon

[edit]

During the Watergate affair, there were suggestions that Graham had expressed antisemitic opinions in private discussions with Richard Nixon; he denied this, stressing his efforts to build bridges to the Jewish community. In 2002, the controversy was renewed when declassified "Richard Nixon tapes" confirmed remarks made by Graham to Nixon three decades earlier.[145] Captured on the tapes, Graham agreed with Nixon that Jews control the American media, calling it a "stranglehold" during a 1972 conversation with Nixon, and suggesting that if Nixon was re-elected that they might be able to do something about it.[146]

When the tapes were made public, Graham apologized[147][148] and said, "Although I have no memory of the occasion, I deeply regret comments I apparently made in an Oval Office conversation with President Nixon ... some 30 years ago. ... They do not reflect my views and I sincerely apologize for any offense caused by the remarks."[149] According to Newsweek magazine, "[T]he shock of the revelation was magnified because of Graham's longtime support of Israel and his refusal to join in calls for conversion of the Jews."[148]

In 2009, more Nixon tapes were released, in which Graham is heard in a 1973 conversation with Nixon referring to a group of Jewish journalists as "the synagogue of Satan". A spokesman for Graham said that Graham has never been an antisemite and that the comparison (in accord with the context of the quotation in the Book of Revelation[150]) was directed specifically at those claiming to be Jews, but not holding to traditional Jewish values.[151]

Ecumenism

[edit]

After a 1957 crusade in New York, some more fundamentalist Protestant Christians criticized Graham for his ecumenism, even calling him "Antichrist".[152]

Graham expressed inclusivist views, suggesting that people without explicit faith in Jesus can be saved. In a 1997 interview with Robert Schuller, Graham said:

I think that everybody that loves or knows Christ, whether they are conscious of it or not, they are members of the body of Christ ... [God] is calling people out of the world for his name, whether they come from the Muslim world, or the Buddhist world or the non-believing world, they are members of the Body of Christ because they have been called by God. They may not know the name of Jesus but they know in their hearts that they need something they do not have, and they turn to the only light they have, and I think that they are saved and they are going to be with us in heaven.[153]

Iain Murray, writing from a conservative Protestant standpoint, argues that "Graham's concessions are sad words from one who once spoke on the basis of biblical certainties."[154]

Views on women

[edit]

In 1970, Graham stated that feminism was "an echo of our overall philosophy of permissiveness" and that women did not want to be "competitive juggernauts pitted against male chauvinists".[155][156] He further stated that the role of wife, mother, and homemaker was the destiny of "real womanhood" according to the Judeo-Christian ethic. Graham's assertions, published in the Ladies' Home Journal, elicited letters of protest, and were offered as rebuttal to the establishment of "The New Feminism" section of the publication that had been added following a sit-in protest at the Journal offices demanding female representation on the staff of the publication.[157][158][159][160]

Graham's daughter Bunny recounted her father denying her and her sisters higher education. As reported in The Washington Post:[161]

Bunny remembers being groomed for the life of wife, homemaker, and mother. "There was never an idea of a career for us", she said. "I wanted to go to nursing school – Wheaton had a five-year program – but Daddy said no. No reason, no explanation, just 'No.' It wasn't confrontational and he wasn't angry, but when he decided, that was the end of it." She added, "He has forgotten that. Mother has not."

Graham's daughter Anne is a Christian minister, leading a Christian ministry organization known as AnGeL Ministries.[162]

Graham talked his future wife, Ruth, into abandoning her ambition to evangelize in Tibet in favor of staying in the United States to marry him – and that to do otherwise would be "to thwart God's obvious will".[161] After Ruth agreed to marry him, Graham cited the Bible for claiming authority over her, saying, "then I'll do the leading and you do the following".[161] According to her obituary, Ruth was active in Christian ministry after they married, often teaching Sunday School.[163] Her obituary states that in addition to his two sons, all three of Graham's daughters would become Christian ministers as well.[164]

Views on homosexuality

[edit]

Graham regarded homosexuality as a sin, and in 1974 described it as "a sinister form of perversion".[165][166] In 1993, he said that he thought AIDS might be a "judgment" from God, but two weeks later he retracted the remark, saying: "I don't believe that, and I don't know why I said it."[167] Graham opposed same-sex marriage, stating that "I believe the home and marriage is the foundation of our society and must be protected."[168][169] Graham's obituary noted that his stated position was that he did not want to talk about homosexuality as a political issue.[167] Corky Siemaszko, writing for NBC News, noted that after the 1993 incident, Graham "largely steered clear of the subject".[170] However, Graham appeared to take a more tolerant approach to the issue of homosexuality when he appeared on the May 2, 1997, episode of 20/20, stating "I think that the Bible teaches that homosexuality is a sin, but the Bible also teaches that pride is a sin, jealously is a sin, and hate is a sin, evil thoughts are a sin, and so I don't think that homosexuality should be chosen as the overwhelming sin that we are doing today."[171]

In 2012, Graham and his son, Franklin, publicly endorsed North Carolina Amendment 1, a measure to ban same-sex marriage in the state. They both condemned President Obama's public declaration of support for same-sex marriage later that year.[172][173]

Awards and honors

[edit]

Graham was frequently honored by surveys, including "Greatest Living American", and consistently ranked among the most admired persons in the United States and the world.[50] He appeared most frequently on Gallup's list of most admired people.[174] On the day of his death, Graham had been on Gallup's Top 10 "Most Admired Man" list 61 times, and held the highest rank of any person since the list began in 1948.[15]

In 1967, he was the first Protestant to receive an honorary degree from Belmont Abbey College, a Roman Catholic school.[175] In 1983, he was awarded the Presidential Medal of Freedom by US President Ronald Reagan.[176]

Graham received the Big Brother of the Year Award for his work on behalf of children. He was cited by the George Washington Carver Memorial Institute for his contributions to race relations. He received the Templeton Foundation Prize for Progress in Religion and the Sylvanus Thayer Award for his commitment to "Duty, Honor, Country". The "Billy Graham Children's Health Center" in Asheville is named after and funded by Graham.[177]

In 1999, the Gospel Music Association inducted Graham into the Gospel Music Hall of Fame to recognize his contributions to Christian music artists such as Michael W. Smith, dc Talk, Amy Grant, Jars of Clay, and others who performed at the Billy Graham Crusades.[178] Graham was the first non-musician inducted,[179] and had also helped to revitalize interest in hymns and create new favorite songs.[180] Singer Michael W. Smith was active in Billy Graham Crusades as well as Samaritan's Purse.[181] Smith sang "Just As I Am" in a tribute to Graham at the 44th GMA Dove Awards.[182] He also sang it at the memorial service honoring Graham at the United States Capitol rotunda on February 28, 2018.[183][184]

In 2000, former First Lady Nancy Reagan presented the Ronald Reagan Freedom Award to Graham. Graham was a friend of the Reagans for years.[185]

In 2001, Queen Elizabeth II awarded him an honorary knighthood. The honor was presented to him by Sir Christopher Meyer, British Ambassador to the US at the British Embassy in Washington DC on December 6, 2001.[186]

A professorial chair is named after him at the Alabama Baptist-affiliated Samford University, the Billy Graham Professor of Evangelism and Church Growth.[145] His alma mater, Wheaton College, has an archive of his papers at the Billy Graham Center.[13] The Southern Baptist Theological Seminary has the Billy Graham School of Missions, Evangelism and Ministry. Graham received 20 honorary degrees and refused at least that many more.[50] In San Francisco, California, the Bill Graham Civic Auditorium is sometimes erroneously called the "Billy Graham Civic Auditorium" and incorrectly considered to be named in his honor, but it is actually named after the rock and roll promoter Bill Graham.[187]

On May 31, 2007, the $27 million Billy Graham Library was officially dedicated in Charlotte. Former presidents Jimmy Carter, George H. W. Bush, and Bill Clinton appeared to celebrate with Graham.[188] A highway in Charlotte bears Graham's name,[106] as does I-240 near Graham's home in Asheville.

As Graham's final crusade approached in 2005, his friend Pat Boone chose to create a song in honor of Graham,[189] which he co-wrote and produced with David Pack and Billy Dean,[190] who digitally combined studio recordings of various artists into what has been called a "'We Are the World'-type" production.[191] Titled "Thank You Billy Graham", the song's video[192] was introduced by Bono,[191] and included Faith Hill, MxPx,[189] John Ford Coley, John Elefante, Mike Herrera, Michael McDonald, Jeffrey Osborne, LeAnn Rimes, Kenny Rogers, Connie Smith, Michael Tait, and other singers, with brief narration by Larry King.[193] It was directed by Brian Lockwood,[194] as a tribute album.[195] In 2013, the album My Hope: Songs Inspired by the Message and Mission of Billy Graham was recorded by Amy Grant, Kari Jobe, Newsboys, Matthew West, tobyMac, and other music artists with new songs to honor Graham during his My Hope America with Billy Graham outreach and the publication of his book The Reason for My Hope: Salvation.[196] Other songs written to honor Graham include "Hero of the Faith" written by Eddie Carswell of NewSong, which became a hit,[197] "Billy, You're My Hero" by Greg Hitchcock,[198] "Billy Graham" by The Swirling Eddies, "Billy Graham's Bible" by Joe Nichols, "Billy Frank" by Randy Stonehill, and an original song titled "Just as I Am" by Fernando Ortega.[189]

The movie Billy: The Early Years officially premiered in theaters on October 10, 2008, less than one month before Graham's 90th birthday.[199] Graham did not comment on the film, but his son Franklin released a critical statement on August 18, 2008, noting that the Billy Graham Evangelistic Association "has not collaborated with nor does it endorse the movie".[200] Graham's eldest daughter, Gigi, praised the film and was hired as a consultant to help promote it.[201]

Honorary doctorates

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He has received several honorary doctorates.[202]

Other honors

[edit]
1996 Congressional Gold Medal shows Ruth and Billy Graham in profile (obverse); the Ruth and Billy Graham Children's Health Center in Asheville, North Carolina (reverse).

Personal life

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Billy Graham and his wife in Oslo, Norway, 1955.

Family

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On August 13, 1943, Graham married Wheaton classmate Ruth Bell, whose parents were Presbyterian missionaries in China.[222] Her father, L. Nelson Bell, was a general surgeon.[50] Ruth died on June 14, 2007, at age 87.[223] The couple were married for almost 64 years.[224]

Graham and his wife had five children together.[225] Virginia (Gigi) Leftwich Graham Tchividjian (b. 1945), an inspirational speaker and author; Anne Graham Lotz (b. 1948), leader of AnGeL ministries; Ruth Graham (b. 1950), founder and president of Ruth Graham & Friends and leader of conferences throughout the US and Canada; Franklin Graham (b. 1952), president and CEO of the Billy Graham Evangelistic Association and president and CEO of international relief organization Samaritan's Purse; and Nelson Edman Graham (b. 1958), a pastor who runs East Gates Ministries International,[226] which distributes Christian literature in China.

At the time of his death at age 99 in 2018, Graham was survived by 5 children, 19 grandchildren (including Tullian Tchividjian and Will Graham), 41 great-grandchildren, and 6 great-great-grandchildren.[227]

Church

[edit]

In 1953, he became a member of the First Baptist Church Dallas, although he never lived in the state of Texas.[228] In 2008, he changed his membership to the First Baptist Church of Spartanburg, South Carolina, about a 1.5-hour drive from his home in Montreat, North Carolina.

Death

[edit]
Rev. Graham, lying in honor, following a memorial service in the Capitol Rotunda on February 28, 2018.[229]

Graham died of natural causes on February 21, 2018, at his home in Montreat, North Carolina, at the age of 99.[230][231]

External videos
video icon Capitol Visitation for Billy Graham, February 28, 2018, C-SPAN
video icon Funeral Service, Billy Graham Library, Charlotte, North Carolina, March 2, 2018, C-SPAN

On February 28 and March 1, 2018, Graham became the fourth private citizen in United States history to lie in honor at the United States Capitol rotunda in Washington, D.C.[232][233] He is the first religious leader to be so honored. At the ceremony, Senate Majority Leader Mitch McConnell and Speaker of the House Paul Ryan called Graham "America's pastor". President Donald Trump said Graham was "an ambassador for Christ".[184] In addition, televangelist Jim Bakker paid respect to Graham, stating he was the greatest preacher since Jesus. He also said that Graham visited him in prison.[234][235]

A private funeral service was held on March 2, 2018. Graham was buried beside his wife at the foot of the cross-shaped brick walkway in the Prayer Garden, on the northeast side of the Billy Graham Library in Charlotte, North Carolina.[236] Graham's pine plywood casket was handcrafted in 2006 by convicted murderers at the Louisiana State Penitentiary, and topped with a wooden cross that was nailed to it by the prisoners.[237][238]

He is honored with a commemoration on the liturgical calendar of the Anglican Church in North America on February 21.[239]

On May 16, 2024, a bronze statue of Graham was unveiled in the U.S. Capitol by House Speaker Mike Johnson.

Media portrayals

[edit]

Works

[edit]

Graham's My Answer advice column appeared in newspapers for more than 60 years as of 2017.[244]

Books

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Graham authored the following books,[245] many of which have become bestsellers. In the 1970s, The Jesus Generation sold 200,000 copies in the first two weeks after its publication. Angels: God's Secret Agents had sales of a million copies within 90 days after release; How to Be Born Again was said to have made publishing history with its first printing of 800,000 copies.[50]

  • Calling Youth to Christ (1947)
  • America's Hour of Decision (1951)
  • I Saw Your Sons at War (1953)
  • Peace with God (1953, 1984)
  • Freedom from the Seven Deadly Sins (1955)
  • The Secret of Happiness (1955, 1985)
  • Billy Graham Talks to Teenagers (1958)
  • My Answer (1960)
  • Billy Graham Answers Your Questions (1960)
  • World Aflame (1965)
  • The Challenge (1969)
  • The Jesus Generation (1971)
  • Angels: God's Secret Agents (1975, 1985)
  • How to Be Born Again (1977)
  • The Holy Spirit (1978)
  • Evangelist to the World (1979)
  • Till Armageddon (1981)
  • Approaching Hoofbeats (1983)
  • A Biblical Standard for Evangelists (1984)
  • Unto the Hills (1986)
  • Facing Death and the Life After (1987)
  • Answers to Life's Problems (1988)
  • Hope for the Troubled Heart (1991)
  • Storm Warning (1992)
  • Just As I Am: The Autobiography of Billy Graham (1997, 2007)
  • Hope for Each Day (2002)
  • The Key to Personal Peace (2003)
  • Living in God's Love: The New York Crusade (2005)
  • The Journey: How to Live by Faith in an Uncertain World (2006)
  • Wisdom for Each Day (2008)
  • Nearing Home: Life, Faith, and Finishing Well (2011)
  • The Heaven Answer Book (2012)
  • The Reason for My Hope: Salvation (2013)[246]
  • Where I Am: Heaven, Eternity, and Our Life Beyond the Now (2015)[247]

Notes

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Bibliography

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Further reading

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia

William Franklin Graham Jr. (November 7, 1918 – February 21, 2018), known as Billy Graham, was an American Christian evangelist and ordained Southern Baptist minister whose large-scale proclaimed the gospel of Christ to an estimated 215 million people in live audiences across more than 185 countries.
Graham founded the in 1950 to organize his evangelistic events and media efforts, including the long-running Hour of Decision, and co-founded the influential magazine in 1956, helping to shape modern through innovative use of , television, films, and eventually the .
Renowned as a counselor to U.S. presidents from Harry Truman to —meeting with every chief executive in that span—he received the in 1983, yet his legacy includes controversy from 1972 Oval Office tapes with , where he privately expressed anti-Semitic views about Jewish influence in media, remarks that surfaced publicly in 2002 and prompted his apology and for from the , highlighting a tension between his public moral authority and occasional private lapses in judgment.

Early Life and Education

Childhood and Family Background

William Franklin Graham Jr. was born on November 7, 1918, on a dairy farm near Charlotte, North Carolina, to William Franklin Graham Sr., a dairy farmer, and Morrow Coffey Graham. As the eldest of four children, including two younger sisters and a younger brother, Graham grew up in a Scots-Irish Presbyterian family that attended the Associate Reformed Presbyterian Church. The Graham family operated a 200-acre with approximately 70 dairy cows during the , where young Billy contributed to daily chores such as milking and fieldwork, instilling values of hard work and self-reliance. His father, who had limited formal education but expanded the dairy operation into one of Charlotte's largest, emphasized practical labor over academics in the household. Both of Graham's grandfathers had served in the Confederate Army during the Civil War, reflecting the family's Southern roots just 53 years before his birth. The farm's location near the intersection of Woodlawn and Park Roads exposed Graham to rural life amid emerging suburban development in Mecklenburg County.

Religious Conversion and Early Influences

Graham was raised in a devout Presbyterian family on a dairy farm near , where daily reading and kneeling in after supper were routine practices that instilled early exposure to Christian scripture and devotion. His parents, Graham Sr. and Morrow Coffey Graham, attended the , emphasizing a Calvinist-influenced faith that shaped the household's moral and spiritual environment. Despite this upbringing, Graham exhibited youthful skepticism toward , occasionally skipping church and questioning doctrinal rigidity, though he remained nominally connected to through . In 1934, at age 16, Graham's path shifted dramatically during a series of revival meetings led by itinerant evangelist in Charlotte, where Ham preached against sin and called for personal . The attendance stemmed from a chain of peer influences: Graham's friends, initially plotting to disrupt Ham's services due to the preacher's confrontational style targeting youth vices like and drinking, invited Graham along out of curiosity, leading him to hear messages that convicted him of his need for . On November 1, 1934, during one such meeting at the Charlotte fairgrounds, Graham responded to the altar call, walking forward to publicly commit his life to Christ, an event he later described in his as a pivotal, unemotional yet transformative surrender without immediate ecstatic feelings but with lasting assurance of . Post-conversion, Graham sought deeper immersion in evangelical circles, transitioning from Presbyterian roots toward Baptist influences, including adult by immersion under the guidance of Florida Bible Institute associates. Ham's fundamentalist emphasis on and personal evangelism became a foundational model, reinforcing Graham's rejection of liberal and commitment to scriptural authority, while early mentors like Bible school peers encouraged his initial preaching attempts at local gatherings. This period marked the onset of his shift from farm life to itinerant ministry aspirations, driven by a of divine calling amid the broader fundamentalist-modernist controversies of the .

Formal Education and Initial Ministry Training

Graham briefly attended Bob Jones College in Cleveland, Tennessee, for one semester in the fall of 1936 following his high school graduation, but departed after accumulating demerits and receiving counsel from the administration that he was not suited for such rigorous fundamentalist training. In 1937, he transferred to Florida Bible Institute (now ) in , where he pursued and practical ministry preparation, including and techniques. There, Graham experienced a deepened sense of calling to preach, delivering his first in 1937 at a small church in , which lasted eight minutes and received mixed feedback from congregants. He graduated from the institute in 1940 with a diploma in theology. During his time at Florida Bible Institute, Graham was ordained to the Southern Baptist ministry on April 16, 1939, by the Peniel Baptist Church in , following endorsement from local pastors who observed his early preaching efforts at the Tampa Gospel Tabernacle and other venues. This ordination marked the formal start of his ministerial training, emphasizing scriptural exposition and personal under the guidance of institute faculty such as John Minder, who mentored him in pulpit delivery. Following his graduation, Graham enrolled at Wheaton College in , in 1940, where he earned a degree in in 1943, supplementing his biblical foundation with broader liberal arts and intercultural studies to prepare for potential missionary work. At Wheaton, an evangelical affiliated with the Conservative Baptist movement, he continued ministry training through campus preaching, involvement in the Student Foreign Missions Fellowship, and rigorous coursework in Bible, theology, and , which honed his expository style and commitment to inerrancy. It was also at Wheaton that he met Ruth Bell, whom he married in 1943, providing personal stability amid his vocational development.

Rise to National Prominence

Youth for Christ Involvement

In 1945, following a period of recovery from health issues in , Billy Graham joined (YFC), a newly formed organization founded by Torrey Johnson to evangelize teenagers and military personnel in the post-World War II era through high-energy Saturday night rallies featuring music, testimonies, and preaching. Graham became YFC's first full-time evangelist and field representative, tasked with organizing and delivering sermons at events across the . Graham's role involved extensive travel, preaching at rallies that drew thousands of young attendees and emphasized personal conversion to Christianity amid cultural shifts like the rise of and secular influences. In this capacity, he developed key elements of his evangelistic style, including direct calls to and collaboration with musicians and local churches, while helping expand YFC's reach internationally, including early efforts in . His involvement lasted until 1947, when he accepted the presidency of Northwestern Bible College (later Northwestern College), though YFC's structure and focus on laid foundational strategies for his subsequent independent .

Early Radio and Tent Revivals

In late 1943, while pastoring the Village Church in , Billy Graham accepted an invitation from Torrey Johnson to assume hosting duties for the Songs in the Night on Chicago's WCFL station. The 45-minute weekly broadcast, which debuted under Graham's direction on January 2, 1944, combined gospel hymns sung by with Graham's brief evangelistic sermons focused on biblical and moral . This local outlet marked Graham's initial foray into electronic media , supplementing his ministry and exposing his preaching style—characterized by direct scriptural exposition and calls to personal conversion—to urban audiences amid post-World War II spiritual interest. Transitioning to full-time itinerant after resigning his pastorate in , Graham organized early campaigns that frequently employed large to host outdoor gatherings, adapting the traditional revival format to accommodate growing crowds in open-air settings. These meetings, often spanning multiple weeks, featured Graham's sermons on , redemption, and eternal judgment, accompanied by music and counseling for responders. His first documented city-wide effort occurred in , from September 13 to 21, 1947, drawing approximately 6,000 attendees per session in the Civic Auditorium, though subsequent regional revivals in the Southeast relied on erected in parking lots or fields to seat thousands. A follow-up campaign in , from November 9 to 23, 1947, under a capacious , saw over 200 decisions for Christ nightly, underscoring the logistical challenges and successes of tent-based , including weather-dependent attendance and cooperative church sponsorships. These efforts honed Graham's approach to mass evangelism, emphasizing advance publicity, interdenominational unity, and verifiable commitments tracked through follow-up cards, while navigating financial strains covered by freewill offerings that occasionally fell short. By blending radio's reach with the visceral immediacy of tent assemblies, Graham built momentum toward larger , reporting thousands of professions of across these nascent ventures.

Breakthrough Crusades in the Late 1940s

Graham's first city-wide evangelistic crusade occurred in , from September 13 to 21, 1947, at the Civic Auditorium, attracting approximately 6,000 attendees over the week-long event. This campaign, organized under the auspices of local churches, featured nightly meetings where Graham preached on themes of personal and , establishing a template for future large-scale gatherings with choir music, , and follow-up counseling for converts. The modest success, including reported conversions, provided early validation for Graham's approach amid postwar spiritual interest in the Midwest. In 1948, Graham conducted additional crusades that honed his organizational methods, such as the two-week event in , which drew an estimated 28,000 participants and emphasized cooperative efforts among Protestant denominations. Similarly, the , crusade that year further demonstrated his growing regional draw, though attendance remained on a smaller scale compared to later national efforts. These mid-decade campaigns benefited from Graham's prior experience, focusing on youth engagement and anti-communist undertones resonant with anxieties, yet they did not yet yield widespread media attention. The pivotal breakthrough arrived with the Crusade, commencing on September 25, 1949, under a 6,000-seat canvas tent at Washington and Hill Streets, initially slated for but extended to eight due to surging crowds. Total attendance exceeded 350,000, with over 3,000 individuals making public commitments to , facilitated by on-site counseling tents and church follow-up systems. Key publicity boosts included the conversion of radio personality on October 9, whose program reached millions and amplified Graham's message, alongside extensive coverage from Hearst's newspapers, which reportedly instructed editors to "puff Graham," disseminating stories via wire services nationwide. Sponsored by the Christ for committee comprising over 400 clergy, the event's emphasis on , moral reform, and critiques of aligned with evangelical priorities, catapulting Graham from regional preacher to national figure and attracting invitations for broader tours.

Establishment of the Evangelistic Ministry

Founding of the Billy Graham Evangelistic Association

Following the success of his 1949 Los Angeles Crusade, which extended from three weeks to eight due to widespread public interest and media coverage, Billy Graham recognized the need for a permanent organization to sustain and expand his evangelistic efforts beyond arrangements. This realization intensified during the 1950 , Crusade, where advocates including Fred Dienert, Walter Bennett, and Dr. Theodore Elsner pressed for a national radio broadcast, culminating in a spontaneous midnight donation of $25,000 specifically earmarked for that purpose. Without a formal nonprofit entity, handling such funds legally and transparently posed immediate challenges, prompting swift action to incorporate. On September 15, 1950, George Wilson, Graham's business manager, drew up the articles of incorporation for the (BGEA) in St. Paul, Minnesota, with the documents officially sealed two days later on September 17. The stated purpose was “to spread and propagate the Gospel of the Lord Jesus Christ by any and all…means,” encompassing live , radio broadcasts, publications, and other media. Initial directors comprised Graham, (music director), Grady Wilson (associate evangelist), and George Wilson, with (soloist) added shortly thereafter; Mary Cook was hired as the first employee to manage accounting. The BGEA's establishment drew directly from the Modesto Manifesto, a set of ethical guidelines adopted by Graham and his core team in , in July 1948 while preparing for a local campaign. Motivated by observed scandals in other fundamentalist circles—such as financial opacity, moral lapses, sensationalized publicity, and denominational rivalry—the Manifesto committed the team to four principles: full public disclosure of finances to avoid even the appearance of impropriety; avoidance of situations compromising personal morality, including not being alone with women other than one's wife; reliance on factual rather than exaggerated promotion; and cooperation with local churches without criticism or competition. These standards, which emphasized verifiable accountability over charismatic appeal, formed the operational bedrock of the BGEA and distinguished Graham's ministry amid broader evangelical skepticism toward high-profile . Headquartered initially in , , the BGEA enabled rapid institutionalization, launching the "Hour of Decision" radio program in November 1950 and establishing mechanisms for crusade planning, follow-up discipleship, and global outreach. By prioritizing donor trust through audited financial reports and church partnerships, the organization addressed causal factors in prior evangelistic failures, such as unchecked personal ambition and fiscal mismanagement, fostering long-term credibility essential for scaling operations.

Organizational Structure and Media Strategies

The (BGEA), incorporated on September 15, 1950, in , , adopted a streamlined organizational model centered on Graham's leadership as president, supported by a small cadre of trusted associates including business manager George Wilson, music director , and soloist George Beverley Shea. This structure emphasized functional departments for crusade coordination, financial stewardship, and media outreach, reflecting Graham's commitment to accountability formalized in the 1949 Modesto Manifesto, which prioritized ethical practices to sustain donor trust and ministry integrity. Operations remained centralized under Graham's oversight, with associate evangelists handling regional events, enabling rapid scaling of activities without hierarchical bureaucracy; by the 1950s, the organization had relocated key functions while maintaining non-profit status dedicated to Gospel proclamation. BGEA's media strategies innovated mass communication to extend Graham's live crusades, leveraging radio, film, and later television to reach audiences unattainable through in-person events alone. The flagship "Hour of Decision" radio program debuted on November 5, 1950, as a 30-minute weekly broadcast featuring Barrows' hosting, Shea's hymns, Scripture readings, and Graham's sermons, airing initially on ABC stations and expanding to over 1,200 outlets by the 1960s, with an estimated global listenership in the millions. Television adaptations followed in 1951, while the 1951 establishment of World Wide Pictures produced feature-length evangelistic films—beginning with titles like The Green Pastures adaptations and originals such as For Pete's Sake (1966)—distributed to churches for screenings that reportedly prompted thousands of conversions, with over 40 productions completed by the ministry's close in 2003. These efforts integrated media directly with crusades, using recordings and follow-up materials to reinforce inquirers' commitments, prioritizing content that tied personal testimony to biblical proclamation over entertainment.

Expansion of Global Crusades (1950s–1970s)

Following the establishment of the in 1950, Graham's ministry shifted toward international outreach, with the first major overseas campaign occurring in from March 1 to May 22, 1954, at Arena. Initially met with skepticism in a Britain wary of American revivalism, the crusade drew growing crowds, exceeding the arena's capacity and necessitating overflow venues, culminating in a final rally at attended by over 100,000 people. Over the 12 weeks, more than 1 million individuals attended, with approximately 38,000 recording decisions for Christ, marking a pivotal breakthrough that validated Graham's approach abroad and led to widespread media coverage in British newspapers. The London success spurred rapid expansion across in the mid-1950s, including events in , , in 1955, and subsequent campaigns in , such as in and , where Graham addressed audiences amid tensions, emphasizing spiritual renewal as a counter to communism. These European efforts, often coordinated with local churches and supported by emerging BGEA infrastructure like advance teams and media amplification, reached hundreds of thousands and fostered ecumenical cooperation, though Graham maintained his insistence on and separation from liberal theology. By the late , the ministry extended to and the Pacific, with a 1959 crusade in , , drawing record-breaking crowds of over 100,000 per night and contributing to a nationwide revival that saw tens of thousands of professions of faith. The 1960s accelerated global reach into and the , highlighted by 1960 crusades in , , and , , where Graham preached to integrated audiences and met with Emperor , underscoring his commitment to irrespective of racial or national barriers. A 1959–1960 tour encompassing , , , and the attracted over 3 million attendees, demonstrating logistical scaling through radio broadcasts, , and partnerships with indigenous leaders. Into the 1970s, crusades continued in diverse locales, including in 1973, where Graham advocated for racial reconciliation in preaching that Christ transcends divisions, amid apartheid-era challenges, further solidifying his reputation as a worldwide evangelist who had by then conducted events in dozens of countries. This period's expansion, reaching an estimated tens of millions cumulatively, relied on Graham's consistent message of personal repentance and faith in Jesus Christ, unadapted to local cultural pressures.

Stances on Social and Cultural Issues

Position on Civil Rights and

Billy Graham viewed as incompatible with Christian teachings, declaring early in his ministry that he could not understand its practice within the church. He attributed to human sinfulness rather than divine order, stating in sermons that "without the , this world would indeed be a " of such divisions. Graham preached that Scripture provided no basis for segregation, emphasizing over social customs during a 1952 crusade in , where he told audiences, "There is no scriptural basis for segregation." Initially, Graham's events in the segregated South followed local practices with ropes separating audiences by race, as in early crusades like those in Georgia in 1948 and 1950. However, he shifted toward integration amid growing conviction; in 1953, during his Chattanooga, Tennessee, crusade from March 15 to April 14, Graham ordered the removal of segregation ropes despite committee protests, marking his first fully integrated event and setting a policy for all subsequent crusades. This decision defied Southern norms, as Graham insisted on mixed seating to reflect biblical equality, a stance that drew threats but aligned with his evangelistic goal of reaching all people without racial barriers. By 1957, in his New York Crusade, he invited Martin Luther King Jr. to deliver the opening prayer, fostering a personal friendship where King reportedly credited Graham's integrated efforts with aiding the broader civil rights struggle. Graham's approach prioritized individual spiritual conversion as the root solution to racial prejudice, cautioning against what he saw as politicized that risked escalating tensions. He publicly denounced as but refrained from endorsing mass protests or marches, such as declining to join the 1965 Selma voting rights campaign, later expressing regret for not participating alongside and other clergy. In 1964, following the Sixteenth Street Baptist Church bombing, Graham held an integrated crusade in , urging repentance over retaliation. Critics, including historians, argue this reflected a moderate that addressed personal bias but overlooked systemic injustices, potentially allowing white evangelicals to evade deeper structural reforms. Graham countered that heart change through , not alone, would endure, as evidenced by his 1993 statement naming racial hostility the world's foremost social problem solvable only via . His positions, while pioneering integration in evangelical circles, drew accusations of inconsistency for private counsel to presidents like against policies such as school busing, prioritizing social stability.

Anti-Communism and Moral Critiques of Secularism

Billy Graham emerged as a prominent voice against during the early era, framing it as a spiritual adversary to rather than merely a political ideology. In sermons and writings throughout the , he described communism as "Satan's religion," supernaturally inspired and directed by the himself, positing that only a divinely empowered Christian response could counter its influence. During his 1949 Crusade, which marked his national breakthrough, Graham integrated anti-communist rhetoric, declaring communism a religion motivated by demonic forces amid heightened fears of Soviet expansion. By 1950, he emphasized in public addresses that "Communism is supernaturally inspired" and that "an equally inspired is the only answer to it," aligning his evangelistic message with broader American anxieties over atheistic . This stance resonated with figures like , who amplified Graham's crusades partly due to their shared Manichean opposition to communism. Graham's premillennialist theology reinforced his view of as an apocalyptic threat, akin to the Antichrist's system, which permeated his preaching and contributed to his rise as a cultural influencer. He consistently portrayed the global struggle as a battle between and , warning that communist philosophy denied 's sovereignty and promoted as a substitute for divine order. This position extended into his support for anti-communist policies, including during the era, where he initially backed U.S. involvement as a bulwark against communist expansion, though his focus remained on spiritual rather than partisan warfare. Despite later efforts to preach in communist nations—such as negotiations for visits to and —his core critique in the and held as inherently antithetical to biblical , incompatible with human under . Parallel to his anti-communist advocacy, Graham issued moral critiques of , viewing it as a corrosive force eroding America's foundational and inviting . He warned that societal drift toward and constituted , stating, "We worship the gods of and . is displeased, and I warn you that His anger is being kindled." In this framework, secular influences promoted , absorbing individuals into earthly patterns that conformed people away from biblical standards, particularly in social and cultural spheres. Graham argued that abandoning in favor of a "Biblical concept of man" was essential for societal , as undermined the recognition of inherent and the need for Christ-centered redemption. These critiques often highlighted secular media and cultural shifts as mocking Christian convictions, yet he opposed as a remedy, advocating instead for proclamation to counteract secular decay. His emphasis on returning to scriptural authority positioned not as neutral progress but as a causal driver of ethical erosion, contrasting sharply with communist while addressing domestic moral drift.

Responses to Cultural Shifts in the 1960s–1970s

During the 1960s and 1970s, Billy Graham characterized the prevailing cultural shifts—including the , widespread drug experimentation, and the counterculture's rejection of —as evidence of spiritual emptiness and moral decay leading to societal breakdown. He argued that an obsession with marked decaying civilizations, stating, "When people lose their way, their purpose, their will, and their , they turn to as a substitute," viewing such pursuits as futile attempts to fill a void only Christ could satisfy. In sermons, Graham critiqued the era's , warning that temporary pleasures from drugs and offered no lasting fulfillment, as "the whole country's on a quest for something... in drugs, in , in ," but true satisfaction required commitment to . Graham addressed youth directly in his 1971 book The Jesus Generation, portraying the younger cohort—amid rebellion, drug use, and escape from reality—as a generation seeking meaning but misled by countercultural excesses, urging them instead toward evangelical faith as the authentic "revolution." He positioned as the antidote to , emphasizing that "even if your minds have been corrupted by drugs, they can be restored by the power of Christ," and preached against the normalization of substances as a modern manifestation of ancient vices. In response, Graham endorsed the of the late 1960s and early 1970s, which drew disaffected youth from and drug subcultures into evangelical , bridging countercultural elements with traditional through events like his 1971 Chicago crusade focused on "Who is ?" His organization facilitated large-scale youth outreaches, such as in , where over 80,000 young attendees heard messages countering the era's with calls for personal conversion and biblical absolutes. These efforts reflected Graham's strategy of confronting cultural permissiveness not through isolation but by offering an alternative rooted in scriptural authority, resulting in thousands of reported conversions from countercultural backgrounds.

Political Engagements and Influence

Relationships with U.S. Presidents

Billy Graham met every sitting U.S. president from to , offering spiritual counsel irrespective of political affiliation. His interactions spanned personal friendships, advisory roles, and participation in events like , though he later committed to political non-partisanship following controversies. Graham's initial White House visit occurred on July 14, 1950, with Truman, lasting 30 minutes; however, Graham's subsequent disclosure of details to reporters offended Truman, who deemed it a protocol violation and declined future meetings. With , Graham forged a bond through golf outings and faith discussions, counseling on spiritual matters and contributing to the inception of the Presidential Prayer Breakfast in 1953. He met in , four days prior to the 1961 inauguration, conversing on moral leadership despite Graham's prior opposition to Kennedy's candidacy over concerns of Catholic papal influence. Lyndon B. Johnson treated Graham as a during the Vietnam War era, including informal activities like swimming in the pool. Graham's closest presidential friendship developed with , who confided in him regularly from the onward and sought counsel during his presidency. A 1972 recording revealed Graham agreeing with Nixon's private anti-Semitic comments on Jewish media control, leading to public backlash after the tapes surfaced in 2002; Graham apologized repeatedly, attributing it to a lapse in memory and affirming no personal animus. Despite Watergate revelations, Graham defended Nixon's character, blaming external influences like sleeping pills for lapses, limited post-resignation contact, and delivered the at Nixon's 1994 funeral. Gerald Ford maintained cordial ties with Graham, though less intimate than predecessors. With , a fellow Southern Baptist, relations were tempered by policy divergences; Graham privately favored in 1980 but avoided endorsement. awarded Graham the in 1983 and valued his input at prayer events. , connected through family ties, regarded Graham as a mentor. sought Graham's counsel amid personal scandals, while credited early encounters for spiritual influence. Graham met in 2010 at his home, discussing faith despite theological differences.

Views on Foreign Policy and National Security

Billy Graham viewed as an existential threat to and Western civilization, describing it in 1954 as "Satan's religion" due to its atheistic foundations and suppression of religious freedom. During the , he framed the U.S.-Soviet conflict as a spiritual battle between godly principles and godless ideology, urging Americans to recognize communism's diabolical roots while preaching as the ultimate counterforce. Graham conducted crusades behind the , including in the in 1992, where he shared the Christian message amid communist restrictions, believing that evangelism rather than military confrontation alone could erode atheistic regimes over time. On the Vietnam War, Graham consistently supported U.S. military involvement as a necessary stand against communist expansion, visiting troops twice—once in 1966 and again at Christmastime in 1968—to deliver sermons emphasizing sacrifice and divine purpose in their service. He denounced anti-war protesters for providing "comfort to the enemy" and, in a private April 15, 1969, letter to President drafted after consultations with Vietnam missionaries, urged intensified bombing to force a swift North Vietnamese surrender, estimating it could end the conflict despite potentially high civilian casualties. In conversations with Nixon, such as a 1971 phone call, Graham echoed the president's rationale for escalation, attributing the war's origins to prior administrations while affirming its moral imperative against . Graham expressed strong support for as a democratic ally in the , advocating in 1967 that its leaders resist diplomatic pressures compromising and directly negotiate with Arab states from a position of strength. He met Israeli Prime Minister during his 1960 tour of the region and championed the release of Soviet for to , viewing their plight as a biblical call intertwined with U.S. interests in countering Soviet influence. Regarding nuclear weapons and the , Graham initially warned in the early years of an apocalyptic trajectory, stating in sermons that escalating atomic capabilities risked global destruction absent spiritual revival. By the , he advocated mutual , proposing in a "SALT 10" plan for the U.S. and to verifiably destroy all nuclear arsenals under international supervision, while addressing antinuclear conferences in to promote through Christian principles. He rejected unilateral or , arguing in 1984 that the superpower posed less peril than to smaller nations, but insisted on negotiated elimination of mass destruction weapons as feasible if rooted in moral commitment.

Interactions with Global Leaders

Billy Graham engaged with numerous international leaders through his global evangelistic campaigns, emphasizing discussions on , morality, and peace amid tensions and . These interactions often stemmed from invitations tied to his in over 185 countries, where he preached to millions and sought opportunities to share personally. One of his most enduring relationships was with Queen Elizabeth II of the , whom he first met in 1955 following her viewing of his televised preaching during a London crusade the prior year. The queen, intrigued by his message, invited Graham to for tea, and subsequent meetings occurred at and over the decades, totaling at least a dozen encounters from the 1950s through the 1980s. Graham described her as cordial and faith-oriented, noting in his that she inquired about sermon preparation and expressed genuine interest in , though she maintained Anglican formality in public. ![Emperor Haile Selassie I with Billy Graham][float-right] In 1966, Graham introduced Ethiopian Emperor I at the World Congress on Evangelism in , , on October 26, where the emperor addressed the assembly on propagating Christian faith globally. This event highlighted Graham's role in bridging evangelical gatherings with heads of state from , as Selassie praised the congress's focus on while affirming Christianity's role in national development. The interaction underscored Graham's efforts to foster dialogue between religious leaders and monarchs in post-colonial contexts. Graham demonstrated support for Israel through correspondence and advocacy with its prime ministers, including a 1978 telegram to expressing condolences after Golda Meir's death and affirming 's biblical significance. His pro-Israel stance, rooted in evangelical interpretations of scripture, influenced broader Christian Zionist sentiments without formal diplomatic roles. In a striking departure from his long-standing anti-communist , Graham visited in April 1992 at the invitation of President , becoming the first foreign religious leader to preach publicly in . During the three-day trip, he lectured at , presented his book Peace with God to the leader, and urged religious freedom, though state media later misrepresented his words to claim he called Kim a "." The visit, amid U.S.-DPRK tensions, aimed to promote dialogue and access but yielded limited verifiable conversions due to regime controls.

Theological Views and Ecclesiastical Relations

Commitment to Evangelical Fundamentals

Billy Graham's evangelistic ministry was anchored in orthodox evangelical doctrines, as codified in the Billy Graham Evangelistic Association's (BGEA) statement of faith, which he established in 1950 and upheld throughout his career. This included the belief that the is the inspired, infallible, and authoritative Word of God; the triune nature of God; the full deity and humanity of Jesus Christ, including His virgin birth, sinless life, miracles, vicarious and atoning death through shed blood, bodily , ascension, and personal return in power and glory; salvation by grace through faith alone in Christ's finished work; the regenerative ministry of the ; and the ultimate of the body with eternal life for believers and conscious punishment for unbelievers. Graham resolved an early crisis of faith in 1949 by recommitting to the Bible's during a meeting with theologian , rejecting modernist skepticism and affirming Scripture's reliability as essential to his preaching. This commitment shaped his approach, as he later wrote that his confidence in the Bible's inspiration and intensified with age, viewing it as the foundation for understanding God's and human sinfulness. In sermons and writings, such as his 1953 book Peace with God, he consistently proclaimed the Bible's inerrancy in matters of faith and practice, urging hearers to accept its teachings without compromise. Central to Graham's message was Christ's and redemptive work, including the virgin birth as the means of His sinless , enabling for humanity's sin. He preached that was "born to die," shedding blood as a vicarious , with the bodily validating this and offering assurance of eternal life to believers through and faith. For crusade cooperation, Graham required participating denominations to affirm these essentials—the of Christ, virgin birth, , and —ensuring doctrinal unity amid broader ecumenical outreach. This fidelity to fundamentals, drawn from his fundamentalist-influenced youth and Wheaton College training, distinguished his evangelism from liberal theology while prioritizing soul-winning over secondary disputes.

Ecumenism and Cooperation with Other Denominations

Graham's evangelistic were organized through local committees comprising representatives from multiple Protestant denominations, fostering to maximize outreach while emphasizing the core message of personal conversion. These interdenominational executive committees, established for each , included evangelical, , and occasionally liberal theological participants, as seen in the 1957 New York Crusade where the committee featured 120 individuals holding modernist views that denied . This approach, termed "cooperative evangelism," aimed to unite churches around evangelism rather than doctrinal uniformity, with Graham insisting that participants affirm only the basics of Christian faith—belief in Christ's deity, virgin birth, atoning death, bodily resurrection, and —without requiring rejection of other doctrines. Initially rooted in fundamentalist circles, Graham's willingness to collaborate with non-fundamentalist Protestants marked a shift toward neo-evangelicalism, drawing criticism from separationist fundamentalists who viewed such partnerships as legitimizing doctrinal error. For instance, after the 1956 Minneapolis Crusade included Arminian Methodists and the 1957 New York event featured liberal endorsers, figures like Bob Jones Sr. severed ties, accusing Graham of compromising biblical separation by platforming those who denied scriptural authority. Graham defended this by prioritizing souls saved over ecclesiastical purity, stating in 1958 that he would work with any Bible-believing group but later broadened to include those affirming minimal creedal points, arguing that post-crusade follow-up in converts' home churches allowed denominational retention. Cooperation extended to Roman Catholics starting in the late 1950s, evolving from limited participation to formal endorsements and joint efforts by the 1970s. Following the 1957 New York Crusade, Graham began permitting Catholic advisors and follow-up with Catholic churches, a policy formalized in 1963 when his association allowed Catholic participation in crusades worldwide, sending inquirers back to Catholic parishes for discipleship. He met in 1959, expressing admiration for Catholic moral stands against , and in 1981, affirmed brotherhood during a Vatican audience, with Graham later recounting the pontiff's words: "we are brothers." Graham publicly stated that faithful Catholics adhering to Roman teachings could be saved, reflecting his ecumenical view that transcended denominational boundaries via personal faith in Christ, though this drew fundamentalist charges of diluting Protestant distinctives like without works or sacraments. Despite these alliances, Graham avoided institutional , declining membership in the or , which he criticized for liberal theology undermining . His model influenced grassroots unity, as evidenced by over 417 from 1947 to 2005 involving diverse denominations, yet it prioritized non-separatist , contributing to evangelical fragmentation from while expanding reach to an estimated 215 million attendees.

Doctrinal Positions on Salvation and Scripture

Billy Graham maintained that is exclusively through personal in Christ as the atoning sacrifice for , requiring and a deliberate commitment to Him as Lord and Savior. He described it as a free gift of God's grace, not merited by human works or religious rituals, but received by confessing and inviting Christ into one's life. This position aligned with evangelical , emphasizing the necessity of the new birth—spiritual regeneration by the —over mere intellectual assent or moral reform. Graham's , spanning decades from 1947 onward, culminated in public altar calls where attendees were urged to make an immediate decision for Christ, often reciting a version of the to express . Central to his preaching was the doctrine that all humanity is separated from by , with Christ's and providing the sole means of reconciliation and eternal life. He rejected or through other faiths, insisting that "no one comes to the Father except through" Christ, as stated in John 14:6. While Graham occasionally expressed pastoral hope for those unaware of —such as unevangelized peoples or infants—his core message remained the imperative of explicit faith in Christ for forgiveness and assurance of heaven. This was evident in his affirmation of the 1974 , which he endorsed as a key drafter, declaring as found only in Jesus and calling for global proclamation of this truth. Regarding Scripture, Graham upheld the as the verbally inspired, infallible, and inerrant Word of , authoritative in all matters of , , and conduct. He viewed it as without error in its original manuscripts, serving as the ultimate standard over human reason or tradition. This conviction crystallized in July 1949 at a conference near , where, amid doubts sown by modernist scholars during his early ministry, Graham resolved under the influence of mentor and others to trust the Bible's full reliability, marking a pivotal shift that underpinned his lifelong preaching. Graham frequently cited 2 Timothy 3:16—"All Scripture is given by inspiration of "—to affirm its divine origin and sufficiency for equipping believers. He resisted liberal theological trends questioning biblical or miracles, instead preaching its literal truth, including accounts of creation, the virgin birth, and bodily . Though he avoided making inerrancy a divisive litmus test to foster broader cooperation, his personal adherence remained unwavering, as reaffirmed in later interviews where he defended the against . This stance informed his evangelistic method, treating Scripture as the unchanging foundation for proclaiming salvation rather than adapting to cultural shifts.

Controversies and Criticisms

Recorded Anti-Semitic Remarks and Jewish Relations

In a private conversation on February 1, 1972, evangelist Billy Graham concurred with President Richard Nixon's assertions regarding Jewish dominance in the American media and industries. Graham described this influence as a "stranglehold" on the country, stating, "This stranglehold has got to be broken or the country's going down the drain," and noted that many were antagonistic toward while maintaining personal friendships with him due to his restraint in public criticism. He further remarked that evangelicals hesitated to address the issue publicly for fear of reprisal from Jewish-controlled media outlets in Hollywood and news organizations. These remarks, captured on Nixon's secret White House recording system, remained undisclosed until their release by the National Archives on February 28, 2002, as part of a broader batch of tapes documenting Nixon's presidency. Critics, including Jewish organizations and media outlets, labeled the comments anti-Semitic for invoking longstanding tropes of Jewish conspiratorial control over information and culture, though Graham's defenders contextualized them as candid frustrations shared in a trusted private setting amid Nixon's own documented prejudices. Upon learning of the tapes' content—professing no personal recollection of the discussion—Graham issued a public apology on March 2, 2002, asserting, "My remarks did not reflect my love for the Jewish people," and requesting forgiveness while emphasizing his lifelong actions in support of Jews, such as advocacy for Soviet Jewry's emigration. Graham's broader relations with the Jewish community exhibited a pattern of public philo-Semitism and cooperation, contrasting with the 1972 exchange. He visited in May 1960 for evangelistic meetings in and , expressing admiration for the nation's resilience and biblical significance. In a 1967 Jewish Telegraphic Agency article amid the , Graham affirmed, "The are God's ," urging Christians not to oppose and highlighting its strategic importance against communism. He lobbied U.S. presidents, including Nixon, for the release of Soviet , raised funds for their resettlement, and in the 1970s advised evangelical leaders against aggressive proselytizing of , stating in private correspondence that such efforts could harm . By the , Graham met regularly with rabbis and Jewish leaders, fostering ties through joint humanitarian initiatives, though some Jewish commentators noted lingering tensions from the tapes' revelation, viewing his apology as insufficiently addressing evangelistic undertones in his support.

Accusations of Compromise from Fundamentalists

Fundamentalist critics, adhering to strict principles of separation, accused Billy Graham of doctrinal compromise starting in the early 1950s for partnering with theological modernists and liberals in his evangelistic . These partnerships included inviting from mainline denominations—many denying , the virgin birth, or Christ's —onto crusade platforms and committees, which opponents viewed as unequal yoking with unbelievers prohibited by 2 Corinthians 6:14. The flashpoint was the 1957 New York Crusade at , which ran for 16 weeks and involved over 120 modernist in sponsorship roles; Graham's follow-up policy directed inquirers to their home churches for discipleship, regardless of those churches' , thereby allegedly endorsing error-prone institutions. Critics argued this practice diluted the gospel's purity, as converts might receive unsound teaching post-decision, undermining true regeneration. Prominent voices included Bob Jones Sr., who in May 1952 correspondence advised Graham against political entanglements and later reproved his modernist alliances, foreseeing regret that Graham ignored. John R. Rice, initially supportive, met Graham in Scotland in 1955 and Montreat, North Carolina, in 1958 to urge scriptural fidelity on separation but publicly withdrew endorsement in 1957 over ecumenism. James Bennet resigned from a pre-1957 New York committee and published warnings against the ecumenical model, while Charles Woodbridge confronted Graham in a two-hour 1958 meeting, invoking Romans 16:17 to demand avoidance of divisive false teachers. Such opposition framed Graham's "cooperative evangelism" as a departure from toward neo-evangelicalism, prioritizing broad appeal over doctrinal vigilance, though Graham countered that excluding partners would limit outreach without implying theological agreement. The divide persisted, with fundamentalists like those at viewing the crusades as unwittingly advancing despite Graham's personal .

Traditional Views on Homosexuality, Gender Roles, and Divorce

Billy Graham consistently articulated views on homosexuality aligned with traditional evangelical interpretations of Scripture, describing homosexual acts as sinful and contrary to God's design for human sexuality. In his writings and sermons, he referred to homosexuality as "a sinister form of perversion" that posed spiritual peril, emphasizing that individuals could find deliverance through repentance and faith in Christ. Graham advised those struggling with homosexual temptations to seek victory exclusively through Jesus Christ, who provides strength to overcome sin, rather than through secular therapies or acceptance of the behavior as innate. He rarely emphasized the topic in public crusades, noting that Jesus did not explicitly address it, but maintained that biblical prohibitions in passages like Leviticus 18:22 and Romans 1:26-27 rendered it incompatible with Christian living. On gender roles, Graham upheld complementarian principles rooted in biblical texts such as Ephesians 5:22-33, portraying as a union between one man and one where the serves as the spiritual head and provider, while the wife nurtures the home and submits in love. He exemplified this in his own 64-year to Ruth Bell Graham, which he described as grounded in mutual respect but with distinct roles to mirror Christ's relationship to the church. Graham's famous "Modesto Manifesto" of 1948 included a personal rule against being alone with any other than his wife, a precaution against that reflected his belief in the inherent differences between sexes and the need for boundaries to safeguard fidelity. He critiqued cultural shifts blurring these roles, warning that redefining beyond male-female complementarity undermined stability and societal order, as evidenced in his sermons stressing the home as society's foundation built on scriptural distinctions. Regarding divorce, Graham taught that God despises it as a violation of the lifelong covenant in Genesis 2:24 and Malachi 2:16, permitting it only in cases of marital unfaithfulness (:32, 19:9) while urging and wherever possible. He viewed after unbiblical as adulterous unless the original union was invalid, yet stressed God's grace for restoration through repentance, rejecting as an unforgivable . In sermons like "How to Save Your Marriage," delivered in the 1970s and later, Graham lamented rising rates—reaching 50% in the U.S. by the —as evidence of moral decay, advocating premarital counseling, prayer, and commitment over no-fault dissolution. He counseled couples to endure hardships, citing his own marital trials, and warned that easy eroded children's security and national character.

Later Years and Retirement

Final Evangelistic Efforts (1980s–2000s)

As Graham entered his sixties, he maintained an active schedule of evangelistic crusades through the 1980s, though at a gradually reduced pace owing to the onset of health issues including early signs of . In July 1985, he conducted a 10-day crusade at Anaheim Stadium in , marking his fifth major campaign in the region since 1949; the event drew a cumulative attendance of approximately 500,000, with a record single-night crowd of 81,000 on the final evening. Similar efforts in the UK under the "Mission England" initiative included nine-day meetings in and Birmingham in 1984, where Graham emphasized repentance and amid urban audiences. These gatherings, supported by local church committees, continued to feature music from artists like and , with decisions for Christ recorded through follow-up counseling. The early 1990s saw Graham expand into formerly restricted regions, exemplified by his October 1992 crusade in Moscow's , the first such public event in with government-permitted advertising and a 7,000-voice . Over 10 days, the meetings attracted 155,000 attendees, with reports of one-quarter responding to the invitation for commitment to Christ, signaling a post-Soviet openness to . In 1994, he returned to for a crusade that reinforced his domestic outreach, drawing on collaborations with diverse denominations. By mid-decade, technological innovation marked his approach: the March 1995 Global Mission from , involved a live translated into 48 languages and via to 3,000 sites across 185 countries, extending reach to an estimated 175 million viewers worldwide beyond the 175,000 in-person attendees. Into the 2000s, crusades became sparser as Graham's mobility declined, yet he persisted with select events like the 2004 Bakersfield, California, gathering. His final public crusade occurred June 24–26, 2005, at Flushing Meadows-Corona Park in , New York, where, at age 86 and visibly frail, he preached to 242,000 over three days, urging listeners to "make your decision for Christ" in what he described as his last such effort. This culmination reflected a lifetime total of over 417 crusades in 185 countries, with in-person audiences exceeding 84 million, though Graham later noted the unverifiable nature of response counts while affirming the Gospel's enduring call.

Health Challenges and Withdrawal from Public Life

Graham's primary health challenge emerged in the late 1980s with the onset of symptoms later identified as , though the diagnosis was not publicly disclosed until July 1992, when his son stated that the evangelist had been experiencing mild tremors and balance issues for three years without significant impairment to his ministry. Despite the condition's progressive nature, which caused increasing frailty and mobility limitations, Graham persisted with international through the 1990s and into the 2000s, adapting by using mobility aids and shortening appearances. In 2000, Graham underwent to install a shunt for , a buildup of fluid in the brain that compounded his neurological symptoms and had been mistaken by some for Parkinson's progression; the procedure drained excess fluid but required maintenance, including a in 2008. Additional complications arose in 2004, when at age 85 he suffered a broken left from a fall, necessitating replacement in , followed by a fractured in May that required stabilizing operations and extended rehabilitation. These injuries, linked to exacerbated by prolonged inactivity and age-related loss, severely restricted his physical capabilities and marked a turning point toward diminished public engagements. Graham's final major evangelistic crusade occurred in June 2005 in Flushing Meadows, New York, where he preached to over 230,000 attendees across three days despite evident frailty, voice weakness, and reliance on a ; he described it as potentially his last large-scale effort, citing health constraints as the primary factor. Following this event, he formally retired from conducting crusades after nearly 60 years, retreating to his , home for a private life focused on writing, occasional recorded messages, and family. Thereafter, public appearances ceased almost entirely, with Graham confining activities to his residence amid ongoing management of Parkinson's-like symptoms, , and recurrent infections such as , until his death in 2018.

Reflections on Ministry and Personal Regrets

In his 1997 autobiography Just As I Am, Billy Graham reflected on his decades-long evangelistic ministry as a profound privilege marked by divine calling, yet tempered by personal shortcomings and missed opportunities for deeper preparation. He emphasized the simplicity and urgency of his message—centered on Christ's and the need for personal and —while acknowledging the logistical and spiritual challenges of reaching an estimated 215 million people through , radio, television, and by the . Graham credited the success of his efforts to collaborative teams and the Modesto Manifesto of 1949, which established ethical guidelines for financial transparency and moral conduct to safeguard integrity amid growing fame. Graham expressed regret over insufficient personal study of Scripture and theology, stating, "One of my great regrets is that I have not studied enough. I wish I had studied more and preached less," attributing this to external pressures that led to overcommitment in speaking engagements rather than scholarly depth. He also lamented the toll of constant travel—averaging 300,000 miles annually in peak years—on his family, noting it caused him to miss formative moments with his five children and strained relationships, as detailed in Just As I Am where he admitted, "I have failed many times, and I would do many things differently." These admissions underscored his view that ministerial demands, while fruitful in conversions, often came at the expense of balanced personal discipleship and home life. A particularly acute regret centered on his entanglement with politics, especially his close advisory role to President Richard Nixon from 1969 to 1974. Graham later described this as a misstep that blurred the lines of his apolitical evangelistic focus, regretting his endorsement of Nixon during the 1972 campaign and subsequent support amid the , which he believed damaged his credibility among some evangelicals. In a 2005 , he reiterated wishing he had "steered clear of ," viewing it as a distraction from the gospel's universality. Additionally, upon the 2002 release of revealing their 1972 conversation with anti-Semitic undertones—where Graham concurred with Nixon's views on Jewish media influence—he issued a public apology, stating, "I deeply comments I apparently made," despite claiming no recollection, and affirmed his lifelong support for as atonement.

Personal Life

Marriage and Immediate Family

Billy Graham married Ruth Bell on August 13, 1943, at Montreat Presbyterian Church in , shortly after their graduation from Wheaton College, where they had met as students. Ruth, born June 10, 1920, in Qingjiang, Kiangsu, , to medical missionary parents L. Nelson and Virginia Leftwich Bell, had aspired to missionary work herself but deferred to support Graham's evangelistic calling after their , which followed three months of . The couple remained wed for 63 years until Ruth's death from and on June 14, 2007, at age 87; Graham described their union as a partnership rooted in shared faith, with Ruth managing their home, Little Piney Cove, and providing counsel amid his extensive travels. They had five children, all of whom pursued paths influenced by their parents' evangelical commitments: Virginia "Gigi" Graham (born September 21, 1945), an author and speaker; (born 1948), a Bible teacher and evangelist; (born 1950), an author and speaker who worked in international relief; (born July 14, 1952), president of and the ; and Nelson "Ned" Graham (born 1958), founder of East Gates Ministries, focused on distribution in . The family grew to include 19 grandchildren and numerous great-grandchildren, with Graham emphasizing in his the challenges of balancing ministry absences with responsibilities, crediting Ruth's resilience for their stability.

Daily Habits, Finances, and Modest Lifestyle

Billy Graham maintained a disciplined daily routine centered on spiritual practices, beginning each day with extended time in and study. He read five and one chapter from Proverbs daily, cycled through the Gospels four times annually, and supplemented this with Scripture , prayerful reflection on passages, and application to personal decisions. These habits, which he sustained for decades, prioritized communion with over mere information gathering, viewing them as essential for sustaining his ministry amid global travel and public demands. Financially, Graham adhered to modest compensation through the Billy Graham Evangelistic Association (BGEA), with his annual salary starting at $15,000 in 1950 and reaching $39,500 by the late 1970s—figures significantly lower than those of contemporary televangelists. He directed much of his book royalties to charity rather than personal enrichment and donated 10 to 15 percent of his gross income annually to nonprofit causes, a practice he and his wife Ruth upheld consistently. The BGEA maintained transparent financial records open to scrutiny, avoiding high-pressure fundraising tactics and ensuring accountability to prevent perceptions of profiteering. Graham's lifestyle reflected this fiscal restraint, as he resided in a simple log cabin-style home on 150 acres in —a modest mountain retreat without ostentation, despite his international prominence and access to influential figures. He eschewed luxury, favoring practical vehicles and avoiding extravagance, which biographers attribute to his farm-raised upbringing and deliberate commitment to integrity over accumulation. This approach contrasted sharply with peers in media ministry, reinforcing his reputation for personal humility.

Long-Term Health Issues

In his later decades, Billy Graham contended with neurological conditions that impaired mobility and cognition. He received a diagnosis of Parkinson's disease in 1989, manifesting in tremors, unsteady gait, and handwriting deterioration that limited his preaching stamina. Symptoms emerged around age 73 in 1991, initially attributed to Parkinson's, though later assessments identified normal pressure hydrocephalus—a buildup of cerebrospinal fluid causing overlapping effects like coordination loss and forgetfulness—as a primary factor, prompting surgical intervention. To manage the , Graham underwent shunt implantation by 1992 to drain excess fluid from his brain, with subsequent revisions in 2000, 2008, and 2011 to address blockages and optimize flow. His son affirmed an ongoing "element of " requiring treatment alongside the hydrocephalus management, indicating comorbid or persistent parkinsonian features despite the fluid-related etiology. These conditions collectively confined him to a by the early and necessitated withdrawal from public appearances after 2005. Graham also battled starting in his eighties, around the late 1990s or early , which proved chronic and incurable despite interventions, contributing to his frailty. Recurrent respiratory ailments, including multiple bouts of in 2011 and 2012, exacerbated by age-related decline and prior infections, further diminished his vitality and required hospitalizations. Falls resulting in pelvic fractures added to his physical burdens in the . Despite these, he maintained lucidity for writing and limited engagements until shortly before his death in 2018.

Death, Funeral, and Immediate Aftermath

Final Days and Cause of Death

In his final years, Billy Graham resided at his longtime home in , where his mobility and public appearances were severely limited by progressive health decline, including advanced and other chronic conditions. He remained there quietly, having largely withdrawn from active ministry decades earlier, with family nearby and medical support managing his frailty. Graham died on February 21, 2018, at 7:46 a.m., at the age of 99 years and 3 months. The official cause was natural causes, attributed to the cumulative effects of multiple ailments, including (diagnosed in 1992), , , and recurrent . He passed peacefully in his sleep, attended only by a nurse. No was performed, consistent with the non-suspicious nature of his age-related decline.

Funeral Arrangements and Public Mourning


Following Billy Graham's death on February 21, 2018, his body lay in repose at the Billy Graham Homeplace on the grounds of the Billy Graham Library in Charlotte, North Carolina, on February 26 and 27, allowing public viewing from 8 a.m. to 10 p.m. each day, with more than 12,000 mourners paying respects. On February 28 and March 1, his casket lay in honor in the United States Capitol Rotunda in Washington, D.C., the fourth such honor for a private citizen, drawing thousands more for public viewing. President Donald Trump ordered American flags flown at half-staff nationwide until sunset on February 22 in recognition of Graham's contributions.
The private funeral service occurred on March 2, 2018, at noon in a tent on the Billy Graham Library grounds in Charlotte, attended by approximately 2,300 invited guests including President Trump, Vice President Mike Pence, and various dignitaries. Graham was interred in a simple pine plywood casket handcrafted by inmates at Angola Prison in Louisiana, consistent with his prior wishes and matching his wife Ruth's, containing a Bible placed inside. He was buried adjacent to Ruth at the base of the Library's Prayer Cross, with his tombstone inscribed "Billy Graham, Preacher of the Gospel of the Lord Jesus Christ" alongside a Bible verse. Public mourning extended globally, with processions from Graham's Montreat home to Charlotte, extensive media coverage, and tributes from political and religious leaders emphasizing his evangelistic legacy, reflecting his status as a pivotal figure in 20th-century American Christianity.

Family Disputes over Burial

In late 2006, a public disagreement emerged among Billy Graham's children regarding the location of his and his wife Ruth's eventual burial sites. , CEO of the (BGEA), advocated for interring both parents on the grounds of the newly constructed in , arguing it would honor their legacy by placing them amid a site dedicated to Billy's ministry and accessible for public reflection. Ruth Graham, who had long expressed a preference for burial in the near her , home—specifically at a private site she had selected six years prior—opposed the library plan, reportedly describing the facility as resembling a "circus" unfit for her husband's remains. Her youngest son, Ned Graham, aligned with her view and actively lobbied against the Charlotte site, emphasizing a desire for a modest, private resting place away from what he saw as a commercialized museum-like setting. In contrast, Franklin's siblings, including daughter , supported the library burial, viewing it as a fitting integrated with the BGEA's ongoing work. The dispute intensified when Ruth Graham formalized her wishes in a notarized memo, witnessed by six people, reiterating her mountain preference amid her declining health from cancer. Franklin Graham maintained the matter was personal and declined further public comment, while Billy Graham, then 88 and in poor health, initially deferred but later stated he and Ruth would decide jointly. Ruth Graham died on June 14, 2007, and was buried at the Billy Graham Library's Prayer Garden, nine days after its dedication, following Billy's expressed wish to join her there despite earlier family tensions. Billy Graham announced the decision publicly in June 2007, confirming the Charlotte site for both, which resolved the conflict though it drew criticism from Ned and others who questioned the of the gravesite. Upon Billy's death on February 21, 2018, he was interred beside Ruth at the same location, with no further reported disputes.

Legacy and Evaluations

Measurable Impact on Conversions and Evangelicalism

Billy Graham conducted evangelistic crusades from 1947 to 2005, reaching an estimated 215 million people in live attendance across 185 countries and territories. Approximately 2.2 million individuals made public decisions for Christ in response to his invitations during these events, according to estimates from the Billy Graham Evangelistic Association and Lifeway Research. These figures reflect immediate commitments recorded through counseling cards and follow-up systems coordinated with local churches, marking one of the most documented large-scale evangelism efforts in modern history. Graham's approach emphasized post-decision integration, with crusade teams training over 1 million volunteer counselors who facilitated immediate spiritual guidance and church connections. Follow-up studies on specific crusades, such as the 1976 event, indicated varying degrees of lasting impact, though comprehensive retention data across all events remains limited. Critics, including missiologist , have estimated that only 3 to 16 percent of crusade decisions typically result in sustained church involvement, highlighting challenges in converting initial responses into long-term discipleship. In regions like the , Graham's 1954-1955 correlated with a temporary plateau in Protestant decline during the , as documented in UK church statistics, where conversions from the events contributed to short-term attendance increases before decline resumed. Similar localized effects were observed elsewhere, with some yielding thousands of decisions that bolstered participating congregations, though broader denominational growth patterns suggest these impacts were often transient without ongoing revival movements. Graham's crusades modeled scalable evangelism techniques, including mass rallies and media amplification, which influenced the expansion of American from a post-World War II to a culturally prominent force by the 1970s and 1980s. His methods encouraged widespread adoption of public calls and interdenominational efforts, contributing to evangelical Protestantism's growth in and self-identification, even if direct causal links to national membership surges are difficult to isolate from concurrent social factors.

Scholarly and Cultural Assessments

Historians have assessed Billy Graham as a pivotal figure in reshaping post-World War II , transitioning it from separatist to a culturally engaged movement through his crusades and media innovations, which reached an estimated 215 million people in person across 185 countries from to 2005. Grant Wacker, in his 2014 biography America's Pastor, portrays Graham as embodying evangelical adaptability, emphasizing his use of modern technology like radio, television, and stadium events to propagate a simple, decision-oriented while maintaining personal integrity amid fame, though Wacker notes Graham's occasional political missteps, such as his close ties to revealed in the 1972 tapes. Theologians have critiqued Graham's for its lack of systematic depth, relying on a basic evangelical framework of personal conversion and biblical inerrancy without elaborate doctrinal elaboration, which some, like Carl F. H. Henry, viewed as sufficient for mass evangelism but others faulted for promoting "easy believism" through altar calls that prioritized emotional response over sustained discipleship. Scholarly evaluations highlight Graham's evolving stance on social issues, including his early segregated crusades in the transitioning to desegregation by and public opposition to , framing it as incompatible with , though critics argue he prioritized evangelistic unity over aggressive civil rights . His ecumenical partnerships, including with mainline Protestants and later Catholics, drew fundamentalist backlash for allegedly compromising doctrinal purity by affirming converts' continued regardless of , a policy formalized in the that expanded his reach but fueled accusations of theological vagueness. British scholars, examining his 1946 and 1954 visits, credit Graham with bolstering transatlantic evangelical networks but note his anti-communist aligned him with conservatism, potentially limiting critique of American foreign policy. Culturally, Graham is often depicted as "America's Pastor," a non-partisan moral authority who counseled presidents from Truman to Obama and symbolized the fusion of faith and patriotism during the , preaching to over 2.2 billion via broadcast by his death. Historians like Steven P. argue Graham elevated evangelical visibility, paving the way for the religious right without fully endorsing it, as he avoided partisan endorsements after the and emphasized personal salvation over political agendas. In broader assessments, his legacy includes mainstreaming in popular media, from Hour of Decision radio ( onward) to films, fostering a perception of as accessible yet authoritative, though left-leaning outlets like have lambasted him for accommodating power elites and soft-pedaling , portraying his influence as reinforcing under a veneer of apolitical piety. Anthropological views underscore his complex racial legacy, praising his post-1957 shift toward integration while critiquing early acquiescence to Southern norms as reflective of broader evangelical tensions with American pluralism. Overall, cultural analysts recognize Graham's role in sustaining 's public relevance amid , with his modest lifestyle and scandal-free career contrasting typical televangelist excesses, though some Reformed theologians decry his emphasis on individual decisionism as diminishing covenantal theology.

Ongoing Influence via the Billy Graham Evangelistic Association

Following Billy Graham's death on February 21, 2018, the (BGEA) has sustained his evangelistic mission under the leadership of his son, , who serves as president and CEO. Franklin Graham, who began conducting events for the BGEA in 1989, has rebranded traditional crusades as "Festivals," emphasizing cooperative efforts with local churches involving prayer, training, outreach, and follow-up over a 12-month preparation period. These Festivals continue to proclaim internationally, adapting Billy Graham's model to contemporary contexts while maintaining a focus on personal conversion through preaching and altar calls. In 2025, the BGEA scheduled Franklin Graham Festivals across five continents, including events in Addis Ababa, Ethiopia (March 8–9), and Buenos Aires, Argentina (November 7–8), alongside planned 2026 gatherings in Lima, Peru, and the Gulf Coast of Mississippi. A September 2025 Festival in Brussels, Belgium, drew over 14,000 attendees, where Franklin Graham preached on themes of salvation amid reports of evident spiritual response among participants. These events underscore the organization's persistent global reach, building on Billy Graham's precedent of mass evangelism while navigating modern challenges such as secularization in Europe and humanitarian crises elsewhere. Beyond live events, the BGEA extends influence through media and digital platforms, including the quarterly Decision magazine, which circulates biblical teachings and current events analysis, and daily email devotions featuring Billy Graham's archived reflections paired with Scripture. Television specials, such as the 2024 production Storms of Life addressing Hurricane Helene survivors, integrate with crisis response, reaching audiences via broadcast and online streaming. These initiatives equip churches for local outreach and sustain Billy Graham's emphasis on Scripture-based proclamation, fostering ongoing conversions and discipleship without the founder's physical presence.

Honors, Awards, and Recognition

Presidential and Governmental Honors

In 1983, President Ronald Reagan awarded Billy Graham the Presidential Medal of Freedom, the highest civilian honor bestowed by the executive branch, recognizing his contributions to American society and global evangelism. On May 2, 1996, Congress presented the to Billy Graham and his wife Ruth, the nation's highest legislative honor for civilians, in acknowledgment of their enduring contributions to moral and spiritual guidance. The ceremony, attended by and congressional leaders, highlighted Graham's role in promoting faith-based over decades. Following Graham's death on February 21, 2018, his body lay in honor in the U.S. Capitol Rotunda from February 28 to March 1, 2018, a rare distinction extended to only four private citizens in history, signifying profound national respect for his lifetime of service. In May 2024, installed a of Graham in the U.S. Capitol's Statuary Hall, replacing that of a former governor, as part of the , affirming his status as a pivotal figure in American religious and public life.

Honorary Degrees and Academic Titles

Billy Graham received numerous honorary doctorates from universities in the United States and abroad in recognition of his contributions to and . These awards, often degrees, numbered around 20, with Graham reportedly declining at least an equal amount to avoid the implication of formal academic expertise beyond his earned credentials. Specific institutions included his alma mater, Wheaton College, which granted him an honorary doctorate in 1956 while he served as a trustee from 1963 to 1990. Baylor University also awarded him an honorary doctorate, honoring his respect for the institution's Baptist heritage. Seattle Pacific University (then Seattle Pacific College) conferred an honorary doctorate during a visit acknowledging his worldwide evangelistic efforts. Graham held the academic title of president at Northwestern Bible College (later Northwestern College) in from 1947 to 1952, becoming the youngest individual to lead a U.S. college or university at age 29. The institution later named a campus building after him and awarded an . His use of the "Dr." stemmed primarily from these honorary conferrals rather than advanced earned degrees, following his in from Wheaton College in 1943 and from Florida Bible Institute in 1940.

Cultural and Religious Accolades

Billy Graham was awarded the for Progress in Religion in 1982 by the , honoring his innovative use of radio, television, and crusades to disseminate Christian teachings worldwide, reaching an estimated 215 million people in person and billions via media. The prize, valued at over $1 million at the time and described as the world's largest annual award for religious contributions, was presented by Prince Philip at on May 18, 1982, with Graham directing the funds toward humanitarian and evangelistic projects. In religious broadcasting, Graham's "Hour of Decision" program led to his 1981 induction into the National Religious Broadcasters Hall of Fame, acknowledging his role in establishing evangelical media as a mass outreach tool starting from its 1950 debut, which aired on over 1,200 stations at its peak. This recognition highlighted his commitment to doctrinal integrity amid commercial pressures, influencing subsequent faith-based programming. Graham received the Evangelical Christian Publishers Association's Lifetime Achievement Award in 1990 for his authorship of over 30 books, which sold millions and shaped on topics like and end-times prophecy. Other religious honors included the Distinguished Service Medal from for collaborative social outreach and designation as Clergyman of the Year by the National Pilgrim Society, reflecting endorsements from Protestant and interdenominational bodies for his non-sectarian . Culturally, Graham earned a star on the in 1989 as its 1,900th recipient and the first clergyman honored specifically for radio, television, and preaching ministries, symbolizing mainstream entertainment's acknowledgment of his crossover appeal despite his avoidance of celebrity endorsements. His crusades' incorporation of led to induction into the Gospel Music Hall of Fame, crediting his platform for amplifying artists like and exposing live audiences exceeding 2.2 million attendees to hymn-based worship. These accolades underscore Graham's bridging of religious fervor with broader cultural mediums, though some critics from secular outlets questioned the commercialization of messaging.

Published Works and Media Presence

Major Books and Writings

Billy Graham authored over 30 books, spanning sermons, theological reflections, autobiographies, and devotional guides, often drawing from his evangelistic experiences to emphasize personal salvation, biblical hope, and Christian living. These works collectively sold millions of copies and were translated into multiple languages, reflecting his global outreach. His first major book, Peace with God (1953), presented a case for as a solution to modern existential anxieties, arguing from first principles of human sinfulness and divine redemption; it has been translated into 38 languages and reissued in updated editions. Subsequent titles like World Aflame (1965) urged worldwide revival amid tensions, compiling crusade messages on urgency of faith. The Challenge (1969) expanded on discipleship demands, while How to Be Born Again (1977) outlined the theology of spiritual regeneration based on , selling over a million copies through practical exposition. Later works included Storm Warning (1992), addressing end-times prophecies and moral decay with scriptural analysis; Just As I Am (1997), his comprehensive autobiography chronicling six decades of ministry, crusades, and presidential interactions; The Journey (2006), a devotional on navigating life's uncertainties through faith; and Nearing Home (2011), reflecting on aging, mortality, and heaven from his perspective in his late years. Graham's writings consistently prioritized evangelical orthodoxy, avoiding speculative trends and grounding arguments in biblical texts rather than cultural accommodations. Beyond books, Graham contributed a syndicated newspaper column, "My Answer," which reached up to 5 million readers weekly by responding to theological queries with concise scriptural reasoning. His literary output, produced amid extensive travel and preaching, reinforced core doctrines of and without concession to prevailing secular or progressive reinterpretations of .

Sermons, Films, and Broadcast Legacy

Billy Graham delivered sermons primarily through evangelistic , commencing with his inaugural citywide event in , on September 13, 1947. Over five decades, these gatherings amassed nearly 215 million attendees across numerous locations worldwide, with Graham's messages centering on scriptural exhortations to and faith in Jesus Christ. Pivotal crusades included the 1949 campaign, spanning eight weeks and drawing over 300,000 participants, during which about 3,000 individuals registered decisions for Christ, propelling Graham's national prominence. The 1957 New York series featured a address to 100,000 hearers, underscoring his capacity to mobilize massive urban crowds. Complementing live preaching, Graham's film initiatives via World Wide Pictures, the Billy Graham Evangelistic Association's production entity founded in the early 1950s, yielded dozens of evangelistic motion pictures screened globally in theaters, churches, and homes. The debut effort, Mr. Texas, originated from footage captured at the 1951 Fort Worth crusade, starring performer Redd Harper. Prominent later releases encompassed The Hiding Place (1975), chronicling figure Corrie ten Boom's survival and forgiveness testimony; Joni (1979), adapting quadriplegic artist Joni Eareckson Tada's autobiography; and titles such as , PowerPlay, and Last Flight Out. These works, frequently rooted in real-life conversion narratives, extended crusade impacts, with World Wide Pictures active until 2003 and credited for advancing faith-oriented filmmaking. Graham's broadcast endeavors amplified his reach, launching the Hour of Decision radio series in 1950, which transitioned to television on ABC in 1951 amid television's emergent "." This weekly format, blending sermons, George Beverley Shea's solos, and ' musical direction, persisted for over 50 years, pioneering evangelical use of . Televised and specials from the 1950s onward disseminated messages beyond stadium confines, leveraging technology to sustain revival momentum post-events like 1949's success. Collectively, these media extensions embodied Graham's strategic adaptation of electronic platforms for unaltered proclamation, influencing subsequent paradigms.

References

  1. https://en.wikisource.org/wiki/Address_to_the_World_Evangelical_Congress_in_Berlin
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