Abstract

Modern technology has seen television, radio and Internet used as a medium of reaching many people and achieving religious motives. The coming of these new technologies are framed both as threat to certain established roles and behaviours and as tools of empowerment by others. This study sought to establish the effects of televangelism on residents in Molyko. It evolved on the following research questions; what are the worship habits of residents of Molyko neighbourhood? How exposed are residents of the neighbourhood to televangelist channels? How does televangelism influence the worship habits of the residents? The study employed a descriptive research design where both quantitative and qualitative data were collected and analysed through the prism of the mediatisation theory of religion developed by Von Joachim Preusse and Sarah Zielmann in the 2010. From findings, it was established that televangelism has in a way affected residents’ worship habits in Molyko as many more respondents regularly and frequently listened to and watched religious programs over the radio and television, that televangelists are reaching a wider audience even though the residents do not belong to or attend their services or churches, that televangelism has had little effect on church attendance since its role is seen by many residents as complementary to Conventional worship practices evidenced in the fact that 88.69%  of the respondents are regularly church goers and that a majority of the respondents 83.64% did not prefer watching televangelism programs to church attendance. It was realized that 29.79% of the respondents asserted that messages aired by televangelists are valid, 18.57% ascertained that televangelism has complimented worship practices in Molyko, another 18.57% indicated that televangelism has made preaching to be more liberal, 16.07% of the respondents observed that miracles on television channels, radio networks and the internet are valid, 14.64% of the respondents affirmed that televangelism have substituted their attendance for worship practices, while 10.36% of the respondents opined that conventional worship services are more satisfying than televangelism services be it on television, radio or the internet.  This implies that despite the fact that a majority of residents in Molyko consumed televangelism programs for religious reasons, they do not see the programs as an alternative to church service or attendance. As regard messages of interest among residents in Molyko when viewing religious channels, it was established that messages aired by televangelists on their channels appeals to residents in Molyko more than miracles, liturgy and music as  61.34% of respondents indicated that their interest in televangelist programs in Molyko is to listen to messages that will enable them grow in faith. Thus the study recommends that to improve on the negative reactions among residents in Molyko, televangelists should be open and willing to be accountable to their believers by providing adequate information that would encourage viewers to support their programs.

CHAPTER ONE

INTRODUCTION

1.1 Background to the study

Over the past few decades, televangelism has emerged as one important media phenomenon, inter-alia among the Christians and non-Christians communities. As a phenomenon, televangelism is interesting in many aspects; it is a manifestation of the phenomenon of “info-tainment” as televangelists integrate entertainment features such as sound effects and music in their sermons. It is also a manifestation of the rise of the celebrity culture as televangelists have become media celebrities with thousands of fans and followers on social media networks.

There has been a growth in religious broadcasting throughout the world. Privately owned religious television station has popped up throughout Africa, Asia and Latin America. Although televangelism’s growth has been phenomenal, very little attention has been paid to establish the effect of televangelism on worship behavior especially with the self-proclaimed evangelists and prophets. This seems to be an important arena for research, given the tremendous growth in religious televangelism in our society today. This study will focus on residents in Molyko,   Buea Sub- Division.  This study aims at investigating the effects of televangelism on residents in Molyko, Buea Sub-division. More specifically, the study is concerned with the following objectives; to identify and describe worship habits of residents of Molyko, to describe and analyse the exposure of the residents to televangelists’ messages and to analyse the impact of televangelists’ messages on the residents.

The roots of televangelism date back to 1930s in the United States where a law was passed by the Congress to promote issuance of broadcast licenses. In exchange for these licenses it was expected that the holders would promote content that was of public interest (Fore, 2007:7). From the onset religious broadcasts were viewed as part of the content of public interest. Initially, the broadcast holders charged the religious speakers for the airtime but a huge outcry by the clergy led to issuance of free airtime to the large and organized groups.  Televangelism emerged after World War II as an outgrowth of evangelicalism. The term was first used by Jeffrey K. Hadden and Charles E. Swann in Prime Time Preachers: The Rising Power of Televangelism to describe a new form of religious broadcasting combining television and evangelism (Encyclopaedia of Religion and Society, 1998:6).  It is a term derived from the words television  and evangelism. Televangelism refers to deliberate efforts by religious organizations and interests to buy airtime for the purpose of mediating their activities to the public for very specific ends, including the ‘winning of souls’ (Biernatzki, 1991:1).

In 1950s when television came, the broadcasters continued to provide free airtime on Sundays to the most representative religious groups in America. However, in the 1960s, due to growing discontent from various groups such as the evangelicals, the government changed the policy from free airtime to paid airtime. When the policy changed, many religious groups scrambled for the airtime and by mid-1970s, paid time religious broadcasting had risen to 92%. From this time religious broadcasting was taken over by televangelists. In the 1980s when the broadcast sector was deregulated, emerging televangelists marshaled the Christians into contributing and funding the setting up of the broadcasting stations. American Evangelists such as Jerry Falwell, Pat Robertson James Robinson and Oral Roberts put together some of the largest broadcast that reached 80% of possible TV audience through 135 of the possible 500 channels (Naggar, 2014:3).

Televangelism boomed in the 1970s and 1980s, when the Federal Communications Commission (FCC) in America changed its policy of mandating free time for religious broadcasts to allow stations to accept money for religious programs. This regulatory change inspired more than a few preachers to use television as a means of funding their ministries (Dictionary of American History, 2003:12). Three decades ago, Cox (1984:43–44) predicted that televangelism would have enormous significance for the future of religion. This prediction has been fulfilled in many parts of the world. The use of television for evangelical and missionary purposes is now the order of the day. Asamoah-Gyadu (2012:126) submits that:

 

Televangelism has become a means of participating in religious globalization, and for a continent that feels marginalized in the modern world events, its contemporary Christian representatives feel obliged to make their presence felt on the world stage. A lot of that happens through placing religion in the media and building up new virtual communities beyond physical audiences.

The liberalization of the media in most African countries and Cameroon in particular since the 1990s has drastically changed the media landscape of Cameroon and has given rise to the use of mass media for evangelism purposes. Notable among the use of mass media for mission purposes is television (televangelism). Television has offered churches and televangelists a unique opportunity to fulfill the Great Commission (Matthew, 28:19–20), and it is the Pentecostals and nondenominational churches who continue to use it effectively (Walton, 2009:3). The appropriation of the electronic media by African churches has grown to such a point that it has become part of their self-definition (De Witte, 2012:144). The reason being that television can make objects and people appear more beautiful and attractive than they really are, while at the same time presenting them as true and accessible (De Witte, 2003:174). Furthermore, the characters on television are not just representations of individual people but are encodings of an ideology, “embodiments of ideological values” (Fiske, 1987:9). Thus television increases visibility and the importance of churches and individuals who use it as a means for the propagation of the gospel (Asamoah-Gyadu, 2005:12). Thus the television serves as a kind of marketing and promotional tool for churches and televangelists. Televangelism is an inherently modern form of religious practice, one tied inextricably to the modern technological media that enable its production, distribution, and consumption (Denson, 2011:12). It involves religious programming such as preaching, singing and religious talks on television in   order to persuade people to become religious and give money to support religious activities and organizations. Televangelism is a hybrid genre of religion and entertainment in the contemporary media culture because it uses a mix of modern music, instruments and dances (Naggar, 2014:6).

The attempt to provide the public with these religious experiences in order to keep the ministries airing makes some televangelism programs to be viewed as self- serving and self-destructing. Kyle (2010), observes that commercial gain is one of the most important attributes of televangelism. The ministries are expected to present messages that are sensational, appealing and charismatic in order to attract funding.  Moreover, many televangelist programs are thought to contain simple and shallow religious messages that are full of entertainment. Another characteristic is they have mega churches, their ability to communicate to millions of viewers through the Television medium means they can command massive attendance to their live services. Many televangelists exist outside the control of established traditional churches therefore acquiring a distinct voice of their own.

Similarly, many evangelists hold the Pentecostal viewpoint believing in spiritual gifts, divine healing, and the occurrence of miracles and so they propagate this message. Many televangelists propagate the prosperity message which promises material, financial, physical and spiritual breakthrough. The prosperity message is a Christian doctrine that equates success to Gods favor. This prosperity gospel has been influenced by infomercial adverts of life coaching and personal empowerment techniques by financial gurus. This could be the reason that most viewers have no problem with the significant amount of wealth owned by their religious leaders (Fore, 2006:35).

1.2 Statement of the Problem

Religion is an important part of the society and religious organizations are usually tasked with the duty of inculcating morals to the people in its society, upholding them and passing them down to younger generations. The religious community is usually looked up to as the voice of reason and plays a key role in reconciliation and integration. Modern technology has seen television, radio and Internet used as a medium of reaching many people and achieving these religious roles. The coming of this new technology is framed both as a threat to certain established roles and hierarchies and as a tool of empowerment by others (Campbell, 2011:15).  The emergence of televangelism as a form of worship may potentially change worship behavior and culture. Changes in the worship behavior often change societal values and aspirations. Moreover, the dynamic changes in communication technologies may further aid in the complexity of modern worship habit (Campbell, ibid: 12).

In Africa and Cameroon in particular, the phenomenon is gathering steam as many more televangelists preachers pop up every day pulling large crowd. More so, the proliferation of satellite dishes and the spread of “satellite cable” networks in Buea have made other televangelism channels that are not based in Buea available to Christians resident in Buea. A pilot study of televangelism channels based in Buea conducted before the start of this study gave a total of 11 televangelism channels. Christians in Molyko are also exposed to other televangelism channels that are not based in Buea through various “cable networks” and through the internet. A survey of these televangelism channels received by Christians resident in Molyko gave an estimated number of 36 channels. This increase in televangelism channels based in Buea and other televangelism channel based elsewhere but received by residents of Molyko, seems to be luring many believers resident in Molyko to consume the messages aired by televangelists through these channels. This is likely to have an effect on worship habits of the residents. Very little is known about the audience and potential impact of the increase in televangelism channels and its likely appropriation by residents of Molyko. Thus, to identify and describe worship habits of residents of Molyko, to describe and analyse the exposure of the residents to televangelists’ messages and to analyse the impact of televangelist messages on the residents have not been scientifically exploited. Worthy of note is the fact that televangelism is seen by some believers as a conduit for commercial exploitation, entertainment and shallow theology which may lead the public potentially to be subjects of exploitation and false religion. Against this background of the foregoing, it is imperative to dedicate a study to establish the influence of televangelism on worshippers resident in Molyko, Buea Sub- division.

1.3 Research Questions

The study was guided by a general and specific research questions.

1.3.1 General Research Question

What are the effects of televangelism on residents in Molyko?

1.3.2 Specific Research Questions

1. What are the worship habits of residents of Molyko neighbourhood?
2. How exposed are residents of the neighbourhood to televangelism channels?
3. How does televangelism influence the worship habits of the residents?