Each of these theories, in turn, yields specific hypotheses for empirical tests.
Informational Needs: A Theory of Social Influence
Giddy and Pritchard (1985) applied the theory of informational needs (Harris and McCombs 1975) to help explain variation in viewing religious TV programming. They did not, however, point out that this theory has its roots in a theory of religious influence promulgated by White (1968). In particular, White’s conceptualization of how individuals acquire religious values, broader moral orientations, and other attitudes with motivational consequences was focused on the interactional forces at work within specific communities and congregations. For Catholics, this approach would view members’ attitudes and behaviors as grounded in a specific parish context. Such an approach would appear quite valuable for understanding patterns of exposure to religious media
For example, it would not be surprising if parishioners communicated their religious orientations to one another during various parish-related activities, thus reinforcing even greater levels of interest in religious values and orientations. Such heightened interest might likely be expressed through greater consumption of Catholic religious programming, as parishioners attempted to gain more religious information and knowledge from these programs. Parishioners who were less integrated into parish activities and networks, and thus less exposed to the forms of interaction that would promote the growth of such informational needs, would probably be less likely to view this type, or any type, of programming. Thus, it is our hypothesis that those individuals with a greater number of ties to a parish congregation, who interact more frequently with other members of the parish community, and who are more involved in parish life would be more likely to consume Catholic religious programming than other types of programming.
Justifies offered to support financial assistance
There are several additional questions, which cannot be explored with our data, also emerge. What is the actual content of the support of financial assistance primarily for spiritual growth and development, the increase in religious television programming, both locally and nationally, clearly make this an area of research to be pursued. In addition, the commitment of mainline religions to increase their presence on the television airwaves suggests that religious institutions have implicit theories about why home viewers attempt to participate in financial matters with a spirit. The viewers offering utilities against the contributions return Pentecostal. A principal theme of these programs is that right thinking must be wed with the charismatic gifts (charisma) of the early Church (for example, glossolalia, prophecy, and d vine heating). Glossolalia is often interpreted as evidence that an individual has received the fullness of the Spirit. Pentecostal spokespersons agree in their distinctive doctrines, the Pentecostal experience, d vine healing and fundamentalism. however, in other matters there is wide diversity Neo-Pentecostal: These programs utilize spokespersons who practice the Pentecostal experience but who remain members of non-Pentecostal denominations. In these glossolalia is practiced but not regarded as more important than other charisma.
Prosperity Preachers: Programs featuring Pentecostal and neo-Pentecostal evangelists who, claiming revelational knowledge, propagate the idea that God has already guaranteed not only spiritual comfort and physical healing but also material prosperity. Believers are taught that they can have any and