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The impact of the televangelist scandals of 1987/88 on the public's religious beliefs & behaviors was assessed with data from 31 adult time series & 13 youth time series, selected to measure attitudes on a range of topics -- TV evangelists, contributions to TV church services, clergy assessment, organized religion, fundamentalist beliefs, etc. Changes in attitudes before, during, & after the scandals about Jim Bakker, Oral Roberts, Pat Robertson, & Jimmy Swaggert were most evident in questions about TV evangelists & organized religion; 15 adult time series showed an effect, while 5 showed an effect for the youth. While fundamentalist behavior & religious preference showed few changes, standard religious behaviors were unexpectedly affected negatively. 3 Appendixes, 7 References. J. Sadler

Effect of the Jim Bakker and Jimmy Swaggart scandals on American public opinion of religion and the electronic church; based on data from 44 public opinion polls.

This Note discusses the proposed legal responses to the problem of fraud by televangelists. Finding the solutions constitutionally deficient, politically unsound, or practically ineffective as deterrents, it then explores the possibility of a content-based restriction on televangelists' speech. The Note concludes that such a deliberate restriction on speech cannot withstand First Amendment scrutiny, regardless of the dishonesty or disingenuousness one may find in televangelists' tactics. Accordingly, despite the great potential for deception, televangelists' activities are, and should be, absolutely protected by the First Amendment. Any proposed remedy to deal with televangelism must occur in the marketplace of ideas, which is an approach consistent with First Amendment values. Thus, each individual must determine what worth, if any, exists in televangelists' speech.

This study was borne out of the need to ascertain the extent to which televangelists in Port Harcourt; deploy media content towards issues that border on socio-political development. The primary objective was to empirically determine if a correspondence exists between advocacy by televangelists and compliance by Pentecostals as manifested in Knowledge, Attitude and Practice (KAP). The study necessitated triangulation with the Weighted Mean Score (WMS) as the basis for quantitative analysis. Findings revealed televangelism to revolve around the pastor (p), message (m) and church (c). Though an association link was found between ideologies expressed by televangelists and adoption by Pentecostals, this link only found expression in the concepts of secularism and fundamentalism. Survey also revealed a dismal rating of televangelism as regards socio-political mobilization. The chi-square test showed the x2 computed to be greater than the x2 critical thus showing a disconnect between knowledge on the potential benefits of televangelism and the deployment of such benefits towards socio-economic mobilization by televangelists. It was therefore recommended that televangelism should not be used for self aggrandizement and church growth but should complement the socio-political mobilization process. It was further recommended that a policy framework should be put in place to ensure compliance by televangelists.

An examination of ethical challenges confronting televangelists as a result of the internal contradictions of condemning modernity while using modern technology & methods of social organization to achieve their purposes. Use of the TV requires enormous income, which in turn forces televangelists to act in economically determined ways to raise capital: (1) bait & switch techniques -- soliciting donations for a special mission activity & switching the funds to cover other expenses; (2) last ditch appeals for donations; & (3) persuasion & salesmanship both for tangible products, eg, Bibles & crosses, & intangible products such as claims of their own success, spiritual services, & God's blessing of salvation. Market pressures also affect the content of theology, most generally in the construction of a bland, lowest-common-denominator version of Protestantism. The implication of these ethical issues for the future of televangelism is discussed. 21 References. D. Generoli

The author talks about Robert Wolfgang Schnell's tale Muzes Flote (Muze's Flute). Schnell (1916-1986) was a musician, painter, laborer, actor, deserter, director, televangelist & a drinker. The author briefly mentions Thielemann's production of Wagner's Ring der Nibelungen. Adapted from the source document.

"Jamaica, land we love" -- Religious dandyism : prosperity and performance in Black televangelism -- Relative prosperity : lived religion in the "dying field" -- Female televangelists and the gospel of sexual redemption -- Redeeming sexuality -- Distributing the message : globalization and the spread of Black televangelism -- Conclusion : voices of the next generation

The General Social Survey shows that American confidence in the press has declined gradually but continuously from 1973 to 2000. Confidence in the military showed a spike of increase following the Persian Gulf War, whereas that for organized religion underwent a dramatic but temporary decline following scandals associated with televangelists Jim Bakker and Jimmy Swaggart. This article shows good predictions of confidence time trends for all three institutions (the press, the military, and organized religion) (R² from 0.61 to 0.82). The InfoTrend computer method was used to score the texts of the stories for coverage explicitly favorable and unfavorable to the three institutions. For the military, additional scores were generated for the Gulf War. For organized religion, the text was also scored for coverage of sex scandals of televangelists and the Roman Catholic clergy. The press content scores were entered into the ideodynamic model to make the successful predictions of the time trends.

Pakistan's religious television programs have drawn significant attention in both academic and policy circles. However, there has been surprisingly little systematic analysis of their content and influence. This article shows that, although the televangelists featured on the Pakistani television channels present some of the most conservative views regarding the role of women and religious minorities in society and the role of Islam in governance, Pakistani television is an arena of contestation. The impact of the lively debates between televangelists on young viewers-over whom the ideological battles are being waged-is mixed. Findings from an original survey of Pakistani students and political activists suggest that young people in Pakistan watch religious shows only occasionally. Those that do, however, take them seriously. What leads young people to consume religion on television is a sense of social responsibility: that they are doing it not just for themselves, but also-and perhaps more importantly-for others, be it their families or communities. (Asian Aff/GIGA)