Televangelism

Televangelism is a loosely used term often applied to a broad range of religious, primarily evangelical, programming on broadcast and cable television. When used by evangelicals, it usually refers to programs with an evangelistic purpose, such as broadcasts of revivals and church services. As used by the mainstream media, however, televangelism is typically a pejorative term referring to any overtly religious TV fare, from talk shows to variety programs featuring musical performers. These contrasting definitions suggest the scope of public perceptions of television ministries, as well as the confusion about televangelism even within the church.

Clearly the church is of mixed minds about how to relate television to its overall mission and purpose in the contemporary world. The goal of evangelization is certainly important (Matthew 28:19-20), but it fails to justify much of what evangelicals do with the medium. Christian programs are often deeply anchored in the language and assumptions of religious subcultures; consequently, they do not appeal very effectively to those outside of the church. Some of the religious talk shows preselect the audience even more by espousing conservative political agendas. In addition, much of the television preaching, although presented in biblical language, is based on secular self-help philosophies. Yet other shows are boring church services or high-energy religious songfests. All of this is televangelism.

Televangelism and the Local Church

Televangelism affects viewers’ attitudes toward and perceptions of their local church, especially congregants’ expectations for preaching, liturgy and music. For example, there is little doubt that televangelism fosters entertainment-oriented liturgies in local churches. A growing number of churches are fashioning their worship services after the TV-styled variety show. Similarly, congregants often prefer a pastor who displays the type of charismatic persona developed by religious television celebrities, thus fostering the kinds of personality cults that divided even the early church (1 Cor. 1:10-17).

Televangelism also affects the popular theology of many evangelicals. The so-called health-and-wealth theology, which emphasizes the power of individual believers to claim God’s promise of financial prosperity and bodily health, is spread extensively by some televangelists through their programs, literature, tapes and especially their best-selling books. Televangelists also help popularize various versions of biblical eschatology.

In spite of what many people believe, televangelism does not compete directly with local churches for financial contributions and members. Most viewers are active members of local churches who also support their churches. As the marketing business might put it, televangelism appeals to “heavy users” of religion for whom television is just one vehicle for expressing faith and practicing religion.

Televangelism and North American Culture

Televangelism is a product largely of North American culture, especially the United States. Its roots are deeply anchored in the history of popular American evangelicalism, especially revivalism. The vast majority of religious television programming around the world is either produced in the United States or based on American television production standards, popular American theology and pragmatic American business techniques. Non-American televangelists tend to imitate the programming of their colleagues from the United States.

Televangelism’s business methods are probably its most characteristically American aspect. In spite of all the religious language used in televangelism, these programs are steeped in marketing and management techniques that are most evident in advanced capitalistic economies. Televangelists are usually talented fundraisers who sell various religious products in order to raise enough operating capital to pay the bills and expand the ministry. Moreover, the audience is often treated as an abstract market, not a congregation; many audiences exist only as a computerized mailing list or as a bank of demographic marketing data. Fundraising letters and on-air appeals create a sense of personal relationship when, in fact, the televangelist has never even met the vast majority of viewers and contributors.

Televangelism is also a product of American public rhetoric. Televangelists repeatedly speak of the medium in almost salvific terms, reflecting America’s deep faith in technology as a solution for nearly all personal and social ills. They also wax elegantly about the positive impact of their programming, much as American advertisers exaggerate the benefits of their products and services. Some televangelists even preach a polarized message that divides the world into two easily identifiable groups, righteous believers and wicked nonbelievers. The divisions are often ideological (for example, one’s political affiliation or stand on a public issue), theological (for example, one’s views of biblical inerrancy or matters such as creationism) or moral (for example, one’s views on particular values or practices, such as gay sexuality or abortion). This kind of rhetoric reflects America’s overarching moralism, which in the public arena typically oversimplifies complex issues through the use of glib stereotypes and victimization.

Contributing to Televangelists

In spite of all the difficulties involved in using television for evangelization, the medium is sometimes an effective means of spreading the gospel. Supported by a denomination, or at least under the purview of a board of discerning leaders, some televangelists preach the gospel without the corrupting influences of fundraising, market-driven theologies and personality cults. These televangelists should be encouraged and, when appropriate and feasible, supported financially. Before contributing to the work of any television ministry, however, potential givers should first find satisfactory answers to two essential questions.

First, how will the contribution be used by the ministry? Personal stewardship of limited resources should lead contributors to support only those ministries that use the money wisely and effectively for the actual work of ministry. The easiest way to determine this is to request a copy of the annual financial report prepared by the ministry or, preferably, by the ministry’s certified public accountants. Many TV ministries will supply such documents only to contributors. Some will not provide them under any circumstances. These kinds of secretive organizations may not merit support (see Financial Support). Financial statements should be examined for the amount spent on administrative costs, or other questionable activities, versus the amount actually spent on direct ministry-related work.

Second, what does the ministry actually believe? As odd as it may seem for organizations claiming to spread the gospel, a considerable number of television ministries do not have a doctrinal statement to share with potential contributors. This is one of the reasons that these kinds of ministries can so easily slide into errant doctrine. Potential contributors should request a theological statement from the ministry under consideration. If they receive one, it is wise to examine it carefully, even to share it with a local pastor or discerning friends who might be able to assess its strengths and weaknesses.

Finally, it is very important that potential contributors compare the relative benefits of supporting a broadcast ministry against the benefits of helping other international and especially local evangelistic ministries. There is much evidence that the vast majority of lasting Christian conversions occur through interpersonal friendships, not via mass-media evangelism. Local evangelism, including neighborhood and friendship evangelism, is crucial for the growth of the church. Televangelism should never be a substitute for personal evangelism. Nor should Christians use their support of televangelists as an excuse for not themselves witnessing to others.

Local Church Use of Television

Some of the larger, more progressive congregations use local broadcast or cable television to reach out to their communities. Although there are not many studies of the effectiveness of this kind of local ministry, it appears that local television can succeed under the right conditions. The overall technical quality of the program is very important; too many local religious broadcasts are embarrassingly amateurish. Also, the primary value of these programs, especially worship services, seems to be their role in encouraging the congregation to invite friends and acquaintances to worship services. A high-profile local broadcast creates congregational pride and community visibility, resulting in increased attendance by members and visitors. All of this encourages local evangelization.

» See also: Evangelism

» See also: Home Video

» See also: Television

References and Resources

P. G. Horsfield, Religious Television: The American Experience (New York: Longman, 1984); Q. J. Schultze, Televangelism and American Culture: The Business of Popular Religion (Grand Rapids: Baker, 1991); L. I. Sweet, Communication & Change in American Religious History (Grand Rapids: Eerdmans, 1993).

—Quentin J. Schultze