There is immense power in the art of persuasion-in the ability to influence a person's mindset or sway an individual's decision. For this reason, persuasion, and specifically advertisements, have a potentially negative connotation in our society. Indeed, the history of advertisement is often fraught with gray areas of ethical concern, spaces where knowledge of the human mind are exploited and utilized. It is no wonder that Christians seek to separate this potentially manipulative form of advertisement from the acts of persuasion utilized in conversion. Yet, are we constructing a foundationless division? Is it so unreasonable to find that the same mind-numbing tactics implemented to sell products are used to endorse a pursuit of salvation?
In the Seventh-day Adventist Church evangelism has long been the key to unlocking the dilemma of successfully spreading the Adventist message to the world. Such a global goal of persuasion, no doubt, utilizes several unique tactics specialized for each nation, people, and country. In this realization, it would be naive to deny that the tactic of persuasive advertising, which has been so efficient in our society past and present, has not merged with Adventism's acts of influence. Considering that the success or failure of the church's global goal may depend on how well they are able to sell their product, how well they are able to market their message of hope, it is no wonder that there are many common practices between advertising and the evangelistic methods of the SDA Church.
In the Seventh-day Adventist Church evangelism has long been the key to unlocking the dilemma of successfully spreading the Adventist message to the world. Such a global goal of persuasion, no doubt, utilizes several unique tactics specialized for each nation, people, and country. In this realization, it would be naive to deny that the tactic of persuasive advertising, which has been so efficient in our society past and present, has not merged with Adventism's acts of influence. Considering that the success or failure of the church's global goal may depend on how well they are able to sell their product, how well they are able to market their message of hope, it is no wonder that there are many common practices between advertising and the evangelistic methods of the SDA Church.
Advertising used to be a way people let others know about relevant things, like events they could attend and products they could acquire to better their lives. Soon it became more of a science, and less of a public service. People advertised strictly to gain customers and earn a profit. As in the more traditional sciences, observations were made and theories were postulated. Now, to varying degrees of success, lots of methods are tested and many used widely.
Some of the methods most frequently employed by companies wishing to advertise are product placement, subliminal messaging, and rituals. Product placement is a relatively simple idea. People watch television shows and movies, so if various products are used in those shows and movies, people will see them. People may want to emulate their favorite characters by using the same products. Maybe most people haven't heard of a particular brand, and seeing it in a good movie or show introduces it to them in a positive light.
Product placement can even be coupled with subliminal messaging. Perhaps people who see a product in passing on the screen will have the feeling they should have that product, but they can't remember why. That Coke can sitting on the bench might never be noticed by the average viewer, but suddenly everyone in the room goes to the fridge for some soda.
Subliminal messaging can also be used independently of other means of advertising. Subtle images can be inserted in frequently-viewed locations. Auditory stimuli can be so soft that people absorb the messages without knowing from whence they came. Other somewhat subliminal messages deal with other senses. Simply smelling a pleasant scent can encourage people to go places and buy things. Smelling other familiar scents like lemon or pine can urge a person to clean something. Hopefully they'll need to purchase some cleaning products to do so. Smelling something baking, like cookies or bread, might make someone hungry enough to go down the the bakery and buy more food than they actually will use.
Product placement can even be coupled with subliminal messaging. Perhaps people who see a product in passing on the screen will have the feeling they should have that product, but they can't remember why. That Coke can sitting on the bench might never be noticed by the average viewer, but suddenly everyone in the room goes to the fridge for some soda.
Subliminal messaging can also be used independently of other means of advertising. Subtle images can be inserted in frequently-viewed locations. Auditory stimuli can be so soft that people absorb the messages without knowing from whence they came. Other somewhat subliminal messages deal with other senses. Simply smelling a pleasant scent can encourage people to go places and buy things. Smelling other familiar scents like lemon or pine can urge a person to clean something. Hopefully they'll need to purchase some cleaning products to do so. Smelling something baking, like cookies or bread, might make someone hungry enough to go down the the bakery and buy more food than they actually will use.
Rituals are not always seen as advertising tools, but they play a large role in why people buy things. Many people feel loyalty to one brand because they are used to buying it. They may remember that their parents used to purchase a particular brand, such as Tropicana. Perhaps long ago it really was the best brand of orange juice, and was the most cost effective. People now take these assumptions for granted. The color of the package may look so familiar, the scent of the product bring back so many memories, and the sound of opening the package remind the purchaser that they have the same product they've always had. Using a different product would be like not having something to fill that need at all. Rituals are similar to habits. If every time one goes to the store they always get the same brands, they will likely not inspect the other offerings. In some instances, this perceived lack of choice is comforting in today's fast-paced world.
The afore mentioned advertising techniques are not always 100% successful. In fact, some of these methods barely make an impact in people's choices. Product placement can be too distracting and cause feelings of displeasure, or the movie or show might distract people from the products. Subliminal messages are often so subtle that they are not received. Sensory inputs may encourage people to do things and buy things, but unless there is a very unique sense experience associated with a particular product, these common sensations may merely trigger desire for "something", not a particular brand of that "something". Rituals can last for a long time, but if someone eventually realizes that they buy an inferior product out of habit, they will most likely switch to something better.
These many types of advertising all start with some foundational decisions based on the product being promoted. Marketers must look at what they are selling, who would want it, and why they might choose it. One excellent way to market something is to identify a need for the target audience then convince the audience the product can provide for or relieve that need.
Yet how does this connect to the church? What message are Adventists attempting to sell and who is this message applicable to? Adventists are a community of believers grounded in the words and promises of Christ. Through study of the Holy Scriptures, Adventists seek to implement God's law, love, and promises into everyday life, paying special attention to the sanctity of the Sabbath and the promise of the Christ's second coming. In this religion, the Word encompasses all aspects of life, from diet to exercise to dress to social activities. Furthermore, evangelism is prominent at all levels of church life. Through analysis, one may agree that Adventists are determined to market the redemption, hope, and joy that comes with accepting Jesus Christ as a personal savior. This urgent and relevant message is intended for no single group but for all people across the globe. Furthermore, this type of message- one of hope and redemption and new life- is exactly what people stricken by the tragedy of sin are searching for. It is therefore the church's mission and fate, to bring these longings into the mind's consciousness as well as be available to provide support and instruction.
The fusion of advertisement and evangelism is becoming more evident. This should not come as much of a surprise. One can observe that both advertisement and evangelism identify a sort of need with the promise of fulfillment of that need. Both have "target audiences" or groups of people that they know they can reach, influence, or convince with the utilization of the right resources. Both advertisers and evangelists must also employ the appropriate form of advertisement to succeed.
This last step is extremely necessary, because the church's ambitious global mission requires persuasion in all types of nations and to all lifestyles. For this reason the Seventh-day Adventist Church has expertly implemented different types of outreach. For instance, amidst the informational black hole of third-world countries where the SDA message is not well known, awareness is key and is often accomplished through "hands on" direct missionary efforts. Whether such tactics involve going door-to door with the latest pamphlets or distributing Bibles throughout the community, direct teaching ministries work so well in those types of countries because people are much more receptive to the information. This acceptance has a lot to do with the nature of the information they are hearing. Not only is it a message of hope and salvation, of love and forgiveness but it a new message that they may have never heard before.
Yet, this shock factor is not as prevalent in first-world countries where many have heard similar messages and claims. These selfsame "missionary tactics" that may have baptized hundreds in a village in Niger may be met with resistance and contention on the hostile streets of a major city where a more indirect approach may be required.
People are familiar with the general concept of Christianity to the point where they put up walls every time they sense someone trying to convince them to become a Christian, particularly their specific denominational flavor.
Unlike activities of the missionary approach, indirect evangelism may have nothing to do with a typical conversion-fest, but can be purely recreational, all of this for the purpose of exposure. When implementing these tactics, the hope is that the receiver will be less wary and more open to the beliefs of the individuals they have spent time with.
People are familiar with the general concept of Christianity to the point where they put up walls every time they sense someone trying to convince them to become a Christian, particularly their specific denominational flavor.
Unlike activities of the missionary approach, indirect evangelism may have nothing to do with a typical conversion-fest, but can be purely recreational, all of this for the purpose of exposure. When implementing these tactics, the hope is that the receiver will be less wary and more open to the beliefs of the individuals they have spent time with.
However, quick uptake does not mean a medium is well utilized. The development of the new interactive approach to the internet through social networking (Web 2.0) does not seem to have affected official Adventist institutions to the same degree it has influenced business and government. The Adventist Church has also been slow to embrace targeted marketing methods, tailoring a message to appeal to the particular audience being addressed. Product placement is yet another method that is underutilized by the church, though a religious implementation is admittedly difficult.
In many instances, these delays in the uptake of a new evangelistic medium may be related to controversy within the church on the appropriateness or ethical concerns of the approach. However, such a bureaucratic delay can often have positive results. It gives other groups, like businesses, time to fine tune the application. Thus, when (and if) the medium is used by Adventists, it has been well tested and is put to use effectively.
But, Adventist media are not always used in direct ministry. One of the ways the Adventist church markets itself indirectly to non-Adventists is by extolling benefits of various lifestyle choices which often happen to be part of Adventist beliefs.
The Adventist health message has long been a selling point of the church. Most people want to be more healthy so they feel and function better. For this reason, Adventists offer the "solution" to the problem of poor health. People begin to learn about what foods are good and bad for them, as well as other health tips. Meanwhile, they are slowly exposed to wonderful Adventist people and other doctrines in a non-invasive fashion. They become more and more comfortable with Adventists and see that at least some of what they're "selling" really works. This makes people more open to accepting other, more Christ-centered beliefs and practices.
The Adventist health message has long been a selling point of the church. Most people want to be more healthy so they feel and function better. For this reason, Adventists offer the "solution" to the problem of poor health. People begin to learn about what foods are good and bad for them, as well as other health tips. Meanwhile, they are slowly exposed to wonderful Adventist people and other doctrines in a non-invasive fashion. They become more and more comfortable with Adventists and see that at least some of what they're "selling" really works. This makes people more open to accepting other, more Christ-centered beliefs and practices.
Another common method of getting people more comfortable with Adventists and their beliefs is inviting the general public to fun events sponsored by the church. When the community sees that this particular group really cares about others and does fun things, they are more likely to go to various church functions. This favorable exposure helps to bypass the reflex reaction to barricade one's self when in the presence of religious people. Gradually people will go to more religious events, like the Sabbath church service, and have open minds to the message presented there. In fact, this creation of religious rituals can serve the church well if the affected individuals become members.
Many of the Church's outreach programs contain elements of both direct and indirect evangelism. The best example of this fusion is likely Adventist education. Adventist Education appeals to people indirectly by providing a solid educational experience. Thus, the church presents itself as a community force for good. More directly, Christian beliefs in general and Adventist beliefs in particular are presented within the curriculum. This is part of the Adventist belief in educating the "whole person" which includes spiritual, intellectual, and physical components (Adventist). As students advance through this curriculum they are continually exposed to these materials. However, only when students are judged to be "old enough to make the decision consciously and responsibly" may they be baptized into the Adventist faith (Adventist). This limit stems from the deep commitment the Seventh-day Adventist Church professes to religious freedom and tolerance.The Adventist Education system provides an effective evangelistic ministry by focusing on children. The decision-making power of children within a household is utilized by many advertising industries, most notably cereal companies. At the very least, any child within an SDA school will be exposed to the Adventist message and so influence others as they grow up. In the best cases, the child's presence may lead to the conversion of an entire family or two.
Students are encouraged to bring their friends and family with them to church or Sabbath School. Such an invitation to a friend in another school may bring that child's parents into direct contact with the Adventist message, opening the door to future evangelism. As students grow older, the possibility of their entrance into the church through baptism becomes more likely too, thereby directly adding new members to the church.
The temporal placement of the call affects its effectiveness. Altar calls are generally one of the last features of a service for a reason. As discussed above, the speaker must identify a need in the audience then explain how Jesus Christ can satisfy that need. Only once the groundwork has been laid can the appeal for a commitment mean anything. Analogously, the appeal to buy a product in an infomercial on TV comes only after the demonstrations and testimonies of satisfied customers.
Another temporal factor is the need to "finalize the sale". Due to the emotional nature of most altar calls, to be effective a speaker should crystallize the participants' decision with a timely follow-up session. Such follow-up may be prayer, Bible study, a personal visit or some combination of these options. Follow-up should be done before the power of the appeal wears off and rational skepticism takes the place of emotional commitment.
If not timely addressed, repeated altar calls can cause programmed non-response, a condition where a subject learns to ignore a particular persuasion method due to its frequent use followed by no satisfying conclusion. Such programmed non-response can make this potential evangelistic method ineffective. A similar situation occurs when people go shopping. Stores want to finalize the sale and crystallize commitment before consumers experience doubts or analyze their purchasing decisions more rationally.
Just as important as the temporal location of an altar call is the emotional context within which it is presented. This context is based on both environmental and psychological factors. One major environmental factor is the presence of music during the appeal. In some ways, this music is analogous to that played in stores and malls when people go shopping. It is subtle enough to be secondary to the major messages presented and is thus mainly processed by the subconscious. However, this subliminal link to the subconscious gives the music a powerful role in creating the emotional context of the situation. In stores, music serves to encourage purchasing, discourage theft, and influence decision-making (Lindstorm cites an example of a correlation between the ethnic flavor of music played in the wine section of a supermarket and increased sales of the corresponding cultural variety of wine, 158).
In the church, music is used during an appeal mostly to relax individuals and stimulate their emotions. The music will typically be a soft, simple, religious song played on a single instrument. The lowered intensity and simplicity serve to maintain the secondary status of (and corresponding, primarily subliminal response to) the song. The religious nature of the song prevents cognitive dissonance that could arise from playing a pop song in a church setting as well as focusing the audience on God and the decision for Him being sought by the speaker.
In addition to music, other environmental factors affect the individual's emotional context during an appeal. The location where the service is being held, whether outside or inside, can be important. If the service is outside, weather effects like wind, rain, and temperature, though not under the direct control of the speaker, can influence a person's emotional state. If the service is indoors, any decorations within the building affect the emotional context of the audience. Paintings, windows, statues, flowers, candles, scents and incense can all be used to create a relaxed mood suitable for the occasion. The elements that contribute to the experiential aspect of religion are gaining more attention in recent years and are becoming more commonplace. Interestingly, these factors are being considered more closely within the secular marketplace as well.
While the emotional context of an altar call sets the background for an individual's decision, the psychological nature of the appeal is the main method of persuasion used by the speaker. There are a few techniques that are commonly used by speakers to psychologically influence the audience. For example, a speaker may hint or out-rightly state that there will be an appeal at the end of the message. This serves to prepare those who may want to come up. However, it could activate the programmed non-response in other individuals and serve to turn them off to the message. Conversely, an alternate strategy is to surprise the audience with an appeal "on the whim of the Spirit". This strategy can by-pass programmed non-response with the spontaneity of the request, yet may still exclude those who desire more structure.
When asking for individuals to come up to the front, the speaker will often tell them not to worry about what anyone else is doing. Such a statement can have two effects. It may truly convince some people to get up heedless of what their friends or family may think. However, it may cause some to observe more carefully what other people are doing and base their decision more on that fact. Humans are very social creatures. As Lindstorm mentions in his discussion on mirror neurons, we enjoy imitating other people (53-67). In fact, after the first few brave souls have made their way to the front for others to see, when the pastor repeats his call (a key advertising technique in itself) more people are likely to imitate those up front and come up. In fact, if the appeal is very strong, it is possible to reach a critical mass at the front which pulls the majority of those left in their seats to join those at the front. Another example of such behavior can be the development of a standing ovation after a performance. If the performance didn't immediately elicit a standing ovation, one may develop as more and more people begin to stand as they clap. Eventually, a critical number is reached when the majority of individual stand up to applaud.
In addition to music, other environmental factors affect the individual's emotional context during an appeal. The location where the service is being held, whether outside or inside, can be important. If the service is outside, weather effects like wind, rain, and temperature, though not under the direct control of the speaker, can influence a person's emotional state. If the service is indoors, any decorations within the building affect the emotional context of the audience. Paintings, windows, statues, flowers, candles, scents and incense can all be used to create a relaxed mood suitable for the occasion. The elements that contribute to the experiential aspect of religion are gaining more attention in recent years and are becoming more commonplace. Interestingly, these factors are being considered more closely within the secular marketplace as well.
While the emotional context of an altar call sets the background for an individual's decision, the psychological nature of the appeal is the main method of persuasion used by the speaker. There are a few techniques that are commonly used by speakers to psychologically influence the audience. For example, a speaker may hint or out-rightly state that there will be an appeal at the end of the message. This serves to prepare those who may want to come up. However, it could activate the programmed non-response in other individuals and serve to turn them off to the message. Conversely, an alternate strategy is to surprise the audience with an appeal "on the whim of the Spirit". This strategy can by-pass programmed non-response with the spontaneity of the request, yet may still exclude those who desire more structure.
When asking for individuals to come up to the front, the speaker will often tell them not to worry about what anyone else is doing. Such a statement can have two effects. It may truly convince some people to get up heedless of what their friends or family may think. However, it may cause some to observe more carefully what other people are doing and base their decision more on that fact. Humans are very social creatures. As Lindstorm mentions in his discussion on mirror neurons, we enjoy imitating other people (53-67). In fact, after the first few brave souls have made their way to the front for others to see, when the pastor repeats his call (a key advertising technique in itself) more people are likely to imitate those up front and come up. In fact, if the appeal is very strong, it is possible to reach a critical mass at the front which pulls the majority of those left in their seats to join those at the front. Another example of such behavior can be the development of a standing ovation after a performance. If the performance didn't immediately elicit a standing ovation, one may develop as more and more people begin to stand as they clap. Eventually, a critical number is reached when the majority of individual stand up to applaud.
Taking advantage of mirror neurons and people's desire to imitate others is a commonly used advertising technique which evangelism shares. In fact, evangelism necessarily parallels various methods of advertising. It is the church's mission to try and help as many people as possible find the salvation associated with following Christ. To this end, the church makes people aware of itself and extols the virtues of being a part of it. Christ called his disciples to preach to all nations, but just standing on a corner talking to the wind is not very effective. For this reason the church sponsors a variety of outreach events as varied as sending missionaries to foreign lands, broadcasting television programs, and inviting the community to wellness fairs and concerts. However, drawing the line between advertising, evangelism, and the ethical concerns related to each will become harder as the three issues continue to draw closer.
Works Cited
Adventist Education. 2009. Web. 23 Nov. 2009. .
Finley, Mark. Persuasion: How to Help People Decide for Jesus. Revised ed. Ministerial Association: General Conference of Seventh-day Adventists.
Print.
White, Ellen G. Testimonies for the Church. Vol. 4. Mountain View: Pacific Association. Print.
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