[The average reader of the New Testament has little more than a passing interest in this problem. For him it is sufficient that it is nowhere specifically mentioned in the New Testament that Paul did see Jesus in the days of His flesh. Certainly a fact of such importance would not have been passed over in silence had it actually occurred. Paul himself makes very few direct references to incidents in Jesus' earthly ministry and seems everywhere to be interested, chiefly, in the spiritual nature of the Lord. But when we endeavor to make a critical study of St. Paul's life, this problem becomes an important factor for the proper interpretation of Paul's religious experience. The chief point of interest in the discussion of this subject is in regard to the bearing it has on the nature of Paul's conversion. Had Paul seen Jesus before that day when on the Road to Damascus suddenly there shone from heaven a great light round, about him and a voice' said unto him, "Saul, Saul, why persecutest thou me?" How came Paul to associate the object of that revelation so directly and absolutely with the Crucified Christ? And why was the cross of Christ then so indelibly burned upon Paul's mind that it took the central place throughout his whole apostolic life?]

PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / [The problem of the dissertation is to determine the basic principles which are inherent in the relationship-be-tween the view of man and the philosophy of Christian education held.by Harrison Sacket Elliott and by Lewis Joseph Sherrill. The questions to be asked in this-dissertation are: 1) What are the views of these two leaders in the field of Christian education with regard to man in God's creation, sin and man's original nature, man's basic needs and human growth, and human knowledge? 2) What are their views of Christian education with regard to the major issues, such as freedom and authority, the objectives and content of Christian education, teaching methods and learning theory? 3) How are their views of man related to their philosophies of Christian education? The choice of the problem is based on the writer's long range planning which attempts not only to bring together the Christian faith and education but to find harmonious unification, synthesis, and integration of the two. It is his conviction that real unity and integrity are the signs of maturity for the individual, and the whole of mankind. On the contrary, divisiveness and disintegration are marks of immaturity at all levels. It seems that Elliott and Sherrill have made considerable effort to work out a real integration of the Christian faith and education from different positions. The task of working out an integration of the two is very important, as Paul H. Vieth succinctly states it, "There are two elements in religious education religion and education which must be held in inseparable relationship." The problem is chosen by the writer of this dissertation because the issue of the nature of man and Christian education is one of the major concerns of Christian educators.]

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This thesis traces the impact and legacy of American preacher Billy Graham through an analysis of his media in the 1950’s and 60’s and the mourning that followed his death in 2018. Considered one of the most important figures in Evangelicalism, Graham’s life and death are crucial to understanding the inner workings and motivations of evangelism in the U.S. during the post-war period and through the 21st century. Graham’s position as a preacher of world renown began after a series of successful “crusades,” large revivals held under tents or in arenas, in Los Angeles in 1949. Following his rise to fame, Graham would serve as “spiritual counsel” to every U.S. president since Harry Truman, engaging in politics under the auspices of religiosity. Graham also engaged with popular forms of entertainment at this time, centering himself within the spectacle of film and television as he produced evangelical content on a mass scale for the purpose of fulfilling Christianity’s universalizing goals. Graham’s life’s work established him as an extremely influential figure in both the church and the state, a role which continued after his death. Many intricacies of the relationship between politics and evangelicalism were unveiled in the wake of Graham’s death. The mourning of Graham as an event that was at once public, communal, and individual illustrates the influence of Graham’s preaching on the way in which he was grieved. Aspects of Graham’s funeral, from the guest list to the casket to the government honorifics he received, speak to both his relevance and to the value of spectacle in American mourning. Each of the following sections demonstrate the value of spectacle in the life and death of Billy Graham. In centering himself among spectacular entertainment, Graham was able to achieve Christ-like prominence among a religious sector quick to associate themselves with the famed “unproblematic” preacher. This prominence allowed Graham to further religious goals within politics, a phenomenon that has continued in his honor since his death. As such, Graham and his spectacular presence serve as a bridge between Christianity and Congress.

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