The Rise of Television Evangelism and Mega Churches (1900–Present)

Introduction: A New Era of Mass-Mediated Religion

The 20th century brought revolutions not only in theology and global missions but also in communication technologies that transformed the way Christianity was practiced, proclaimed, and organized. Among the most consequential developments were the rise of television evangelism and the emergence of the mega church phenomenon. These trends reshaped worship, religious authority, and the relationship between church and culture.

Television and mass media turned preachers into celebrities, while mega churches redefined what it meant to gather as a Christian community in an age of urbanization, suburbanization, and consumer culture. Together, they created a new form of religious expression—popular evangelicalism—that emphasized accessibility, spectacle, and broad appeal, while sparking debate over authenticity, theology, and commercialization.

1. Early Broadcast Christianity: Radio as Precursor

Before television, radio laid the groundwork for electronic church. In the 1920s–1930s, figures such as Aimee Semple McPherson, founder of the Foursquare Church, used radio broadcasts to reach massive audiences. Radio preachers like Charles Fuller (Old Fashioned Revival Hour) built national followings, proving that technology could expand the reach of the gospel.

This democratization of preaching bypassed denominational structures, allowing charismatic leaders to create new audiences beyond their local congregations. It also foreshadowed debates about accountability and spectacle in religious media.

2. The Rise of Television Evangelism

Billy Graham and Crusade Evangelism

The most iconic figure of 20th-century evangelism was Billy Graham. His televised crusades from the 1950s onward brought revival-style preaching into millions of homes. Graham mastered the new medium: direct, simple messages about salvation, combined with altar calls and stirring hymns. Unlike some later televangelists, Graham cultivated bipartisan respect, meeting with presidents and emphasizing integrity.

Televangelist Pioneers

Other televangelists soon followed:

• Oral Roberts emphasized healing and prosperity.

• Rex Humbard built one of the first regular religious television programs.

• Pat Robertson founded the Christian Broadcasting Network (CBN) and The 700 Club, combining news, entertainment, and evangelism.

These pioneers professionalized religious broadcasting, blending theology with production values borrowed from secular media.

Prosperity Gospel and Spectacle

By the 1970s–1980s, televangelism often intertwined with the prosperity gospel: the teaching that faith, positive confession, and giving to ministries would result in material blessing. Figures such as Jim Bakker, Tammy Faye Bakker, and Jimmy Swaggart embodied this era of charismatic spectacle—lavish sets, dramatic appeals, and fundraising marathons.

While televangelism reached millions, scandals over financial impropriety and sexual misconduct in the 1980s damaged its credibility. Yet the movement endured, evolving with cable television and later the internet.

3. Mega Churches: From Neighborhood to Stadium

Defining the Mega Church

A mega church is typically defined as a Protestant congregation with 2,000 or more regular attenders. While large churches have always existed, the 20th century saw the rise of institutionalized mega churches, especially in the United States.

Growth Factors

Several factors explain their rise:

• Suburbanization after World War II created large, commuter-based congregations.

• Car culture enabled regional churches that drew from wide areas.

• Baby boom demographics expanded churchgoing populations.

• Entrepreneurial leadership produced pastors who functioned as CEOs.

• Consumer culture encouraged churches to offer professional music, childcare, parking, and amenities.

Case Studies

• Willow Creek Community Church (Bill Hybels) pioneered the “seeker-sensitive” model, emphasizing contemporary music, drama, and practical sermons.

• Saddleback Church (Rick Warren) became famous for its purpose-driven philosophy.

• Lakewood Church (Joel Osteen) exemplified prosperity-oriented mega churches with a media-savvy, motivational style.

4. Worship and Identity in the Age of Spectacle

Contemporary Worship

Mega churches embraced contemporary worship music, often using rock bands, light shows, and multimedia screens. This created a participatory yet entertainment-like atmosphere. Critics argued it blurred lines between worship and concert.

Branding and Marketing

Churches began to function like brands, with logos, slogans, and corporate-style leadership. Sermon series were marketed like film releases; campuses multiplied through satellite churches and video sermons.

Community and Small Groups

Mega churches compensated for size by emphasizing small groups, where members found intimacy, discipleship, and accountability. This dual structure—large spectacle plus small fellowship—proved highly effective.

5. Global Spread of Mega Churches

While initially American, the phenomenon spread worldwide.

• In Korea, Yoido Full Gospel Church (David Yonggi Cho) grew to over 700,000 members.

• In Nigeria, churches like Redeemed Christian Church of God built auditoriums seating hundreds of thousands.

• In Latin America, Pentecostal mega churches attracted urban poor with messages of empowerment and healing.

These global mega churches often combined charismatic spirituality with local cultural elements, making them centers of both faith and social influence.

6. Critiques and Controversies

Commercialization of Religion

Critics accuse televangelism and mega churches of commodifying faith, turning worship into entertainment and pastors into celebrities. The heavy reliance on fundraising raised ethical concerns.

Theology of Prosperity

Prosperity preaching remains divisive. Defenders argue it empowers the poor with hope; detractors warn it distorts the gospel into materialism.

Accountability and Scandals

From televangelist scandals in the 1980s to controversies over mega church leadership abuse in the 2000s, concerns about accountability persist. Independent governance structures often lack denominational oversight.

7. The Digital Turn

In the late 20th and early 21st centuries, television evangelism and mega churches adapted to new technologies:

• Cable and satellite TV expanded global reach.

• Internet streaming allowed churches to reach global audiences.

• Social media created new platforms for celebrity pastors.
  COVID-19 accelerated online church, blurring lines between local congregation and global audience.

8. Legacy and Future Directions

Television evangelism and mega churches transformed Christianity by:

• Expanding reach beyond local congregations.

• Blending faith with mass media and consumer culture.

• Globalizing evangelical styles of worship and preaching.

• Raising enduring questions about authenticity, accountability, and the meaning of church.

While critiques abound, these movements undeniably reshaped the face of Christianity in the modern world. They illustrate the adaptability—and vulnerability—of the church in the age of media and mass society.

Conclusion

The rise of television evangelism and mega churches marks one of the most striking chapters in 20th- and 21st-century Christianity. They demonstrate how new technologies and cultural shifts reshape religious practice, creating both opportunities and challenges. The electronic church brought the gospel to millions, yet also blurred the boundaries between faith and spectacle. Mega churches offered new models of growth and community, yet raised questions about depth, accountability, and commercialization.

Whether one sees them as revival or distortion, televangelism and mega churches testify to the living, adaptive character of Christianity, constantly reshaping itself in dialogue with culture.

Suggested Assignments

1. Research Essay (6,000 words): Analyze the impact of Billy Graham’s televised crusades on postwar American Christianity.

2. Comparative Study (5,000 words): Compare the seeker-sensitive model of Willow Creek with the prosperity-oriented message of Lakewood Church.

3. Case Study (4,500 words): Examine the role of African mega churches in shaping political and social life.

4. Theological Reflection (3,500 words): Reflect on whether televangelism can be considered authentic worship. What are the theological risks of mediated religion?

5. Creative Assignment: Write a fictional TV sermon script for a 1970s televangelist, incorporating appeals to faith, healing, and financial giving.

References

Bowler, K. (2013). Blessed: A History of the American Prosperity Gospel. Oxford University Press.
Ellingson, S. (2007). The Megachurch and the Mainline: Remaking Religious Tradition in the Twenty-first Century. University of Chicago Press.
Hadden, J. K., & Shupe, A. (1988). Televangelism: Power and Politics on God’s Frontier. Henry Holt.
Hoover, S. M. (2006). Religion in the Media Age. Routledge.
Roof, W. C. (1999). Spiritual Marketplace: Baby Boomers and the Remaking of American Religion. Princeton University Press.
Schultze, Q. J. (1991). Televangelism and American Culture: The Business of Popular Religion. Baker.
Thumma, S., & Travis, D. (2007). Beyond Megachurch Myths: What We Can Learn from America’s Largest Churches. Jossey-Bass.