THE PRESENCE OF SECTS IN THE MASS MEDIA

Alfonso Carrasco Rouco

"San Dámaso" Faculty of Theology Madrid

Although means of communication, in countries such as for example Spain, appear to be slowly beginning to understand the problem of sects, this issue is often treated in a superficial and light-hearted manner since the tone used is often hypercritical or alarmist. The result is that articles published by magazines, newspapers or weekly papers – or the few spaces occasionally dedicated to sects on the radio or television, are unable to provide adequate information regards to this problem. In this sense one could say that the mass-media are formative and educational instruments with great potential, but certainly not used in the best possible way.

On the contrary, a number of important sectarian groups - or so-called "new religious movements" - have been capable of fully integrating themselves in the world of means of communication. It is worth mentioning on this subject that the "New Age" current of thought, is often present in the audiovisual world, and also in the so-called developed world. One could also make a list of their use in literature, and also in numerous weekly magazines. Their penetration is particularly significant in the world of music, in its various trends (ethnic, electronic, ecological, etc.) through which they attempt to encourage certain religious experiences; this has allowed specific New Age music programs to be broadcasted. A similar phenomenon can be found in the world of films. Generally their presence in the field of audiovisual production leads to a spreading through radio and television programs placed at the service of proposals and subjects linked to these currents (parapsychology, occultism, magic, dietetics, contacts with extraterrestrials, etc.). In the developed world, other sectarian groups are for the moment without – or at least not exclusively with – widespread presence in the media (especially television). On this occasion there is not time for analysing in-depth the issue of the possible influence some groups might attempt to exercise – especially satanically orientated ones – through certain songs and types of music.

In America there are on the contrary a number of fundamentalist sects, or those of Protestant Pentecostal inspiration, which show great technical capabilities in the field of means of communication. One could easily describe these as real religious "businesses" (the Moonies, for example) that organise proselytising campaigns through both the radio and the television. At times they are real multinationals for religious propaganda using communication, real financial empires, usually based in North America but already also settled in Latin America – also sometimes with excellent political support.

We could on this subject mention the so-called "electronic churches", specialised in manipulating religious language and symbols. In their programs miracles and healings, financial success and overcoming problems and suffering seem to be available for all viewers at a cheap price. In this manner for example Pentecostalism has increased significantly in Latin America, partly also thanks to the billionaire campaigns of North American and also autochthon preachers (Billy Graham, Jimmy Swaggart, Yiye Avila, Rex Humbard, etc.).

The issue does not only consist in criticising the spiritualist message destined to also produce a political effect, especially for those most in need or from less educated environments. The fascinating appeal of immediate conversions and recoveries presents the great danger of distancing people from their own traditions – since there is an ever-present criticism that attempts to remove prestige from all that is Catholic – reducing their thinking capabilities and their commitment to reality. This results in – and encourages – a mentality now dominating the entire western world: a refusal of reality as an objective datum, the desire to experience a self-created reality, forgoing life’s real challenges; almost as if real life was instead what is seen on television, and who knows, perhaps one day a virtual reality.

An authentic conversion on the contrary always leads to an authentic use of one’s reason and freedom, to the capability of adhering to reality with faith and hope, living the mission entrusted by the Lord in the midst of the real world and with one’s brothers, in the first person and with awareness.