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Reality of televangelism
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Religion is known to bring a community of people together who believe in the same values. Evangelicalism is a religion that participates in such worship of their God. However, it was certain evangelists that created a different way to join in on worshiping their god. Televangelism became such a popular culture item that people all over the globe could eventually tune in to watch evangelicals sermon their followers. This critical essay will briefly outline what televangelism is as well as how it became so popular. Furthermore, as other popular culture items have fallen under scrutiny, so has televangelism. Considerable examples dealing with the scandals of televangelism will be examined. Lastly this paper will argue that although there are immoral …show more content…
With skeptics making it a mission to investigate the preachers behind the televisions. As it was discovered, several scandals came to light soon after the rise of televangelism. It was brought to the publics’ attention that these parachurches were asking for donations over their broadcasts to their viewers to help with the funds of the church. When certain preachers started becoming extremely wealthy skeptics began to wonder where the viewers donations were really going. It was found that “25% of the viewers of religious programs reported giving money to the electronic church, nearly one-third earned a salary of less than $15,000 a year” (Abelman, 1988, 261) It is apparent that living on $15,000 a year is well below an income that is able to afford the luxuries of donating money to organizations. These allegations report that these churches were taking money from people who did not have the money. Abelman was not the only person to find these results; John Oliver (2015) found some of the same results when he researched televangelism for over one year. Oliver (2015) also discovered how persistent a particular church was at receiving donations. In the case of _________, Oliver was continually being mailed letters containing one dollar asking for him to return the letter but with 50 dollars as a donation to the church. He claims that …show more content…
What is making the headlines today appears to be that all televangelism is doing is taking money from low-income households and participating in deviant acts in the secret of the ministry. However, so much of what televangelism is is not displayed in the media. The donations that are given to the churches are used to help those in need, not just provide the ministers private bank accounts. The money went to set up services to help people who are in need of counseling. The churches “provide prayer and counseling services to viewers and non-viewers” (Bretthauer 1995, 77). The churches try to reach those who are in crises and helped connect people who were in need of shelters, food and financial resources (Bretthauer, 1995). However, this part of the electronic church was not brought to people’s attention when it was discovered that donations were not just going to the well being of the church. The churches did not just use television to reach their followers; they also used email, telephone, and paper mail, providing people with different platforms to get a hold of the people they watch preach to them on a daily basis (Bekkering 2011). When the scandal of Jim and Tammy Faye Bakker broke, their reputations tarnished yet it was believed that Tammy Faye Bakker had no real clue of what her husband had been doing to their church. After the scandals
John Stapleford’s book, Bulls, Bears, and Golden Calves, provides a thorough overview with a Christian perspective of economic and ethical analysis. He reviews the moral challenges of macro, micro, and international economic issues. Stapleford covers a variety of important public policy issues such as self-interest, economic efficiency, and private property rights. He begins the book by laying a foundation of ethical thought and an analytical framework. Stapleford provides a Biblical perspective on the practical issues facing our current society. For example, there are three billion people in the world who live on less than $2 a day (Stapleford, 2009). The wealthy Americans continue to get richer. The greed and lawlessness of America’s corporate boardrooms is increasing. Legalized gambling continues to increase every year. The expansion of pornography and its accessibility to America’s younger generations has become a rapidly growing epidemic (Stapleford, 2009). This text is grounded solidly in biblical principles. A number of the problems he discusses are not specifically addressed in the Bible, but one of the author's strengths is to develop a Christian rationale for contemporary issues, based on biblical principles. An example of this skill is found in his forceful chapter on "False Hope . . . The Boom in Legalized Gambling" (Stapleford, 2009).
Southland Christian Church, one of several worship centers in the United States that has earned the moniker “Six Flags over Jesus,” is Lexington’s largest megachurch. With a weekly attendance of 8,000 people and an operating budget that supports a staff of over eighty members, Southland far exceeds most U.S. congregations in terms of financial resources and social clout. In recent years, popular and scholarly studies have attempted to situate the megachurch movement within a broad cultural context. Although the majority of these analyses dispute the precise definition of a megachurch, most distinguish these multiplex sanctuaries from smaller worship communities by using the same criteria—i.e. weekly attendance, campus acreage, annual budget, etc.—that megachurches themselves draw on to represent their own success. [2] However, the essence of a megachurch is not its large buildings, but rather the theology of consumption that informs its programming.[3] In this way, a megachurch ethos has infiltrated even the smallest congregations in the United States and has helped to solidify Christianity’s inextricable connection to consumer capitalism. To those who see megachurches as symptomatic of a flawed Christianity, market-minded church growth confounds one of the faith’s oldest dualities, the contradiction of living in the world without conforming to its ways, as Paul puts it in Romans 12. Megachurches at once reject “the world” and participate in it by seeking to win the lost and wow the consumer at the same time.
Richard J. Carwardine, Evangelicals and Politics in Antebellum America (New Haven: Yale University Press, 1993).
Protestantism and Pentecostalism has risen to 15% of the population. Their members are mostly poor or part of the working class. Their ministers are from the same social class as its members, unlike catholicism where most priests come from the elites of the neighborhood. The rise of evangelicals has surprised the region and has grown exponentially.
Dochuk, Darren. From Bible Belt to Sunbelt: Plain-folk Religion, Grassroots Politics, and the Rise of Evangelical Conservatism. New York: W.W. Norton, 2011. Print.
However, both groups consciously reshaped the organizing framework of religion to diminish its ordering of their lives within the public and private sphere. Prothero posits that while “The Bible remained authoritative [. . .] Americans insisted on interpreting it for themselves” (47), especially women who lived under its patriarchal construction. “In that effort,” Prothero continues “they were assisted by a new culture hero: the populist preacher, who combined evangelicalism and egalitarianism in daring new ways” (47). Prothero maintains that it was “the rise of pulpit storytelling” (51) that allowed such reimagining of religious ideology. Prothero goes on to argue that the “story sermon” (51) as a rhetorical style “did not catch on as fast in New England as it did in the South and the West (51),” a point ...
Religious institutions have always been a fundamental piece of American culture, and their influence is evident in many aspects of American life. Especially during the 20th century, the spread of Christianity became more competitive as churches vied against one another to draw in new members. This was particularly evident in the development and growth of conservative Protestant groups. Protestant leaders responded to this competition for followers by developing radically new methods for the worship experience. They used their charisma and entrepreneurial spirit to send their messages to the masses. Protestant leader’s manipulation of these methods of outreach was able to attract many new members to the conservative protestant cause, and encouraged Americans to join these large groups of worship.
There exists a long held belief that the United States of America was founded on the principles and doctrinal views of Protestantism. Modern age Christians have scoured historical documents in an effort to provide evidence for a Judeo-Christian foundation in the nation’s republican framework. Likewise, their opponents have written lengthy dissertations and argued over various media outlets that Christian conclusions are unfounded. Yet despite their endless debate, religion, especially Christianity, has and continues to play a fundamental element of America’s cultural, societal, and political makeup. The Second Great Awakening, the religious revivalist movement of the late eighteenth and early nineteenth centuries, ignited not only a religious revolution that transformed the American landscape, but it also developed and cemented the individualistic ideologies that have driven American thought in subsequent generations.
Once Christian Dominionism is seen for what it isa fascist-leaning movement that seeks to regulate and legislate our morals, our beliefs, and our loveit is our responsibility to challenge it in a manner that matches the seriousness and importance of this threat. Education, vigils, dialogue, and other "peaceful" gatherings certainly have their place, but they are not enough. A message must be sent to Friends of the Family, Dobson, Bauer and their followers that authoritarian vision and has no place on our air waves, on our television screens, in seats of illegitimate power, or in our city.
“The changing meanings of religion. Sociological theories of religion in the perspective of the last 100 years” is a research article written by Irena Borowik and the final version of the same was published in March of 2011. This article is targeted to other sociologists and academics of similar branches. Borowik states that the purpose of the article lies in discussing the conceptual framework for defining religion from a sociological perspective. In her article Borowik start by discussing when and how the first impression of religion from a sociological perspective appeared, and how such reflection on religion in the framework of sociology may be organized in a way that highlights dominant characteristics. According to Borowik the sociological
On a universal level, it is safe to presume that every individual could be deemed as a fraud based on the general characterization of the expression. Moral values, ethics, even spiritual beliefs are often compromised or purposely overlooked in subtle situations, extraneous circumstances, unplanned mishaps, stressful positions. Yet, when does this insincerity develop into a serious problem; especially when one looks at the religious issues and conflicts which derive from these predicaments? Considering how America is frequently attached to the Christian religion, it is no revelation that there are Christian hypocrites that may dwell in the country. Because Christian hypocrisy on an individual basis has become such a widespread norm, it is not a complete surprise that hypocrisy has infected churches across the nation.
In the past few years, America has been becoming more and more liberal with its stance on various issues. We are changing laws and practices that have long been in place, and while some view it as progressive, others view it as morally wrong. By encouraging changes in practices that were established with a Biblical mindset, America has begun to subtly alienate the Christian. Although America is still a land where individuals are free to practice their faith freely, it is becoming harder to display...
The role of religion in politics is a topic that has long been argued, and has contributed to the start of wars, schisms (both political and religious), and other forms of inter and intra-state conflict. This topic, as a result of its checkered past, has become quite controversial, with many different viewpoints. One argument, put forth by many people throughout history, is that religion and the government should remain separate to avoid any conflicting interests. This view also typically suggests that there is one, or several, large and organized religions like the Roman Catholic Church, which would be able to use their “divine” authority to sway the politics of a given state by promising or threatening some form of godly approval or disapproval. By leveraging their divine power, individual figures within a religion, as well as the religion as a whole, could gain secular power for themselves, or over others. A second view, which was developed by many theologians through history, suggests that that without religion there would be a general lack of morality in the people and leaders of a given state, which would give way to poor political decisions that would not be in the interest of the people and perhaps even God (or the gods). This argument, however, does not address the fact that morality can exist without religion. In sociology, it is commonly accepted that social norms, which include morality, can result from any number of things. Religion, laws, or the basic desire of survival can all create these norms, so it suffices to say that as a society, our morals reflect our desire to live in relative peace through the creation of laws that serve to help us to survive. The argument of whether or not religion and politics should mix...
Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. Grand Rapids, MI: Baker Academic, 2009.
The invention of the radio had an immense impact, revolutionizing the unity of society. “I live in a strictly rural community, and people here speak of ‘The Radio’ in the large sense, with an over-meaning,” said E.B. White in 1933. “When they say ‘The Radio’ they don’t mean a cabinet, an electrical phenomenon, or a man in a studio, they refer to a pervading and somewhat godlike presence which has come into their life and homes” (Lewis). The radio became a mighty weapon whose power involved spreading ideas to millions of listeners, who may otherwise never have heard those inspirational messages. Religious fanatics used to stand at the back of churches shouting radical nonsense, while others would ignore. Now, those fanatics have the opportunity to mass communicate their ideas to a much larger pool of people, furthering the chance for ideas to spread. The morality behind the messages of these ideas, however, is up for contention. The invention of the radio exposed the dual nature of the ability to mass communicate to millions of people instantaneously.