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Televangelists

Televangelism

The Good
The Bad
The Ugly

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Televangelists

Televangelism

The Good
The Bad
The Ugly


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Televangelists,  Televangelism, Good, Bad, Ugly

 

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Televangelism

In the USA and Canada, a televangelist (a portmanteau of "television and evangelist") is a priest or minister who devotes a large portion of his (or her) ministry to TV broadcasts to a regular viewing and listening audience. A number of televangelists are also regular pastors or ministers in their own halls of worship, but the majority of their followers come from their TV and radio audiences.

Evangelists have been using telecommunications to convert people to Christianity since the earliest days of radio. One of the more famous American radio evangelists of the early 20th century was Father Charles Coughlin, whose strongly anti-Communist and anti-Semitic radio ministry reached millions of listeners during the Great Depression of the 1930s.

While largely Catholic in the North, this phenomenon has been almost entirely of the evangelical Protestant variety in the USA Midwest and South, where it formed as an outgrowth of revival-tent preaching, which experienced a resurgence during the Great Depression as itinerant traveling preachers drove from town to town, living off donations.

In the 1970s and 1980s, the rise of evangelical Protestant Christianity created well-known televangelists, with their own media networks, news exposure, and political influence. Many of these figures and their ministries retain substantial influence today.

Although televangelism began as a peculiarly American phenomenon, some US televangelists now reach a wider audience through international broadcast networks, and domestically produced televangelism is increasingly present in some other nations such as Brazil. Some countries do not permit this kind of open-access evangelism, and religious broadcasts, where they exist, are produced by the TV companies rather than private interest groups.

Contents

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Scandals

Many televangelists have been at the center of considerable controversy, as some of their ministries believe in the charismatic doctrine of divine healing. This method, seen as pseudoscience and charlatanry by skeptics (and by many Christians) has been exposed as a fraud in the cases of some televangelists, such as Marjoe Gortner and Peter Popoff. Of note, however, is the fact that Marjoe Gortner was merely an evangelist, not a televangelist, who exposed himself as a fraud by allowing a film crew to document his fraudulent activities.

A series of such scandals in the 1980s resulted in the fall from grace of several famous televangelists, including Jim Bakker, who served a prison sentence for financial improprieties associated with his ministry, and Jimmy Swaggart, who made a famous tearful confession to a dalliance with a prostitute. Most of these televangelists have continued preaching, nonetheless, even though their audiences may be a small fraction of what they were at the height of their popularity.

Pat Robertson and Jerry Falwell achieved further notoriety in 2001 with their conviction that the September 11 terrorist attacks constituted divine retribution provoked by rampant sexual immorality.

In 2005, Robertson announced on The 700 Club that Venezuelan president Hugo Chávez ought to be "taken out" by the US government. Many viewed this as a call for assassination. Later that year, in November, Robertson warned the town of Dover, Pennsylvania of a severe natural disaster following the defeat of the local school board for advocating intelligent design. In 2006, Robertson said God smote Israeli Prime Minister Ariel Sharon after he withdrew troops from the Gaza Strip.

Trivia

  • In 2001, German video artist Christian Jankowski collaborated with televangelist Pastor Peter Spencer to create a piece called "The Holy Artwork." In the video, Jankowski collapses on the stage and the pastor delivers a long sermon about art, using Jankowski's work in video as a metaphor to explain Christian beliefs. While this video was a type of collaboration between the artist and pastor, they each have separate objectives, and it is ultimately not clear whether the piece is mocking the cultural phenomenon of televangelism or helping to promote it (or both).
  • The term televangelist was created by Time magazine.[1]
Televangelism

As television became a staple of American culture in the second half of the twentieth century, a growing number of Protestant preachers embraced the new mass medium to deliver their messages. Catholics, too, took to the airwaves, most famously in the person of Bishop Fulton J. Sheen, who utilized the new medium of television to demonstrate the compatibility of American culture and Catholic faith. Televangelism emerged after World War II as an outgrowth of evangelicalism, a type of Protestant religion based on the idea that people needed to open their hearts and redirect their wills toward Christ, not only to secure an eternal place in heaven, but also to better their lives on earth. While evangelicals point to the New Testament story of Jesus commissioning disciples as the origin of their movement, modern evangelicalism emerged in eighteenth-century Britain and North America in the context of a burgeoning market economy. Preachers skilled at awakening religious feelings in their audiences used open-air stages to promote their beliefs and to enact the emotional process of repentance for sin and heartfelt commitment to God.

The foremost evangelical predecessor of televangelists was the Anglican preacher George Whitefield, an actor before his conversion, whose combination of religious fervor, theatrical flair, and marketing genius made him the most celebrated figure in America in the decades preceding the American Revolution. One of the first entrepreneurs to cultivate publicity for his performances through the fast-growing newspaper medium, Whitefield drew large audiences to his sermons, which included tearful reenactments of the lives of biblical characters. These gatherings, where rich and poor, slave and free, men and women rubbed shoulders, exerted a democratizing force, although Whitefield himself never condemned the institution of slavery and was a latecomer to the cause of American independence.

As evangelicalism developed in America, African Americans contributed elements of African religious tradition, such as spirit possession, call and response, and the five-tone musical scale, to the repertoire of evangelical performance. In nineteenth century America evangelicalism was often associated with social reform, especially antislavery, education, and temperance. In the early twentieth century, however, evangelicalism became increasingly tied to conservative politics, fundamentalist interpretations of the Bible, and hostility to liberal forms of Protestant theology and social reform. When Billy Graham began to make use of television in the 1950s, evangelicalism was almost as closely identified with anticommunism as it was with personal salvation.

The most famous televangelist of the twentieth century, Graham turned from radio to television to broadcast his message. Combining fervent preaching, heart-melting music, and personal testimonies from successful people, Graham's crusades traveled around the country and eventually around the world, carrying the evangelical mix of religious outreach, theatrical entertainment, and creative entrepreneurship to new levels of sophistication. Graham's evident personal integrity and continual prayers for the spiritual guidance of political leaders led to his visibility as a respected public figure and to his role as counselor to several American presidents.

Televangelism boomed in the 1970s and 1980s, when the Federal Communications Commission (FCC) changed its policy of mandating

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The Federal Communications Commission (FCC) regulates interstate and international communications by radio, television, wire, satellite, and cable. The Communications Act of 1934 established the FCC as an independent US government agency directly responsible to Congress. Its jurisdiction covers the 50 states, the District of Columbia, and US possessions. The President appoints and the Senate confirms the five commissioners who direct the FCC; only three of them can belong to the same political party. The President also designates one of the commissioners to serve as chairperson. There are six operating bureaus and 11 staff offices within the FCC.

Answering Questions About Televangelists

 This article first appeared in the Effective Evangelism column of the Christian Research Journal, volume 27, number 05 (2004). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org

The Christian apologist is accustomed to answering for the historical “sins of the church,” such as the Spanish Inquisition and the Salem witch trials. Our technological world has brought us another category of sins that are trivial by comparison, but they continue to gain public exposure: the excesses of “televangelists.” During the 1980s, almost every week the news media reported on some new immoderation, such as Oral Roberts’s promise that he would be “taken home” if his ministry did not receive sufficient funding and Jim and Tammy Bakker’s purchases of luxuries like air-conditioned doghouses. Televangelist scandals reached their pinnacle in that decade. Today, while the secular media is no longer as interested in televangelists and both Roberts and the Bakkers have retreated into relative obscurity, other personalities have emerged to take their place, and less spectacular excesses and abuses continue.

Be Prepared. The best approach to answering those who are bewildered or angered by the activities of televangelists is to be proactive. Become familiar with the activities of prominent televangelists. The Christian who cannot offer at least a perfunctory response to the latest “scandal” may leave the impression of being apathetic toward abuses in the church. It is, of course, impossible to predict when the media will expose a televangelist or when a televangelist will raise eyebrows with his or her ostentatious behavior. If we familiarize ourselves with some of the major televangelists’ names and their activities, however, we will at least have some ground on which to answer questions. Apologetics organizations such as the Christian Research Institute provide information on specific televangelists and their activities.

The nature of this subject brings up a relevant point: those who inquire about televangelist behavior often are only trying to provoke an emotional reaction from the defending Christian. Our reaction should always be the same, however, whether we are presented with an honest question or a harassing query about a televangelist: provide an evenhanded and sensible response that is rooted in fact. Falling prey to the bait of a harassing inquirer will serve only to justify in their minds the judgment that Christians are irrational sheep who are unwilling to criticize their leaders’ errors. Our model, rather, should be the apostle Paul, who stood up to Peter when he was in the wrong and publicly charged him with error (Gal. 2).

Money Matters. Televangelist scandals may be roughly divided into three types. The first, and probably most frequent, issue that arises in these contexts is financial scandal. Questions about televangelist finances fall into the categories of general objections against fundraising (“Televangelists are always begging for money”) and specific objections against their use of funds (“Televangelists use donations to purchase frivolous luxuries”). General objections against fundraising present little difficulty for the Christian. It is enough to reply that there is no offense in merely asking for funding; all types of organizations fundraise, including those that are antireligious in nature (e.g., the Freedom from Religion Foundation), those that pursue political or social advocacy (e.g., People for the Ethical Treatment of Animals), those that provide educational and entertainment services (e.g., public television and radio), and those that provide health and emergency services (e.g., the American Red Cross). If someone objects to the mere act of fundraising, ask whether he or she also believes that fundraising is objectionable when other organizations do it. Point out that every legal organization has a legitimate right to seek financing and that thousands of nonprofit organizations engage in fundraising activity. If the critic is reasonably consistent, this will be sufficient to answer his or her objection. If, however, someone argues that a particular televangelist seems to ask for funds too often or in a way that is objectionable, then this is a matter of personal judgment and must be dealt with on a case-by-case basis; there are those who even find public television’s periodic and low-key requests for funds to be objectionable!

On the other hand, when a televangelist actually does misuse funds for personal gain, it is indefensible. Our response should be to point to Jesus and the apostles as examples of leaders who were blameless in their ministries. Jesus was an itinerant preacher (Matt. 9:20; Luke 9:58) and Paul often worked at his tentmaking trade to support himself (Acts 18:3).1 It may also be helpful to point out that Christians have founded “watchdog” organizations, such as the Evangelical Council for Financial Accountability, to keep tabs on ministries and call them to account. It is important to show that many Christian organizations make a serious effort to keep their financial house in order.

Moral Misdeeds. When we are questioned about a televangelist involved in a moral scandal, our answers should be straightforward and to the point. When possible, respond by turning to Scriptures that prohibit immoral behavior (e.g., Exod. 20:14 and Matt. 5:27 denounce adultery). This is an obvious first step, but it certainly will not be the crux of the matter, since the questioner is probably already aware that the Bible forbids certain behaviors. The objection will more likely be to the evident hypocrisy of the televangelist who proclaims Jesus but does not do what Jesus commanded. The Bible, of course, clearly condemns hypocrisy (Matt. 23:28) and it admonishes us to be hearers and doers of God’s Word (James 1:23). The question posed to us will often be, “How can someone who professes to follow Jesus do things like this?” Our answer will depend on the televangelist in question and the nature of his or her misdeeds. Some moral misdeeds are simply the result of human weakness. Televangelists, like prominent athletes and celebrities, are often held to a higher standard by viewers and fans, but they are no less susceptible to temptation and sin than anyone else (Rom. 3:23; James 3:2). Other immoral actions may be a sign of a more serious spiritual problem or of a “wolf in the fold” (Acts 20:29). We need to be cautious in our judgments lest we become hypocrites ourselves (Matt. 7:1); nevertheless, we should remind inquirers that the Bible promises that every person will reap what he or she sows (Gal. 6:7). An immoral televangelist will by no means escape God’s judgment.

Doctrinal Deviations. A final area that may draw criticism is when a televangelist teaches an incorrect or even heretical theological doctrine. Doctrinal scandals may not attract media attention and unbelievers generally are unlikely to be concerned with unbiblical teachings; nevertheless, it is to our benefit to become familiar with any wayward doctrines taught by televangelists since these may explain (but not justify) their financial or moral excesses. Teachers of the “health and wealth gospel,” for example, have misinterpreted the Bible in order to support their accumulation of wealth and justify surrounding themselves with luxuries. By pointing out their misinterpretations, we will demonstrate to nonbelievers that the roots of scandal often lie in theological error and that we do not blindly follow those who misinterpret the Bible’s teachings.2

The Real Issue. At the heart of objections to televangelist behavior, there is a premise that the misdeeds of one who claims to be a Christian somehow are an effective argument against the truth of Christianity. That is simply illogical. Those misdeeds indicate the irrelevance of Christianity in the life of the wrongdoer, but they say nothing about the truth of the Christian faith itself. Christianity is founded on the historical fact of the resurrection of Jesus (1 Cor. 15:3–4, 14), and a televangelist scandal, as lamentable as that may be, will not change that fact. The misdeeds of a televangelist, moreover, do not disprove Christianity any more than the misdeeds of Stalin disprove atheism or the evil activities of Osama bin Laden disprove Islam. Only a religious system that claims that its followers are perfect could be disproven by the misdeeds of its followers. Christianity, however, claims only that its founder, Jesus Christ, is perfect, not its followers.

If the objector persists in arguing that the misdeeds of Christians disprove Christianity, then you may reply: “If you think that bad deeds invalidate Christianity, then will you accept that good deeds serve to validate it?” Faced with this dilemma, the person will have to either abandon the argument or concede that good deeds validate Christianity. If the person concedes, use the open door as an opportunity to point to persons who have lived exemplary lives in the name of Christ. Well-known, respected figures such as Billy Graham may be effective examples, but too distant. Someone with whom you are personally acquainted who can, perhaps, share his or her experiences with the objector and answer questions might be more helpful. Someone in my fellowship, for example, recently served for a week as a missionary in Central America. He gave of his own time, having used vacation hours from his job, and paid his own expenses. His experience inspired nonbelievers at his workplace to ask why someone would engage in such significant self-sacrifice. Finally, it may be helpful to point out the overall positive effect that Christians have had throughout history.3 Remember, however, that even though this line of reasoning may convince the person that Christianity is true, it is built on the faulty premise that the religion of anyone who does good deeds is valid.

Televangelist scandals seem to be better suited as topics for the pages of tabloid newspapers rather than for serious discussion. American society constantly monitors the behavior of prominent figures, and unfortunately it (illogically) uses the behavior of televangelists as a guide to determine if Christianity is true. It is inevitable that this challenge will enter into our daily discussions; therefore, Christians should be no less ready to answer this challenge to the Christian faith than to answer any other challenge.

— James Patrick Holding

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