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Bill Bright and Campus Crusade for Christ: The Renewal of Evangelicalism in Postwar America
Founded as a local college ministry in 1951, Campus Crusade for Christ has become one of the world's largest evangelical organizations, today boasting an annual budget of more than $500 million. Nondenominational organizations like Campus Crusade account for much of modern evangelicalism's dynamism and adaptation to mainstream American culture. Despite the importance of these "parachurch" organizations, says John Turner, historians have largely ignored them.
Turner offers an accessible and colorful history of Campus Crusade and its founder, Bill Bright, whose marketing and fund-raising acumen transformed the organization into an international evangelical empire. Drawing on archival materials and more than one hundred interviews, Turner challenges the dominant narrative of the secularization of higher education, demonstrating how Campus Crusade helped reestablish evangelical Christianity as a visible subculture on American campuses. Beyond the campus, Bright expanded evangelicalism's influence in the worlds of business and politics. As Turner demonstrates, the story of Campus Crusade reflects the halting movement of evangelicalism into mainstream American its awkward marriage with conservative politics, its hesitancy over gender roles and sexuality, and its growing affluence.
Turner offers an accessible and colorful history of Campus Crusade and its founder, Bill Bright, whose marketing and fund-raising acumen transformed the organization into an international evangelical empire. Drawing on archival materials and more than one hundred interviews, Turner challenges the dominant narrative of the secularization of higher education, demonstrating how Campus Crusade helped reestablish evangelical Christianity as a visible subculture on American campuses. Beyond the campus, Bright expanded evangelicalism's influence in the worlds of business and politics. As Turner demonstrates, the story of Campus Crusade reflects the halting movement of evangelicalism into mainstream American its awkward marriage with conservative politics, its hesitancy over gender roles and sexuality, and its growing affluence.
304 pages, Paperback
First published March 31, 2008
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67 people want to read
About the author
John G. Turner
16 books21 followersJohn G. Turner teaches religious studies at George Mason University and is the author of Brigham Young: Pioneer Prophet and The Mormon Jesus.
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Displaying 1 - 11 of 11 reviews
July 19, 2020
Campus ministry played a pivotal role in shaping me as a Christian. In his first book, historian John G. Turner recounts how the enterprising Bill Bright launched and guided Campus Crusade for Christ to become one of the most successful parachurch organizations in the world.
Turner begins by chronicling Bright’s early life. He was prevented from serving in World War II and after graduating with a degree in economics, Bright moved to Los Angeles. At this point he was not yet a Christian (in fact, he was disdainful of the Christian faith), but through the encouragement of his landlords who took him to First Presbyterian Church in Hollywood and the teaching of Henrietta Mears, Bright came to be a believer (he would also later have a powerful encounter with the Holy Spirit). Mears, who also had a significant impact on the lives of the likes of Billy Graham, Young Life founder Jim Rayburn, and New Testament scholar Frederick Dale Bruner, would mentor both Bill and his wife Vonette. Bright believed he was call to ministry and attended both Princeton and Fuller Theological Seminaries but he became disillusioned with what he took to be tedium of studying. As Turner continually points out, Bright was pragmatic, upbeat, and entrepreneurial and driven by a zealous desire to carry out the Great Commission; studying Hebrew and hermeneutics distracted from the primary goal of winning souls for Christ before he returned. Bright and Campus Crusade may have downplayed the importance of the intellectual, but they were passionately concerned about securing immediate conversions. Bright also viewed evangelism as a means to thwart the communist menace (communism would later give way to secular humanism as the USA’s primary threat).
Bright eventually turned his evangelistic efforts to post-secondary students in southern California during the 1950s. The postwar period saw a steep rise in the number of students attending colleges and universities. During the 1950s Bright tried his best to fundraise for his new ministry. He also had a hard time attracting staff to start new campus ministries at other schools. At this point Bright was also trying to position himself in evangelicalism. He relied heavily upon the Bob Jones family and their university for recruits but he also supported Billy Graham’s efforts to reach out to other Christians in cities where he hosted crusades; this raised the ire of the separatistic-fundamentalist Joneses who attacked Graham for colluding with those outside the pale of their strict orthodoxy. Bright’s nascent ministry also entered into a rivalry with the already-established InterVarsity Christian Fellowship and there were concerns about sheep-stealing. One of Campus Crusade's weaknesses was that it lacked a strong follow-up ministry once it had secured a conversion (Bright was obsessed about numbers but sometimes quality, not quantity, is more important).
Bright developed Campus Crusade’s famous evangelistic tool “The Four Spiritual Laws” which states:
1) God loves you and offers a wonderful plan for your life.
2) Man is sinful and separated from God. Therefore, he cannot know and experience God's love and plan for his life.
3) Jesus Christ is God's only provision for man's sin. Through Him you can know and experience God's love and plan for your life.
4) We must individually receive Jesus Christ as Savior and Lord; then we can know and experience God's love and plan for our lives.
The genius of “The Four Spiritual Laws” is that it presented a very simple gospel message that could be used and embraced by a variety of Christian denominations, from Baptists to Presbyterians to Pentecostals. This has also been why Bright and Campus Crusade was so successful; as a parachurch ministry it possessed an ecumenical ethos founded on the shared mission to evangelize. As Turner explains, Campus Crusade DID (does still?) push a complementarian theology of gender roles and it gradually came to accept the gift of tongues, but Campus Crusade can reach a wide swath of the Christian Church.
When I served in campus ministry we were told to go after “FAT” people (Faithful, Available, Teachable). But Bright’s strategy was to go after “athletes, student body presidents, and fraternity leaders” (p. 62). This is a far cry from “the least of these,” but in a way it parallels the conversion of Europe by Christian missionaries. Early Christian missionaries would try to convert the local chieftain and once the leader was converted, his tribe would follow suit. Like tribal chieftains, star athletes and fraternity leaders possessed enormous social capital and they could influence others in their classes more than the quiet, nerdy chess player.
During the 1960s Campus Crusade continued to minster in the midst of the counterculture and Bright expanded his organization. Bright purchased Arrowhead Springs in San Bernadino in 1962 which served for a long time as the headquarters of Campus Crusade until 1991 when the ministry relocated its base of operations to Florida. Bright and his growing staff continued to reach out to students through events such as the “Berkeley Blitz.” Campus Crusade also sent speakers across American campuses, such as the famous apologist Josh McDowell. Explo ’72, a rally featuring Billy Graham, Johnny Cash and Jesus Music acts was also a major milestone in Campus Crusade’s history.
During the mid and late 1970s evangelicals began to align themselves with the Republicans. Despite Bright’s insistence that he was not political, Turner clearly demonstrates that Bright pushed a conservative agenda, though Turner also acknowledges that Campus Crusade’s founder was not nearly as partisan or aggressive as the likes of Jerry Falwell and Pat Robertson. For instance, Bright was largely responsible for mobilizing evangelicals to support and participate in the 1980 Washington for Jesus demonstration (the event was idea of John Gimenez, a Pentecostal pastor, but Bright drew on his deep connections to push the rally). Bright continually warned his supporters of the dangers of liberalism, including abortion rights, homosexuality, and pornography. He was embroiled in a spat with the liberal evangelical Jim Wallis of “Sojourners” (though as Turner relates in the conclusion, Bright sought to reconcile with those he had feuded with). During this time Campus Crusade also developed oversees missions, seeking to train local leaders. Bright became an incredibly efficient fundraiser.
Turner spends time discussing Campus Crusade’s evangelistic techniques, including the “Four Spiritual Laws” (as mentioned above), the “Jesus” film and strategies to reach minority students. Campus Crusade was largely comprised of white evangelicals and the ministry has sought to attract African American, Latino, and Asian American students through minority-specific ministries such as Destino.
Bright may not have been as famous an evangelist as Billy Graham or a political fundamentalist like Jerry Falwell, but he exerted an enormous influence on postwar evangelicalism. He inspired friends and supporters with his sincerity and determination to “win the campus” for Christ.
Turner begins by chronicling Bright’s early life. He was prevented from serving in World War II and after graduating with a degree in economics, Bright moved to Los Angeles. At this point he was not yet a Christian (in fact, he was disdainful of the Christian faith), but through the encouragement of his landlords who took him to First Presbyterian Church in Hollywood and the teaching of Henrietta Mears, Bright came to be a believer (he would also later have a powerful encounter with the Holy Spirit). Mears, who also had a significant impact on the lives of the likes of Billy Graham, Young Life founder Jim Rayburn, and New Testament scholar Frederick Dale Bruner, would mentor both Bill and his wife Vonette. Bright believed he was call to ministry and attended both Princeton and Fuller Theological Seminaries but he became disillusioned with what he took to be tedium of studying. As Turner continually points out, Bright was pragmatic, upbeat, and entrepreneurial and driven by a zealous desire to carry out the Great Commission; studying Hebrew and hermeneutics distracted from the primary goal of winning souls for Christ before he returned. Bright and Campus Crusade may have downplayed the importance of the intellectual, but they were passionately concerned about securing immediate conversions. Bright also viewed evangelism as a means to thwart the communist menace (communism would later give way to secular humanism as the USA’s primary threat).
Bright eventually turned his evangelistic efforts to post-secondary students in southern California during the 1950s. The postwar period saw a steep rise in the number of students attending colleges and universities. During the 1950s Bright tried his best to fundraise for his new ministry. He also had a hard time attracting staff to start new campus ministries at other schools. At this point Bright was also trying to position himself in evangelicalism. He relied heavily upon the Bob Jones family and their university for recruits but he also supported Billy Graham’s efforts to reach out to other Christians in cities where he hosted crusades; this raised the ire of the separatistic-fundamentalist Joneses who attacked Graham for colluding with those outside the pale of their strict orthodoxy. Bright’s nascent ministry also entered into a rivalry with the already-established InterVarsity Christian Fellowship and there were concerns about sheep-stealing. One of Campus Crusade's weaknesses was that it lacked a strong follow-up ministry once it had secured a conversion (Bright was obsessed about numbers but sometimes quality, not quantity, is more important).
Bright developed Campus Crusade’s famous evangelistic tool “The Four Spiritual Laws” which states:
1) God loves you and offers a wonderful plan for your life.
2) Man is sinful and separated from God. Therefore, he cannot know and experience God's love and plan for his life.
3) Jesus Christ is God's only provision for man's sin. Through Him you can know and experience God's love and plan for your life.
4) We must individually receive Jesus Christ as Savior and Lord; then we can know and experience God's love and plan for our lives.
The genius of “The Four Spiritual Laws” is that it presented a very simple gospel message that could be used and embraced by a variety of Christian denominations, from Baptists to Presbyterians to Pentecostals. This has also been why Bright and Campus Crusade was so successful; as a parachurch ministry it possessed an ecumenical ethos founded on the shared mission to evangelize. As Turner explains, Campus Crusade DID (does still?) push a complementarian theology of gender roles and it gradually came to accept the gift of tongues, but Campus Crusade can reach a wide swath of the Christian Church.
When I served in campus ministry we were told to go after “FAT” people (Faithful, Available, Teachable). But Bright’s strategy was to go after “athletes, student body presidents, and fraternity leaders” (p. 62). This is a far cry from “the least of these,” but in a way it parallels the conversion of Europe by Christian missionaries. Early Christian missionaries would try to convert the local chieftain and once the leader was converted, his tribe would follow suit. Like tribal chieftains, star athletes and fraternity leaders possessed enormous social capital and they could influence others in their classes more than the quiet, nerdy chess player.
During the 1960s Campus Crusade continued to minster in the midst of the counterculture and Bright expanded his organization. Bright purchased Arrowhead Springs in San Bernadino in 1962 which served for a long time as the headquarters of Campus Crusade until 1991 when the ministry relocated its base of operations to Florida. Bright and his growing staff continued to reach out to students through events such as the “Berkeley Blitz.” Campus Crusade also sent speakers across American campuses, such as the famous apologist Josh McDowell. Explo ’72, a rally featuring Billy Graham, Johnny Cash and Jesus Music acts was also a major milestone in Campus Crusade’s history.
During the mid and late 1970s evangelicals began to align themselves with the Republicans. Despite Bright’s insistence that he was not political, Turner clearly demonstrates that Bright pushed a conservative agenda, though Turner also acknowledges that Campus Crusade’s founder was not nearly as partisan or aggressive as the likes of Jerry Falwell and Pat Robertson. For instance, Bright was largely responsible for mobilizing evangelicals to support and participate in the 1980 Washington for Jesus demonstration (the event was idea of John Gimenez, a Pentecostal pastor, but Bright drew on his deep connections to push the rally). Bright continually warned his supporters of the dangers of liberalism, including abortion rights, homosexuality, and pornography. He was embroiled in a spat with the liberal evangelical Jim Wallis of “Sojourners” (though as Turner relates in the conclusion, Bright sought to reconcile with those he had feuded with). During this time Campus Crusade also developed oversees missions, seeking to train local leaders. Bright became an incredibly efficient fundraiser.
Turner spends time discussing Campus Crusade’s evangelistic techniques, including the “Four Spiritual Laws” (as mentioned above), the “Jesus” film and strategies to reach minority students. Campus Crusade was largely comprised of white evangelicals and the ministry has sought to attract African American, Latino, and Asian American students through minority-specific ministries such as Destino.
Bright may not have been as famous an evangelist as Billy Graham or a political fundamentalist like Jerry Falwell, but he exerted an enormous influence on postwar evangelicalism. He inspired friends and supporters with his sincerity and determination to “win the campus” for Christ.
March 4, 2017
An excellent book on CCC. Most of the stories are well-researched by someone outside CCC.
I enjoyed it thoroughly, and would recommend people interested in Evangelicalism in America to read it.
--Deus Vult
Gottfried
I enjoyed it thoroughly, and would recommend people interested in Evangelicalism in America to read it.
--Deus Vult
Gottfried
November 17, 2008
Campus Crusade for Christ was the college ministry through which I made a personal commitment to Jesus Christ, even though Inter Varsity Christian Fellowship was the ministry through which I was discipled. This is an accessible history of Campus Crusade and its founder, Bill Bright, placing the organization within the context of the broader American evangelical movement of the 20th century.
August 3, 2024
A PERCEPTIVE ANALYSIS OF THE MAN AND HIS MINISTRY
John G. Turner is professor of history at the University of South Alabama, and the author of 'Brigham Young: Pioneer Prophet.' He wrote in the Introduction to this 2008 book, "What follows is a mostly chronological history of Campus Crusade's ministries within the United States... I examine the place of evangelical religion on the American campus since the middle of the twentieth century... I use Campus Crusade's fund-raising literature and Bright's activities to trace the political evolution of evangelicalism since 1945... Finally, I analyze the changing ways that evangelicals have understood and prescribed gender roles since 1945... I also highlight the ministry's periodic anti-intellectualism, its infatuation with large crowds and statistics, and the messy ways Bright connected his mission to partisan politics."
Bill Bright (1921-2003) withdrew from Fuller Theological Seminary, resolving, "I'm not going to be sitting here studying Greek when Christ comes!" He and a fellow student "told the faculty of their intention to leave 'because Christ was coming.' Turner concludes, "Either because of his prophecy-inspired resolution, his academic frustrations, or a lack of funds, Bright withdrew from Fuller Seminary." (Pg. 31)
He suggests that Bright "believed few congregations---Presbyterian or otherwise---would actually nurture the evangelical faith of his converts... Bright's negative conception of most churches reflects evangelicalism's heritage of fundamentalist separatism... Bright's desire to start a new campus organization reflects the entrepreneurial and unstructured nature of parachurch evangelicalism. Despite pressure to work within established channels, he only needed donors and staff to start his own ministry." (Pg. 44)
He details a deep rift between the early Campus Crusade and Bob Jones University, as well as Bright's serious reservations about supporting a Billy Graham Crusade (on the grounds that it was "sponsored by a liberal-controlled Council of Churches"). (Pg. 79-81) Crusade staff "remained appreciative of the training they had received at Bob Jones, [but] had become acquainted with a wider Christian world that pushed them beyond their fundamentalist schooling. Whereas BJU students shunned lipstick, movies, and fine clothes, those who joined Campus Crusade met Hollywood Christians who were much more comfortable with such manifestations of mainstream culture..." (Pg. 82-83)
He records, "By the mid-1950s, Bright was disappointed because he was not receiving as much financial support ... as he expected, and he could not raise enough funds to enable a rapid expansion of Campus Crusade's staff... Bright asked his area directors to raise money for the staff in their areas and eventually asked individual staff members to raise their own salaries. In addition... to relying on friends, family, and home churches, staff on each campus made contacts with local businessmen and churches and asked them for assistance... As the decision to have all staff become fund-raisers suggests, Crusade largely shed its early inhibitions about asking for money." (Pg. 105-106)
In later years, "Bright's intention to build his own university signified an implicit recognition that after twenty-five years of ministry, Campus Crusade had failed to 'win the campus for Christ.' In fact, Bright's rhetoric suggested an increasing dissatisfaction with the state of American higher education." (Pg. 204) Turner observes, "Crusade staff members found ... the [fraternity/sorority] system and athletics no longer molded a relatively unified campus culture; instead, students at large universities formed many diverse subcultures that required a more flexible approach... such trends imperiled the future of the campus ministry and the entire organization. In the early 1970s, seven to eight hundred students decided to join Campus Crusade's staff each year. That number gradually declined until only two hundred fifty students joined staff in 1990." (Pg. 217)
This is a fascinating portrait of Bill Bright and the ministry he founded.
John G. Turner is professor of history at the University of South Alabama, and the author of 'Brigham Young: Pioneer Prophet.' He wrote in the Introduction to this 2008 book, "What follows is a mostly chronological history of Campus Crusade's ministries within the United States... I examine the place of evangelical religion on the American campus since the middle of the twentieth century... I use Campus Crusade's fund-raising literature and Bright's activities to trace the political evolution of evangelicalism since 1945... Finally, I analyze the changing ways that evangelicals have understood and prescribed gender roles since 1945... I also highlight the ministry's periodic anti-intellectualism, its infatuation with large crowds and statistics, and the messy ways Bright connected his mission to partisan politics."
Bill Bright (1921-2003) withdrew from Fuller Theological Seminary, resolving, "I'm not going to be sitting here studying Greek when Christ comes!" He and a fellow student "told the faculty of their intention to leave 'because Christ was coming.' Turner concludes, "Either because of his prophecy-inspired resolution, his academic frustrations, or a lack of funds, Bright withdrew from Fuller Seminary." (Pg. 31)
He suggests that Bright "believed few congregations---Presbyterian or otherwise---would actually nurture the evangelical faith of his converts... Bright's negative conception of most churches reflects evangelicalism's heritage of fundamentalist separatism... Bright's desire to start a new campus organization reflects the entrepreneurial and unstructured nature of parachurch evangelicalism. Despite pressure to work within established channels, he only needed donors and staff to start his own ministry." (Pg. 44)
He details a deep rift between the early Campus Crusade and Bob Jones University, as well as Bright's serious reservations about supporting a Billy Graham Crusade (on the grounds that it was "sponsored by a liberal-controlled Council of Churches"). (Pg. 79-81) Crusade staff "remained appreciative of the training they had received at Bob Jones, [but] had become acquainted with a wider Christian world that pushed them beyond their fundamentalist schooling. Whereas BJU students shunned lipstick, movies, and fine clothes, those who joined Campus Crusade met Hollywood Christians who were much more comfortable with such manifestations of mainstream culture..." (Pg. 82-83)
He records, "By the mid-1950s, Bright was disappointed because he was not receiving as much financial support ... as he expected, and he could not raise enough funds to enable a rapid expansion of Campus Crusade's staff... Bright asked his area directors to raise money for the staff in their areas and eventually asked individual staff members to raise their own salaries. In addition... to relying on friends, family, and home churches, staff on each campus made contacts with local businessmen and churches and asked them for assistance... As the decision to have all staff become fund-raisers suggests, Crusade largely shed its early inhibitions about asking for money." (Pg. 105-106)
In later years, "Bright's intention to build his own university signified an implicit recognition that after twenty-five years of ministry, Campus Crusade had failed to 'win the campus for Christ.' In fact, Bright's rhetoric suggested an increasing dissatisfaction with the state of American higher education." (Pg. 204) Turner observes, "Crusade staff members found ... the [fraternity/sorority] system and athletics no longer molded a relatively unified campus culture; instead, students at large universities formed many diverse subcultures that required a more flexible approach... such trends imperiled the future of the campus ministry and the entire organization. In the early 1970s, seven to eight hundred students decided to join Campus Crusade's staff each year. That number gradually declined until only two hundred fifty students joined staff in 1990." (Pg. 217)
This is a fascinating portrait of Bill Bright and the ministry he founded.
December 2, 2021
This biography is a more critical and academic biography of Bill Bright and Campus Crusade that is a very helpful companion to be read along side the more popular level biographies of Bright/Cru (particularly “Amazing Faith” by Richardson). While the other biography better captures the life of Bright and the positive impact of his life and ministry, it is borderline hagiographic and lacks a certain level of academic evaluation and critique. Turner, by contrast, having no loyalty to Bright or Cru, is not afraid to critique Bright or Crusade and often does through this historical recapturing. What’s especially unique about Turner’s contribution is his identifying of the postwar political culture of the US during the time of Cru’s founding and how this influenced the development of Cru and vice versa, spending a lot of time on Bright’s anti-communist rhetoric and influence on the blossoming romance between white evangelicalism and Republican politics in the US in the 80’s. While Turner’s theological biases come through pretty clearly, I appreciate his acknowledgment of his biases in the introduction. Highly recommend this to be read in conjunction with another biography to get the most well-rounded view.
December 24, 2023
This book is a history of Bill Bright's life with Campus Crusade. Like many similar books it chronicles the relationships between evangelical leaders and politics. This one is very fair, presenting Bill Bright as a sincere and dedicated Christian, while also showing how his business background, conservative politics, and fear of communism drove his efforts. My biggest takeaway from this one was that Bright, by all accounts, approached evangelism like a salesman and saw a background in business and sales as good training for it!
September 1, 2019
A well researched and accessible history of Campus Crusade and it’s import for the rise of contemporary American (and in part, global) Evangelicalism.
September 7, 2025
If you’re looking for a hagiography of Bill Bright, this ain’t it
May 15, 2022
Carefully researched and balanced critique of Campus Crusade and its founder, Bill Bright. Also a reflection of evangelicalism in America since WWII.
January 31, 2011
As I was involved with CCC as a student and employee, I was incredibly interested in this accessible history of the man behind the organization. Really appreciated the interviews of former associates, contemporaries, and staff members. The author is sympathetic toward evangelical Christianity, but is not afraid to point out the weaknesses of Bright's approach to building and running the ministry. Highly recommended to anyone interested in evangelicalism or college parachurch ministry.
February 24, 2016
This is an important addition to the history of 20th century evangelicalism. It's well researched and compellingly told. The book does a good job tracking the internal developments of Campus Crusade. The attention to financial details is especially appreciated.
It's a little underdeveloped in some places, though. The book could have drawn some larger conclusions about evangelicalism generally and how to think about the larger context of Campus Crusade.
It's a little underdeveloped in some places, though. The book could have drawn some larger conclusions about evangelicalism generally and how to think about the larger context of Campus Crusade.
Displaying 1 - 11 of 11 reviews