Integration of the Media and Media Technologies as a Promotional and Attraction Tool
This essay will explore the
way in which new religious movements have altered themselves to adapt to modern
culture and have unwaveringly embraced media and media technologies as a way of
promoting themselves and delivering the message of the sender to the receiver,
or as Hjarvard (2008, p.12) suggests, using 'media as a conduit.' Furthermore,
this essay will consider the work of Carl Mutzelburg, a pastor and an expert in
the promotion of his own ministry, the Catalyst Church. Carl Mutzelburg was
drawn to this Church in 1999, and discusses the way in which media has played a
large role in the promotion of his growing ministry. As a Church only recently
established in 1980, the Catalyst Church's prime aim is to connect the gospel
of Jesus Christ with ordinary Australians in a culturally relevant way. One
only has to attend their Church service which involves live music, audio
visual, drama and a cafe all rolled into one, to realise this Church has
adapted to suit modern culture. Carl's knowledge in the outcomes of using media
technologies within their Church as a way of attracting parishioners will also
be discussed. Throughout this essay, I will focus on certain theorists that
reflect on these issues, in particular, Stig Hjarvard, Heidi Campbell and Mara
Einstein.
As Einstein (2007, p.20)
argues, religious groups have taken on the marketing stance to promote 'their
product' and adapt and change the 'packaging' to appeal to religious seekers
over that of its competitors. Carl Mutzelburg discussed the way in which his
Church has promoted itself. In particular, the Catalyst Church uses mediums
such as: Facebook, their own website; podcasts; Youtube; email and Twitter; to
help connect with people. As Carl suggests, 'most of our society has access to
this technology, so why not use it?' In addition, Carl uses leaflet delivery
and newspaper advertisements from time to time to further aid their message to
reach those who are seeking. Einstein (2007, p.36) explains that religious
organizations have to incorporate marketing elements themselves as a result of
the option given to people to be able to pick and choose a religion that
attracts and suits them. When I asked Carl Mutzelburg about the method in which
the Hillsong Church uses media and media technologies as a way of promoting
themselves and attracting adherents, he viewed their promotional methods in a
supportive way, arguing there should be no problem with churches using media
extensively to promote themselves. Carl makes the point that within the world
today people's perception of religious institutions is largely based on what is
portrayed in the media, which is often negative. He argues that religious
leaders should use any means possible to help change any negative perceptions
people may have of their Church.
As a result of the ever growing use of media by churches, places of worship have become multimedia environments with big screen technology, live bands, stylish lighting, and sound systems as a way of attracting younger generations (Stout, 2012, p.1). This is strongly apparent in the Catalyst Church which uses a wide variety of audio-visuals. As Campbell (2010, p.112) and Jolyon (2007, p.34-35) explain, with the increase in digital technologies many religious groups are faced with the issue of whether this new technology could threaten or alter the practices of their religious community. Carl Mutzelburg maintains however, that media technologies are only a tool and if used correctly they can be very helpful in reinforcing values. Carl Mutzelburg insists the integration of media technologies is a useful way in attracting people to church as its modernization helps connect with today’s culture. In summary, the interviewee maintains that the message should never change, but the method of presenting the message should, to keep up with the times and connect with the people. Einstein (2007, p.35) puts forth the notion that institutional churches are not only competing with 'other brick and mortar churches', they are in competition with 'electronic and virtual churches' also which are ever growing in modern culture.
Hjarvard (2008, p.10) and Stout (2012, p.73) discuss how the expansion of modern media has significantly taken over many social functions that were typically performed in religious institutions i.e. worship, mourning, mass and many other rituals. With regards to religion, the Internet has a twofold purpose: (1) to provide information to those seeking to know about a certain institutionalised religion (Hoover, 2006, p.48); or (2) to create an environment for structured worship and information for those seeking meaning and purpose in their lives but do not want to adhere to a certain place of worship (Groys & Weibel, 2011, p.42). The Anglican Cathedral in Second Life (ACSL) is a perfect example of online religion in action as it is a virtual cathedral. An Anglican religious leader, reported by Campbell (2010, p.124) stated, 'I saw the Internet population, the potential of the technology...we need to be offering a church for those who are in these new environments.'
Carl Mutzelburg expresses the way in which to some extent popular electronic media such as websites, television and radio programs have become the places where people seek their moral and even religious learning. He insists that he does not have a problem with this as these are simply tools – it is the message they project that is the real issue. However, he argues that there will always be a role for churches which bring real people together, communicate on relevant issues and coordinate service to each other. In contrast, Hjarvard (2008, p.6) and Clark (2011, p.114) argue that media has become a prime source for imitating the presence of a community and sense of spiritual leadership and assistance which used to be fundamentally provided by institutionalised religions.
Carl Mutzelburg's approach
to promoting his Church and connecting with people today is in line with what
many scholars support. During the interview, Carl Mutzelburg held a similar
position to Hjarvard's idea of media as a conduit, language and environment
with reference to the interface of media and religion. He also provided further
insight in accordance with Campbell's arguments on the incorporation of media
technologies within a religious community. Lastly, Carl elaborated on promotion
and marketing of new religious communities, relating ultimately to Einstein's
arguments. In conclusion, Carl Mutzelburg's expertise in the promotion of his
own ministry provided insight into the promotion and marketing strategies used
within not only his own Church, but other modern religious movements also. The
media technologies used within his Church have been very successful in
increasing the number of attendees to over 800 parishioners each week. His
Church is an excellent example of how religious institutions have altered
themselves to adapt to the modern culture.
References
Sources:
- Campbell, H. (2010). When Religion Meets New Media. New York, NY: Routledge.
- Clark, L, S. (2011). Religion and Authority in a Remix Culture. In Lynch, G. M., Jolyon, S., & Strhan, A. (Eds.), Religion, Media and Culture: A Reader (pp.111-121). New York, NY: Routledge.
- Einstein, M. (2007). Brands of Faith: Marketing Religion in a Commercial Age. New York, NY: Routledge.
- Hjarvard, S. (2008). The Mediatization of Religion: A Theory of the Media as Agents of Religious Change. Northern Lights, 6(1), 9-26. doi: 10.1386/nl.6.1.9/1
- Groys, B., & Weibel, P. (2011). Medium religion : faith, geopolitics, art. New York, NY: Distributed Art Publishers.
- Hoover, S. M. (2006). Media and Religion in Transition. In S.M. Hoover (Ed.), Religion in the Media Age (pp. 45-83). London: Routledge.
- Jolyon, M. (2007). Questioning Media and Religion. In Lynch, G. M. (Ed.), Between Sacred and Profane. New York, NY: I.B. Tauris & Co.
- Stout, D. A. (2012). Media and Religion: Foundations of an
Emerging Field. New York, NY: Routledge.
Image - Image Credit: http://www.catalystchurch.com.au/
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