The crusade is the vision: Branding charisma in a global Pentecostal ministry

Material Religion

Volumn 1, Issue 3, 2005, Pages 386-403

  Gordon, Tamar ^a,b   Hancock, Mary ^a  

^a UNIVERSITY OF CALIFORNIA   (United States)

^b RENSSELAER POLYTECHNIC INSTITUTE   (United States)

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EID: 34347298920     PISSN: 17432200     EISSN: None     Source Type: Journal    
DOI: 10.2752/174322005778054023     Document Type: Article

References (28)

1. Crusades have become a fixture in Africa, featuring the likes of Benny Hinn, Bishop T.D. Jakes and Dr. A.K. Paul, and employ other sectors in the process including local audio engineers and lighting specialists. The foreign crusade teams also draw upon the crème de la crème of the African gospel music industry who in turn capitalize on the excitement and energy of the events to promote and market their crusade performances nationally Hinn, Bishop T.D. Jakes and Dr. A.K. Paul, and employ other sectors in the process including local audio engineers and lighting specialists. The foreign crusade teams also draw upon the crème de la crème of the African gospel music industry who in turn capitalize on the excitement and energy of the events to promote and market their crusade performances nationally (http://www. vanguardngr.com/articles/2002/features/arts at112052005.html)
2. International crusades and revivals are now regularly staged in Africa, Asia and Latin America. Yet, as many scholars and evangelical leaders have noted, the explosion of evangelical Churches in the Third World has not been the outcome of Western evangelism in any straightforward sense. The Lausanne Compact of 1974 called for the end of the imperialist era of missionization and advocated a partnership model Padilla 1976, 145-61, Since the 1970s, many Third World evangelical communities have been sustained less by Western Churches' funding and leadership and far more by local efforts. The televisual and Web-mediated spectacles of Christian revivals, which depend on the anointing of a Western evangelist, however, remain as pervasive and compelling as ever for Christian broadcasters and viewers in North America Asia and Latin America. Yet, as many scholars and evangelical leaders have noted, the explosion of evangelical Churches in the Third World has not been the outcome of Western evangelism in any straightforward sense. The Lausanne Compact of 1974 called for the end of the imperialist era of missionization and advocated a partnership model (Padilla 1976, 145-61). Since the 1970s, many Third World evangelical communities have been sustained less by Western Churches' funding and leadership and far more by local efforts. The televisual and Web-mediated spectacles of Christian revivals, which depend on the anointing of a Western evangelist, however, remain as pervasive and compelling as ever for Christian broadcasters and viewers in North America
3. This is ironic because Bonnke's TV show and highly produced proselytic videos have been among those that serve as models for Pentecostal media production in Africa De Witte, this videos have been among those that serve as models for Pentecostal media production in Africa (see De Witte, this volume)
4. Reinhard Bonnke, Life of Fire, four videotape set; www.cfan.org
5. Over 2,000 independent African Pentecostal Churches worked with CfaN to host the Lagos crusade in 2001 that saw a 1.3 million audience. The Fire conference filled a stadium with over 80,000 pastors from these local churches (Cutrer and Minchakpu, 2005). host the Lagos crusade in 2001 that saw a 1.3 million audience. The Fire conference filled a stadium with over 80,000 pastors from these local churches (Cutrer and Minchakpu, 2005)
6. Full Flame's Website claims that in sixty-three crusades across the globe Bonnke has preached to more than 27 million people, with 12,080,000 decision cards filled out , Bonnke says he has had more than 103 million books translated into 123 languages and dialects, and these are being printed in forty-two different countries. Bonnke has preached to more than 27 million people, with 12,080,000 decision cards filled out (www fullflame.org/en/cfan. htm). Bonnke says he has had more than 103 million books translated into 123 languages and dialects, and these are being printed in forty-two different countries
7. In 1991, at his miracle Crusade in Kano, located in the Nigerian Muslim north, a riot broke out between Muslims and Christians that left at least 200 dead. Banned from Nigeria for eight years, Bonnke returned in October 1999 to the Christian dominated city of Benin. There, a surge in the crowd of half a million turned into a stampede and fifteen people were crushed to death A Question of Miracles aired on 4/15/01 and is still streamed through various anti-Word-Faith groups allegedly exposing them as fraudulent faith healers north, a riot broke out between Muslims and Christians that left at least 200 dead. "Banned from Nigeria for eight years, Bonnke returned in October 1999 to the Christian dominated city of Benin. There, a surge in the crowd of half a million turned into a stampede and fifteen people were crushed to death" (www.tv.cbc. ca/witness/faitha/faithbonnke/htm). The HBO documentary A Question of Miracles aired on 4/15/01 and is still streamed through various anti-Word-Faith groups allegedly exposing them as fraudulent "faith healers."
8. Virtually mediated discussion forums on Christian Websites, such as Christianity.com (www. christianity.com) register Bonnke's increasing visibility (often in relation to his ties to Christian broadcasters) among North American audiences, through both the numbers of postings since 2001 and the intense, and sometimes, vitriolic confrontations that discussion about his claims engender. There are also Websites devoted to the debunking of Bonnke's and Hinn's enactments of heretical doctrines of Word-Faith, anointing and prosperity, i.e www.rapidnet.com "Christianity.com" (www. christianity.com) register Bonnke's increasing visibility (often in relation to his ties to Christian broadcasters) among North American audiences, through both the numbers of postings since 2001 and the intense, and sometimes, vitriolic confrontations that discussion about his claims engender. There are also Websites devoted to the debunking of Bonnke's and Hinn's enactments of "heretical" doctrines of Word-Faith, anointing and prosperity, i.e., www. deceptioninthechurch.com and www.rapidnet.com
9. TBN has sought competitive advantage by its seizure of a controversial position vis-à-vis the established evangelical media. Its stable of evangelists are routinely critiqued on Christian and secular networks, and on the Internet sites of critics with ties to those other networks. TBN's celebrity evangelists' performances are, of course, biblically based: with the proper faith and authority, people can be raised from the dead; miraculously healed; and able to speak in tongues. However, when spectacularized in the global arena of TV programing, these claims are often challenged by competing denominations and networks, which have been quick to point to the troubling implications of the doctrines played out in the performances of celebrity evangelists and saved followers. position vis-à-vis the established evangelical media. Its stable of evangelists are routinely critiqued on Christian and secular networks, and on the Internet sites of critics with ties to those other networks. TBN's celebrity evangelists' performances are, of course, biblically based: with the proper faith and authority, people can be raised from the dead; miraculously healed; and able to speak in tongues. However, when spectacularized in the global arena of TV programing, these claims are often challenged by competing denominations and networks, which have been quick to point to the troubling implications of the doctrines played out in the performances of celebrity evangelists and saved followers
10. Bonnke and Hinn are both celebrity preachers who emphasize spectacle in the service of miracles, and both draw huge attendance at stadiums and open-air revivals. In addition to standard Pentecostal emphasis on healing, signs and biblical salvation, both men preach controversial doctrines of Word-Faith, Anointing and Prosperity Gospels. Like Bonnke, Hinn presides over enormous crusade crowds. Hinn's brand scenario is the instant healing of people who literally fall back, slain in the Spirit when Hinn lays on hands or throws spiritual fireballs at them. Sometimes Hinn causes this to happen to large groups of people at once with a wave of his arm in their direction. Bonnke's less theatrical, but no less charismatic laying on of hands appears to be more in the mainstream Pentecostal performative tradition the service of miracles, and both draw huge attendance at stadiums and open-air revivals. In addition to standard Pentecostal emphasis on healing, signs and biblical salvation, both men preach controversial doctrines of Word-Faith, Anointing and Prosperity Gospels. Like Bonnke, Hinn presides over enormous crusade crowds. Hinn's "brand" scenario is the instant healing of people who literally fall back, slain in the Spirit when Hinn lays on hands or throws spiritual "fireballs" at them. Sometimes Hinn causes this to happen to large groups of people at once with a wave of his arm in their direction. Bonnke's less theatrical, but no less charismatic laying on of hands appears to be more in the mainstream Pentecostal performative tradition
11. Interview with Sales Manager, Full Flame, October 30, 2004
12. Bonnke's organizations also have logos, however, there is far less recognition value there because there tend to be multiple corporate subsidiaries, and the logos for Full Flame (a tongue of fire), or even CfaN (its acronym with an embedded crucifix) don't equate the brand essence with Pentecostal visuals like the crowds that materialize miraculously under difficult circumstances. The logos, themselves, are empty signs, acquiring significance only by virtue of their visual association with the crusade shot, over which they are often superimposed, together with foregrounded pictures of Bonnke himself. recognition value there because there tend to be multiple corporate subsidiaries, and the logos for Full Flame (a tongue of fire), or even CfaN (its acronym with an embedded crucifix) don't equate the brand essence with Pentecostal visuals like the crowds that materialize miraculously under difficult circumstances. The logos, themselves, are empty signs, acquiring significance only by virtue of their visual association with the crusade shot, over which they are often superimposed, together with foregrounded pictures of Bonnke himself
13. Branding theory contains a vocabulary that distinguishes different interacting components and levels such as brand equity, essence, valuation, image, culture and so on. We are using a composite definition that centers on establishing a standout identity and reputation, i.e, a distinguishing name and/or symbol (such as logo, trademark or package design) intended to identify the goods or services of one seller, and to differentiate those goods or services from competitors who would attempt to provide products that appear to be identical (Aaker 1991, 7) The brand is a snapshot of what we are calling a brand scenario which is a trademark activity that enacts and embodies doctrine, even as it represents it, such as staged healings or massive gatherings interacting components and levels such as brand equity, essence, valuation, image, culture and so on. We are using a composite definition that centers on establishing a standout identity and reputation, i.e., "a distinguishing name and/or symbol (such as logo, trademark or package design) intended to identify the goods or services of one seller... and to differentiate those goods or services from competitors who would attempt to provide products that appear to be identical" (Aaker 1991, 7) The brand is a snapshot of what we are calling a "brand scenario" which is a trademark activity that enacts and embodies doctrine, even as it represents it, such as staged healings or massive gatherings
14. http://www.fullflame.com.http www.cfan.org
15. Aaker, D. A. 1991. Managing Brand Equity: Capitalizing on the Value of a Brand. New York: Free Press
16. Asamoah-Gyadu, J. Kwabena. 2005. "Christ is the answer: what is the and its implications for religion, evil and public space question?" A Ghana Airways prayer vigil and its implications for religion, evil and public space. Journal of Religion in Africa 35(1): 93-117
17. Bonnke, Reinhard. 2000. Life of Fire, 4 vols. Videotape. Sparks Nations Productions, Full Flame GmbH, Christ for All Nations
18. -. 2002a. Evangelism by Fire. Frankfurt: Full Flame GmbH
19. -. 2002b. Mighty Manifestations. Frankfurt: Full Flame GmbH
20. -. 2003a. Raised from the Dead. Videotape. Frankfurt: Full Flame GmbH
21. -. 2003b. Time is Running Out. Frankfurt: Full Flame GmbH
22. -. 2004. Called to Populate Heaven. DVD. Frankfurt: Full Flame GmbH
23. Cutrer, Corrie and Obed Minchakpu. 2001. Come and receive your miracle. Christianity Today, 45 (2): 40
24. De Witte, Marleen. 2003. Altar Media's living word: televised charismatic Christianity in Ghana. Journal of Riligion in Africa 33(2:) 172-203
25. Mayer, Birgit. 2004. 'Praise the Lord': Popular cinema and Pentacostalite sphere.American Ethnologist style in Ghana's new public sphere.American Ethnologist 31(1): 92-111
26. Morgan, David. 1999. Protestants and Pictures. New York: Oxford University Press
27. Padilla, C. Rene. 1976. The New Face of Evangelicalism. Downers Graver, IL: Intervarsity Press. IL: Intervarsity Press
28. Plate, S. Brent, ed. 2002. Religion, Art and Visual Culture. New York: Palgrave