The Long History of Billy Graham’s Ecumenism

The following was first published in the out-of-print book Evangelicals and Rome in 1999:

When Did Graham’s Compromise Begin?

Billy Graham’s compromise and disobedience began very early in his ministry. He was born in 1918 into a Presbyterian home and traces his conversion to the preaching of evangelist Mordecai Ham in 1934. He graduated from high school in May 1936 and attended Bob Jones College (which later became Bob Jones University) in the fall but switched to Florida Bible Institute after only one semester because he did not like the strict discipline at Bob Jones. 

He notes in his biography that “one thing that thrilled me [about Florida Bible Institute] was the diversity of viewpoints we were exposed to in the classroom, a wondrous blend of ecumenical and evangelical thought that was really ahead of its time” (Graham, Just As I Am , p. 46). 

It was during his time in Florida that Graham felt the call to preach. In late 1938, he was baptized by immersion in a Baptist church, and in early 1939, he was ordained to preach by a Southern Baptist congregation.   Continue at John Samson

So…is Mormonism a cult or what?

A few months ago Franklin Graham found himself in all sort of evangelical hot water when he removed a page from the Billy Graham Evangelistic Association’s website that had labeled Mormonism as a cult. The timing of the removal—a few weeks before the presidential election and a few minutes after Billy Graham gave his presidential imprimatur to Romney—made any nuanced reasoning behind the Graham’s move impossible.

They compounded their problems when their defense of the action was “God has not called us to call other people names”—a defense which is about as thoughtful and persuasive as saying “Mormons really are nice people after all.” As Dan Phillips  over at Pyromanics pointed out, how can you possibly argue with someone when they say that God has not called them to do what you think they should be doing? Doesn’t that mean you are arguing with God? Who, exactly, do you think you are?

But there remains an obvious question that bears exploring: Is Mormonism a cult? I want to put forward a nuanced answer: it depends on what you mean by Mormons, and it depends on what you mean by cult.  

First the cult part:

 

I read dozens of blogs skewering the Grahams for their defrocking Mormonism of its cult status, but I don’t remember seeing anyone lay out what exactly it means to be a cult. Certainly there are several definitions of cult. What are they, and how does one qualify?   Continue at Jesse Johnson

The Exploitation of Billy Graham

My previous blog was a warning against mixing pulpits and politics. I feel even more strongly so this week. A few days ago an aged Billy Graham allegedly came out in support of (Mormon) presidential hopeful Mitt Romney, calling all Christians (read evangelicals) to vote for him in the upcoming election. There are so many things wrong about this. Frankly, it just doesn’t sound like something the Billy Graham we have come to know and admire would do or say, especially in this final season of his very long life. I’m guessing that the 93-year old evangelist and his reputation are being exploited by right-wing politicos and certain key family members. Whatever is really going on in the backrooms, it is further proof of the Republican captivity of the contemporary evangelical church.

For decades Billy Graham has been the quintessential hero of a trans-partisan evangelicalism. He has stood on an ecumenical platform to proclaim a biblically-faithful and Christ-centered Gospel worldwide, and backed up his message with a life of exemplary morality and gracious statesmanship. In recognition of his achievements and personal charisma, he has been catapulted up into the role of spiritual confidante to numerous United States presidents since the 1940s. 

For the most part he has conducted himself as a religious statesman through these years, lending a spiritual tone to many American administrations. His one horrible stumble was to be discovered on tape affirming some of the anti-Semitic prejudices of then-president Richard Nixon. Duly chastened by this egregious gaffe and the lack of moral courage it seemed to display, Graham distanced himself thereafter from alignment with politicians and their agendas. This is the image of a chastened Graham that emerges in his official biography, Just as I Am (1997). In his latest and possibly last book, Nearing Home (2011), which won the Evangelical Christian Publishers Association 2012 Book of the Year award, we discover an irenic spiritual giant at peace with his own soul and looking forward to eternity.  Continue at Glen G. Scorgie

Billy Graham site Removes Mormon 'cult' Reference after Romney meeting

(CNN) - Shortly after Republican presidential candidate Mitt Romney enjoyed cookies and soft drinks with the Rev.  Billy Graham and his son Franklin Graham on Thursday at the elder Graham's mountaintop retreat, a reference to Mormonism as a cult was scrubbed from the website of the Billy Graham Evangelistic Association.

 

In a section of the website called Billy Graham's My Answer there had been the question "What is a cult?"

Answer: "A cult is any group which teaches doctrines or beliefs that deviate from the biblical message of the Christian faith."

"Some of these groups are Jehovah's Witnesess, Mormons, the Unification Church, Unitarians, Spritualists, Scientologists, and others," the site continued.

No longer. On Tuesday, the Billy Graham Evangelistic Association confirmed that page has recently been removed from the site.

“Our primary focus at the Billy Graham Evangelistic Association has always been promoting the Gospel of Jesus Christ," Ken Barun, chief of staff for the association, told CNN in a statement. "We removed the information from the website because we do not wish to participate in a theological debate about something that has become politicized during this campaign."   Continue at CNN

See also: Mormonism on Monergism

 

Evangelicalism Really is Divided

The year was 1950, and evangelicalism was at a crossroads. For the previous 50 years evangelicals had fought to create an identity. Having separated from the main-line denominations, evangelicals now were an mish-mashed group lacking identity. The former generation of evangelicals was tired, having fought battles for the purity and proliferation of the movement. Feeling that the gospel’s integrity was at stake, they had worked to raise up a younger generation of like-minded evangelicals.

This new generation realized that their movement lacked identity. They also noticed that the previous generation had fought battles, some of which appeared to be little more than shadow-boxing as the former enemies had receded for the time being. As this new generation looked across the evangelical landscape, they saw a blank canvass. This new generation labored to create an identity for their group. Ian Murray, in Evangelicalism Divided, shows the struggles that ensued during the battle for the identity of this second generation.

This is one of those books that every American Christian needs to read. In fact, I bet many readers of our blog have already read it, and the rest probably own it. If you have not cracked it, then dust it off and break it out. Before I moved to Viriginia, the elders at Grace Church spent much of the year reading this book together. It was stunning how much of Murray’s details related directly to present controversy in evangelicalism.   Continue at Jesse Johnson

Would Jesus Have a Facebook Page?

“When [Jesus] came down from the mountain, great crowds followed him. And behold, a leper came to him and knelt before him, saying, ‘Lord, if you will, you can make me clean.’ And Jesus stretched out his hand and touched him, saying, ‘I will; be clean.’ And immediately his leprosy was cleansed.”

A recent article in USA Today by Cathy Lynn Grossman cites examples of the growing tendency in churches to treat the Internet as a genuine ministry-provider. It’s not just about having websites and email contacts, but about assuming that digital contact is actual ministry. [Cathy Lynn Grossman, "Church Outreach Takes on a New Technical Touch," Wednesday, April 18, 2012.] According to the report, for example, the Billy Graham Evangelistic Association offers a page for visitors to sign on the sinner’s prayer and “turn up in a real-time scroll of latest ‘decisions’ at www.SearchforJesus.net…” Grossman writes, “Technology should ultimately be an enhancement, not a replacement, for gathering in person for worship, discussion, debate and service to others, Drew Goodmanson says. Goodmanson is chief executive officer of Monk Development, which helps churches use the Internet to fulfill their missions. He appreciates that ‘you can have a digital Bible in the palm of your hand or connect with others in prayer any time anywhere.’ Nevertheless, Goodmanson says, ‘Jesus would not have a Facebook page. He wouldn’t be stopping in an Internet café to update his status.’” Thank God.

Responding to the USA Today article, Al Mohler helpfully points out some of the costs and benefits. It’s a great benefit that we can read lots of content on-line to which he had limited access before. Yet, he observes, “A digital preacher will not preach your funeral. The deep limitations of digital technologies become evident where the church is most needed. Don’t allow the Internet to become your congregation. YouTube is a horrible place to go to church.”   Continue at Michael Horton

Steady, Gradual Growth—Vance Havner (1901-1986)

Vance Havner was a beloved and influential American preacher, known particularly for his pithy, insightful quotes. Of him, Billy Graham once said, “I do not know of any man in my generation who has stirred revival fires in the hearts of so many people throughout the nation as has Vance Havner . . .”¹

 

The following quote, taken from a collection designed for daily devotion, brings Havner’s sharp mind to bear on the problem of spasmodic discipleship. And though he was known as a revival preacher, whose meetings were marked by dramatic spiritual encounters with the Lord, it was his conviction that sanctification comes typically in orderly fashion.

We do not grow in grace and the knowledge of Christ by leaps and bounds but some try. They bounce from one mountain peak of Christian experience to another. Every year or so they make a new start, turn a new leaf, have a new thrill. Children do not grow by suddenly gaining a few inches or adding a few pounds now and then. They grow gradually, daily, by food, rest, and exercise. Christian growth comes the same way by feeding on the Word, resting in the Lord, and exercising unto godliness. It has been said that nothing is more detrimental to Christian experience than too many Christian “experiences.”²

<sup>HT: Bible Mesh 

See Also: The Crushing Weight of Glory</sup>

From Billy Graham To Sarah Palin

Near the close of the 1976 U.S. Presidential campaign, Newsweek magazine famously declared 1976 the “Year of the Evangelical.” In subsequent years, Jerry Falwell’s “Moral Majority,” Pat Robertson’s “Christian Coalition,” and James Dobson’s “Focus on the Family” assumed leading roles on the stage of American political life. Each strongly identified with the Republican party and conservative public policy.

In the last decade, however, a new set of actors has appeared on this stage. Leaders such as Rick Warren, Jim Wallis, and Ron Sider – all bearing evangelical credentials – have bristled against evangelicalism’s longstanding identification with the Republican party. Promoting left-of-center public policies, these spokesmen do not appear to be speaking only for themselves. Polls suggest that a growing number of younger self-identified evangelicals have wearied of the policies and party affiliation of their elders. Forty years ago, Wallis and Sider were sideline figures in evangelicalism. Today, they are closer to the mainstream of evangelical sentiment than they have ever been.

What happened? In From Billy Graham to Sarah Palin: Evangelicals and the Betrayal of American Conservatism, Hart offers an account of and an explanation for this recent turn of events. He charts a deep and longstanding current within American evangelicalism – one that has paradoxically embraced both right-leaning and left-leaning public policies. He also argues that the tradition of American political conservatism offers evangelicals a constructive model for civil engagement – if they are willing to listen and learn.

 

Billy Graham Image

Sarah Palin Image

A Vulnerable Moment for a Well-known Atheist

During the 1950s and ’60s, evangelist Charles Templeton preached to large crowds. He was a close friend of Billy Graham and, many believed, a better preacher. But Charles was plagued with nagging doubts about the reliability of the Bible, specifically the Genesis account of creation. Feeling unable to stand under the strain, Templeton made the sad decision to bid farewell to God.

 

Many years later, investigative reporter, Lee Strobel interviewed Charles Templeton. It is one of the most powerful interviews I have ever heard.

Although advanced in years, Templeton maintained his rejection of the Bible. But when Strobel asked a question about Jesus Christ, he noted a clear change in Templeton’s body language. With softened posture and a “melancholy and reflective tone,” Templeton spoke of Jesus with a deep admiration. Keep Reading...

Evangelical Icon Worshippers

Billy Graham His Life and Influence

In Billy Graham: His Life and Influence, David Aikman gives a detailed account of the life of the world's most well-known, and perhaps influential, evangelist. We might expect a biographer to be biased in favor of his subject, but not so here. Though Aikman greatly admires Graham, his book is surprisingly balanced.

In chapter one, Aikman tells us that Graham's "manifest weakness" was that he "went out of his way to avoid offending people," and he uses much of the remainder of the book to convince us of that. To his credit, Graham is a supporter of civil rights, and he was a friend of the late Dr. Martin Luther King, Jr. But according to Aikman, his early stand on segregation depended upon which part of the country he was in. While his evangelistic crusades were integrated in the North, crusades in the South were conspicuously segregated. "We follow existing social customs in whatever part of the country in which we minister," Graham once stated. When asked why he refused to speak out on the issue of segregation, he said that "Communists were behind most of the civil rights agitation in the United States." Read the rest HERE

A Wideness in Gods Mercy? (Billy Graham)

HT: Symphony

See Also:

BEARING THE CROSS

In light of this powerful article below by Octavius Winslow, first consider these distrubing words between Robert Schuller and Billy Graham (source: Television interview of Billy Graham by Robert Schuller, on May 31, 1997. The following segment is an exact transcript of an excerpt close to the end of the broadcast. Reported by The Christian News, October 20, 1997, page 15.):

SCHULLER: Tell me, what do you think is the future of Christianity?

GRAHAM: Well, Christianity and being a true believer -- you know, I think there's the Body of Christ. This comes from all the Christian groups around the world, outside the Christian groups. I think everybody that loves Christ, or knows Christ, whether they're conscious of it or not, they're members of the Body of Christ ... I think James answered that, the Apostle James in the first council in Jerusalem, when he said that God's purpose for this age is to call out a people for His name. And that's what God is doing today, He's calling people out of the world for His name, whether they come from the Muslim world, or the Buddhist world, or the Christian world, or the non-believing world, they are members of the Body of Christ, because they've been called by God. They may not even know the name of Jesus, but they know in their hearts that they need something that they don't have, and they turn to the only light that they have, and I think they are saved, and that they're going to be with us in heaven." Read the rest HERE