Running head: THE CHURCH, THE MASS, AND THE MEDIUM

The Church, the Mass, and the Medium: The Root of American Christianitys Image Problem and a Possible Fix Jason Kircher Wheaton College

THE CHURCH, THE MASS, AND THE MEDIUM American Christianity has a PR problem. At least, thats what everyone seems to be

saying, with increasing clamor and alarm. In 2007, David Van Biema wrote an article called Christianitys Image Problem, centered on the increasingly negative view of Christians as anti-homosexual and hypocritical according to the Barna Group (Van Biema, 2007). Mainline denominations have seen a decrease in attendance - the Episcopal Church has watched as their average attendance across all dioceses dropped by 23 percent between 2000 and 2010 (Episcopal Church Archives, 2012). Even more recently, Rachel Held Evans blew up the blogosphere with her piece for CNN, Why millennials are leaving the church, discussing the critiques this generation has with the Bride in America (Evans, 2013). After years of domination and acceptance in the public sphere, church leaders from all across the theological spectrum are trying to figure out why people dont like Christians anymore. But no matter how many John 3:16 posters are held up at football games or how many Christians join in the clamor to rail against the Church and her misdeeds, the problem seems to persist. Perhaps what is most ironic about American Christianity having problems with its image is that it was Christianity that created and developed the first propaganda campaign centuries ago. Though the term is rarely used because of its distinctly negative over-andundertones (deserved for many reasons), propaganda is a pervasive phenomenon in modern society. But is there a difference between this nasty word and more acceptable phrases such as advertising, public relations, and consumer education? Most would describe propaganda as the intentional effort on the part of a person or persons to influence another towards a specific end goal, a definition broad enough to include advertising and public relations, war speeches and peace activism. But Jacques Ellul has a

THE CHURCH, THE MASS, AND THE MEDIUM better, more focused definition. In propaganda we find techniques of psychological influence combined with techniques of organization and the envelopment of people with the intention of sparking action, Ellul writes in the preface to his work Propaganda (1973/1962). Its the techniques of society, the devices and media used to organize and leverage people, which turn mere influence into propaganda. By evaluating its own role in the creation, development, and use of propaganda, the American Church can better understand the public relations dilemma and correct course. Propaganda as a phenomenon has roots that trace back thousands of years to the Ancients themselves. Most discussions of persuasion and influence find their beginning in ancient Greece, and there we must begin as well. Around 323 B.C., Aristotle developed his Rhetoric, a comprehensive view of persuasion that focused on communicating a position based on logic and reason (Pratkanis & Aronson, 2001). In Greek culture at the time of Aristotle, persuasive efforts werent focused on selling product or making profit. Rather,

Greek citizens needed to be persuasive to argue for themselves in court without lawyers, as well as contribute to the political assemblies of their day. Because of this, Aristotle taught in his Rhetoric that the art of persuasion helped others see the truth of the speakers claims and come to the right conclusion, both in fact and morality. As the golden age of Greece came to pass and Rome took over, Roman citizens of means became the members of society who waxed and waned philosophically (Reid, 1882). One in particular, Cicero, became established as one of ancient Romes most influential orators, philosophers, and statesmen. In the century before the birth of Christ, Cicero wrote extensively on rhetoric and oration, teaching and instructing Roman citizens and hired orators how to be persuasive. In his early years Cicero wrote De Inventione on eloquence

THE CHURCH, THE MASS, AND THE MEDIUM and how to develop it for further use (Cicero, 1888). Later, he wrote a more complete treatise entitled De Oratore, discussing the requirements and uses of oration in public (Burton, 1997). Cicero also spoke to the moral nature of what was being discussed, noting that good and evil stem from the use of eloquence as a technique. Although neither Aristotle nor Cicero used these works in particularly religious ways, the moral emphases

they placed on persuasive efforts should be noted. The art of persuasion finds its genesis in these two men and their foundational works on rhetoric and eloquence. It is important to note that mere persuasion is not propaganda. The term propaganda was not even created until the early 17th century, and it is here that the intersection of persuasive efforts and religious contexts began. A small, Catholic commission under Pope Gregory XIII was created called de propaganda fide (University of Notre Dame Archives). In 1622, Pope Gregory XV formalized this group into the Congregatio de Propaganda Fide, or the congregation for the propagation of the faith (Harper, 2013). This committee of sorts was put in place to supervise all missionary and evangelistic efforts, especially those in the New World. More importantly, it was created as a part of the new system of congregations after the Counter-Reformation swept through Catholicism (University of Notre Dame Archives). Why propaganda never existed until after the Reformation lies in one of its defining characteristics; namely, mass-mediation. Between 1445 and 1450, a German metallurgist named Johannes Gutenberg combined moveable type, oil-based ink, and the wine-screw press to invent the printing press, the first device to ever produce a mass medium (Febvre & Martin, 1997). His printing press profoundly changed the way documents and works of knowledge were transmitted. No longer were manuscripts reproduced by hand; identical copies could be

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made, and at an astronomically faster rate then ever before. This new phenomenon did not garner a warm reception upon its introduction. Johann Fust (or Furst), Gutenbergs financial backer, tried to sell 12 copies of the Bible in Paris, but was taken to court because the Parisian book guilds believed such identical copying could only come from the devil (Burke, 1995). The majority of the early works that were printed out of the first press located in Mainz were Christian religious texts. Although a Gutenberg Bible is perhaps the more famous of these first runs, the Mainz Psalter and Constance Missal were also printed (Febvre & Martin, 1997). Yet these widely known and beloved works were not the first mass medium (Eisermann, 2006). That honor belongs to the Indulgence. Its simple to see why the Indulgence instead of the other Christian texts became the first mass medium. For a medium to have mass capabilities, many people must have not only access to it, but the ability to use it as well. The vast majority of people in the Middle Ages were not literate, and even those that were would not have easy access to the amount of money required to buy an illuminated, printed Bible. And despite being a word-based document, the Indulgence does not exclude any members of medieval society for access or use. A recipient of an indulgence does not need to read it to gain its benefit. For the common man or woman in the 15th century, the paper indulgence is representative of a spiritual transaction. Prayers, penance, and good deeds draw from Christs treasury of merit and apply them as remission of temporal punishment of sins (CCC 1478). The indulgence itself is granted from the Church to authoritatively show that this transaction of sorts indeed has been accomplished. Simply by receiving an indulgence, the penitent receives the spiritual efficacy assurance of forgiveness and less time in purgatory, no reading required. Indulgences were not restrictive based on income or place in society.

THE CHURCH, THE MASS, AND THE MEDIUM They were granted upon the penitents purity of intentions, not the amount of money contributed (Shaffern, 2006, p. 15). Indulgences had been around for centuries before the printing press was invented. The plenary indulgence was first introduced in 1063 under Pope Alexander II for those

who would risk life and limb in the defense of Christendom by fighting the Moors in Spain (p. 13). Pope Urban II continued with this shift in teaching by offering indulgence-like remittance of penance for sin for those who participated in the First Crusade. This was further offered to those who could not go on a crusade but assisted financially. The link between alms giving and indulgence granting grew hard and fast, as later popes sought funds for further crusades, construction of cathedrals, and other Vatican-endorsed projects. By the time papal authority came to rest on Leo X, the printing press had transformed the new mass capabilities of the indulgence into the first case study of propaganda. In an effort to raise money for the reconstruction of St. Peters Basilica in Rome while at the same time helping solve the debt of Archbishop Albert von Brandenburg, Pope Leo X issued an indulgence to be printed and distributed for the people of Saxony, located in modern day Germany, in exchange for funds (OMalia, 1907). The infamous Johann Tetzel, who by 1514 was already an acclaimed preacher of indulgences when the indulgence was issued, was chosen as commissary of indulgences and began touring through the region. Tetzels role in history revolves around being the nemesis of Martin Luther. An Augustinian monk and professor who resided in Wittenberg, Luther posted his famous 95 Theses as a response to the sale of Indulgences. What Tetzel should truly be remembered for is his role as one the first propagandists ever in existence.

THE CHURCH, THE MASS, AND THE MEDIUM For perhaps the first time, a man convinced and motivated an audience to action using a medium that was distributed to and accessed by the masses. Tetzel traveled extensively through Saxony and Brandenburg, offering indulgences for the living and the dead. As was the understanding at the time, indulgences could also be worked for or bought by the living for the dead who were serving time in purgatory and as the dead could no longer make confession or contrition, neither was required. It is debated as to whether Tetzel himself actually created the first advertisement jingle, As soon as the coin in the coffer rings, a soul from purgatory springs, although popular history attributes this phrase to him. What is unquestioned is the doctrine wrapped up in the jingle: an indulgence purchased for a deceased person in purgatory would free them, no confession

required (Pastor, 1952). Tetzel was known for being arrogant pretentious and carried out the duties of his office in such a business-like way that abuse and scandal surrounded him (p. 350). Pastor quotes Paulus, who writes that contemporaries attributed unheard-of means of making money to Tetzel during this period (p. 350). In 1517, when Tetzel entered Jterbog to offer indulgences, flocks of people from nearby Wittenberg came to purchase theirs in response to his propagandistic techniques. Never before had someone so effectively combined the mass capabilities of printed indulgences with the fear mongering of those who felt responsible for those suffering in purgatory in an effort to sell indulgences. As such, Tetzel ought to be classified as one of the very first propagandists. The twisting of a Catholic doctrine into a fundraising machine is today repudiated, and currently no alms can be given for any project associated with the granting of an indulgence. But as previously mentioned, there was another side to the Indulgence controversy. Martin Luther himself turned to the printing press to influence the Protestant

THE CHURCH, THE MASS, AND THE MEDIUM Reformation. Luther was by no means the first attempted reformer of the Catholic Church. A century beforehand, John Hus was working on his own list of reforms for the Czech congregations. Following after John Wycliffe, Hus began changing and reinterpreting how the liturgy should be performed in the church, specifically when it came to iconography, Eucharist, and especially worship in the vernacular (Molnar, 1966). In 1410, Hus was excommunicated, in part because of his political alignments but also because of his differing ecclesiology from the Catholic Church (Cook, 1973). Despite excommunication,

Hus gained many adherents who believed in his reforms from Prague and the surrounding area. His reforms never left the Czech state, and on July 6, 1415, Hus was burned at the stake. So what was the difference between Hus, whose hope for reform never made it to Rome or beyond, and Luther, who in a short period of time created a schism in the Church? It wasnt theology. In fact, followers of Hus approached Luther once the Reformation was underway, hoping to unify under their shared aspirations (Evans, 2008). The difference was that Luther had the power of the printing press on his side. The 1519 disputation in Leipzig over his 95 Theses made Luther famous. His writings spread outside of Germany, and in a surprisingly short time were being read in England, Italy, and France (p. 120). This was made possible by the ease of access to printing Luther and his followers had in Wittenberg. The first known printer, Nicolaus Marschalk, came to Wittenberg in 1502 (Grossmann, 1970). Wittenberg was a university town, and academic centers made it a priority to have access to a printer to help publish their professors work. Luther, a professor of theology, credited much of the success of the spread of his ideas to the various

THE CHURCH, THE MASS, AND THE MEDIUM printers who published his work and assisted in fueling the fire of the Reformation (Cole, 1984). Luther too was falling into propagandistic tendencies. Once discussion became

impossible in Luthers opinion, he became convinced that separation, not reform, would be the path to continue on. In 1520, Luther issued To The Christian Nobility of the German Nation, writing that the secular authorities should become active in the fight against Rome (Luther, 1966). This and other writings were copied and read throughout Germany and beyond, convincing secular leaders and the common laity to take action against the Catholic Church by separating from it. Luther had now manipulated the printing press and the mass media of the book and the broadside to promote a split in the Christian West. Of course, it did not result in just one split of the Church. According to the Center for the Global Christianity, there are currently almost 41,000 Christian denominations worldwide (Pew Research Center). Luther began with responding to the propagandistic abuse of printed indulgences, but ended up using the same printing press to split the Catholic Church a great irony indeed. Propaganda would evolve past these primitive beginnings over time. The multiple factions during Europes religious wars all used the printing press to spread their particular doctrines and theologies, creating confessional states. And as the pendulum swung from the Catholic worldview to the Capitalistic worldview as a result of the Protestant Reformation (Fanfani, 2003), propaganda began to be used in secular society as well. When new communication technologies like radio were invented, governments began to notice their potential to inform the public while increasing state morale.

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After World War I, George Creel wrote How We Advertised America, and traced the efforts of the American Committee on Public Information to spread the good news of American democracy at home and abroad. Democracy does have its advantages, but it requires propaganda to organize and coordinate the masses (Bernays, 1928). During World War II, the Nazis further refined and developed the uses and efficacy of propaganda. However, even under the reign of Hitler and the Nazi party, the religious roots of propaganda were drawn upon again. Films like Triumph of the Will drew the German public into the Hitler cult as he was shown with messianic-like proportions (Hagopian, n.d.). Who but the Messiah coming down from the sky out of a plane could gain support from labor and business, men and women alike? Nazi rally grounds in Nuremburg were built to aggrandize Hitler and his followers. Zeppelin Field, built according to the law of ruins and meant to withstand the test of time, became home to some of the most awe-inspiring marches, creating a cathedral of light to instill a moment of transcendence amongst rally goers (Speer, 1970). Joseph Goebbels, Reich Minister of Propaganda, further illuminated the link between an audience and the state controlled media in efforts to motivate the public (Doob, 1995). Whether it was radio, film, physical structures, or the press, the Nazi Propaganda machine found ways to transform Germany into cult-like state of submission. Since the fall of the Third Reich, however, fear and increasingly negative connotations turned propaganda into a hush-word. No longer would countries have an Office of Propaganda, though organizations and governments continue to use similar techniques. 21st century advertising and marketing perform the same functions that propaganda has for centuries now. Propagandists of the early 20th century were working as admen for companies like General Motors and Procter & Gamble during peacetime

THE CHURCH, THE MASS, AND THE MEDIUM (Bernays). The techniques found in modern advertising such as the, famous person

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testimonial and the bandwagon effect, are the exact same devices to look for when trying to detect propagandistic efforts (Campbell & Martin, 2011; Institute for Propaganda Analysis, 1995). With the huge success companies gained by using advertising and publicity (not to mention the vast quantities of profit) in the US, it isnt a surprise that American Christianity began to dip its hand deeper into propaganda. In 1973, Paul and Jan Crouch founded Trinity Broadcasting Network, or TBN, and grew the organization to reach the majority of Americans, while broadcasting is now carried on 70 international satellites (TBN, 2013). What was once a single TV station to broadcast their prosperity gospel has now grown into the worlds largest on-air Christian network. And prosper they have; donations to the notfor-profit TBN totaled $93 million in 2010, with both Paul and Jan making steady six-figure sums (Eckholm, 2012). By consistently using emotional appeals, testimonials, and glittering generalities, no Christian could argue against programing such as Praise the Lord to keep their Christian message on the air. The Crouchs and TBN effectively manipulated propaganda for their brand of Christianity. Not every church in America used propaganda for monetary gain in arguably unethical ways. The seeker sensitive movement in evangelicalism that swept in during the 90s relied on a plain folks appeal in an effort to reach more and more people. Churches that attached themselves to this model highlighted distinctions from the high and traditional church forms. There were no longer priests giving a homily pastors who looked like they had come from a business casual lunch were giving a message that day. Instead of building cathedrals, basilicas, and traditional churches, places of worship looked

THE CHURCH, THE MASS, AND THE MEDIUM more like conference centers and shopping malls. No longer did a seeker have to fear

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walking into unfamiliar territory these, churches proclaimed. Rather, seeker churches were described as a church for people just like you. Bill Hybels and Willow Creek Community Church helped pioneer this movement (Hamilton, 2000). The affiliated Willow Creek Association (WCA) allows other churches to join (for a fee) to have access to conferences, materials, and products to help move any church towards a seeker sensitive model of doing church. There is something to the model and resources; over 20,000 people attend a service with Willow Creek, and hundreds of churches partner with WCA to join in with the movement. Mark Driscoll and Mars Hill Church in Seattle have recently created what they call Campaigns, a taped sermon series with study guides, promotional materials, and creative content that any church can sign up for (Mars Hill Church). Now any church across America can reproduce a copy in their context of what is going on in Seattle without even having Pastor Mark come for service. As humanity continues farther along into the digital age, some churches found ways to have church right on your very own computer. A Church Online Platform, developed by LifeChurch.tv, now invites people from around the world to tune in for live or pre-recorded feeds of church services from the comfort of their own computer desk. The platform is intended to help with the following goals, Taking the Gospel places we wouldnt be able to go physically. Reaching people who cant or wont attend church in a building. Giving people an anonymous way to investigate questions about God (lifechurch.tv, 2013). While watching an HD feed of a well-tuned contemporary worship band open for an engaging sermon, individuals attending the same service can instant message each other while an online pastor moderates all the while sitting in their pajamas, if so inclined. In 2012,

THE CHURCH, THE MASS, AND THE MEDIUM nearly five million people participated in Church Online through Lifechurch.tv

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(lifechurch.tv Because of You 2012). This is the latest effort to further mediate the Church and her message to the masses. So how is it that American Christianity has lost face and prestige when these propagandistic efforts are occurring? These methods were successful in terms of money and numerical growth. At this juncture we turn again to Ellul, who reflected and expounded on the interaction between Christians and propaganda. He writes in no uncertain terms that propaganda in society creates dissociation between their Christianity and their behavior (Ellul, 1973/1962, p. 228) for churchgoers. The internal, spiritual faith can remain, but the behavior is overwhelmingly dictated by the propaganda system around them. The faithful members of churches will forever struggle between their internal hopes and external desires. Of course, this isnt exactly news to most Christians; in this world you will have trouble is a promise from Jesus Himself. But for the institutional church, this leads to another question ought the Church use propaganda or not? If not, further numerical decline and cultural irrelevance seems likely. But Ellul warns against making propaganda because it seems that people manipulated by propaganda become increasingly impervious to spiritual realities, less and less suited for the autonomy of a Christian life (p. 229). Ellul argues that Christianity spread by such propagandistic efforts loses the truth and authenticity that the faith carries with it. The organic Church becomes an institutionalized entity, pandering and adapting to the masses instead of being an overwhelming power and spiritual adventure (p. 230). It does not matter what mediated technique is used to package and deliver Christianity; if the faith is disseminated in such a way that it uses the powers of this world, then it itself becomes of this world.

THE CHURCH, THE MASS, AND THE MEDIUM Broadcasting Christian programming, eschewing traditional church structure for business-world expertise, and online church services all serve as propagandistic techniques that substitutes worldly realities for spiritual ones. These mass mediated techniques cannot serve Christ by nature, independent of the content or message. Admittedly, the intentions behind using these methods in the Church might be decent

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enough most organizations or local churches attempt to reach more people with the good news of the Person and Work of Christ. Unfortunately, in doing so they inherently disincarnate the Gospel message, the very opposite of what faith in Jesus Christ, the Word made flesh, involves. Yet there is one alternative to propaganda that is as old as the Christian faith itself. Instead of developing new propagandistic methods, the Church in America should be looking to the one medium instituted by Christ to continue on in faithfulness and Christian growth Eucharist, commonly called the Lords Supper or the Mass. Unlike these other mediated attempts at Christian development, which taint and diminish faith by their mass potential, Eucharist is emphatically not for the masses. Paul writes in his first letter to the Church in Corinth that, Whoever... eats the bread and drinks the cup of the Lord in an unworthy manner will be guilty and that anyone who eats and drinks without discerning the body eat and drinks judgment on himself (11.27, 29). Christians across traditions and denominations agree that non-Christians should not celebrate Eucharist. They are excluded from participation, which implies that this medium is not for everyone. A key characteristic of propaganda is that it is for the masses - yet this sacrament is denied to those separated from Christ, lacking propagandistic intentions by Elluls definition. Its a unique event that builds up the community and the individual simultaneously. Eucharist is

THE CHURCH, THE MASS, AND THE MEDIUM celebrated together congregations corporately participate by approaching a common

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altar, partaking in the same elements, and drinking from the same cup. Yet the experience is individually powerful, as each believer communes with the presence of Christ by eating the bread and drinking the cup. Eucharist is reserved for singular Christians in the corporate Church, not the masses. Despite its lack of mass appeal, Eucharist fulfills the intentions lying behind the use of propaganda. In Lukes gospel Jesus, took the bread, and when he had given thanks, he broke it and gave it to them, saying, this is my body, which is given for you. Do this in remembrance of me (22.19). The celebration of Eucharist reminds Christians to meditate on the sacrifice of Christ as atonement for sin. It serves as a moment of reflection on, confession to, participation with, and worship of the God-man Jesus. In addition, Matthew records in his gospel that Jesus took a cup, and when he had given thanks he gave it to them, saying, Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (26. 27, 28). This cup of Eucharist points to the death Christ suffered for the sins of mankind that gives life through grace, the center of the Gospel. Paul teaches that celebration of Eucharist proclaim[s] the Lords death until he comes (1 Cor. 11. 26). Not only does it center on Christs Gospel, it also proclaims it to others. No other religion partakes in a meal that represents a person and his message like the Lords Supper. Every time Christians celebrate Eucharist, they declare their dependence not on their own works and righteousness, but the finished work of Christ. In effect, partaking in Eucharist is a testimony to the belief in the saving power of Jesus while also witnessing to non-Christians concerning the mystery of the Christian faith.

THE CHURCH, THE MASS, AND THE MEDIUM It may be true that American Christianity has an image problem; but if so, it is an image problem of its own creation No new technology or improved technique will be

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developed that will save the Church in America from its perceived irrelevance and decline. Relying more and more on propaganda to influence believers and reach non-believers will achieve the same results as it did during the Reformation abuse, disunity, and further alienation from the powerful faith that comes with the presence of Christ. Before working on what outsiders think of American Christianity, the Church needs to work on what it thinks about faith in and the presence of Jesus. Being satisfied by the Bread of Life from heaven is one significant way to image Christ rather than ourselves.

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Catechism of the Catholic Church. (1993). 1478. Obtaining indulgence from God through the Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c2a4.htm Cicero, M. T. (1888). The orations of Marcus Tullius Cicero. (C. D. Yonge Trans.). London: George Bell & Sons. 4, 241-380. Cole, R. G. (1984). Reformation printers: Unsung heroes. The Sixteenth Century Journal, 15 (3), pp. 327-339. Cook, W. R. (1973) John Wyclif and Hussite theology 1415-1436. Church History, 42 (3), pp. 335-349. Doob, L. W. (1995). Goebbels principles of propaganda. In R. Jackall (Ed.) Propaganda. New York, NY: New York University Press. Eckholm, E. (2012, May 4). Family battle offers look inside lavish tv ministry. New York Times. Retrieved from http://www.nytimes.com/2012/05/05/us/tbn-fight-offersglimpse-inside-lavish-tv-ministry.html?pagewanted=all&_r=0

THE CHURCH, THE MASS, AND THE MEDIUM Eisermann, F. (2006). The indulgence as a media event: Development in communication

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through broadsides in the fifteenth century. In R. N. Swanson (Ed.) Promissory notes on the treasury of merits: Indulgences in late medieval Europe. Boston, MA: Leiden. Ellul, J. (1973). Propaganda: The formatin of mens attitudes. (K. Kellen & J Lerner, Trans.). New York, NY: Random House. (Original work published in 1962). Episcopal Church Archives. (2012). Average Sunday attendance by province and diocese 2000-2010. Retrieved from http://archive.episcopalchurch.org/documents/ASA_by_ProvinceDiocese20002010.pdf Evans, G. R. (2008). The history of christian Europe. Chicago, IL: Trafalgar Square Publishing. Evans, R. H. (2013). Why millenials are leaving the church. Retrieved from http://religion.blogs.cnn.com/2013/07/27/why-millennials-are-leaving-thechurch/ Fanfani, A. (2003). Capitalism, Protestantism, and capitalism. (C. M. A. Clark, Trans. & Ed.). Norfolk, VA: IHS Press. (Original work published in 1934). Febvre, L. & Martin, H. (1997) The coming of the book: The impact of printing 1450-1800. (D. Gerard, Trans.). New York, NY: Verso. (Original work published in 1958) Gossmann, M. (1970). Wittenberg printing, early sixteenth century. Sixteenth Century Essays and Studies, 1, pp. 53-74. Greenman, M. (1970). Wittenberg printing, early sixteenth century. Sixteenth Century Essays and Studies, 1I, 53-74. Hagopian, K. J. (N.d.) Film notes. Triumph of the will. New York State Writers Institue.

THE CHURCH, THE MASS, AND THE MEDIUM Hamilton, M. S. (2000, November 13). Willow Creeks place in history. Christianity today. Retrieved from http://www.christianitytoday.com/ct/2000/november13/5.62.html?paging=off Harper, D. (2013). Propaganda. Online Etymology Dictionary. Retrieved from http://www.etymonline.com/index.php?term=propaganda Institute for Propaganda Analysis. (1995). How to detect propaganda. In R. Jackall (Ed.) Propaganda. New York, NY: New York University Press. Lifechurch.tv Because of You 2012. [Video file]. Retrieved from http://www.youtube.com/watch?feature=player_embedded&v=Rinlpag2mlc Lifechurch.tv. (2013). Is it for us?. Church online platform. Retrieved from http://churchonlineplatform.com/is-it-for-us/

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Luther, M. (1966). To the christian nobility of the german nation. Philadelphia, PA: Fortress Press. Mars Hill Church. (2013). Campaigns. Retrieved from http://marshill.com/campaigns Molnar, E. C. S. (1966). The liturgical reforms of John Hus. Speculum, 41 (2), 297-303. O'Malia, M.J. (1907). Albert of Brandenburg. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved August 14, 2013 from New Advent: http://www.newadvent.org/cathen/01262a.htm Pastor, L. (1952). The history of the popes: From the close of the middle ages. Vol. 7 (D. E. Graf, Trans.). St. Louis, MO: B. Herder Book Co. (Original work published in 1908). Pew Research Center (2011). Appendix B: Methodology for estimating christian movements. Global christianity a report on the size and distribution of the worlds

THE CHURCH, THE MASS, AND THE MEDIUM christian population. Retrieved from http://www.pewforum.org/files/2011/12/ChristianityAppendixB.pdf Pratkanis, A., & Aronson, E. (2001). Age of propaganda: The everyday use and abuse of persuasion. New York, NY: W. H. Freeman and Company.

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Reid, J. S. (1882). Introduction and notes. In M. T. Cicero, Cato maior de senectute. New York, NY.: Allyn and Bacon. Retrieved from http://www.gutenberg.org/files/14945/14945-h/14945-h.htm Shaffern, R. W. (2006). The medieval theology of indulgences. In R. N. Swanson (Ed.), Promissory notes on the treasury of merits: Indulgences in late medieval Europe . (pp. 11-36). Boston, MA: Leiden. Speer, A. (1970). Inside the third reich. New York, NY: The Macmillion Company. TBN. (2013). The TBN story. Retrieved from http://www.tbn.org/about-us/the-tbn-story University of Notre Dame Archives. (N.d.) Propaganda fide. Retrieved from http://archives1.archives.nd.edu/propfide.htm Van Biema, D. (2007, October 2). Christianitys image problem. Time. Retrieved from http://www.time.com/time/nation/article/0,8599,1667639,00.html