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Pohlman Sbts 0207D 10063.Pdf (1.129Mb) Copyright © 2011 Michael Edgar Pohlman All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. BROADCASTING THE FAITH: PROTESTANT RELIGIOUS RADIO AND THEOLOGY IN AMERICA, 1920–1950 A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Michael Edgar Pohlman December 2011 APPROVAL SHEET BROADCASTING THE FAITH: PROTESTANT RELIGIOUS RADIO AND THEOLOGY IN AMERICA, 1920–1950 Michael Edgar Pohlman Read and Approved by: __________________________________________ Gregory A. Wills (Chair) __________________________________________ Russell D. Moore __________________________________________ David L. Puckett Date______________________________ For Julia, who is a gift beyond measure and radiant example of how God has not dealt with me according to my sin. TABLE OF CONTENTS Page LIST OF TABLES . vi PREFACE . vii Chapter 1. INTRODUCTION . 1 Thesis . 1 Background . 5 Secularization Theory . 7 Religious Transformation . 11 Methodology . 15 2. “MODERNISM’S MOSES”: HARRY EMERSON FOSDICK AND RADIO’S NATIONAL VESPERS . 22 The Fundamentalist–Modernist Controversy . 23 The Making of a Modernist . 26 National Vespers . 35 Conclusion . 52 3. AIMEE SEMPLE MCPHERSON: RADIO SUPERSTAR OF THE FOURSQUARE GOSPEL . 54 The Making of a Christian Superstar . 57 The Call to Full-time Itinerant Ministry . 66 The Foundation for a Religious Empire: Angelus Temple . 70 The Foursquare Gospel . 75 iv Chapter Page Radio Station KFSG (Kall Four Square Gospel) . 81 Conclusion . 96 4. BROADCASTING ORTHODOXY: WALTER MAIER AND THE LUTHERAN HOUR . 99 The Missouri Way . 101 The Lutheran Hour . 106 Transcending Lutheranism . 120 Conclusion . 131 5. “ALL WE DO IS TOWARD EVANGELISM”: CHARLES E. FULLER AND THE OLD FASHIONED REVIVAL HOUR . 133 The Making of an Evangelist . 136 Fuller’s Conversion to Fundamentalist Christianity . 138 The Bible Institute of Los Angeles . 139 The Old Fashioned Revival Hour and Theology in America . 142 Singing the Old-Time Religion . 152 Preaching the Old-Time Religion . 158 Responding to the Old-Time Religion . 166 Conclusion . 172 6. CONCLUSION . 174 BIBLIOGRAPHY . 179 LIST OF TABLES Table Page 1. Growth of the Lutheran Hour, 1930–1950 . 123 vi PREFACE This work could not have been completed without the generous support of many people. Gregory Wills, my supervising professor, championed the idea from the beginning and helped me refine the thesis by challenging me to read widely and think critically. He pushed me to write tightly and labor to ensure that every sentence serves the purpose of advancing my argument. Where this does not happen, the fault lies only with me. Several other faculty members of The Southern Baptist Theological Seminary gave me invaluable academic training. These include David Puckett, Thomas Nettles, Gregg Allison, Shawn Wright, and Russell Moore. I owe a special debt of gratitude to R. Albert Mohler, Jr., for the “seminars” he led me through over three years of serving as his executive producer. His unwavering standard of excellence has indelibly marked me. My research was made more profitable than it otherwise would have been because of the expert help and patience of several archivists around the country. These include Ruth Tonkiss Cameron at Columbia University and Union Theological Seminary, Jackie Miller of the International Church of the Foursquare Gospel, Marvin Huggins at the Concordia Historical Institute, Nancy Gower at Fuller Seminary, and Steve Wejroch of the Archdiocese of Detroit. No words of thanksgiving could adequately express my gratitude to my mother-in-law, Darlene, for her constant support. The same can be said of Cary and Barbara Young, for whom “friends” is far too weak a word. To my deep regret, my dad, Jerry, passed away before this project was complete. I owe him more than I could ever vii say. He loved me unconditionally, challenged me intellectually, and was always there for me when I needed him. His memory continues to inspire me. Finally, I thank my wife and children. When I see them, I see the love and grace of God. On earth I have no greater treasure. Michael Edgar Pohlman Bellingham, Washington September 2011 viii CHAPTER 1 INTRODUCTION This chapter demonstrates that, from the earliest days of radio broadcasting, the zeal of religious Americans to use this medium of communication to propagate their faith also altered their faith. Historians have sometimes overlooked religion’s presence in radio’s infancy. However, the interrelationship between religion and radio was profoundly significant for both. In the beginning of radio there was religion. Five years after 1901, when the Italian inventor Guglielmo Marconi successfully sent a radio signal across the Atlantic Ocean, the Canadian-born Reginald A. Fessenden conducted the first voice broadcast from Brant Rock, Massachusetts. The Christmas Eve broadcast, December 24, 1906, included “O Holy Night” on the violin and a reading from Luke 2. Church leaders recognized that radio presented an extraordinary opportunity to reach new audiences with the message of the gospel. By the early 1920s churches throughout America were broadcasting their message by radio. Although such important figures in the history of radio as Samuel Morse, Alexander Graham Bell, Heinrich Hertz, Guglielmo Marconi, Reginald Fessenden, and Lee DeForest are remembered, religion’s role in the history of radio is neglected. Thesis This dissertation argues that religious radio in America sought to counter the 1 secularization of American culture, but did so in a way that contributed to secularization by accelerating changes already evident in American religion, both conservative and liberal. Religious leaders sought to use radio to extend religious faith among the American people and to extend religious influence in American society. By some measures it succeeded admirably. The success, however, came at a cost. To reach the vast American audience, radio preachers transformed their sectarian messages into a religion more suitable to the masses. This was one of the unintended consequences of American religious radio. In seeking to preserve the influence of religion in American culture, religious broadcasters altered the religion they aimed to preserve. “Modern broadcasting,” observes Dennis Voskuil, “can be traced to 1912 when the United States Congress passed and President Taft signed the initial radio licensing law.”1 Eight years later, on November 1, 1920, Westinghouse Electric and Manufacturing Company established radio station KDKA in Pittsburgh, Pennsylvania. KDKA was the first station to feature nonexperimental broadcasts. It was also the first station to carry a regular radio broadcast of a church service: By January 2, 1921, KDKA was attempting a remote broadcast from the Pittsburgh Calvary Episcopal Church. Two Westinghouse engineers, one Jewish and one Catholic, were dressed in choir robes to handle the technical aspects of production, which involved three microphones. The Reverend Jan Van Etten felt all this symbolized the “universality of radio religion.”2 From these humble beginnings the radio industry grew rapidly. By 1927 there were over 1Dennis Voskuil, “Reaching Out: Protestantism and the Media,” in Between the Times: The Travail of the Protestant Establishment in America, 1900–1960, ed. William R. Hutchison (Cambridge: Cambridge University Press, 1989), 81. 2Erik Barnouw, A Tower of Babel: A History of Broadcasting in the United States to 1933 (New York: Oxford University Press, 1966), 1: 71. 2 seven hundred stations and over six million receiving sets. Erik Barnouw rightly compares the frenzy to embrace radio broadcasting to the Oklahoma land rush or the California gold rush.3 Church leaders joined the radio rush. They embraced radio widely during the 1920s, though few church-owned stations survived the Great Depression. The Radio Act of 1927, an attempt by the federal government to bring order to the burgeoning radio industry, “led to the adoption of new technical standards (assigned frequencies, regular schedules, better equipment) for operating stations. Unable to afford the required equipment or personnel, religious stations sold off their licenses to private owners.”4 This did not stop religion from making its way to the airwaves. Mainline Protestants were able to secure free time, also known as sustaining time, through cooperation with the Federal Council of Churches of Christ. Radio networks such as the National Broadcasting Company (NBC) and the Columbia Broadcasting Company (CBS) were formed in the 1920s. These networks worked closely with the Federal Council (and local councils of churches such as the Greater New York Federation of Churches) to secure religious programming for their audiences. Mainline Protestants dominated the most valuable airtime available to religious broadcasting, but they could not prevent other groups from crowding in. Fundamentalist Protestants produced programs that attracted significant radio audiences. In the 1920s fundamentalist radio preachers included Paul Radar in Chicago, John Roach Straton at Calvary Baptist Church in New York, Walter Maier and station KFUO in St. Louis, and 3Ibid., 4. 4Voskuil, “Reaching Out,” 82. 3 Aimee Semple McPherson and station KFSG in Los Angeles. In 1928 Donald Grey Barnhouse became the first fundamentalist
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