ABSTRACT THEMATIC CONTENT ANALYSIS AS AN APPROACH TO PREDICTION OF AUDIENCE RECEPTIVITY OF RELIGIOUS RADIO PROGRAMS, WITH A DEMOGRAPHIC ANALYSIS OF PROGRAM PREFERENCE BY Edward Yih-min Chenhwang 0n the conjecture that the receptivity of a given audience to a given religious radio program is primarily determined by the religious themes of that program, this researcher postulated that audience receptivity of a reli- gious radio program could be predicted by the thematic data, if a ”code of receptivity" could be established for a given audience. To examine the validity of such a conjecture and the practicality of the above postulation, a multi-facet approach was employed, consisting of: (1) audience research, (2) the- matic content analysis of religious radio programs, and (3) Stepwise Regression Analysis of the audience receptivity and thematic data. Three hypotheses compatible with theories of communication and social psychology in regard to the elements affecting the receptivity of the audience to various religious themes were presented. Through a study (by mailing questionnaire) of 140 lis- teners of Family Life Radio (FLR), which broadcasts religious radio programs in the mid-Michigan area for 11-18 hours a day, 11 themes or elements were ranked according to their receptibility. Audience receptivity to each of the 56 Edward Yih-min Chenhwang religious radio programs broadcast by FLR was computed by a proposed formula. 'To undertake the thematic content analysis of religious radio programs already measured for audience receptivity, a highly detailed religious theme category system was developed, comprising six religious and two non-religious theme categories, plus three emotionalities, all compatible with theological concerns and sociological functional analysis of religion. This thematic content analysis of 21 scripts for 11 programs was undertaken by two female student analysts. Reliability of thematic analysis ranged from 93.1% to 62.7% with an average of 77.0%, whereas reliability of emotionality analysis achieved only a 64.4% average. Using the computer, audience receptivity raw data of 11 programs and the corresponding thematic data underwent 15 sets of Stepwise Regression Analyses with findings most compatible with that of audience research on receptible themes. The viability of using thematic data for the prediction of audi- ence receptivity was examined by applying the given thematic data with the obtained regression coefficients to a multiple regression equation. These regression coefficients which can be different from audience to audience, are exactly what was envisioned as a "code of receptivity" for a given audience in the initial postulation. The most useful "code of recep- tivity” obtained from this study produced these statistics: standard deviation, 12.47; error of prediction, 1 - R2 = .0065; standard error of prediction = 12.47 v7006§ é .9976 & 1.00. Edward Yih-min Chenhwang Probability of y being in the range of 11.00 was expressed as P (9 - 1.00 i y .<_ 9 + 1.00) = .68 (or 68%). Religious themes that have a positive relation with audience receptivity are ranked as: Category IV, "Intimate God-man relationship," Category VI, "Man-to-man relations guided by Godrman relationship," and Category V, "Man's relation to himself guided by God-man relationship." Religious themes that have a negative relation with audience receptivity are ranked as: Category I, "Revelation, prOphecy, eternity and the Last Day themes," and Category II, "Confession, repentance and reconciliation." However, the most significant three variables in 15 analyses are ranked as: Category I, Category IV and Category VI with signifi- cance levels ranging from .0005 to .097. The only accepted hypothesis is Hypothesis I, "Audience receptivity and evangelical religiosity (sum of Category I and Category II) have a relation with each other." This rela— tion was identified as being clearly negative. Hypotheses II and III, concerned with negative and positive emotionalities respectively, remained inconclusive, possibly due to the low reliability in the emotionality analyses. To facilitate further observations of the implication of audience receptivity and the nature of program content, an extensive analysis of the listeners in 21 demographic areas in relation to their program preferences was under- taken. THEMATIC CONTENT ANALYSIS AS AN APPROACH TO PREDICTION OF AUDIENCE RECEPTIVITY OF RELIGIOUS RADIO PROGRAMS, WITH A DEMOGRAPHIC ANALYSIS OF PROGRAM PREFERENCE BY Edward Yih-min Chenhwang A DI SSERTAT ION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY College of Education 1974 To my mother, Gim-hong, who instilled in me faith in Him and the meaning of Religious Education, this dissertation is gratefully dedicated. ii .--. . ._.. PREFACE I am greatly indebted to Dr. James L. Page, Chairman of the Guidance Committee, for his direction throughout this research. His supportive guidance, stimulation, encourage- ment and every assistance have been essential to the comple- tion of this research. His understanding and patience are especially appreciated . Special gratitude and appreciation are due my entire Guidance Committee : Dr. Thomas F. Baldwin for his generous support, insight and continuing interest; Dr. Charles A. Blackman for his considerate and always helpful suggestions; Dr. Charles F. Schuller for his direction and special concern throughout my doctoral program; and Dr. Ruth H. Useem for her ever-growing interest, stimulation and encouragement. I am also most grateful to Dr. Robert D. Kline, my former major advisor for his every assistance and encourage— Inent which I needed most when I began my doctoral program (at Michigan State University. Special appreciation is due Prof. John Duley, Director of Field Study at MSU Justin Morril College and Rev. Warren Day of United Ministries in Higher Education for their iii spiritual guidance and every humane support which were needed during my times of crisis. I am also most grateful to Rev. Warren Bolthouse, President of the Family Life Radio Broadcasting System and his entire staff for their cooperation and generous assist- ance, essential for this research. Deep appreciation is also due all the Family Life Radio listeners who took part in responding to the time-consuming questionnaires. Without their kind cooperation this study would not have been pos— sible. They are indeed lovely people. I would further like to express my deep appreciation to the following individuals involved in this research under- taking: Karen Kayser, Robert Broadwell, Jill Bugay, Julie Paynter, Diana Walanga, Nancy Cross, Susan Winchester, and Kathy Burke. Special thanks are due my friends Kathy Burke and Jim Rojeski with whom I have enjoyed many thought- provoking discussions which are contributive to the ideas presented in this thesis. My kind thanks are also due Ray Stilwell of the Instructional Media Center for his technical assistance in an early pilot study, and to the office secre- taries at the Instructional Media Center for helping to col- lect returned questionnaires. I am thankful to all with whom I have.associated during my study in this country. This research has its background in my past involvement in religious broadcasting, beginning in May 1960, with some American missionaries, who were eager to institute a new channel to mass-communicate the Gospel in my homeland Formosa, iv known also as Taiwan. A new religious broadcasting team was created in Taipei, Taiwan in May 1960, called Overseas Radio & Television, Inc. (ORTV) under the directorship of Rev. Stanley Tang, Mr. Leland Haggerty and Miss Doris Brougham. This researcher was privileged to work as Chief Operator and Radio Choir Coordinator. Various types of religious programs were produced and circulated to many stations on the island, and many of them were sent to FEBC (Far East Broadcasting Company) stations in Okinawa and Hongkong to be broadcast to China. However, this researcher had never been certain about the effectiveness of such broadcasting. "To what extent are such programs helpful to believers and non-believers alike?," was one question, and "Are the people really receptive?" was another. Do the people of Taiwan, whose major folk religions include Buddhism, Taoism and Confucianism, really listen to Christian radio programs? What kinds of messages (or themes) do these religious broadcasts communicate to people? Are they recep- tive, or do they turn off? How about the religious programs that are broadcast to the Mainland Chinese? Can these programs be receptible to Chinese? Young Chinese today must have a very different belief system from young Chinese of, say, 25 years ago. If the peOple to whom we communicate are not receptive to what we present to them, what we do may be wasteful. What more should we do to be receptible? There can also be theological controversy over the mes- sages that are broadcast, whether the messages are presenting the essence and truth of the Gospel. However, the important thing is that the message should be helpful to the listener in his pursuit of a happy and meaningful life. ORTV as a whole seems to have been successful in this regard. Its success in reaching the people can be attributed to its ability to present the themes that are immediately relevant and helpful to the lives of people. For example, in the midst of the English-learning boom, Miss Doris Brougham has been giving a series of English lessons on the air, which reportedly has won a great number of listeners to become interested in Christian- ity. Such programs are, understandably, abundant in themes from Category VI, "Man-to-man relations guided by God-man relationship, or man's love or concern for his fellowmen," and Category VII, "Non-religious ideological," which in this research have also been proven to be very receptible themes. Of course, the culture and the people in the Orient are quite different from those of America. But the basic human needs, physical and spiritual, are the same every- where. The researcher h0pes that the findings of this research will be useful to religious broadcasting not only in this country, but also in other parts of the world. Before concluding the Preface of this dissertation, I would also like to express my deep gratitude to the following individuals and institutions which have helped to make my‘earlier years of graduate work possible: Dr. Shoki Coe, former Principal of Tainan Theological College, Tainan,1biwan; Rev. Boris Anderson, Associate Secretary, vi World Church & Mission Department, United Reformed Church of England; Dr. John R. Fleming, former Director of Foundation of Theological Education of Southeast Asia; Dr. Barnerd M. Luben, former Director of RAVEMCCO and Miss Beverly J. Chain, Communication Director of RAVEMCCO (presently, Inter-media), National Council of Churches of Christ in the U.S.A.; Dr. Alan H. Hamilton and Dr. L. Newton Thurber of the United Presbyterian Church in the U.S.A.; Dr. Choan-seng Song, former Principal, and Prof. John in-giokk Tin, both of Tainan Theological College, Tainan, Taiwan. To my brother, Yih-ping, whose understanding and support have been indispensable to the completion of this dissertation, I would like to give my warm and kind thanks. To my wife, Phek-hfln, who helped virtually in every aspect of this research, I would like to give my deepest thanks. I am indebted to her for understanding, encouragement and patience throughout. To Melinda Hong-lI who grew to kindergarten during my program, and has kept saying, "Pa Pa, 1i ti si 5 thak liau? Khah kin leh, gda b6 ai koh tan lah,"l to Elizabeth I-lI and Marian Boan-ll I could not be more delighted than to say, "Pa Pa thak liau ah!"2 Lastly, but not leastly, it is to Him that grateful acknowledgement is made for the gift of faith through which a conjecture was developed for this research. 1"Daddy, when will you finish your school? Hurry up, I don't want to wait any longer." 2"Daddy has finished school." vii TABLE OF CONTENTS Chapter List of Tables . . . . . . . . . . . . . . . List of Figures . . . . . . . . . . . . . . . List of Codifications . - - - - - - - - - - . Llst of Appendices , . . . . . . . . . . . I. THE PROBLEM AND RESEARCH BACKGROUND . . . . . II. Definitions of Terms . . . . . . . . . . Introduction . . . . . . . . . . . . . The Problem . . . . . . . . . . . . . . Review of the Literature . . . . . . . . Need for the Study . . . . . . . . . . . Family Life Radio Broadcasting System . . Theological Position of Family Life Radio Purpose of the Study . . . . . . . . . . Scope of the Study . . . . . . . . . . Research Strategy and Organization of the Study . . . . . . . . . . . . . HEO’TJEIUOCUS’ CONCEPTIONAL FRAMEWORK . . . . . . . . . . . Definitions of Terms . . . . . . . . . . . Content of this Chapter . . . . . . . . Religious Themes and Concerns for Man . . Functional Analysis of Religion . . . . . An Evaluation of Religious Themes in Terms of Functional Analysis . . . . . . . . Religion in the Contemporary Scene . . . 1. Introduction . . . . . . . . . . . . 2. Three Observations . . . . . . . . a. Impact of World—wide Communication Development - The Weakening Social-Cultural Role of the Church . . . . . . . . . . b. The Function and Very Nature of the Religious Message . . . . F1 UGO!» (l) The Religious Message--"Not for Those Who Are Well, But Those Who Are Sick" . . . . . . . viii Page xiv xvi xvii .xviii 20 20 23 24 29 31 32 32 34 34 36 36 1!. Chapter III. IV. Page (2) The Very Nature of the Reli- gious Message--"Disturbing" 38 c. Secularization Overriding the Religious Expression of Average People . . . . . . . . 40 RESEARCH HYPOTHESES AND RELATED THEORIES . . 42 Definitions of Terms . . . . . . . . . . . . . 42 A. Contents of this Chapter . . . . . . . . 45 B. Six Conjectures Regarding the Thematic Content and the Audience Receptivity of Religious Radio Programs . . . . . . . 45 C. Statement of Hypotheses and Related Theories 47 1. Research Hypothesis I . . . . . . . . . 47 2. Research Hypothesis II . . . . . . . 50 3. Research Hypothesis III . . . . . . . . 55 4. Summary Statement . . . . . . . . . . 57 EXPERIMENTAL DESIGN . . . . . . . . . . . . . . 59 Definitions of Terms . . . . . . . . . . . . 59 A. Content of this Chapter . . . . . . . . . . 62 B. Limitations Affecting the Design of the Study 63 1. Limited Budget . . . . . . . . . . . . 63 2. Limited Size of Audience in the General Population . . . . . . . . . . . . . 63 3. Limited Type of Audience Available . 65 C. Method and Procedure of the Research . . 66 Part I. Audience Research . . . . . . . . 66 1. Subject of the Study . . . . . . . . . 66 2. The Universe and the Frame . . . . . 68 3. The Sampling . . . . . . . . . . . . . 70 4. Goals of the Audience Research . . . . 71 5. The Raw Data Gathering Procedure . . . 72 a. Organization of the Questionnaire 72 (1) Questionnaire l . . . . . . . . 72 (2) Questionnaire 2 . . . . . . 73 (3) Questionnaire 3--General Questionnaire . . . . . . . 75 b. The Cover Letter . . . . . . . . 76 c. Style of the Mail . . . . . . . . 78 (l) Envelopes . . . . . . . . . . . 78 (2) Stamps . . . . . . . . . . . 79 (3) A Ballpoint Pen . . . . . . 79 (4) Enclosures . . . . . . . . . . 80 d. A Pilot Study . . . . . . . . . . . 80 ix Chapter V. e. A Strategy for Seeking a Higher Percentage of Questionnaire Returns . . . . . . . . . (1) Keeping a Clear Record of Returns . . . . . . . . . . . (2) Follow-up Contact . . . . . . . 6. Treatment of the Raw Data . . . . . . . 7. Measurement of Audience Receptivity . . a. Sportswriters' Ranking of Football Teams . . . . . . . . . . . . b. Percentile Method . . . . Part II. Thematic Content Analysis 1. Subject of the Study . . . . . . . . 2. The Sampling . . . . . . . . . . . . . 3. Goals of Thematic Content Analysis . 4. The Method and Procedure of Content Analysis . . . . . . . . . . . . . . S. Execution of Thematic Content Analysis a. The Analysis and Revision of Theme Categories . . . . . . . . b. Procedure for Execution of Analysis (1) Theme Integration . . . . . . (2) Meaning of Theme Integration Part III. Stepwise Regression Analysis . 1. Data Classification . . . . . . . . 2. Assumptions and Procedures of Stepwise Regression Analysis . . . . . . . . FINDINGS FROM THIS RESEARCH . . . . . . . A. B. Content of this Chapter . . . . . . . . . . Findings . . . . . . . . . . . . . . . . . Part I. Findings from Audience Research . l. Computation of Audience Receptivity . . a. Radio Q-Score . . . . . . . . . . . b. Popularity . . . . . . . . . . . . c. Relation Between Refined Audience Receptivity and Radio Q-Score . . 2. Program Themes and Receptible Elements 3. Macroscopic Analysis of Listening Audience . . . . . . . . . . . . . . a. General Orientation of FLR Audience b. Major Demographic Characteristics of the Audience . . . . . . . . . c. General Involvement of the Audience in FLR Programs . . . . . . (1) To Which Family Life Radio Stations Do You Listen? . . . (2) How Long Have You Been Listen- ing to FLR? . . . . . . . . . Page 81 81 82 83 84 85 85 89 89 90 94 96 110 110 114 124 125 127 127 128 133 133 133 133 133 134 135 138 139 146 146 153 162 163 163 Chapter (3) How Often and How Much Do You Listen to FLR Each Week? . . (4) Do You Listen to FLR While Driving? . . . . . . . (5) With Whom Do You Listen to FLR? (6) Do You Talk to People About FLR? (7) Indicate Programs That You Have Listened to at Least Once . . (8) What Program Format Do You Prefer? . . . . . . . . . . . Part II. Findings from Thematic Content 1. 2. The Final Series of Thematic Content Analysis . . . . . . . . . . . . . . a. Reliability of the Analyses . . . . b. Results of the Final Thematic Content Analysis . . . . . . . . c. Tendency of the Thematic Content- A Macroscopic Observation of the Thematic Data . . . . . . . . d. Data from both Audience Research and Thematic Content Analysis . . (1) Most Receptible Themes . . . . (2) Next Most Receptible Themes . . (3) Least POpular Themes . . . . . Part III. Findings from Stepwise Regression Analysis . . . . . . . . . . . . . . . . 1. Presentation of the Data of Fifteen Analysis . . . . . . . . . . . . . . . . The First and Second Series of Analysis Analyses . . . . . . . . . . . . . Analysis 1. The ARTY-ranking and O.K.D. Analysis 2. The ARTY-ranking and Original Average . . . . . . . . Analysis 3. The ARTY-ranking and I.K.D. Analysis 4. The ARTY—ranking and Integrated Average . . . . . . . . . Analysis 5. The ARTY Raw Data and OOKODO O O O O O O O O O O O O O O Analysis 6. The ARTY Raw Data and OOKODO O O O O O O O O O O O O O Analysis 7. The ARTY Raw Data and Original Average . . . . . . . Analysis 8. The ARTY Raw Data and Original Average . . . . . . . . . Analysis 9. The ARTY Raw Data and IOKODO O O O O O O O O O O O O O Analysis 10. The ARTY Raw Data and IOKODO O O O O O O O O O O O O O O O Analysis 11. The ARTY Raw Data and IOKODO O O O O O O O O O O O O O O O xi Page 164 164 165 165 165 166 167 167 168 169 176 182 185 185 185 186 188 189 189 190 192 193 195 196 197 198 200 201 201 Chapter VI. 2. 3. 4. Analysis 12. The ARTY Raw Data and IOKODO O O O O O O O O O O O O O O Analysis 13. ‘The ARTY Raw Data and Integrated Average . . . . . . Analysis 14. The ARTY Raw Data and Integrated Average . . . . . Analysis 15. The ARTY Raw Data and Integrated Average . . . . . . . Comparison of Original Data and Thematic Integration . . . . . . Error of Prediction of ARTY by Thematic Data . . . . . . . . . . . A Summary of Stepwise Regression Analysis . . . . . . . . . . . . SUMMARY, DISCUSSION AND CONCLUSION . . . . . A. B. Content of This Chapter . . . . . . . . Summary . . . . . . . . . . . . 1O 3. 4. 5O Findings and Research Hypotheses . . a. 'Null Hypothesis I-A . . . . . . . b. Null Hypothesis I—B . . . . . . . c. Null Hypothesis I . . . . . . . . d. Null Hypothesis II-A . . . . . . e. Null Hypothesis III-A . . . . . . f. Null Hypothesis III . . . . . . . Implications of Receptible Themes . a. Receptible Themes: What Do the Analyses Show? . . . . . . . . b. Receptible Themes: What Do the Listeners Actually Say? . . . . c. Receptible Themes in Relation to Sex, Age and Education . . . . (1) Sex . . . .. . . . . . . . . . (2) Age . . .. . . . . . . . . . . (3) Education . . . . . . . . . . Family Life Radio Listeners Compared With Non-religious Radio Listeners Implication of the Findings for the Religious Broadcaster . . . . . . . Viability of Using Thematic Data for Prediction of Audience Receptivity Discussion . . . . . . . . . . . . . . . 1. Inadequacy of This Research . . . . . a. Biased Sample and Generalization b. (Religious Theme Not Solely Respon- sible for Audience Receptivity xii Page 202 202 204 204 204 206 208 212 212 213 213 213 214 214 215 216 216 217 217 221 226 227 230 234 235 240 243 246 246 246 247 Chapter Page c. Inadequacy of the Definitions to Distinguish Between Category VI "Man-to-man Relations Guided by God-man Relationship," and Category VII, "Non-religious Ideological" . . . . . . . . . . 247 d. Inadequacy of the Emotionality Categories . . . . . . . . . . . 248 2. Improvement on Research Metho . . . . 248 3. Integration with Other Kinds of Content Analysis . . . . . . . . . . . . . . 250 4. Audience Receptivity as a Social Mirror of a Given Audience . . . . . . . . . 250 D. Conclusion--A Review of the Purpose of This Study . . . . . . . . . . . . . . . 254 E. Epilogue . . . . . . . . . . . . . . . . . 257 BIBLIOGRAPHY.....................259 APPENDICES......................263 xiii Table 1O 5. 6-A. 10. 11. 12. 13. LIST OF TABLES Comparison of Various Program Ratings . Program Ranking in Accordance with Audience Receptivity . . . . . . . . . . . . . . . . . Listeners' Impression with the Themes Pre- sented in FLR Programs . . . . . . . . . . . Listeners' Feelings of Most Helpful Elements in FLR Programs (or the Order of Most Recep- tible Themes) . . . . . . . . . . . . . . . Geographical Distribution of Two Samples . . . Denominational Distribution of Two Samples for the Same Geographical Area . . . . . . . . . Radio Listeners and Their Church Affiliation in the Greater Lansing Area (309 Households) . Education, Sex, Age Distribution of Family Life Radio Audience . . . . . . . . . . . . . Family Life Radio Listeners' Attachment of Importance to Family Life Radio in Relation to Their Sex and Age . . . . . . . . . . . Family Life Radio Listeners' Religious Attitude in Relation to Their Sex and Age (Self Judgment on a Five Point Scale) . Reliability of Thematic Content Analysis . . . Pattern of Disagreement on Emotionality Analysis Between Two Analysts for Second Series Analysis . . . . . . . . . . . . . . . Pattern of Agreement on Emotionality Analysis Between Two Analyses . . . . . . . . . . . . . Results of the Final Thematic Analysis . . . . xiv Page 136 137 141 142 148 151 152 154 157 160 171 174 175 177 Table 14. 15. 16. 17. Thematic Integration of the Religious Themes O O O O O O O O O O O O O O O O O Procedures and Various Set—ups for Stepwise Regression Analysis . . . . . . . . . . . Comparison of the Data from Fifteen Stepwise Regression Analyses . . . . . . . . . . . Radio Stations and Listening Audience in Greater Lansing Area (Random Sample of 309 Households Equipped with Telephone) . . XV Page 179 188 209 237 Figure 1. LIST OF FIGURES Model of Functional Relation Between Church and Society . . . . . . . . . Relationship Between Religious Themes and Functional Analysis . . . . . . . . Cognitive Balance in a Simple Communication Situation (Taken from Bettinghaus' Study, 1967) . . . . . . . . . . . . . . . Audience Receptivity Measurement on Percentile O O O O O O O O O O O O O Goals of Content Analysis of Message (Taken from the Study of Budd, Thorp and Donohew, 1967) . . . . . . . . . . . . . . . Locations of Family Life Radio Stations and Their Listening Audience . . . . . . Scheme for Prediction of Audience Recep- tivity of Religious Radio Programs . xvi Page 25 32 53 86 95 149 245 LIST OF CODIFICATIONS Codification l-l. Categories for Content Analysis on Religious Themes (The Final Version) . . . . . . . . . 1-2. Categories for Positive, Negative and Neutral Themes . . . . . . . . . . . . . 1-3. Instruction on Thematic Content Analysis (A Step-by-Step Guide) . . . . . . . . . . . 2-1. Analysis on Religious Themes Work-Sheet (Demonstration) . . . . . . . . . . . . . . 2-2. Data Computation of Religious Themes (Demonstration) . . . . . . . . . . . . xvii Page 98 102 115 119 122 LIST OF APPENDICES Appendix A. The Questionnaire and Its Cover Letter . . B. Listeners' Geographical Distribution (All in Michigan, Aug. 1973) . . . . . . . . . . Cul. Record of Data Gathering Methods Used in the Present Audience Study . . . . . . . . c-z, Envelopes for Mailing Questionnaire and Postcard Reminder for Assumed FLR Listeners C-3. Second Cover Letter . . . . . . . . . . C-4. Categories of Responses in Telephone Calls as Follow-up of Mailed Questionnaires (Lansing and Jackson area) . . . . . . . . D. Statement of Faith of Family Life Radio . E. Family Life Radio Position and Policy as Expressed on Keith LeMay's Survey Ques- tionnaire . . . . . . . . . . . . . . F. Data Code of Audience Response . . . . G. Program Ranking in Accordance with Audience Receptivity (Repeat of Table 2 for Conven- ience of the Reader) . . . . . . . . . . . H. Disposition or Characteristics of Listeners and their Favorite Programs . . . . . . . This appendix includes 21 tables for 21 areas of demographic analysis. 21 tables are included in the following order: H1: sex; H2: Age; H3: Marital Status; H4: Education; H5: Financial Support for FLR; H6: Religious Attitude; H7: Church Attendance; H8: Occupation; H9: Income; H10: Church Affiliation; H11: Religious TV; H12: Other Radio; H13: FLR Importance: H14: Total FLR Exposure; H15: Weekly FLR xviii Page 263 268 269 270 271 272 274 275 278 287 288 Appendix Page Exposure; H16: Program Familiarity; H17: Program Format; H18: Receptible Themes; H19: Appealing Elements; H20: Why Like FLR?; H21: Why Dislike FLR? I. First Version Religious Theme Categories . . . 387 J. Second Version Religious Theme Categories . . 391 K. Analysis on Religious Themes Worksheet . . . . 395 L. Thematic Analysts' Comments . . . . . . . . . 396 M. Eleven Sample Scripts of FLR Programs . . . . 405 N. Cost for This Research . . . . . . . 492 xix CHAPTER I THE PROBLEM AND RESEARCH BACKGROUND DEFINITIONS OF TERMS For the convenience of the reader, definitions of terms are given at the beginning of the chapter in which they are used for the first time. Some definitions of commonly used terms may have an expanded meaning, while others may have a slightly different meaning. The reader is thus advised to consult the definitions of terms whenever he is referred to definitions at the footnote. Many research terms are partially or entirely borrowed from Standard Definitions of Broadcast Research Terms, published by the National Association of Broadcasters. Audience: a group of individuals who are considered to be receiving the given broadcast at one time or another. Audience receptivity: frequently abbreviated as ARTY in the present stidy. The term is used to grade or rank a program according to the degree to which a given audience feels receptive to the program. ARTY is measured according to the formula presented in Chapter IV. The receptibility of a given program to a given audience is the same as the receptivity of a given audience to a given program. The two terms are used for the same idea, expressing it differently from different angles. Bipolarization: a term used to denote the contrast between two oppo§ite semantic concepts, such as good and bad. The term is frequently used in the Yale study to reveal the nature of the program content in which good and bad were portrayed in contrast. The sharper the contrast is, the greater the bipolarization. .Mailing Questionnaire: a method of data gathering used in social survey in which all the questions to be asked of the potential respondents are printed in the form of: l) filling in the blanks, 2) multiple choice answers, 3) open-ended questions, etc. The questionnaire is then mailed to the individuals of a selected sample from the frame, frequently with a self-addressed, stamped envelope for the convenience of the respondents. .Message: ideas presented in the form of verbal or non-verbal (such as visual) language. It can be a theme or a col- lective form of several themes. Program: a finished form of messages presented to the audience in a format, consisting frequently of talk, music, sound effects, and other non-verbal messages. It is used interchangeably with broadcast in this study. Thematic content analysis: one of the content analyses in IGhIch the themes or assertions in a message or a state- ment are counted and classified into predetermined categories. To undertake this analysis the categories have to be exhaustive of all possible themes or assert- ions, and all the categories have to be mutually exclu- sive. A theme, thus, cannot belong to more than one category. See Chapter IV, Part II for a further explanation. Theme: a term often used interchangeably with "message" In this study, but also implying a clear single assertion as contrasted to "message" which may mean more than one theme. ‘Value: a selective orientation toward experience, implying deep commitment or repudiation, which influences the ordering of "choices" between possible alternatives in action (Clyde Kluckhohn, 1956). By American traditional value the researcher implies more or less conservative aIternatives that have been respected since the early days of American culture and heritage. In the same vein, by traditional beliefs the researcher implies more or less conservative religious beliefs. O I _ e . . . a v o o n _ . a . CI . o ., O a . I I. o . . o . . a . . . - o 09 . . . o O O n 0 . U o .5 I; .1 n l a u . Q o u u n o o s. a. . n s c o . 4 . . .4 g u . . u . . I . a u . . . .9 .. A n u a . . . . . .~ . a. . o n a . . a. .. .. . . .. . . . . n. v ‘o . a.o r o . .. . , o v . u. e . . . _ . . .. . . u . . . . . . . s. . . . . . , A . INTRODUCTION The problem of improving the quality of radio and television programs has been one of the constant challenges in the field of broadcasting. The broadcasting industry has devoted much of its effort to improving technical aspects of production, to making the program more real, more perfect and more aesthetically attractive. By technical aspects, the researcher implies the format, rhetoric, personalities of the actors or speakers, voices and sounds, and overall production technique. Program content, however, in terms of the message, verbal or visual, has not been as much of a concern to the broadcast media. Violence on television programs, for example, has been one of the few things that has come to the attention of the concerned citizens and parents alike. .A national citizens' organization, "StOp Immorality on TV,”1 is a group of concerned citizens committed to legis- lative control of the degree of violence and moral reces- sion on television. This is an example of consumers, rather than producers or sponsors of broadcasting, con— cerned about what is transmitted to individuals in mass society . Many parents and citizens are also worried about other 1”National Headquarters: 278 Broadview Avenue, Warrenton, Virginia 22186. a... .P . o o u . O O I . .. .. . . . . .. o. 1s 0 I. .. ._ .- . _ . n A O b O O O . I ‘ I I I. . . o. o .5 o i. 3. . . . . .. V s o 2. o h . . O. t, 9O .0 o o no. a O O .— oh. I A. D O . x O . I I O. O 9 ‘ .0 to. . o .M . . o . . . . . . . , .a a. . ... . . I u . ~ p 4 . . ix . mass media1 carrying "polluted messages," which, they feel, are so remote from traditional values* and beliefs. The implication of these contemporary scenes, as it relates to the starting point of this study, is the "receptiveness of the listeners or viewers to the messages of the program," or to put it differently, "the receptibility of the messages to the given listening or viewing audience." 1 Obviously, people in the "Stop Immorality on TV" cam- paign should have little receptivity to the television programs they are fighting. They dislike such programs not because the programs are ineffective, but because the mes- sages and the themes carried are not morally acceptable to them. Thus, the technically well-produced programs we have available and believed to be very effective, if received, in terms of producer's communication objective, have little chance of being received, if the messages that constitute the program are not receptible to the target audience. Only a receptible message can penetrate the target audience. There appears to be a parallel scene in the field of religious broadcasting. Seemingly, not too many people care to listen to or view religious broadcasts. There are few studies available suggesting what may be the problem. But 1Citizens for Decent Literature, the Provident Bank Tower, 1 East 4th Street, Cincinnati, Ohio 45202 is an example'which is concerned about "polluted messages" such as pornography in motion pictures. *See Definitions of Terms on page 2. it has been observed that people refrain from listening or viewing a broadcast when the message is not acceptable. Are religious programs also received according to similar criteria? B. THE PROBLEM If certain criteria exist among the audience, by which religious broadcasts are judged in terms of messages or themes, what are these themes that make some programs.more receptible? And which make other programs less receptible? What are the dominant themes existing in some of the more receptible religious programs? And which are dominant themes existing in some of the less receptible religious programs? C. REVIEW OF THE LITERATURE There is a poverty of literature in the field of religious broadcasting. Many of the studies done in this field have dealt with "How" questions, such as, "how to vuite a well organized script," "how to make the subject nutter clear," and "how to use the written script in the studio over the microphone," etc. Few have seriously dealt ‘fixh ”What" questions. However, an exceptionally comprehen- Sive study was completed by the Yale University Divinity School in 1954, with Everett C. Parker, David W. Barry and Dallas W. Smythe as the major researchers. The results were detailed and presented in the voluminous book, The Television-Radio Audience and Religion, published by Harper & Brothers in 1955. This study will be referred to as the Yale Study in the present study. Another study that is especially noteworthy is an unpublished, 588-page Ph.D. thesis in Speech, written by Donald D. Dick at Michigan State University in 1965. The title of the thesis is "A Survey of Local Religious Radio Broadcasting in Los Angeles, California, with a Bibliography on Religious Broadcasting 1920-1964.” Dick's study was developed from his early pilot study which he undertook with a sample in Lansing, Michigan. What makes this study noteworthy is the extensive bibliographical work. This researcher was greatly benefited by Dick's bibliographies. Not all of those included are studies on religious broadcast itself, but rather are studies useful to those engaged in the study of religious broadcasting. ‘When reviewing the bibliography in Dick's thesis, a few studies are related to content analysis, but none is dir— ectly related to the religious thematic analysis undertaken in the present study. Even the Yale Study, which undertook a content analy- sis of several selected religious broadcasts, dealt only with value-loaded words, such as good and bad. The content was evaluated in terms of bipolarization.* *See Definitions of Terms on page 1. Some of the communication theories established by social psychologists, such as Leon Festinger, Carl I. Hovland, Irving L. Janis, Harold H. Kelley, etc., seem to be applicable in the present attempt to hypothesize why some religious themes may be more receptible than others, or less receptible than others. These theories will be detailed in Chapter III of this study. D. NEED FOR THE STUDY It has been observed that people who refrain from viewing certain television programs, do so because the mes- sages or themes carried by these programs are considered to be remote from and incompatible with the values and beliefs which they hold. It has been considered whether a similar situation exists with the religious broadcast audience. That is, are the messages or themes transmitted on religious broadcasts receptible only when they are regarded as compatible with the prevailing values and beliefs which the target audience holds? There is, however, no study available that sheds light on this question. There can be some values and beliefs that are compatible or incompatible with the themes or messages transmitted to the audience in religious broadcasts. It is not the point of concern here to identify the values and beliefs that resist certain religious messages 1 or themes. But there is a need to identify their counter- parts: which religious messages or themes are resisted by the radio audience, as the violence and moral recession on television are rejected by the concerned citizen? With few past studies of religious themes and their receptibility to the general audience, there is a great need to seek this understanding, if we are to evaluate adequately the social significance of religious broadcast in contemporary life. The findings could give religious educators, radio broadcasters, ministers, evangelists, religious sociologists and researchers alike directions for meeting the needs of the radio audience. E. FAMILY LIFE RADIO BROADCASTING SYSTEM With its headquarters in Mason, Michigan, 15 miles south of Lansing, its second station in Albion, Michigan, 38 miles south-southwest of Lansing, and its third station in Midland, Michigan, nearly 100 miles north of Lansing, Family Life Radio Broadcasting System was considered to be arnideal source of information and subject for the present 5 tudy . Family Life Radio Broadcasting System (abbreviated FLR 1Whether religious messages or themes can be discussed 111 "value-language" or not, can be a controversial question. But: for more debate see John A. Hutchson, "American Values if! tie Perspective of Faith," in Donald N. Barrett, ed., Values in America, (South Bend: Notre Dame University Press, 1961). frequently in this study), headed by Rev. Warren Bolthouse, the founder and President of FLR, began its religious broad- casting with a 240 watt AM transmitter in Jackson, Michigan in May 1967, and moved to Mason, Michigan in January 1969. Its code is WUNN 1110 KHZ.AM. FLR then added a 3000 watt FM station in Albion, Michigan, in April 1970. Its code is WUFN 96.7 MHZ.FM stereo. Both stations are capable of covering listeners within a radius of 35 miles. Listeners with a good antenna and a finer-dial equipped FM radio in the Greater Lansing Area are within reach of FM broadcasts from Albion. How- ever, due to the presence and, therefore, the interference of WJIM-FM in Lansing with a powerful 1000 watt transmitter, and its adjacent wave of 97.5 MHZ, many FLR listeners in the Lansing area are not able to receive FLR's WUFN-FM from Albion. These listeners have to be content with FLR's AM from Mason for about 11-14 hours of daily religious programs. With the construction of its third station, an FM in Mid- land, Michigan with a 759 feet high transmitter tower (said to be the highest in Michigan), the FLR is on its way toward the formation of the first independent religious radio network in Michigan. FLR is widely supported finan- cially by its faithful listeners, as well as by friends and people who are interested in and committed to evangelism. .All the programs are essentially religious, except news, weather and some public service programs. It broadcasts no commercials . 10 F. THEOLOGICAL POSITION OF FAMILY LIFE RADIO In his response to Keith LeMay's survey questionnaire, at the request of this researcher, Rev. Warren Bolthouse, President of FLR agreed with the positions of the National Associationof Evangelicals (NAE) and the National Reli- gious Broadcasters (NRB), but strongly disagreed with the positions of the American Council of Churches (ACC) and the National Council of Churches (NCC) on a five-point scale question. To understand, then, FLR's position, it is helpful to review the positions of NAE and NCC by summarizing the objectives of religious education, respectively adopted by NAE and NCC.2 For NAE, the Statement of Faith is the basic principle and "core of curriculum" of Evangelical Christian education. It, rather than objectives of religious education, was explicitly proclaimed as part of the Constitution of the NAB. The objective of religious education is therefore to teach people to believe in and be committed to what the 1Keith LeMay: In his M.A. thesis in Television and Radio at Michigan State University in 1966, LeMay develOped a survey questionnaire by which he aimed to study the theo- logical positions of 216 religiously oriented radio stations around the country. Of 86 stations actually studied 28 agreed with the National Council of Churches, and 58 did not agree with its position. 2The FLR's own official Statement of Faith is included in Appendix D. The FLR's official position and adminis- trative policy as expressed by Rev. Warren Bolthouse in Keith LeMay's questionnaire is included in Appendix E. ‘.‘5 "V 'I DU. 11 Statement of Faith of the NAB proclaims: (J. Edward Hakes, 1966) 1) We believe the Bible to be the inspired, the only infallible authoritative word of God. 2) We believe that there is one God, eternally existent in three Persons: Father, Son, and Holy Spirit. 3) We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father and in His personal return in power and glory. 4) We believe that for the salvation of lost and sinful man regeneration by the Holy Spirit is absolutely essential. 5) We believe in the present ministry of the Holy Spirit by whose indwelling the Christian is enabled to live a godly life. 6) We believe in the resurrection of both the saved and the lost; they that are saved unto the resur- rection of life and they that are lost unto the resurrection of damnation. 7) We believe in the spiritual unity of believers in our Lord Jesus Christ. It is impossible to understand, so wrote J. Edward Hakes, evangelicals and their approach to any undertaking, including Christian education, without recognizing how seriously they take their beliefs. The unequivocal affirm- ation of an orthodox creedal statement is the characteristic which all evangelical educators have in common. For the NCC, the objective of religious education is originated from the International Council of Religious Educa- tion (ICRE) and adopted by the National Council of Churches in the United States. Under one purpose, the NCC formed . . 5. u .0 ... o u a o . o 9 O. O 0 . O I I. '0: “a" 3 .o” I. .w a“ . .. o . . . ; L .. 12 five general objectives: The supreme purpose of Christian education is to enable persons to become aware of the seeking love of God as revealed in Jesus Christ and to respond in faith to this love in ways that will help them grow as child- ren of God, live in accordance with the will of God, and sustain a vital relationship to the Christian com- munity. To achieve this purpose Christian education, under the guidance of the Holy Spirit, endeavors: 1) To assist a person, at each stage of development, to realize the highest potentialities of the self as divinely created, to commit themselves to Christ, and to grow toward maturity as Christian persons; 2) To help persons establish and maintain Christian relationships with their families, their churches, and with other individuals and groups, taking res- ponsible roles in society, and seeing in every human being an object of the love of God; 3) To aid persons in gaining a better understanding and awareness of the natural world as God's creation and accepting the responsibility for conserving its values and using them in the service of God and of mankind; 4) To lead persons to an increasing understanding and appreciation of the Bible, whereby they may hear and obey the word of God; to help them appreciate and use effectively other elements in the historic Christian heritage; 5) To enable persons to discover and fulfill responsible roles in the Christian fellowship through faithful participation in the local and world mission of the Church (Randolph Crump Miller, 1966). What is basically different between the two main streams of religious education represented by NAE and NCC is not what they believe but "the way" to lead people to believe what they believe. Thus, while the former deals with the concept of the deity and the concept of man's interaction with God in explicit and concrete terms; the latter deals with them in somewhat implicit and abstract ‘. 'u a O" 8" —- nu- 'C 13 terms. Furthermore, while the former explicitly indicates sinful man's regeneration by the Holy Spirit as an essential prerequisite for man's interaction with God, there is a total omission of such a concept or statement in the written objectives of religious education in the latter. Emphasis on the fundamental principles by NAE is distinctly clear as Hakes continues: The very aims which the educative process is to achieve are affected, for example. It is only within the framework of distinctively evangelical ideas about sin and salvation that "the first aim of Christian education must be defined in terms of evangelism." Anything less than bringing the learner to an accept- ance of Jesus Christ as Lord and Savior would be a serious dereliction of duty for the educator who holds to evangelical convictions about the state of man apart from Christ . . . while the individual's response to the gospel is primary and paramount, “the second function of Christian education is that of nurture. . . Those who are born again into the family of God must be nourished that they may grow." The ultimate goal is ”the man of God perfected in character and conduct until he is like Christ. . ." Because evangelicals hold the Bible to be the written word of God, it naturally follows that it should be "the core of the curriculum." . . . "Although there may have been a day when the Bible was used as a textbook, the selected contents of which were merely to be memorized, today it is considered by evangelicals to be an essential and irreplaceable source of dynamic life-changing truths concerning God, which, along with other means, is used to direct pupil experience along the path of continuing spiritual maturation." This difference between NAE and NCC does seem to suggest that the position taken by NCC, from the standpoint of NAB, ignores the fundamental doctrine of "original sin and God's incarnation in Christ for reconciliation"; that Christianity may be seen as no more than just a "better doctrine of life." The position taken by NAE, in contrast 0 .. . ’. '5. . h . I 0‘ ' I.‘ o ..--CO'O ‘ aqo ‘--'. ‘ -.4 o. - (O0 O3... >7 O—‘. --rp o a. I .. ~‘.. ... .. ,. ‘ o .. .. . .. - . 5 " ‘ ‘ .. . " I. O-, 1 ‘ . .. ., I’O . o .' o.‘ I." a... _.- . . ' ‘ ‘ o‘ ‘0- ... O _ . ' O 5 ~ . .- '5 o. - . . ... . . . ‘~ I .‘ o. O. ‘ . ,' .; . \~‘ - v _. I . |. .. _ D 'I . ' _. . .- (I'I . I. D. _. ‘O v‘. 9. o 4 '- . O .l c 0‘... . . o, I .O u .. .O h” \. a O . a .0 o 'O 14 to NCC, may be seen as being "too rigid," "fundamentalistic" and "too religious." The secular society may find Christian teaching somewhat incompatible with the ordinary way of life, and therefore it may be unacceptable to many "good" men who feel that the "Doctrine of Original Sin" is hard to accept. Although there is a recognizable difference in the exegesis of Christian doctrine between NAE and the NCC, both accept the Apostle's Creed and share the same religious heritage and traditions, making it in fact easier to find more values and beliefs shared in common than to find dif- ferences. Even the so-called "secular society" in this country should be able to share most of the values and beliefs with the Christian church because the social morality or ethics of this Western society has its roots in Christ- ianity (Max weber, 1930). G. PURPOSE OF THE STUDY The purpose of the present study is six—fold: l. to determine whether "more receptible" and/or "less receptible" religious themes exist among the Family Life Radio audience; 2. to determine whether programs which were listed among the top of listeners' favorites, had a higher proportion of "more receptible" religious themes; 3. to determine whether programs which were frequently .0 15 listed among the bottom of listeners' favorites, or not listed at all, had a higher proportion of "less receptible" themes; to determine whether any relation exists between the presence of any religious themes in the program and its audience receptivity; to establish a measurement of audience receptivity to religious radio programs; and to evaluate the viability of using thematic content analysis as an approach to the prediction of audience receptivity to religious radio programs. H. SCOPE OF THE STUDY Although religious television and religious radio broadcasts have been both dealt with in the present review of the problem and research background, it was necessary to limit the scope of the present study in four areas, so that the problem presented would become manageable within the limited budget, manpower, and time. The following is an outline of the study. 1. The study topics were centered on "religious themes" and ”audience receptivity." The study materials and subjects were limited to (a) transcripts of religious radio programs broad— cast by FLR, and (b) a random sample of their lis- teners, drawn from the FLR mailing list. Another 16 random sample of the population, taken from the Greater Lansing Area telephone directory was telephone-interviewed for the purpose of obtaining social background information about FLR listeners and non-listeners. For the data collection, audience research depended on mailed questionnaires and on the telephone for follow-up interviews. Thematic content analysis used scripts obtained primarily by tape-recording the programs on the air and having them transcribed. Some scripts were sought from the producers through the help of FLR. Thematic content analysis was undertaken by college students (Junior year or upper), who had no previous experience in content analysis rather than by pro- fessional social scientists. The intention was to save money on one hand, and to experiment with the wider applicability of the proposed method by non- professional persons, on the other hand. This was in contrast to the Yale Study in which professional scholars undertook the content analysis. Data analysis: for the Stepwise Regression Analysis of any relation between audience receptivity and religious themes, the computer was used for accurate and fast results. 17 I. RESEARCH STRATEGY AND ORGANIZATION OF THE STUDY The present research is divided into three parts including (1) a study of the listening audience; (2) a study of the religious radio programs to which the above audience listens; and (3) a study of the results of the above two parts, namely, Stepwise Regression Analysis of the relation between the audience receptivity and the religious themes of the FLR programs. For the reader's convenience, defi- nitions of terms used in the study are given at the beginning of the chapter in which they first appear. In Chapter I, The Problem and Research Background, the problem for the study and general information pertaining to it are introduced and discussed. The need for the study is explained, the purpose outlined, and the scope defined. In Chapter II, Conceptual Framework, the function of religion is discussed, as it relates to the construction of well designed religious theme categories. In order to (articulate the relationship between religious themes and the indiyidual members of contemporary society, the status of religion in contemporary life is discussed in terms of three observations . In Chapter III, Research Hypotheses and Related Theories, three hypotheses derived from observations of the contemporary social and cultural scenes, and several communi- cation theories are presented, and followed by related theories and discussions. 18 In Chapter IV, Experimental Design, the presentation of three approaches is made. The first approach details 'the method and procedures of audience research through which the investigation of helpful (or receptible) themes and the ‘measurement of audience receptivity to all FLR programs were completed. The method of the measurement is proposed and discussed. The second approach includes the presentation of the process of construction of a set of religious theme categories with which selected FLR program scripts were analyzed by thematic content analysts. The method of analy- sis in terms of step-by-step guide is given. Goals of analysis are discussed. The third approach includes a dis- cussion on the assumption behind the use of Stepwise Regres- sion Analysis, and a presentation of the set-up for the analysis through the computer. In Chapter V, Findings of the Research, results of the three approaches, namely, the audience research, thematic content analysis, and Stepwise Regression Analysis are reported with the inclusion of all related data. Assuming that more receptible as well as less receptible religious themes among the audience would be identified, the findings are compared with the results of thematic content analysis. 'Nuaresearcher examined the results to see if more receptible themes exist in a higher proportion among programs of high audience receptivity, and less receptible themes exist in a higher proportion among programs of low audience receptivity. This comparison is concluded by the Stepwise Regression 19 .Analysis of the relations between the audience receptivity and religious themes of all programs analyzed. In Chapter VI, Summary, Discussion and Conclusion, the findings of the research will be examined in terms of research hypotheses, and in a broader perspective on the implication of receptible themes. What do the findings say about receptible themes? What do the listeners say about good things they are experiencing with Family Life Radio? How are the receptible themes related to sex, age and education of listeners? Are there any differences between FLR listeners and non-religious listeners in their radio listening patterns? What is the implication of our findings for religious broadcasters? How much will we be finally allowed to say about the viability of using the thematic data for the prediction of audience receptivity? Inadequacies that have existed in this research will be discussed. Discussions will be given on how we may improve this type of research. A final conclusion will be given by reviewing the six-fold purpose presented at the outset of this research in Chapter I, and see how much the purpose is achieved. An epilogue will be made to conclude this research presentation. CHAPTER II CONCEPTUAL FRAMEWORK DEFINITIONS OF TERMS Apocalyptic: pertaining to the Apocalypse or biblical book of Revelations, assumed to make revelations of the ultimate divine purpose. Apologetics: the branch of theology concerned with the defense or proof of Christianity. Baptism: a spiritual cleansing, initiation or dedication by purifying; symbolized through bodily immersion in water, or sprinkling with water. Belief system: a number of beliefs integrated into one logically organized system in which all the beliefs accommodate one another in spite of some conflicts that may exist between any beliefs. "Common human concerns": concerns that are commonly shared by evangelical concerns and worldly concerns. Confession: Admission, acknowledgment or disclosure of sin or sinfulness, especially to God or a priest, in order to obtain absolution. "Cultural configuration": the basic integrative theme of a culture. In the concept of Ruth Benedict, the cultural configuration might be viewed as the polarizing element that gave a distinctive flavor to each element of a culture. Those whose personalities were consonant with the cultural configuration would function successfully (Charles Winick, p. 129). gEEEflfiy: eternal existence, especially as contrasted with nmrtal life; the state into which the soul passes at a Person ' 3 death . n . o Evangelical concerns": concerns for evangelism. By evangelism is meant spreading the Gospel by preaching or other means of communication to memebers of the 20 21 society. In this study evangelical concern is especially meant to emphasize the salvation of individuals on the Last Day. IFunctional analysis g£_religion: an analysis of religious behavIOr according to the Functional Theory. As a frame of reference for empirical research, functional theory sees society as an ongoing equilibrium of social insti— tutions which pattern human activity in terms of shared norms, held to be legitimate and binding by the human participants themselves. This complex of institutions, which as a whole constitutes the social system, is such that each part (each institutional element) is inter- dependent with all the other parts, and that changes in any part affect the others, and the condition of the system as a whole. In these terms religion is but one form of institutionalized human behavior (O'Dea, 1966, p. 2). Ideological statement: a statement which bears any ideology. By ideology is meant any accepted ideas about human or social affairs, their history, their present existence and their goals (Harry M. Johnson, 1960, pp. 587-88). Last Da : the day of the Last Judgment, the final trial of a11 mankind, both the living and the dead at the end of the world. Mediator: one who brings about an agreement, peace, etc. as an intermediary between parties by compromise or reconciliation. Non-religious statement: a statement which does not include any religious term nor bears any religious significance. "Rapture“: the carrying of a person to another place or sphere of existence on the Last Day. Reconciliation: the act of bringing to agreement or harmony; the act of restoring to communion. Iufligious doctrine: a body or system of teachings relating to a particular subject, principle, position or policy advocated by a religion. B§Pentance: deep sorrow, compunction, or contrition for a past sin or wrongdoing. Revelation: God's disclosure of Himself and His will to His Creatures, especially through the Bible; also, the last book in the New Testament, the Apocalypse. 22 Second Coming g£_Christ: the return of Jesus on Judgment Day . "Social impotency” 9; religion: in spite of its functions, reIigIon has not been able to effectively exert these functions upon each individual in society due to many other social-cultural variables. This inability of religion is referred to as the social impotency of religion. "Worldly concerns": concerns for worldly affairs which include education, economy, politics, cultural activities, etc., as well as the life and well being of people. 23 A. CONTENT OF THIS CHAPTER To make any adequate study of religious broadcasting in relation to the social and cultural process, it is neces— sary to examine the role and function of religion in a broader sociological perspective. Joseph H. Fichter, S.J. gives this observation: People seem to think that they are making a stricture against religion when they call it "sociological." The fact is, of course, that religion cannot be properly understood if it is wrenched from the culture and the society in which it is practiced. It would be a sur- prise if religion were not sociological and cultural, if it were completely out of tune with the culture in which it existed (Fichter in Donald N. Barret, ed., 1961). Thus, this chapter is aimed at presenting a conceptual framework. Within this framework the social-cultural phe- nomena in regard to religion may be viewed as constituting an integral part of the theoretical bases for the three research hypotheses presented in the following chapter. In the early stages of this research, religious themes were categorized from the researcher's observations of day- trrday religious behavior in the United States. These theme «categories will be presented. A functional analysis of :religion* by Thomas F. O'Dea (1966) will also be presented invcuder to understand the place of religion in man's life. An evaluation of the religious theme categories in terms of O'Dea's functional analysis of religion will then be made *See the Definitions of Terms on page 21. 24 in order to assure theoretical compatibility. The three observations to be presented, depicting the "social impotency"* of religion, seem to explain the unpopu- larity of religion in general and of religious broadcasting in particular. This unpopularity exists in spite of reli- gion's functions. The intent of this research scheme is to show that only those religious broadcasts which overcome religious "social impotency," by virtue of containing relevant, helpful, and thus, receptible religious messages or themes, enjoy sufficient audience receptivity. B. RELIGIOUS THEMES AND CONCERNS FOR MAN In order to present a complete conceptual framework for the hypotheses presented in the next chapter, it is necessary to explain the final version1 of religious theme categories here. To understand the inter-relations of religious themes it is helpful to construct a model as shown in Figure 1. For convenience of understanding we assume in this rmodel that the functions performed by the church or religion *See the Definitions of Terms on page 22. 1After two sets of pilot thematic content analysis of religious radio program scripts religious theme categories were revised twice for the final series of thematic content analees. Revision of the religious theme categories was necessary because the first two versions did not seem to meet the basic requirements of criteria for thematic content analysis, namely, mutual exclusiveness and exhaustiveness of categories, 25 are represented by the realm of "evangelical concerns"* and the functions performed by the society-at-large are represented by the realm of "worldly concerns."* \ " “x. the realm off worldly concerns the realm of evangelical \ IF concerns \\— ~- the realm ofk common human . concerns , , Configuration A Configuration B (slight intersection) (moderate intersection) the realm o orldly concerns the realm of—a _9 common human concerns / the realm of evangelical Configuration C concerns Configuration D (no intersection) (excessive intersection) Figure 1. Model of Functional Relations Between Church and Society Cultural Configuration A (slight intersection) sug- gests a culture in which a small portion of the church's "evangelical concern" and a small portion of the society's *See Definitions of Terms on page 20 and page 22. 26 "worldly concern" are integrated. In the integrated por- tion, the church and the society have "common human concerns" ‘where they can relate to one another. Configuration B (moderate intersection) suggests a substantial increase in the area of common human concerns which means that the "evangelical concerns" of the church are better integrated ‘with the society's "worldly concerns." Configuration C (no intersection) suggests a seclusion of the church from the society, with no common concern between the two, and no chance for either side to relate to each other or to benefit from each other. Configuration D (excessive inter— section) suggests two possible cultural configurations. One is that of an almost totally sanctified world, and the other is that of an almost totally secularized church. In other words, this model illustrates either "His Kingdom has come," and the world as a whole is explicitly witnessing to God in evangelical terms, or the totally secularized church is no longer maintaining fundamental religious doctrines. In formulating the religious themes, it was assumed that the religious message could be classified largely into timee realms of concerns: namely, the realm of evangelical cxmcerns, the realm of common human concerns, and the realm oifworldly concerns. The first realm of concern for the religious message is the salvation of people whose fate will be decided on the Last Day.* The second realm of concern *See Definitions of Terms on page 21. 27 is the well being of people both in religious matters and 'worldly matters. And the third realm of concern is the well being of people in the world, as guided by religious teachings. Under this assumption six religious themes plus two non-religious themes were categorized as shown in Codifi- cation I-l in Chapter IV, under the following eight headings. 1. Revelation,* prophecy, eternity,* and the Last Day themes 2. Confession,* repentance* and reconciliation* 3. Apologetics* of religious doctrine,* belief systems* and church activities 4. Intimate God-man relationship 5. Man's relation to himself guided by God-man relationship 6. Man-to-man relationship guided by God-man rela- tionship 7. Non-religious* ideological* statements 8. Non-religious non-ideological statements. In comparison to the first two versions the above cate- gorization of religious themes was considered to be better related to the three areas of concern, demonstrated in the model shown in Figure 1. Themes included in Category 1, “Revelation, prophecy, eternity and the Last Day themes" anaconsidered to be exclusively evangelical concerns. 'Hmre is little intersection with worldly concerns. Themes imfluded in Category II "Confession, repentance and *See Definitions of Terms on pages 20-22. 28 reconciliation," are considered to be essentially evangeli- cal concerns, but have some intersection with worldly con- cerns because without this category there would be no communion between man and God according to the Christian doctrine. Themes included in Category III, "Apologetics of religious doctrine, belief systems and church's activities" are considered independent of other categories. But in terms of concern, it is in the realm of evangelical concerns. Themes included in Category IV, "Intimate God-man relation- ship," are considered, in terms of the model, as being between Configuration A (slight intersection) and Configu- ration B (moderate intersection). Since God is portrayed as the intimate Father who cares about His children and their problems, there should be a substantial worldly concern in the themes under this category. Themes included in Category V, "Man's relation to himself guided by God-man relationship," are considered to be flexible in the sense that the category has a dimension of being close to Category IV, "Intimate God-man relation- ship," and also a dimension of being close to Category VI, "Man-to-man relationship guided by God-man relationship." hiterms of the model, its degree of evangelical concern ahghtly exceeds worldly concern. Any worldly concern is shmnxonly in terms of evangelical concern. For example, "honest to man and yourself" can be significant only in terms of ”honest to God." v-v-v-n- — a... ‘3 29 Themes included in Category VI, "Man-to-man rela- tionship guided by God-man relationship," are considered to be emphasizing man-to-man relationship. Man's love for others is considered to be the most practical expression of man's love for God. In terms of the model, worldly concern is as important as evangelical concern. Therefore, its cultural configuration may be closest to Configuration B (moderate intersection). It has a tendency to absorb more worldly concern and thus moves toward Configuration D (excessive intersection). Themes included in Category VII, "Non-religious ide- ological statements," and Category VIII, "Non-religious non- ideological statements" are both non-religious. If worldly concern is shown without reference to any religious theme or significance, it is included in either Category VII, or Category VIII, depending on the significance it carries in relation to the major concern of the message. The model is not applicable since there is no evangelical concern. C. FUNCTIONAL ANALYSIS OF RELIGION The question "why does man need religion?" is the snarting point of our considerations in this section. The flumtional analysis of religion provides a sociological dumrvation of the functions and roles of religion in man's smfiety. Essentially, the reason that religion can play an immutant role and perform a needed function is because it 30 provides what seems inherently lacking in man in his capa- city to live in the environments--physical, mental or spiritual--over which he has only limited control and manipulation. The functional analysis of religion elaborated upon by Thomas E. O'Dea not only provides sociological basis for Research Hypothesis III, presented in Chapter III, but also lends theoretical support to the religious theme cate- gories constructed for the thematic content analysis of religious radio programs. O'Dea's elaboration may be summarized in the following six areas: 1. Men need emotional support in the face of uncer- tainty, consolation when confronted with disap- pointment, and reconciliation when alienated from society's goals and norms. 2. Men need a transcendental relationship which reli- gion offers in order to attain the emotional ground for security and a firm identity amid the uncer- tainties of the human condition. This priestly function of religion contributes to stability, to order, and frequently to the maintenance of the status quo. 3. Religion sacralizes the norms and values of estab- lished society on the one hand, and presents ways, mostly ritual, in which guilt can be expiated, and the individual, released from his bondage to it, can be reintegrated into the social group. 4. Religion performs a prophetic function by providing moral and value standards in terms of which insti— tutionalized norms may be critically examined and found seriously wanting. Religion performs important identity functions. Individuals, by their acceptance of the values involved in religion and the beliefs about human nature and destiny associated with them, develop important aspects of their own self-understanding and self-definition. Also, by their participation 31 in religious ritual and worship, they act out signi- ficant elements of their own identity. 6. Religion helps the psychological growth and matura- tion of the individual in his passage through various age levels; makes him develop the ability to function autonomously and defer satisfaction in the pursuit of socially approved goals (O'Dea, 1966, pp. 14-15). D. AN EVALUATION OF RELIGIOUS THEMES IN TERMS OF FUNCTIONAL ANALYSIS This functional analysis of religion in six areas is not parallel to the six religious themes presented in this chapter. But the six religious themes do appear to reflect O'Dea's functional analysis of religion. Figure 2 shows the relationship between the religious theme categories and O'Dea's functional analysis. The symbol, X, denotes the rmesence of the theme in both the categories and the analysis. From Figure 2, it is clear that the only category notincluded in O'Dea's functional analysis is Category 3 "Apologetics." On the other hand, there is no function not included in at least one of the six categories. This is to say that the religious theme categories constructed for thematic content analysis of FLR program scripts would be inclusive of all the sociological func- tions of religion as defined by O'Dea. 0.1 x. 32 O'DEA'S FUNCTIONAL ANALYSIS The Last Da ess on A et cs omm. w . r -man Re a. on- .- . n- .- on- . m a. Bid H mm DO 09 him (DE-4 t+¢ at) eu. Figure 2. Relationship Between Religious Themes and Functional Analysis3 E. RELIGION IN THE CONTEMPORARY SCENE 1. Introduction As briefly mentioned at the beginning of this chapter, the three observations of the contemporary scene in the U.S.A. in regard to religion, depict the "social impotency" cm religion. By "social impotency" the researcher implies tflm general decline in the social influence of religion. 1See page 30 for detail. 2Symbols +, -, or 0 denote the positive, negative and neutral emotionality of the thematic content. These are to be explained in Chapter III and Chapter IV. 3See page 31 for detail. 33 Religion is no longer a strong influential social force as it used to be. Many individuals are not affected at all by whatever influence religion or the church can exert. To probe this "social impotency" of religion in the U.S.A. in regard to religious broadcasting, the researcher will proceed first by explaining two questions: the first question is "why is it that many people do not seem to be interested in religious radio programs?"; and the second question is, "what makes certain religious radio programs more receptible than others on the same station and even by the same speaker?" Regarding the first question, there are many deter— mining variables. It is, however, legitimate to say that the total quality of a religious radio program should be a multiple of all the variables--a good script, rhetorically well*written, good voices, good sounds, attractive per- sonality of the radio speaker, and many others. Neverthe- less, to talk about why many people seem uninterested would suggest that regardless of the quality of the religious radio programs, many peOple are not interested in listening. The problem may not be poor quality programs. It may very Immm.be a reflection of the social climate and human condi- thnn rather than a commentary on the total quality of the religious radio program. It may be related to the attitude of current society toward religion in general. Looking at the second question: Once people have started to listen to religious radio programs, Why do they 34 appreciate one program more than another? There could be many determining variables in a given program, as Parker, Barry and Smythe have commented: We must bear in mind one other caution in dealing with the content of a communication from person to person. We can describe, dissect, judge the written content of a communication; but we cannot by such process of analy- sis forecast its effects, nor can we wholly comprehend its meaning for any given number of the audience. In any audio-visual communication, the total content is a construct of the script (thought and language) plus the performance (voice and action). One can not be divorced from the other in assessing meaning (Parker, g£_gl., 1955, p. 118). Parker, Barry and Smythe were talking about the total effect of the television program on the individual viewers. The present research is, however, concerned only with part of the total effect--the audience's receptivity to the religious radio program. Our question now is, which may be the most influential variables to determine audience receptivity of a program. The researcher's conjecture is that two variables could be most decisive: (1) the per- suasive technique that the speaker uses, and (2) the themes of the program. 2. Three Observations a. Impact 9; World-wide Communication Development - The Weakening Social- CulturaI Role 9: the Church The impact of the world-wide communication development may be one of the decisive factors that has weakened the social position of the traditional church. This is U ..-»-c ‘OO I .‘Io : 'ul O . c.. . “-—..~-, O ~.._. .. -. ._.. . a .' "¢ . a- . .. --. o. I u .- ._‘ -. ' ' a . c . . .. O ' o o ._ ‘ .. . -_. .. O o b. _ N - ~.‘ . . I. n .- o ~. \. - ' . w.._. ‘ o o c . 0. a .‘ .0. ‘ n O .y I ‘0 ‘8 I . ‘n' '0 .. ‘ . e‘ \ . .> ‘ .- c . O >, y" _ o o .7 u .. a ", . “ ‘ . .9. u ‘_ . ~ o u ‘. ‘ - . . c \ O . ,. ~ »~.4 - o ‘. a ‘ _ I- . . ‘. ‘.s x s .-a c 0 ~ .-< . ‘,, c a . . ~ .~. . ‘ , ‘..‘ s 35 conceivable since people today have become well aware of the existence of other alternative ethical standards, as well as alternative philosophies of life. The Christian teachings, which once dominated Western culture as the only authority on the standard of social morality, have been under serious challenges from other religions and social philoSOphies. In fact, statistics show that the number of people in the U.S.A. believing in religions other than Christianity (Protestant, Catholic, and Orthodox) and Judaism has been increasing.1 Living in today's complex, pluralistic world, peOple increasingly feel less conforming to and less restrained by the church in their pursuit of more liberal forms of life. Such tendencies have been greatly enhanced among people by the widespread use of mass media. The weakening of the church's social role by the development of mass media is well expressed by Philip Morris. As the horizons of ordinary men and women lifted so that they began to feel themselves to belong to a wide and varied world, the impact of organized religion, it 1According to Statistical Abstracts pf the U.S.A., 1972, published by the U.S. Department of Commerce: Membership 1950 1960 1965 1968 1969 1970 (expressed in 1000's) Buddhist Churches of America 73 20 92 * 100 100 Miscellaneous 142 2,189 449 449 *Included in miscellaneous. Ih}1970 there were 60 Buddhist Churches of America and 1,587 miscellaneous churches for believers in religions other than Christianity and Judaism in the United States. ' O ’o" .3" . O -sb. o .. o o a c _ . o . . u... , ' o 36 has to be admitted, dwindled except in so far as actual members and loosely attached adherents of organized religious bodies were concerned. There is little use in attempting to deny that a greater and greater pro— portion of the population are now able to live their lives without anything but the slightest of contacts with the churches. This state of affairs is important both because of the national loss through the consequent dilution of its general function which churches used to fulfill in giving ordinary peOple the opportunity of getting some perspective on local and national affairs, has passed into other hands. It sometimes seems as though media of mass communication are now substitutes for, even if they have not actually and deliberately supplanted, the influences which the churches once exerted (Morris, 1961). The scene seems to imply that people today are increasingly alienating themselves from the traditional social-cultural center--the church. Consequently, peOple today no longer seem to have a strong affection for or attachment to religion, and regular listening to religious radio programs does seem to require even stronger affection for religion than merely attending church once a week. Perhaps shut-ins, who cannot attend church anyway, listen weekly or daily to religious broadcasts because of their confinement, rather than their strong affection. IL The Function and Vernyature 9f the Religious Message (1) The religious message-~"Not for those who are well, but those who are sick" The "good news" proclaimed by the church is by no means itself always ”pleasing," "interesting" or "entertain- in9"t:othe listeners. Yet, "pleasing," "interesting and "entertaining" are three of the essential factors by which 37 the broadcasting industry draws its listeners and viewers. Although there are other factors distinct in the religious message which secular programs do not ordinarily possess, such as "comfort," "inspiration," "encouragement," "identity reaffirmation,"l etc., they do not seem to be especially appealing to "self-sufficient" people. It appears to these people who consider themselves to be "healthy," "young," "vigorous," and "immune from uncer- tainty,” and who have little thought about the limit of man's life, that religion is for those who are sick, old, helpless, and who need comfort, inspiration and encourage- ment. This may be a common reaction of pe0ple to any religious message, as Jesus said to those who criticized him for being with so-called sinners all the time: Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance (Luke 5:31-32, Revised Standard Version). In fact, what Jesus said must have especially appealed to the poor, to the prisoners, to the blind, and to those who were Oppressed, as Jesus read a passage from the book of the prophet Isaiah : The spirit of the Lord is upon me because he has anointed me, 1Thomas F. O'Dea suggests that the contribution of 1Teligion to identity may become greatly enhanced in periods of rE'Pid social change and large-scale social mobility. W111 Herby suggests that one important way in which Ameri- cans establish their identity is by being members of one Of the "three religions of democracy": Protestantism, CathOlicism or Judaism (O'Dea, 1966, p. 15). 38 he has sent me to announce good news to the poor to proclaim release for prisoners and recovery of sight for the blind; to let the broken victims go free, to proclaim the year of the Lord's favour (Luke 4:18 The New English Bible). (2) The very nature of the religious message--"distur5ing" Many of the effective and persuasive messages delivered by well-known evangelists are "disturbing" and "irritating," while also capable of being ”enlightening," "inspiring" and comforting,” such as the sermons and letters of St. Paul in the New Testament. In fact, “disturbing" is ultimately an essential characteristic of the religious message by which it is differentiated from other non-religious messages. "Disturbing" may imply the emergence of a psycholo— gical state within the listener after his reflection on the message, in which he may feel: (a) guilty for not having been very faithful to the teachings of the Bible; (b) fear- ful of being punished by God on the Last Day, or more prac- tically, fearful of being rejected by church leaders or friends; (c) conscious of being the target of the hidden attack or criticism suggested in the messages; or (d) upset bY‘Umerudeness or inadequacies of the assertions conceived in the message delivered by the preacher. However, the emergence of such a psychological state is necessarily aimed at by the preacher, because it is an essential process by WhiCh man is more likely to confront himself with what Paul 39 Tillich calls the "ultimate concern" of the human being (Tillich, 1951). It is odd, however, that man has a tendency sub- consciously to avoid confrontation with himself rather than to surrender himself to the criticism and condemnation of his sinfulness. At the same time man always seeks jus- tification for everything he has done by listening more to his supporters, while avoiding his critics or preachers, who frankly fire at his conscience with sharp words, demand- ing his honest and serious self-examination or confession or even total repentance. The fact of such human nature is supportive of Festinger's Theory of Cognitive Dissonance (Festinger, 1959). In a more sophisticated observation, ”disturbing” can be regarded as one of the common elements that arouses "fear," "guilt feelings," "shame," "anger," etc., which are some of the common psychological states in which man is more likely to be persuaded. However, in a situation such as those described above, the tendency is that man would seek cognitive consonance and avoid dissonance. He is unlikely to turn to the mes- sage that creates dissonance for him, unless he recognizes thatalcertain amount of dissonance is good for him, just asanxalert sick person would be willing to take a bitter meclicine when he believes that it would be good for him. By and large, the religious program by its very nature iSnotequipped with special features, as many non-religious Programs are, to appeal to aesthetic, humanistic, scholastic 40 and scientific values which are the prevailing values in current society. Religion appeals mostly to traditional values. CL Secularization Overridipg the Religious Expression 9£_Average People There is a trend in the current society to diminish one's personal daily expression of explicit religious life in the non-religious public place. Ritual is no longer a common scene either among ordinary peOple or among regular churchgoers. Yet, it seems a common practice for regular churchgoers, for example, to openly dedicate a daily thanks- giving at their homes with an explicit prayer before meals (namely, "say grace") and even with a moment of meditation (called "devotion") on a selected passage from the Bible, usually after dinner. However, it appears that these same churchgoers do not ordinarily offer even a "silent but visible" prayer before meals at a public place, such as a restaurant or a dining hall, though a few of them do. It is merely the researcher's own observation that "behaving religiously" or "expressing visibly" one's per— sonal commitment to a religious faith at a non-religious Public place is no longer a common practice, at least in thethuted States. The situation, however, would be quite different at a religious public place, such as the place Where a group of the same religious believers was dining t096ther. no -70- -h... n.9- o.-. u..--‘ o «L r. 0.. n. 41 This is to say that religion in the United States is characterized by two facets. The first is that religion belongs to one's private life and should be separated or even hidden from one's social life. This is, anthropo- logically speaking, a "cultural rule," the violation of which may or may not embarrass other individuals. Since display of one's private religious faith in non-religious public places frequently does cause embarrassment to other individuals, the second facet of religion in the United States is the tendency to separate religion even further from one's apparent daily life by disassociating anything religious from it. This does not necessarily mean, though, that one does not believe in God.1 1Past studies on religious broadcasting seem to agree that the older and the less educated a population group is, the more they will be likely to listen to religious programs. The young and more particularly the "better" educated among them care little for religion on the air. But we cannot from this fact legitimately deduce that youth is "irreli- glous.” Fortune Magazine, m.Dc. 1948, asked a representative Sample of tHe public, ”Do you think there is a God who rewards or Punishes after death?" Of respondents 18-25 years old, 74% said "yes." Grade-school educated respondents numbered 78% in their affirmative reply, and 69% of college educated gouggfiave similar replies (Charles A. Siepmann, 1950, CHAPTER III RESEARCH HYPOTHESES AND RELATED THEORIES DEFINITIONS OF TERMS Conjectugg: an educated guess about what is recognized as insufficient evidence. Klaus Knippendorff in the book Content Analysis 9£_Communication, (1966, pp. 6-7), comments on conjectures and content analysis as follows: "I look upon content analysis as a sort of diagnostic technique, just as medical diagnosis is partly an art and partly a science, and is most effective when the art and science are combined; so I look upon content analysis as a combination of an art and a science. . . . What to pay attention to, what to conjecture about, and how to process the data is a matter of art. What to conclude is not a matter of art because there are very definite procedures for deciding when a con- clusion is properly justified and when it is not. For many content analysts, particularly in the psycho- analytic domain, the singling out of a stimulating conjecture is often sufficient to spin a theory. I think that challenging conjectures are extremely valuable but they should not be treated as if they were conclusions. They have to be put to the test. Such tests involve rigorous examination of the analytical procedures and are always designed E2 disconfirm the conjectures. Only when the conjectures pass these hard tests can they acquire the status of respective evidence.” Consonance: agreement, congruity or harmony. It is used in contrast to dissonance. Dissonance: existing psychological disharmony within one- self due to conflict or ambivalence or paradox between several objects. When dissonance exists, dissonance- reduction attempts occur. Evangelical religiosity: used in contrast to the term humane religiosity." It refers to the level of con- cern for evangelism in general, and to the total pro- portion of religious themes included in Category I 42 43 (Revelation, Prophecy, Eternity and the Last Day themes), and Category II (Confession, Repentance, and Reconciliation) in particular. In referring to program content, evangelical religiosity = Category I + Category II. It may be considered a more or less God-centered religiosity. General listening audience: a listening audience from the general population within the coverage area of the radio station in question. Humane religiosity: used in contrast to the term "evangeli— cal reIigiosity." It refers to the level of concern for religious growth and maturity of individuals in general, and to the total proportion of religious themes included in Category V (Man's relation to himself guided by God-man relationship), and Category VI (man-to-man relationship guided by God-man relationship) in par- ticular. In short, referring to program content, humane religiosity = Category V + Category VI. It may be considered a more or less man-centered religiosity. Imbalance: a different term used by F. Heider for the concept of "dissonance" used by Leon Festinger. Intimate religiosity: on a continuum of religiosity, it is placed between evangelical religiosity and humane religiosity. It represents the religious theme "Inti- mate God-man relationship" in Category IV. Negative emotionality: a collective name for all the emo- tionaIIappeaIS In the content of religious radio pro— grams, which may cause a negative effect on the audience's emotional tension, thereby lowering audience receptivity. Included in this study are the arousal of fear, guilt feelings, shame, anger, imbalance, etc. Positive emotionality: a collective name for all the emo- tionaIiappeals in the content of religious radio pro- grams, which may cause a positive effect on the audience's emotional tension, thereby improving audience receptivity. Included in this study are the arousal of ambition, encouragement, inspiration, consolation, identity- reinforcement, etc. Rafiriosit of the listener: the level of religiosity of indiviguEI'IIEteners expressed in terms of the multiple of scores in three categories: (1) religious attitude (very conservative, conservative, middle-of-the-road, liberal, and very liberal); (2) importance of the FLR station (very important, important, some importance, little mmportance, no importance); and (3) church 44 attendance (attend regularly, occasionally, seldom, not at all). A score of 5, 5, and 4 is respectively assigned to "very conservative," "very important," and "attend regularly"; 4, 4, and 3 respectively to "conservative," "important," and "occasionally"; 3, 3, and 2 respectively to "middle-of-the-road," "some importance," and "seldom"; 2, 2, and 1 res- pectively to "liberal," "little importance," and "not at all"; and 1 and 1 respectively to "very liberal," and "no importance." Thus, the highest possible number of points for the religiosity of the listener would be: 5 x 5 x 4 = 100; and the lowest possible would be: 1 x l x 1 = 1. For example, the majority of female listeners (63.11%) in the FLR sample studied identify themselves as "conservative," consider FLR programs to be "very important," and "attend church regularly," thereby giving them 80 points for their religiosity. Thematic composition: composition of thematic content which in this study may be classified into eight categories. Thematic content: the content that includes certain asser- tions or themes. By definition, thematic content can be classified into certain predetermined categories. l I .1 n a 1 O. I . 4. . a. . , O a . . . ; .n e . 6 ‘ o . . . .a. ... . .. . . u. U a .a. s a. p: .. . L . v. .. . . . . . .. 9. o . .—. O o .. a O s r o. . o a O a . . u a a . u o. .. v . . .. .. . . . . . s a .u. .. . . ~ _ . ~ .O. r. e .O- . . m. o a . . . . . . v. ..s - ~- I . O . O D o .. u. .. . .o .._ ‘ » . \ e . s . . .. . _ .. . . .. . . . . . . . 45 A. CONTENTS OF THIS CHAPTER Continuing with the three observations presented in the previous chapter, six conjectures* regarding the thematic content* and the audience receptivity of religious radio programs will be presented. To investigate the degree of the truthfulness of such conjectures, three research hypotheses and their respective null-hypothesis will be presented. The actual statement of each research hypothesis is made first, followed by its null-hypothesis and a discussion of a supporting or explanatory theory or theories from past studies. B. SIX CONJECTURES REGARDING THE THEMATIC CONTENT AND THE AUDIENCE RECEPTIVITY OF RELIGIOUS RADIO PROGRAMS 1. Programs which show not even the slightest worldly concern may not be very receptible to the general listening audience*--or to say it differently, programs which show only evangelical concern, as illustrated in the model as Configuration C (no intersection), may have little audience receptivity among any kind of listening audience. (This conjecture is derived from observations a and b-l.) 2. Programs which show moderate worldly concern in addition to moderate religious concern, as illustrated in *See Definitions of Terms on pages 42-44. 46 the model as Configuration B (moderate intersection), may have a reasonably high audience receptivity among the general listening audience. (This conjecture is derived from observations a, b-l, c and Configuration B of the model.) 3. Programs which show insufficient worldly concern, as illustrated in the model as Configuration A (slight intersection), may have a low audience receptivity among the general listening audience, but a moderately high audience receptivity among a highly evangelically inspired audience. (This conjecture is inferred from observations a, b-l, c and the model.) 4. Programs, the thematic composition* of which may be illustrated in the model as Configuration D (exces- sive intersection), can be confusing, and audience recep- tivity is not predictable. If Configuration D is the posi- tion of a radio station which broadcasts extremely evan- gelized programs and very secular programs alike, the audience receptivity can be determined only on the basis of the thematic content of each individual program. 5. Programs which have a high proportion of "dis- turbing” elements--namely, the elements that arouse "fear," "guilt-feelings,” "shame," "anger," etc.--may be less receptible and therefore, have a low audience receptivity. These ”disturbing” elements are called "negative *See Definitions of Terms on page 44. 47 emotionality"* in the present research. (This conjecture is derived from observation b-2.) 6. Programs which have a high proportion of "pleasing elements as contrasted with "disturbing" elements, could possibly have some positive effect on their receptibility. These "pleasing elements" include positive psychological states such as "ambition arousal," "encouragement," ”inspiration," "consolation," etc. These are called "positive emotionality"* as contrasted to "negative emo- tionality" in the present research. C. STATEMENT OF HYPOTHESES AND RELATED THEORIES 1. Research Hypothesis I The audience receptivity and the evangelical reli— giosity* of a religious radio program will have a relation with each other. *See Definitions of Terms on pages 42-43. 1Originally the present research was aimed at studying a sample of the population, including church members from a sample of churches in the Greater Lansing Area, as well as potential listeners from a sample of the FLR mailing list. Research Hypothesis I, therefore, originally included additional words reading ". . . posi- tively among more religious listeners and negatively among less religious listeners." However, it later became clear that it was not possible to include church members from a sample of churches whose religiosity* could be very different from that of a sample population drawn from the FLR mailing list, the statement of Research Hypothesis I was changed to the present form. *See Definitions of Terms on page 42. 48 Null-Hypothesis I The audience receptivity and the evangelical reli- giosity of a religious radio program will Eg£_have a relation with each other. Research Hypotehsis I suggests that the listening audience's receptivity to a religious radio program is related to the evangelical religiosity of the said program which is represented by the thematic content reflected in Category I (the Last Day theme) and Category II (Confession, Repentance and Reconciliation) of the religious theme categories, constructed for the thematic content analysis in this study.1 Theory: Leon Festinger's Theory_9£|Cogni- tive Dissonance (Festinger, 1957) This theory states that when dissonance exists, dissonance-reduction attempts do occur. Attempts by which dissonance is supposedly reduced are made in various ways. The researcher assumes that listeners whose evangelical concerns are so strong that they have little room for worldly concerns (their position may be placed between Con— figuration A (slight intersection or slight common human concerns) and Configuration C (no intersection or no common human concerns) in the model shown in Fig. 1), should like a program of high evangelical religiosity, thereby reducing 1See page 98 for Codification 1-1 religious theme categories. v.4 .4. 49 the dissonance resulting from their being in a pagan world. The direction of their reducing dissonance could go one of two ways, depending on which direction is easier. If a listener's belief in evangelical religiosity is not very firm, he could reduce his dissonance from both believing in evangelical religiosity and accepting the physical reality of the pagan world, by surrendering a little of his belief in evangelical religiosity. If, on the other hand, a person's belief in evangelical religiosity is very strong, he could reduce his dissonance from both believing in evangelical religiosity and living in a pagan world by further strengthening his belief or by secluding himself even more from the reality of the pagan world. Furthermore, listeners who strongly believe in the church's worldly concern may not want to create more cog- nitive dissonance by receiving a program of high evangelical religiosity. The matter seems decided by_one's view 9: the world in which he lives and of the life hg_should live. If one believes that he should not be 9£_the world in spite of living ig_the world, he is more likely to be interested in the program of high evangelical religiosity. On the other hand, if one believes that he is pf the world as he lives 12 the world, he is likely to be interested more in the program which shows a strong worldly concern, at least, as much as an evangelical concern. There is, however, no clear borderline between beliefs. The religious need one has and the religious belief one holds may be placed 50 somewhere along a continuum, ranging from high evangelical religiosity to high "humane religiosity."* It may be con- venient to consider another religiosity to be placed in the Huddle between evangelical and humane religiosities which nay be called "intimate religiosity."* Intimate reli— giosity may represent the religious theme "Intimate God- man relation" of Category IV. This is to say that a person, for example, may accept most of the religious themes of worldly concern, represented bY’humane religiosity (most of Category VI "man-man rela- tion guided by God-man relation" and part of Category V "religious growth and maturity" or "man's relation to him— self guided by God-man relationship) and some of evangeli- cal concern as well, represented by intimate religiosity hiCategory IV. 2. Research Hypothesis II Audience receptivity will have a negative relation with the frequency of incidents in which an emotional appeal of fear arousal is used as a way of persuading listeners. A similar negative correlation may exist also with other kinds of disturbing emotional appeal such as (l) arousal of guilt-feelings, (2) shame arousal, (3) anger arousal, (4) imbalance* arousal, etc. Null Hypothesis II Audience receptivity wi11 not have a negative relation with the frequency of incidents in which a negative emotional *See Definitions of Terms on page 43. 51 appeal such as (1) fear arousal, (2) arousal of guilt feelings, (3) shame arousal, (4) anger arousal, or (5) imbalance arousal, etc., is used as a way of persuading listeners. Theories Hovland, Janis and Kelley report that: Many religious and moral leaders arouse emotional reactions of guilt by calling attention to ubiquitous weakness or by depicting the "shameful consequence of giving in to common temptations." Such appeals may induce greater acceptance of the communicator's admonition concerning ways and means of avoiding moral transgressions. The arousal and alleviation of emo— tional tension may also be involved in many instances where persuasive communications produce aggression or other unintended (boomerang) effects. ncidental findings from an experiment by Feshbach confirm the widely accepted hypothesis that when a communicator arouses anger or resentment by making statements which are regarded as offensive, the audience tend to develop an unfavorable attitude not only toward the communicator but also toward the groups, enterprises, and goals with which hg_I§_identified. Thus an adequate understanding of the psychological effects of appeals which arouse emotional tension may help to illuminate many different aspects of successful and unsuccessful communication (Hovland, Janis and Kelley, 1953, p. 63). Thus, although a fear arousal and an anger arousal message may produce an effective persuasion, it carries the great risk of making the program less receptive to the audience. On the other hand, the arousal of guilt-feelings and imbalanced emotion, both resulting in a great dissonance,. may negatively affect the audience receptivity. The dir- ection of dissonance-reduction attempts depends on the listeners, as experienced in the previous example on page 49. lS. Feshbach,"The Drive Reducing Function of Fantasy Blghavior," Unpublished Ph.D. Dissertation, Yale University, 51. 52 Other dissonance can be explained by the theory of balance. "Imbalance" and "balance" are the terms used by F. Heider in his theory of balance which, according to Bettinghaus's study (1968), represents the same concepts as dissonance and consonance* in Festinger's Theory of Cognitive Dissonance (1957), or Incongruity and Congruity in C. E. Osgood (1957), and also Inconsistency and Consist- ency in Abelson and Rosenberg (1958). It is not relevant to the present research to elaborate on these different terms for the same concept, but the relevancy of the balance and imbalance theory to the present research can be sum- marized by the following. The terms "balance" and "imbalance" refer to the balanced and imbalanced psychological tension that exists in the relationship between persons engaged in communica- tion in regard to the third person or object or concept. This communicator-receiver relationship with regard to the third person was described in six different configurations as illustrated in (a), (b), (c), (d), (e), and (f), in Figure 3. This model is, however, not exhaustive of all possible configurations. In this model, the arrow indicates one's attitude toward the other. The symbol + denotes a favorable attitude, whereas the symbol - denotes an unfavorable attitude. For example, in Configuration (a) in Figure 3, *See Definitions of Terms on page 42. 53 + + + — - - —————iA -—-—aA B + + + (a) (b) (c) Balance Imbalance Balance + + + - - - - - B - (d) (e) (f) Imbalance Balance Imbalance Figure 3. Cognitive Balance in a Simple Communication Situation (Taken from Bettinghaus's study, 1967) B's attitude toward A is favorable, and both A and B have favorable attitudes toward X, person or concept. In this configuration the psychological tension is balanced, thus A's communication with B is likely to be successful in regard to X. In Configuration (b) the psychological tension is imbalanced, thus A's talk with B is difficult because B's relation to X is favorable, whereas A's attitude toward X is unfavorable. To restore a balance, either A has to change his attitude toward X or B must follow A by rejecting X. The configurations in which A's attempts to persuade B may be favorably supported by existing psychological ten- sions are (a) and (c). All imbalanced configurations, 54 namely, (b), (d), and (f), and one balanced configuration, namely (e), would not facilitate the communication between A and B. One's attitude concerning the third party is held "hostage," so to speak, in these four configurations in which successful communication between A and B can scarcely take place. If any of these four situations exists in a religious radio program, the chances are that the program would not be very receptible. For example, suppose a group of lis- teners has an unfavorable attitude toward "abortion." The chances are that the radio speaker, who is known to be advocating abortion, would find it difficult to talk to this group of listeners, not only on the topic of abortion, but possibly on other topics as well. If the listeners had a very favorable attitude toward A due to A's attractive per- sonality, they may be persuaded to accept abortion. Other- wise, they would either remain in an uncomfortable listening situation (imbalanced), or stop listening to the program. This assumption is in accord with the result of the Yale study in which it was found that dislike of the speaker and suspicion of his affiliation or his doctrinal or social views were associated with non-use of the program (Parker, gp_§I., 1955, pp. 117-18). However, the balance and imbalance theory is relevant only to individual listeners with regard to the different subjects which the radio speaker discusses. Therefore, it is difficult to analyze whether any imbalanced tension 55 exists in a given religious radio message with regard to a certain subject, unless it is known that the given group of listeners commonly have a certain attitude toward a certain object or concept on which the radio speaker is to talk. On the other hand, we may observe that any imbalanced situation could be survived by the average message receiver if the imbalanced tension is not too great. For example, imbalanced tensions are more likely to occur over any con— troversial subjects in any radio message, if the speaker takes a strong position. Since it is not possible to know in advance whether there will be dissonance between the communicator and individual listeners with regard to any subjects that may come up in the radio speech, it would not be possible to say anything about the audience recep- tivity of a given message, except to say that a message with a high frequency of incidents in which a strong advocacy or a strong rejection of any controversial concept or ideas exists, risks lowering audience receptivity. 3. Research Hypothesis III The audience receptivity will have a positive relation with the frequency of incidents in which: (1) ambi- tion arousal, (2) encouragement, (3) inspiration, (4) consolation, or (5) identity reinforcement are used as a means of persuasion. Null Hypothesis III The audience receptivity will not have a positive relation with the frequency of incidents in which: (1) ambition _ . . _ . _ . .. . a .. . A v . t O z. . . O . 56 arousal, (2) encouragement, (3) inspiration, (4) consolation, or (5) identity reinforcement are used as a means of persuasion. Theory: Functional Analysis 9I_Religion As explained in the previous chapter, functional analysis of religion not only provides a sociological basis for Research Hypothesis III, but also lends theore- tical support to the religious theme categories constructed for the thematic content analysis of religious radio pro- grams. However, one should not hastily assume that those programs which are equipped to perform those functions elaborated by O'Dea may be a welcome inspiration and help for those who receive the programs, thus serving to improve the receptibility of the programs. It is not necessarily so. The functional analysis only suggests from the sociological point of view what religion is doing in the affairs of man. To enable reli- gion to function properly man must experience "dissonance," "imbalance," or in more familiar terms, "guilt-feelings," "fear," "shame," etc., which are nonetheless an integral part of the religious process. Thus, lowering the audience receptivity to a religious radio program is ppp_completely avoidable if religion is to perform all its inherent func- tions in the affairs of man. 57 4. Summary Statement The intent of this study is, therefore, to test the following three hypotheses: a. Null Hypothesis I The audience receptivity and the evangelical reli- giosity of a religious radio program will not have a relation with each other. Research Hypothesis I The audience receptivity and the evangelical reli— giosity of a religious radio program will have a relation with each other. Null Hypothesis II Audience receptivity will p9£_have a negative relation with the frequency of incidents in which an emotional appeal of fear arousal is used as a way of persuading listeners. A similar negative relation may exist also with other kinds of disturbing emotional appeal such as (l) arousal of guilt feelings, (2) shame arousal, (3) anger arousal, (4) imbalance arousal, etc. Research Hypothesis II Audience receptivity will have a negative relation with the frequency of incidents in which an emotional appeal of fear arousal is used as a way of persuading listeners. A similar negative relation may exist also with other kinds of disturbing emotional appeal such as (l) arousal of guilt feelings, (2) shame arousal, (3) anger arousal, (4) imbalance arousal, etc. Null Hypothesis III The audience receptivity will not have a positive relation with the frequency of incidents in which (1) amibition arousal, (2) encouragement, (3) inspiration, (4) con- solation, or (5) identity reinforcement, etc., are used as a means of persuasionr 58 Research Hypothesis III The audience receptivity will have a positive relation with the frequency of incidents in which: (1) ambi- tion arousal, (2) encouragement, (3) inspiration, (4) consolation, or (5) identity reinforcement, etc. are used as a means of persuasion. These general hypotheses will be reformulated in Chapter IV in terms of actual variables, i.e., religious theme categories to be tested. CHAPTER IV EXPERIMENTAL DESIGN DEFINITIONS OF TERMS Assumed listeners: a term sometimes used interchangeably w1th potential listeners. However, it refers specifi- cally to the group of people whose names were drawn from the Family Life Radio mailing list to whom the questionnaires were sent. They were considered to be likely Family Life Radio listeners. They were thus assumed to be listeners, but may not necessarily be listeners. Audience receptivity: frequently, abbreviated as ARTY in the present study. This term was briefly introduced in Chapter I. However, in this chapter, the researcher deals with this term at more SOphisticated levels, thus requiring further explanation here. Conceptually, it suggests the extent to which a given audience can be receptive to a given program. It implies that a given audience may be aroused to listen to a given program for a period of time after hearing it for a few moments (maybe as short as 30 seconds). It means that a given program has a certain quality to make the listen— ing audience "stay tuned" to the program rather than "turn off" the program. Its value is always determined by the listening audience which provides its judgment on the program quality. Its value is, by definition and the computing formula, larger than zero but smaller than 100. If, for example, a value is 47.66 among a given audience, it implies that the program has the chance of being given 47.66 points average by the given audience, who all have listened to the program. Coverage area: conceptually, a geographic area within which a radio station can be received. Often, a coverage area for a radio station is described in terms of a group of counties, or perhaps, a group of minor civil subdivi- sions. One commonly used criterion for inclusion in such a coverage area is whether at least some specified 59 60 percentage (e.g., 5 or 10 per cent) of the households, or the individuals, in the county, or the minor civil subdivision, is able to receive that station. Demographic analysis: an analysis which is aimed in this study at determining the composition of the individuals or the households in the radio audience. Categories used for individual listeners in this study are: sex, age, marital status, education, financial support of the station (whether an individual has contributed money to the station), religious attitude, church attendance, occupation of the household-head, gross income, church affiliation, religious television view- ing habits, radio listening habits, attachment of importance to FLR, total exposure period to FLR, weekly exposure to FLR, and familiarity with FLR programs. The data of demographic analysis are called demographic data. Frame: a list, file of cards, map, or some other form that identifies all sampling units that can be given some chance of appearing in a statistical survey, and also describes the location of these sampling units. In this study, the computer-numbered mailing list at FLR was the frame for this audience research, and the Greater Lansing Area telephone directory was the frame for the telephone survey to be discussed in Chapter V. General popularity: a term used specifically in this study to refer to the proportion of peOple who have indicated a given program as one of their preferred programs, among all the peOple who have indicated one or more programs of some kind as their preferred programs. The score is indicated in terms of percentage. Percentile: the values dividing the data into one hundred equal parts are called percentiles and are denoted by P1, P2, P3, ..., P99. The 25th and 75th percentiles correspond to the first and third quartiles, respectively. Percentile method: a term adOpted to name the method deVISedvfor computing ARTY in this study. Any point on the percentile can be a score of a given audience receptivity. Potential listeners: a term sometimes used interchangeably with assumed listeners. However, it is a term used to denote a group of people who for some obvious socio— logical reasons are considered to be among "very pos- sible" listeners. For example, regular churchgoers with a good radio, with a religious point of view close to that of a religious radio program, and residing within the coverage area of that religious radio program, 61 may be considered potential listeners of the said program. Quartile: the values which divide the set into four equal parts at three points, denoted by 25, 50 and 75 percentiles; the parts so divided are first, second, third and fourth quartiles denoted by Q1, 02, Q3 and Q4- Universe: it is used interchangeably with statistical population. It refers to the complete set of elementary units that are deemed pertinent for a given problem. In this study it refers to the population within the coverage area of either WUNN—AM from Mason or WUFN-FM from Albion, who do sometimes listen to either FLR station. 62 A. CONTENT OF THIS CHAPTER This chapter consists of three parts, the design of audience research, the design of thematic content analy- sis, and the set-up of Stepwise Regression Analysis. After discussing the limitations faced by the present research in the designing of both audience research and thematic content analysis, the research scheme will proceed in the following order: Part I. Audience Research Subject of the Study The Universe and Frame The Sampling Goals of the Audience Research The Raw Data Gathering Procedures Treatment of the Raw Data Measurement of Audience Receptivity Part II, Thematic Content Analysis Subject of the Study The Sampling Goals of Thematic Content Analysis The Method and Procedure of Content Analysis Execution of Thematic Content Analysis Procedure for Execution of Analysis Part III. Stepwise Regression Analysis Data Classification Assumptions and Procedures of Stepwise Regression Analysis 63 B. LIMITATIONS AFFECTING THE DESIGN OF THE STUDY Despite the broad perspective of the research, almost every stage of the research scheme had to be scaled down or changed or some aspects even eliminated due to: (l) a limited budget; (2) the limited size, inherent in religious broadcasting, of the audience in the general population; (3) the limited type of audience available to the study; and (4) limited applicability of various research methodology. 1. Limited Budget There was only a limited budget available for the study; therefore, consideration was necessarily given at every stage of the planning to limiting the scope of the study. 2. Limited Size 9I_the Audience Ip_the General Population This fact, combined with a limited budget, led to deletion of the plan to obtain a sample from the general population for the present study. To obtain a reasonably sufficiently sized sample for audience research would have necessitated contacting an enormous number of people from the general population in the coverage area.* For example, to obtain a sample of 303, which the study has finally *See Definitions of Terms on page 59. 64 drawn from Family Life Radio's mailing list, names of at least 2,400 people in the general population would have had to be taken from the telephone directory. This was merely an estimate obtained as the result of a telephone survey, conducted as the background for the present study, of 309 telephone-equipped households in the Greater Lansing Area. There was a total of 39 households where people contacted said that they listened to Family Life Radio.l Furthermore, the problem would not have been limited to sending questionnaires to 2,400 households (or people) only once. Should the returns have been low, as first evidenced in the present study, a follow-up effort would have been required, sending another set of questionnaires to each of those who would not have responded, or making telephone interviews. The cost involved would have been enormous. There was also the uncertainty as to whether those who would have failed to return the questionnaires were non-listeners, or resentful of any kind of outside inter- ference (such as invasion of privacy, etc.), or vacationers, or nonexistent (such as deceased, as was evidenced in five cases in the present study).2 Such uncertainty not only would have slowed down the progress of the study, but also 1Results of this telephone survey are detailed in Chapter VI and Appendix D. 2The details are given in Chapter V and Appendix C-4. 65 would have increased the problem of reliability. 3. Limited Type 9}; Audience Available To eliminate the problems described above, consider- ation was given to including all active churchgoers as the universe from which a sample could be drawn. This idea, in view of the budget and limited time available, was discarded in its planning stage, when it was realized that the success of the present study would have to depend too much on the successful coordination and c00peration of all the parties involved (the ministers of all the churches in the coverage area, their congregations, and the researcher). Also, there was little assurance that the researcher could secure the necessary coordination and cooperation or, at least, the understanding of all the churches and their congregations . A final decision was thus made to draw a sample only from the mailing list of the Family Life Radio System which, understandably, would limit the names to those people who were religiously close to FLR's position. (See FLR State- ment of Faith in Appendix E-l and official position and broadcast policy in Appendix E-2.) 4. Limited Applicability 25. Research Methodology While one of the main concerns of the present study was audience receptivity to the religious radio programs, only two possible aspects of audience receptivity, namely, 66 the religious themes and emotionality, were considered as the subjects for the present study. Other possible aspects, such as the quality of voices and sounds, pitches and tones, the speed of speeches, the format of the program, the person— ality of the speaker and the quality of the rhetoric, which all were integral parts of the quality responsible for aud— ience receptivity were eliminated from the present study. Inclusion of these aspects would have required a well-trained team of researchers from several fields plus an enormous additional budget. The undertaking of an in-depth study of the audience by follow-up interviews was not considered from the begin- ning, because it would have required a team of well-trained interviewers able to travel around the coverage area, plus again an additional budget. (Cost involved in the present study is outlined in Appendix N.) An effort, however, was made to seek at least one partial benefit of an in-depth interview-~unrestricted information freely flowing from the respondents--by constructing a question- naire with as many "open—ended" questions as possible. C. METHOD AND PROCEDURE OF THE RESEARCH PART I. AUDIENCE RESEARCH 1. Subject 9: the Study The subject to be dealt with in this audience research was limited to a sample randomly selected from the mailing lkfi:of the Family Life Radio Stations. The FLR mailing 67 list was the frame* which provided the names of individuals and their respective addresses. It was assumed that in the household contacted, the individual most familiar with FLR programs could participate in the study. Other- wise, the receiver of the questionnaire was asked to give it to someone else known to be listening to FLR programs. This was not only permitted, but encouraged, because the purpose of the study was not to study any particular person or any group of people, but to study audience receptivity to FLR programs. .Therefore, it was hoped that the research would obtain a high input, namely, the questionnaire returns, from as many people as possible who had some opinion or comment on FLR programs. (In this study four questionnaires were returned from such secondary receivers, who had obtained the questionnaire from friends and not directly from the researcher.) The reason that the sample was chosen from the FLR mailing list was because the researcher believed that this list should be the single source with the highest percentage of potential listeners,* compared to any other source. This assumption was verified in the present study when 12.62 per cent (namely 39 out of 309 households) randomly selected from the telephone directory of the Greater Lansing Area reported listening of FLR programs; whereas, *See Definitions of Terms on page 60. 68 61.40 per cent (140 out of 228 households1 from which the researcher received "feedback" of one kind or another), selected from the FLR mailing list reported listening to FLR programs. 2. The Universe and the Frame* In the present audience research the universe, which is also called the statistical population, consists of all the households in the coverage areas of both WUNN in Mason, and WUFN in Albion, in each of which there was at least one person who did listen to FLR programs and whose name or names are included in the mailing list of Family Life Radio Stations. This mailing list was chosen as the frame from which a random sample was to be chosen. FLR has built a voluminous computer-numbered mailing list over the years, which includes 20,000 names. Although not all of the names in this frame were considered to be in the universe, a high proportion was expected to be in the universe. Many of the names in the mailing list were indicated as "Mr. and Mrs. So-and-so," and attempts were not made to address to either Mr. or Mrs. When the questionnaires were sent to Mr. and Mrs. So-and-so, most were completed and returned by the Mrs., as anticipated. Only in a very few cases did the husband, rather than the wife, complete the questionnaire. *See Definitions of Terms on page 60. 1 . See Appendix C-4. 69 One problem in using the FLR mailing list as a frame was that not all the names were of listeners or potential listeners. Many represented churches, schools, libraries, business firms, physicians' offices, dentists' offices, magazine publishers, and many other organizations, scattered widely throughout Michigan. Excluding these non-personal numbers from the mailing list, there were still many indiv- iduals who resided so remotely from either FLR station that their being potential listeners was questionable. Some individuals on the list resided even in such distant states as California, Florida, or the neighboring states of Indiana and Ohio. Those who became listeners for one reason or another, and have written or sent their financial contribution to FLR are included on the list. However, primarily, the list has grown out of FLR's public relations activities. It must include a high percentage of individuals from churches with which FLR has had a close contact. Also FLR has extended its public relations activities outside the church by par- ticipating, for example, in several neighboring county fairs, making the acquaintance of local communities in broader areas. Many local peOple at the county fairs were said to have signed up for receiving religious literature from FLR . It is also quite possible that some of the names of individuals in the FLR mailing list had not come voluntarily from the individuals themselves, but instead were supplied 70 by friends or relatives of these people. In fact, in one instance, a respondent returned the questionnaire to the researcher, indicating only, "I am not critical about you, but honestly I don't know why my name is on your mailing list." In another case a lady reached by a telephone follow-up interview said, "Please remove my name from your mailing list." Regardless of its origin, the random sample drawn from the FLR mailing list showed a high degree of homo- geneity, rather than heterogeneity in its religiosity* as mentioned in Chapter III. 3. The Sampling The FLR mailing list used as a frame consisted of 20,000 names with a number assigned to each name in the natural order of numbers, starting from 00001 for possibly the earliest listener, to 20,000 for possibly the newest listener. Because the mailing list was organized only according to numbers, the reasonable way to obtain a representative sample from it was to use the random sampling method with the assistance of a "random number table."l *See Definitions of Terms in Chapter III, "Religiosity of the listener," on page 43. 1Random Number Table: M. G. Kendall and B. Babington Smith, ”Tracts for Computers, No. 24, Tables of Random Sampling Numbers" (Cambridge University Press, 1954) . In Appendix Tables for Statistics, 53 Introductory Analysis, by Taro Yamane (New York: Harper and Row, Publishers, 1964) . 71 A sample of 300 individuals was considered to be sufficient in the study of a population of 12,300.1 In a normal random sampling if a number drawn happens to be a unusable number, the number will be considered "blank." The researcher would then look up the following entities in the mailing list until he comes across a usable number. However, in providing to the FLR computer staff the 300 numbers selected from the random sample table, the researcher had not been aware that the mailing list included many non— personal numbers. Thus, after excluding about 120 non— usable numbers from the first 300 selected numbers the researcher had to draw 200 more numbers from the random number table. All the names and addresses, regardless of their usability, were printed by the computer on mailing labels by the FLR computer staff, who suggested that this was the easiest method for both getting the names selected, and printing the mailing labels. In actuality, 493 numbers had to be drawn, in order to have 303 numbers which are considered to be within the coverage area. 4. Goals gI the Audience Research Reviewing briefly the purpose of the study as stated in Chapter I, the audience research was aimed at two goals: 1The figure 12,300 came from a multiplication of 20.000 by the proportion of 303/493. Namely, 20,000 x 303/493= 12,292. This is only a rough estimate that there may be only about 12.300 individuals residing in the coverage area out of 20.000 in the FLR mailing list. 72 (1) to determine whether "more receptible" and/or "less receptible" religious themes exist among the FLR audience; and (2) to establish a measurement of audience receptivity to religious radio programs. In addition, it was hoped that the nature of the programs could be understood not only in terms of the thematic content, but also in terms of the type of listeners who considered listening to these FLR programs an important part of their lives. 5. The Raw Data Gathering Procedures The mailing questionnaire was the only method used in the present research to pursue the two goals stated above. a. Organization 95 the Questionnaire The questionnaire consisted of four sheets concen- trating on three areas of inquiry. These three areas were named Questionnaire l, Questionnaire 2 and General Ques— tionnaire (Questionnaires are included in Appendix A-l). (l) Questionnaire I The first sheet included ten questions about the listener's involvement in listening to FLR programs; the second sheet, a copy of the FLR program schedule redesigned and retyped by the researcher, to be used as the answer sheet for Question 9 of Questionnaire l, which asked the listener 73 to mark all those programs to which he had listened at least once. The answer to Question 9 was needed for com- puting Real Audience Receptivity (See Section 7 of this chapter). For Question 10 the listener was asked to indicate those programs to which he had listened, according to his preferential order. It was assumed that those programs which were indicated as most preferable would be most receptible to the listener. The measurement of audience receptivity toward a given program was thus to be computed from all the answers made by all the listeners who had preferred a given program or who had listened to it at least once. This is detailed in Section 7 of this chapter. (2) Questionnaire I The third sheet included open-ended questions. Two important questions, Question 2 and Question 3, in Ques- tionnaire 2 were designed to investigate what are the strongest impressions the listener has about the FLR pro— grams in general and what features of the FLR programs were most helpful to him. In Question 2, thirteen multiple choice answers were provided, from which the listener was asked to choose four answers according to the order of his strongest impression by indicating l, 2, 3, and 4 in the blanks of chosen answers. Then, in the next question, namely, Question 3, the listener was asked to choose again, according to the order of 74 preference, the four answers from the same thirteen mul- tiple answers which he had experienced to be most helpful aspects of the FLR programs. By placing the two questions successively, it was intended to make the point of question clear for both questions. There had been some speculation that the lis— tener, if only asked what were his strongest impressions about FLR program content, might choose those answers ref- lecting the content of those programs that he liked or considered to be most helpful. Thus, by being together, Question 2 and Question 3 provided an Opportunity for the listener to carefully consider what had been presented to him by FLR programs and what had been most helpful. Fur- thermore, the listener was asked to notice the difference between the two questions at the end of Question 2. The answers given by most of the listeners suggest that the distinction between the two questions was under- stood by a great majority of the listeners. An important aspect of the multiple choice answers for Question 2 and Question 3 is that these answers are comparable to the religious theme categories constructed for the thematic content analysis of FLR program scripts. Such comparability was accommodating to the data interpre— tation in the present research. 75 (3) Questionnaire If-General Questionnaire The fourth sheet included 17 questions designed to seek general demographic data on the listener. The infor- mation sought through this questionnaire was to help in understanding a given program content by means of under- standing "who preferred the given program." This part of the study was not essential to the study of the three research hypotheses. Nevertheless, it was considered to be essential for the descriptive analysis of the audiences included in the following chapter. The meaning of the findings of stepwise multiple correlation analysis between audience receptivity and the religious thematic content of the program is discussed and analyzed in terms of the audiences. A similar demographic analysis of six religious tele- vision programs and five religious radio programs was also included in the Yale Study.l These programs were related to their respective audiences in terms of: (1) heads of households by age, (2) female heads of household by age, (3) male heads of household by occupation, (4) male heads of households by education, (5) type of households and (6) heads of households by marital status (Parker, 2p gI., 1955, Chapter 11, pp. 207-72). In the demographic analysis of the present study, 1See Chapter I, pages 5-6. — 76 56 programs, all broadcast from the FLR system, were related to their respective audiences in terms of 21 areas of audience predispositions or traits. The results will be reported in Chapter V, "Findings." Complete results are included in Appendix H with 21 tables. b. The Cover Letter The aim of the cover letter was to explain the purpose of the research to the assumed listeners,* in the simplest and most comprehensive terms, and to ask for their kind assistance and cooperation. In designing the questionnaire one of the researcher's concerns was whether his identifi— cation as a foreign student would have a negative effect upon the return rate and/or the actual answers of the questionnaire. This concern was legitimate as William D. Brooks comments: The results of several experiments in the past few years clearly show that different experimenters obtain from comparable subjects significantly dif- ferent responses. . . The bio-social characteristics of experimenters are one source of influence on subjects. Researchers have noted the effect of the experimenter's sex, age and race on subjects in an experiment (William D. Brooks, 1970, pp. 5-6). Informal discussions with several colleagues at the Instructional Media Center, as well as with a few members of the faculty, were inconclusive. Some thought that listeners who are somehow afraid to expose any aspect of *See Definitions of Terms on page 59. 77 their privacy, may feel even more restrained from partici— pating in the research. Others felt that some listeners, knowing that the research was being conducted by a foreign pstudent, might participate even more enthusiastically, to show their "American friendliness" toward foreigners. The general opinion was that the researcher might hurt the research results by identifying himself as a foreign student, but certainly would not hurt his research by not identifying himself, provided that the researcher's advisor would give his own name and position, as well as signature, on behalf of the researcher. Another concern in designing the cover letter was what William D. Brooks called "situational factors." In talking about a third general source of experimenter effects,l Brooks points out that researchers have found that acquaintanceship between experimenter and subjects affects subjects' responses. In regard to acquaintance- ship, the President of the Family Life Radio System, Rev. Warren Bolthouse, shared the same concern. To obtain an objective research result it was necessary that the present study should not be erroneously regarded by the listener as being sponsored by FLR. Earlier, an idea was proposed that FLR, through announcements on the air, would encourage its 1Brooks mentions five types of experimenter effects: (1) sex, age and race; (2) experimenter's psychosocial Eattributes; (3) situational factors; (4) experimenter rnodeling; and (5) experimenter expectancy (W. D. Brooks, 1370, p. 6). 78 listeners to respond should they receive the questionnaire from the researcher at Michigan State University. However, this proposal was then discarded because of the fear that listeners might misconceive that FLR was sponsoring the research, and that the research might be affected. The cover letter was thus very carefully worded and used only the words "with the knowledge of Family Life Radio. . ." in referring to the station. (The cover letter and the questionnaire are included in Appendix A.) Des— pite these efforts, many listeners answered as if they were addressing the FLR staff members. One lady even included her financial contribution of a $10.00 check, payable to FLR, in her questionnaire returned to the researcher at the University Instructional Media Center. c. Style 9£_the Mail (1) Envelopes The envelopes used in the present audience research Were all specially made. In the left corner on the out- going envelope was the official address of the MSU Instruc- tional Media Center, where the researcher was working. 0n the return mail envelope, the same address was printed in the center. These are included in Appendix C-2 for reference . With the help of Family Life Radio, all the names and adéiresses of the selected listeners were computer-printed 79 on adhesive address labels. This method saved an enormous amount of time and effort in handling the mailing. However, whether the use of computer-printed names in any way affected the mail returns was not ascertainable. In the follow-up mailing to those who had not responded by the sixth week, all the names and addresses were simply hand- written to make the mail appear more "personal" than computer-printed mail. On the other hand, the computer- printed names and addresses, some people think, may have impressed the listeners with the formality and authori— tativeness of the research, thus encouraging them to respond. (2) Stamps Deliberately, attractive stamps (scenery or memorial) were chosen for outgoing mail, and ordinary stamps (U.S. Capitol or Eisenhower) were used for the return mail. The idea was to please the listener with an attractive stamp (especially if he happened to be a stamp collector), and on the other hand, to prevent him from being tempted to keep the return envelope should it also have a beautiful, rather than an ordinary, stamp. (3) A_ballpoint pen To facilitate the listener's immediate response, a sPecially made ballpoint pen on which is printed two lines of 'words: "Thanks for your kind cooperation," and "Radio 80 Research, Michigan State University," was enclosed. It did appear that most of the listeners who responded used the ballpoint pen sent to them in filling out the question- naire. One listener cordially expressed her gratitude for being chosen to participate in the research, and for being given a nicely-made ballpoint pen as a souvenir. (4) Enclosures Finally included in the envelope were the following: (a) a four page questionnaire, including a copy of the FLR program schedule (which is also the answer sheet for Question 9 of Questionnaire I) (b) one sheet of the cover letter (c) one self-addressed and stamped envelope (d) a specially-made ballpoint pen. d. 1}. Pilot Study The questionnaire designed for this audience research was not used until it had gone through a pilot study in which two versions of questionnaires were sent to six (outside the sample of 303) randomly selected listeners from the FLR mailing list. Three questionnaires were returned from three listeners in only three days. Res- Ekandents were: one Baptist lady from Dimondale, in the 71-80 Y‘sar old age category; one Wesleyan lady from Battle Creek, beetween 41-50 years old; and one Baptist lady also from Battle Creek, Michigan, between 51-60 years of age. Their 81 eanthusiasm for participating in the research was clearly eavident by their answers to some of the Open-ended ques- t:ions. Accordingly, changes and improvements were made in t:he questionnaire and the final version was sent for Iprinting. e . A Strategy for Seeking a_ Higher Percentage o_f Questionnaire Returns Three steps were taken to seek a higher percentage of questionnaire returns: (1) a clear record was kept of those who had returned questionnaires and of those who had 1r1¢:>wt; (2) those who had not returned after a certain period <:>:if’ time were contacted by telephone, as well as by post— ‘:=iEi£rd; and (3) another questionnaire with a different cover :1-‘53“tter was sent to those who had not responded by the sixth week. (An audience research diary was kept, which is :L‘ 1<31uded in Appendix C—l for reference.) (1) Keeping 3 clear record g£_returns Since listeners were encouraged, but not compelled 1t11:) ESL indicate their names and addresses on the questionnaire, rnethod was found to record those who had returned the ‘qt‘3*éstionnaire, and those who had not. First, it was prom- :i“3<3d that all of the information provided by the question— 1naire would be kept confidential. Furthermore, those who indicated their names would receive an abstract of the IceSearch results upon completion. This step already secured 82 ssome degree of high returns, since a majority of the res- ;pondents felt free to indicate their names and addresses ()n the questionnaire. (One hundred five indicated names, 61 indicated no names.) Second, listeners were divided into two groups 21ccording to a randomly selected order, and blue or red ink was then applied to the return envelope to distinguish Group I from Group II. Finally, a new number was assigned to each listener, 1 through 153 for Group I, and 1 through 150 for Group II. Each identification number was then very minutely indicated at the stapled corner on the back of the enclosed FLR program schedule. Respondents were expected to mark on the schedule those programs to which they had listened at Jreast once (for Question 9 of Questionnaire I). These would then be returned. This method of identification was largely successful, Qerpt for eight respondents who decided to keep the pro- gram schedule without indicating their names on the portion 3:: Q"turned. These listeners were unidentifiable. (2) Follow-up contact A postcard reminder was sent to 226 assumed listeners (.755.8% of the initial contact groups) during the third and 1Egurth week period. (See Appendix C-l for a complete weekly I>1":>gress record. The postcard reminder is included in Appendix c-2) . 83 By identification procedure the researcher was able to secure needed telephone numbers of those residing in either the Greater Lansing Area or in the Greater Jackson Area, who had not yet responded. The telephone follow—up was then made with 106 assumed listeners of which 40 later returned the questionnaire. The result of the telephone follow-up is included in Appendix C-4. The same questionnaire with a different cover letter (included in Appendix C-3) was sent to those assumed FLR listeners during the seventh and ninth weeks, who had not yet responded. The number was 170. The follow-up ques- t icnnaires sent to unresponsive listeners during the ninth week seem to have produced little results. 6. Treatment of the Raw Data Treatment of the raw data was the procedure through which the raw data were converted into the goals for which the research was undertaken. The first step in the pro- Qe(aure was 9313.; coding. To facilitate the data coding a "Data Code of Audience Rasponses" was constructed, with which all the raw data letained from the four-page questionnaire of a listener were QQC3ed into one IBM card. The data code of audience res- b‘bnses is named "Codification 5" and included in Appendix F. However, for the demographic analysis* of the FLR *See Definitions of Terms on page 60. 84 Iprograms, only the first seven programs indicated in each listener's list of preferred programs were coded into the IBM card. Limiting the number of preferred programs to seven was necessary because of an earlier decision to limit the use of IBM cards to one card for each listener. Iklso the seven preferred programs on the top of the list were considered to be a realistic indication of "real fav- orites." Some listeners indicated as many as 26 programs for their preferred programs, which was considered to be neither very reliable nor very valid.1 For computing audience receptivity, however, any prcgrams indicated as preferable were taken into account in the actual computations which will be detailed in the fortswriters or judges, and were expected to rank the :treszligious radio programs to which they had listened, £3L<:=cording to their order of preference, just as sports- Various points would “"3=‘iters rank the football teams. then be assigned, according to the ranking of the programs. This method, however, ignored the fact that some 'JL”jL=3teners may have listened to only two or three kinds of El:‘<>lgrams, while others may have listened to more than ten lelds of programs. Obviously, the No. 2 among three pro- a:1:EMms would be less significant than the No. 2 among ten E‘:":'~'Dgrams. ‘ Percentile Method* A modification of the Sportswriters' ranking method \ *See Definitions of Terms on page 60. _ 86 *with an application of the concept of percentiles may make a practical formula for measuring audience receptivity. ‘With this modification the No. 1 program designated, for example, by Listener X among the five programs to which he Ins listened, will get 90 points, which is the midpoint of “the fifth 20 percentiles, 70 points for program No. 2, and so on. Thus, if Listener Y, for example, has listened to cawily four programs, his No. l and No. 2 programs will res- Iaeactively get 87.5 points and 62.5 points, which are res- pectively the midpoints of the fourth and the third qu artiles . * 20 20 x 20 AJ l 1 1 in ' ' ' l * $0 * 160 0 20 40 60 70 90 No. 2 No. 1 Program Program I 25 1 25 1 25 1 25 A_J F I l 4, I l. I 0 25 50 75 100 62.5 87.5 No. 2 No. 1 Program Program .Figure 4. Audience Receptivity Measurement on Percentile If a program is listened to by N number of listeners ESL“<1 the points computed for the program from its rankings by each listener are P1, P2, P3 PN’ then the audience \ *See Definition of Terms on page 61. 87 receptivity (abbreviated as ARTY) of this program may be defined as: 1 ARTngmA=T(Pl+P2+P3+...+PN) 1N =——):P N There are, however, some programs known to the lis- teners which are not receptible enough to merit their lis- tmening. This factor should be taken into consideration in <:<3mputing a more meaningful ARTY. The following adjustment thus is necessary: The ARTY obtained above is computed from the points assigned by N number of listeners who have actually listened ‘1t:<: Program A and consider Program A as one of their favorites. If there are L number of listeners who know about Program A <:CDr who have at least listened to it once), but who do not 3Lj~stento it now because they do not appreciate it (not because they have no time), the Refined ARTYl thus is defined as: N Refined ARTYpgm A = ARTYpgm A. N + L Qt, l N N Refined ARTYpgm A = N Z P N + L 1 N = Z P N+L \ 1Unless specified, the abbreviated symbol ARTY always I“eans "Refined ARTY" in the present study. 88 However, there is a limitation in the whole idea of applying a mathematical concept to express the degree of audience receptivity. This must be recognized throughout the present study, which is intended to analyze and inter- pret the data obtained from the research. For example, the Percentile Method, which the researcher has described above, is based on two assumptions which might not neces— sarily be true. One assumption is that a listener's recep- tiveness toward his No. l and No. 2 programs must be mathe- Itlaatically different to the extent the points actually show. The reality may possibly be that there is little difference at all in his receptiveness toward No. 1 and No. 2 programs a S far as he is concerned, but for the purpose of meeting 1Zl‘xe requirement of the questionnaire , he has had to force himself to indicate No. l and No. 2 and so on. The second assumption is that the intensity of areCeptiveness that Listener X feels toward his No. 1 pro- gram among the five programs to which he has listened, i S necessarily stronger than the intensity of receptiveness that Listener Y feels toward his No. 1 program among the ~tl'lree programs to which he has listened. There is, however, no way that we could prove these e~1§sumptions to be true. Neither is there any method to dj«aprove such assumptions. These are merely some of the ltIevitable limitations in the field of behavioral science. 89 PART II. THEMATIC CONTENT ANALYSIS 1. Subject 9: the Study There are seventy different programs listed in the FLR program schedule. Forty of them are broadcast on weekdays, Monday through Friday; some are also broadcast on Saturday and Sunday. Fifteen programs which are not (an the air on weekdays, are broadcast on Sunday and sixteen crthers on Saturday. Programs vary in length from one minute IIGBWS sports (or Feature of the News of the hour) being the sszlnortest, and the two and one-half to three hour "Bumper to IEitnmper" program1 being the longest. The two programs with the highest and second highest asagladience receptivity are both 15 minutes long, and the ‘23'izher two programs with the third and fourth highest audience :1:‘€Eceptivity are each 30 minutes long.2 The programs of l::>‘:>‘t:h AM in Mason and FM in Albion are essentially the same ‘E==Kkzept that the AM broadcasts between sunrise and sunset, alllti the FM between 6:00 a.m. and 12:00 a.m. midnight. For \ 1t; - 1"Bumper to Bumper" may be considered an umbrella ‘1=tle including five independent programs. This variety I;’1?<> ram was studied in the first and second series pilot s: g Itudy, but was eliminated from the final series of study. was impossible to determine which one of the five pro— grams the listener was talking about or impressed with, if E3 included "Bumper to Bumper" as one of his favorites. 2Because of the announcements made by FLR announcers jé‘: the end of each program as well as the beginning of the c>llowing program, the actual program length is about 1-1/2 ‘:§? 2 minutes shorter than what is indicated. Thus a 15 llnute program is only about l3-l/2 minutes and a 30 minute rCng’ram may be only about 28-1/2 minutes long. 90 the convenience of the listeners, some of the programs are repeated during the day at different times. Technically, FLR programs include: (1) those produced and circulated nationally by several religious radio organizations around the country, and (2) those either produced and pre-recorded in advance by FLR, or produced and broadcast instantaneously on the air by FLR staff members. There are also some on- location programs which are occasionally brought to the listener "live." From the present researcher's investigation of the Program content, FLR's functions on the air through its broadcasting include: (1) providing various religious radio programs for the purpose of evangelism and/or educa- tion and/or entertainment; (2) serving as a "pastoral Counseling center" on the air; (3) serving as an information Center for local communities as well as churches; and (4 ) lastly, yet not least significant, providing alterna- tiVe goals, social and personal, for listeners to which they may make their commitment. 2. The Sampling Initially, attempts were made to obtain as many pro- gram scripts as possible from FLR for the purpose of obtain- ing a general idea of each program. Such attempts, however, were unsuccessful, because most of the programs were pro- A duced without scripts or from only a brief outline. few producers such as "Chapel of the Air," "Moody Presents," — 91 "African Observer," and "Heart to Heart," provided a few scripts of the major texts, but many of these did not include the "counselings," which were a popular and integral part of many religious programs. During the "counselings," attempts are made by the radio speaker to answer questions sent in by the listeners. Thus, the "counselings," the researcher believed, should have been included in the present thematic content analysis. In the end, two weekdays in two different weeks, one Saturday and two Sundays were randomly selected from the m011th of June. One set of reel-to-reel tapes for each of these dates was made from WUFN-FM in Albion, completely taping all programs, from the first program on the air at 5: 00 a.m. until the last program signed off at midnight. This was a very costly method. However with insuf— ficient knowledge of the nature of each program, there did not seem to be any better method with which to undertake a general survey of each broadcast. In the actual taping process, music, such as the words in hymns, was also transcribed along with the main text of t:l'le program, and each verse was considered at least equiv- 3lent to a sentence in the main text of the talk. Each program was taped on two different days, so that there would be two different scripts for each program for the thematic content analysis. This was considered to be an essential part of the procedure to determine whether any scripts from the same program on different dates would be 92 very different from each other in terms of thematic dis- tribution. If this were the case, the researcher should consider whether the script from either date might be a special one for that particular day and, therefore, not typical of the program in terms of content. Should this happen, another version of the program should be taped again from the air and transcribed. While taping and transcribing the FLR programs from the air, questionnaires continued to return from the FLR listeners, and preliminary results on the general popularity* 0f FLR programs were obtained. From a list in which all the Programs were placed according to their order of popularity, selection of the programs for thematic content analysis Was made without rigid criteria. But programs which met the following conditions were hoped to be included for artalysis as far as the manpower and time would permit: (a) primarily a verbal program (namely, talk) (b) religious in content (c) an adult program. Twenty-four programs met the above conditions and are shown in the following, marked with one "x." Those l'“arked with two "x's" were included for the final series Of analyses after the two series of analyses with little Success . *See Definitions of Terms on page 60. XX Program PsyChology for Livi 93 Popula- rity ng 63 XX XX XX XX XX Program Chapel of the Air Prayer Partners The Family Hour Bumper to Bumper Between Us Women Tips for Teens News Nightwatch Youth Haven Time Golden Year Fellows Something to Sing About Heart to Heart Request Time Children's Bible Ho Berean Bible Hour Window on the World African Observer Keep Praising Music Til Midnight The Happy Side Here's How Thought for the Day On the Move Stereo on Sunday Afternoon Musicals News in a Different Dimension Weather Report The Last Hour U.S. Dept. of Agric. March Time Meditation in Music These 24 programs were edited, transcribed and xx Back to the Bible 55 Songs and Chatter 41 xx Sunshine Lane 38 xx Good News at Noon 36 xx Unshackled 32 2: Wonderful World of Music 28 Candlelight 26 Bargain Counter 24 Quartet Time 23 Bulletin Board 21 Xx Jack Van Impe 19 x Ranger Bill 13 1: Books in Review 13 Showers of Blessing 12 Sunrise Sounds 12 Song Time 11 fit Moody Presents 10 Songs in the Night 10 Saturday Night Special 9 Let It Shine 8 Xi Sounds of Faith 8 Morning Melodies 6 Worship Hour 6 X Editorial 6 Bible Doctrine 5 Album of the Week 3 Agriculture in Action 2 Story Book Room 2 NASA Report 1 Highway Hilite l retyped. hip22 ur 12 HI—‘f—‘Nww Using each sentence as a coding unit, the sen- tences were then numbered, in order to be convenient for tLhematic content analysis (See Appendix M on page 405), 1 The numbers constituting the popularity column are the:number of listeners who chose the corresponding program as one of his favorites, out of 100 listeners. The prefer- ential order in which the program was chosen is ignored. A 94 After two series of thematic content analyses the decision was made to select only eleven programs for the final series of analyses with the newly constructed religious theme cate- gories (shown as Codification 1-1 and Codification 1—2 on page 98 and 102). An additional condition for the selection of the eleven programs was that the program should be at least 15 minutes long. Reduction in the number of programs for analysis was eflrtirely due to the following two unforeseen factors: (1) the analysts had increasingly fewer hours available each day due to the opening of fall term, and the researcher's allotted time was getting short; and (2) the 1Tesearch budget was almost exhausted. 3. Goals 9£_Thematic Content Analysis "Content analysis is a systematic technique for all'llaly'zing message content and message handling . . . it is a ‘tool for observing and analyzing the overt communication." 53C) indicated Richard W. Budd, Robert K. Thorp and Lewis Dc>nohew. In clarification they quoted Fred N. Kerlinger: Content analysis, while certainly a method of analysis, is more than that. It is . . . a method of observation. Instead of observing people's behavior directly, or asking them to respond to scales, or interviewing them, the investigator takes the communication that people have produced and asks questions of the communications (1967). Ultimately the goal of content analysis is to make predictions about the behavior of the communication source and that of the receiver, as it is well expressed in the 95 illustration shown in Figure 5. F—- Source Message Channel Receiver ..-, I l l i I I I I I I I l‘ I I I I i L ‘ Content le~o$ l ----- analyst "'—"'--'-‘-"-"'-_J Péictms > Figure 5. Goals of Content Analysis of Message (Taken from the Study of Budd, Thorp and Donohew, 1967) Tilis illustration shows that in order to make predictions albout the behavior of the communication source as well as that of the communication receiver, the content analyst l"eeds to know the message communicated, in addition to kImowing the communication source (Family Life Radio stations iirud their staff), the communication channel (the capability <3f3 radio broadcast in general and religious radio in par- t:‘Lcular) , and the communication receiver (the FLR listeners). The goal of the present thematic content analysis is ‘t<> analyze the thematic content of the FLR program scripts, and the proportion of more receptible themes and less receptible themes, both of which are expected to be iden- tified through audience research in the present study. 96 4. The Method and Procedure of Content Analysis As a checklist for the present thematic content analy— sis it seems useful here to duplicate the nine-step general procedure of content analysis presented by John Waite Bowers (1970). l) Formulation of general hypotheses 2) Selection of the sample of messages to be analyzed 3) Selection of categories and units 4) Formulation of judgmental procedures, if necessary 5) Selection of a control or normative sample of messages to be analyzed 6) Reformulation of general hypotheses in terms of categories and units 7) Selection of the criterion for accepting or reject— ing hypotheses 8) Tabulation 9) Application of the criterion. These steps, Bowers explains, do not necessarily ‘X3Cnur in this order. Let's review what the study has already done and what still has to be done in the above list. Egg, the hypotheses have already been formulated in Chapter III. Second, the sample of messages has been 3elected. They are (indicating only the final series of a"‘a13(ses) : Chapel of the Air 15 min. program 2 versions Psychology for Living 15 min. program 2 versions Prayer Partners 30 min. program 2 versions Back to the Bible 30 min. program 2 versions Good News at Noon 30 min. program 2 versions Between Us Women 15 min. program 2 versions 97 Sunshine Lane 40 min. program 2 versions Unshackled 30 min. program 2 versions Nightwatch . 30 min. program 2 versions The Family Hour 30 min. program 1 version Jack Van Impe 30 min. program 2 versions Third, selecting categories and units for the present thematic content analysis has already been reported in Section B of Chapter II. What is needed here is to explore the meaning and implication of each theme constituting part of the whole religious theme category. As mentioned earlier, there are tWO versions of religious thematic categories (namely, f:l-I‘St version and second version) which were actually used in two series of thematic content analyses of 21 and 12 programs, respectively. These two versions of religious t’hetne categories were not very successful in two series of thematic content analyses. They are included in Appendix I and Appendix J respectively. A substantial modification and expansion of the meahing of each category was therefore necessary for the thit‘d version (namely, the final version) of religious thel'ne categories. This final version of religious theme categories, and its respective emotionality theme cate- gDries, are presented as Codification 1-1 and Codification 1‘2 on the following pages. In the final series of the present thematic content . . 1 analyses, the unit was a sentence. In the first two series x 1The text is continued on page 104. 98 Codification l- 1 Categories for Content Analysis on Religious Imemes (The Final Version) Category 1:: Revelation, Prophecy, Eternity and the Last Day God is portrayed in this category as Alpha and mega, the beginning andtheend, theCreatorandtheRuleroftheheavensandthe earth, who judges, convicts and determines the ultimate fate and destiny of man and the world. The major thanes included in this category are: 1) All prophetic and apocalyptic* statements or events or scences; 2) The Second Coming of Christ" 3) Events to precede the Last Day of the world; 4) The persecution and tribulation of Christ's followers; 5) "Rapture" and God's final judgment, conviction and punishment; 6) Man's entry into eternal life or death and the heavenly kingdcm or hell; 7) Related passages from the Bible and other writings and exposi- tions of them; and 8) QJposite statements of all the above themes in this category. (2% II: Confasion, Repentance and Reconciliation God is portrayed as a father-like confessor, who awaits patiently His wicked but repentent son's return, as exemplified in the story told by Jesus in Luke 15. Christ is portrayed as the mediator* for man's reconciliation with God. If, however, any of the following thanese appears in connec- tion with any of the themes in Category I , the given statement should belong to Category I, rather than Category II. The major themes incluiled in this category are: 1) Suggestions for one's self-examination of his sins which leads to: 2) Encouraganent for one's confession of his sins, which is in turn followed by: 3) Accepting Christ to reconcile with God; 4) Baptism* as a process for building a new life; 5) Evangelism-winning people for Cnrist with preaching: 6) Any inspiratim that may imply any of the above thanes; 7) Related passages from the Bible, as well as stories and examples of the above thenes; 8) Opposite statements of all the above themes. *See the definitions of terms. in Chapter 2. 99 Codification l—l Continued. Categnry III: Apologetics of Christian Doctrine, Belief Systens and the Church's Activities Through history believers and followers of the Christian faith have had to protect or defend their faith and belief system from outside contamination, criticism, attacks or persecution. The position of the church against attack fran the secular world remains basically the same. A large portion of Christian literature today is still devoted to the defense of Christian doctrine, its organized belief systan, value system as well as its total organization and activities. The major thenes included in this category are: 1) Those doctrinal and expository statements of any religious thenes that cannot be covered by other categories; 2) All miscellaneous religious themes which have little significance that may qualify them to be cateogrized in any of the other five religious theme categories. @013; IV: Intimate God-Man Relatio hip God is portrayed in this category as a kind father, a refuge, a comforter, a counsellor and a really intimate friend of man, who, in man's daybto-day living, reveals himself to man through all of His creation, including the Bible, and through the work of the Holy Spirit. Man, in turn, is portrayed as God's client, who is basically powerless with limited control of his own condition and uncertain future, who therefore must call on God through meditation, prayer, adoration and worship. His faith in God is stressed as most important in his relation to God. However, if any of the following thanse appears in connection with any of the theses in CateogryII. the whole stat-latent should belong to Category II-rather than Category IV. If it appears in connection with any of the thenes in Category I, the whole statement should belong to Category I rather than Category IV. The Itajor theme included in this category are: 1) God as the Father wro loves and cares about man; 2) God as the refuge who protects man from dangers and gives him strength as man becmes and remains faithful to God; 3) God as the canforter who consoles man in his disappointment, frustration, distress, sorrow, agony, loneliness and other suffering; 4) God as a consellor who gives godly wisdan to man to overccme all arotional stress and to accept mdvmgeable human and social reality; 5) Cod as an intimate friend of man who is concerned with him; 6) Any inspiration that may invoke the major themes that God loves man and the world which He has created; 7) Related passages frm the Bible and other writings and expositions of then; and 8) Opposite statements of all the above themes. 100 Codification l-l Cmtinued. Category_V: Man's mlation to Himself Guided by God—Man Relationship God is portrayed in this cateogry as a guide and teacher who wants man to follow His teaching in His dealing with hinself. The major thenes inclleed in this category are: 1) Christian growth in terns of a continuing search for truth; 2) Christian growth in terms of one's physical and spiritual maturation; 3) Christian growth in terns of developing one's good character, respectable personality and Christian intelligence ; 4) Christian growth in tears of fighting every temptation that could lead man to sin again (or of making no canpranise with evil); 5) (pposite statements of all the above thenes. If any of the above thenes in this category appears in connection with any of the theres in CategoryVI, the whole statement should belong to CategoryVI, rather than remaining as Category V. If any of the above themes in this category appears in connection with any of the theses in CategoryIV, the whole statenent should belong to Category IV. 9wa VI: Man-to-Man Relationship Guided by God-mn Relationship God is portrayed as a social reforner as well as a social worker, who is concerned about man's relation to his fellownen, as well as their Well-being. God asks man, "Where is Abel, your brother?", and man cannot sinply reply "I do not know; am I my brother's keeper?" 'Ihis God-Man dialogue is the main thrust running through all the them included in this category which are: 1) Ethical relationships anong Hen; between a husband and his wife, parents and their children, brothers and sisters, teachers and students, between relatives, between friends, between non-friends, and between all fellownem 2) Men must love and serve one another; 3) AllnenarecreatedequalbyGod: 4) Love, justice and liberty for all people; 5) Unification of all peoples and races under God; 6) All the current issues affecting the lives of peOple; and 7) mposite statatents of all the above themes. C%ry VII: Non-religious Ideological Statenents Tastes included in this category are: 1) All non-religiom ideologies or ideologies to which the speaker attaches no religious inplication or significance. (An ideology is defined briefly as an idea or an assertion about the universe, 101 deificaticn 1-1 Continued 2) the world, the society, politics, economics, education, human living, and man-to-man relations, etc.) Also all the current issues. In actuality, any non-religious statements which con- tribute to the integration of the major religious thenes or perfection of the program are included in this category. For exanple, the announcement made toward the end of the program may be non-religious but is an essential part of the program. If the announcement is unrelated to the program or significant religious events, it should be included in Category VIII, Non- religious Non-ideological Statenent. All non-religious thenes that are given in connection with religious thates. Category VIII: Non-Religious, Non-Ideological Statements All the miscellaneous non-religious statements which as a whole have little value in evaluating a basically religious discourse. However, sate good non—religious non-ideological statenents could make the whole discourse nore receptive and persuasive. Such good non-religious non-ideological statements can be categorized as non-religious non-ideological positve statements. 102 Codification 1-2 Categories for Positive, Negative and Neutral Thetes A religious statement often is loaded with an emotion—arousal thrust which could create either a positive or a negative emotional reaction on the part of the message receiver toward the communicator or toward the message itself. At least, eight (four positive and four negative) kinds of emotion aroisal are considered relevant to audience receptivity of the message. 1. 1. 1. Positive Ambition Arousal: an encouraging statetent which appeals to the ambition of the receiver, may arouse the receiver to be ambitiors about or to look forward to "the happening" which is suggested by the communicator and which the receiver may be able to see, or enjoy, or take part in. Motivation Arousal: a statement which appeals to the receiver's strength, may motivate the receiver to be active in whatever is suggested by the communicator. Empathy Arousal: a statement which has an intellectual appeal, may arouse the receiver's empathy with the communica- tor's point of View regarding the issues talked about by the commmicator. Identity Arousal: A statetent which has religious identity appeal, may arouse the receiver's religious identity, thus making the receiver more receptive to the communicator. It depends very much on the receiver' 5 personal religious background. ative Fear Arousal: a religious statement which emphasizes the w-E'aiaess or sinfulness of man while exaggerating the problems man is facing, may arouse a fear on the part of the receiver. Explicit or implicit pessimism about man's or the world's destiny may arouse a fear. These are so-called "fear tactics" which can be very effective in persuasion, yet which may "turn off" the receiver. Guilt Beelirg Arousal: A statetent which is intended to appeal to the conscience of the receiver, may arouse a quilt feeling on the part of the receiver. Alger Aromal: Over-exaggeration on any assertion may arouse angeronlthepartofthereceiverwhomayreacttoitby "turning off” or even "return-attacking" the communicator. 103 4. Critical Feeli_ng Arousal: Any dogmatic or strong statement on controversial issues may arouse critical feelings on the part of the receiver. For example, a strong advocacy for "abortion" or "anti-abortion", or a definite date of Jesus' secoid coming, etc., may arouse a strong negative reaction to the message on the part of the receiver. 3 . Neutral If none of moss discussed above under "positive" or "negative" erotioi arousal exists in a given staterent, the staterent is cateogrized as a Neutral statetent. 104 of analyses, however, attempts were made to analyze the program scripts by using a theme as a unit. This required a strong ability on the part of the analyst to judge the beginning and the end of a theme, while he read the script sentence by sentence. The difficulty in using a theme as a unit was that there was scarcely any agreement among analysts as to where a given theme should begin and where it should end. The use of a theme as a unit simply increased the inconsistencies and discrepancies among the analysts' results. Thus, in the final series of thematic content analyses, a sentence alone was used as a unit. The results of analyses, which are shown in Chapter V, were more con- sistent than the first two series of analyses. The fourth step in Bowers' procedure, formulating judgmental procedures for analysis, was given in the present study to each analyst in the form of "Instruction on Thematic Analysis" shown as Codification 1-3-l SUCh judgmental procedures were aimed at reducing, in Bowers' words, "inter-coder disagreement." Bowers then presents the following steps for reducing the disagreement: 1) the researcher should define his categories with words whose common meanings denote the variables he is interested in. 2) He should define his units carefully, so that his analysts will know, for example, whether they are to make judgments on words or sentences, 1See page 115 for Codification 1-3. 105 3) He should survey material similar to that which he intends to analyze to discover the relative difficulty of the judgments to be made. 4) He should prepare a list of instructions as explicit as possible for his coders to use in assigning units to categories. 5) He should test these instructions by having analysts attempt to use them on material similar to that which will be coded in the main analysis. 6) He should then check the analysts' reliability. 7) If necessary, he should revise his instructions and test again (Bowers, 1970, p. 303). The above procedure was compatible with that of the present thematic content analysis which will become clearer as we proceed. Bowers' judgmental procedures will be referred to again in explaining and discussing the execu- tion of the thematic content analyses in the present study. The §i££h_step is selecting a control or normative sample of messages to be analyzed. What Bowers discusses here by quoting from William J. Paisley's eight types of norms are the "normative factors" which affect the intent of the speaker and actual content of the speech he gives (Paisley, 1967). Since not all eight norms elaborated on by Paisley are relevant to the present thematic content analysis, the researcher only intends to note a few points here from Paisley's norms. In analyzing the program script, Paisley's "topic norms” remind the analyst of the necessity of considering the words being used in relation to the tOpic. This would 106 help analysts assign the sentence to an appropriate category. Paisley's "situational norm" would remind the analyst of the necessity of looking into the situation in which the message was delivered by the speaker. Paisley's "regional norm" would remind the analyst of the necessity of considering the norm of the local community in which the speaker learned to make himself understood. Paisley's "familiar norm" and "individual norm" all would remind the analyst of going a step further to look into the speaker's family and individual background. These last two norms were, however, not considered in the present thematic content analysis. But the analysts were asked to consider carefully the context in which the message was delivered. Bowers' sixth step reformulates general hypotheses in terms of categories and units. Reformulation of the three research hypotheses presented in Chapter III may be made as follows: 1. Research Hypothesis I: The audience receptivity and the evangelical religiosity of a religious radio program will have a relation with each other. This hypothesis may now be reformulated as the following: Research Hypothesis I-A: The audience receptivity and religious theme category I will have a relation with each other. Research Hypothesis I-B: The audience receptivity and religious theme category II will have a relation w1th each other. If both Research Hypotheses I-A and I-B are accepted, Research Hypothesis I, by definition of evangelical 107 religiosity, may be accepted. (See Definitions of Terms on page for evangelical religiosity.) 2. Research Hypothesis II: Audience receptivity will have a negative relation with the frequency of inci- dents in which an emotional appeal of fear arousal is used as a way of persuading listeners. A similar negative relation may exist also with other kinds of disturbing emotional appeal such as: (l) arousal of guilt—feelings, (2) shame arousal, (3) anger arousal, (4) imbalance arousal, etc . Since each separate variable is not studied independently, the above hypothesis may be reformulated as the following: Research Hypothesis II-A: The audience receptivity will have a negative relation with the total negative emotionality. 3. Research Hypothesis III: The audience receptivity will have a positive relation with the frequency of incidents in which: (1) ambition arousal, (2) encouragement, (3) inspiration, (4) consolation (5) identity reinforcement are used as a means of persuasion. Since each separate variable is not studied independently, the above hypothesis may be reformulated as the following: Research Hypothesis III-A: The audience receptivity will have a positive relation with the positive emotionality. The seventh step is selecting the criterion for accepting or rejecting hypotheses. There were at least five variables to be investigated presented by the five research hypotheses. These were religious themes in Cate- 901:7 I, religious themes in Category II, religious themes hi Category I and Category II combined, negative emotion- aLity, and positive emotionality. Besides these, there Were other religious themes included in Category III, 108 Category IV, Category V and Category VI, about which the present study presented no hypotheses. To determine whether any or all of the variables (namely, independent variables or predictors) correlate collectively or independently or interactivelyl with the audience receptivity (namely, a dependent variable), Multiple Regression Analysis (or Stepwise Regression Analy— sis) is to be used. This method is based on the concept expressed in the following quasi-mathematical model (taken from Francis J. Kelly's study, 1970): R = f(RC,SC) where: R = the response of the receiver DU ll receiver characteristics U) ll stimulus characteristics or factors impinging on the receiver. c This mathematical model suggests that the response of the receiver is a function of within-receiver characteristics and stimulus characteristics. Thus, if any of the independent variables (or predic- tors) mentioned above are found to be related to the audience receptivity, they will be considered as Sc' or 1Interactively means that the result is based on the interaction of two or more variables which may be more than an arithmetic sum of the result of each variable doting independently. 109 stimulus characteristics. If so, the audience receptivity may be predicted by an application of the stepwise regres- sion equation to the data of these independent variables (or predictors, and in this case, a certain religious theme). The level of the significant set for the regres- sion coefficients is .10. That is, the differences in the data would occur only less than one time in 10 by chance and not be real.1 The eighth step of Bowers' tabulating, as explained earlier for the tabulation of the data, "Data Code of Audience Response,’ is constructed for the audience research, and a worksheet for thematic content analysis is also designed for recording the analyzed data shown as Codification 2-1.2 The actual thematic content analysis will be demonstrated in the following section. The EEBEE step, "Applying the Criterion," refers to the final application of the research data to an explana- tion of the hypotheses set for the study. This, of course, will be done in the following chapter, "Findings." 1Originally the level of significance, a, was set for .05, However, it was felt later that setting up an a at Such a low level would cancel out many useful variables (useful in making predictions of ARTY raw data). In fact, in the behavioral science dealing with complex human behavior, -10 is frequently used rather than .05 for the a level. In explaining human behavior a higher a level would help retain more meaningful variables to give a more satisfying explanation. 2See page 119 for Codification 2-1. 110 5. Execution g£_Thematic Content Analysis a. The Analysis and Revision gf Theme Categories Four thematic content analysts were accepted from student applicants, whose qualifications should be an upperclassman with some religious background. The four analysts accepted were two males, one Catholic and one Protestant, and two females, also one Catholic and one Protestant. Unfortunately, both Catholics had to withdraw from the study before completion of the scripts. Thus, the first series of analyses with the first version of reli- gious theme categories was completed by only two analysts, both Protestants, one male and one female. Furthermore, these analysts were scarcely under the supervision of the researcher during the period of their analysis because of the pressures of their own studies. Although at the outset contacts between the researcher and the analysts were proposed for the clarification of cate- gories and the discussion of problems, such opportunities did not exist. The result of the analysis with the first version of religious theme categories was not very successful. Efforts Wore made in meetings between the researcher and the indiv- idual analysts, and in a general meeting with all the analysts, to clarify the ambiguities that might have existed 111 in understanding the categories. The failure centered on (1) discrepancies in the results between the analysts, and (2) disagreement on certain statements in the scripts that the analysts were analyzing. Analysts' comments on their experience with theme categories are included in Appendix L. The same analysts, the Protestant male and Protestant female, continued their thematic analysis with the second version of religious thematic categories. The chief dif- ferences between the first and second versions of reli- gious theme categories are as follows: creation of a new category which was to accommodate all apologetic state- ments, Biblical exposition, and those that were not covered by other religious themes. This category was then called Category III. The original Category III ("Confession and Repentance") was integrated into the original Category IV (”Inspiration and Self-examination"), emerging as the new Category II ("Confession, Repentance and Reconcilation"). The original Category II ("Communion with God") was then moved to Category IV. The conditions for "mutual exclusiveness" and "exhaus- tiveness” that are required for any workable categories in cOntent analysis, were fairly well achieved in this second Version of religious theme categories. However, due to the following misconception and problems of the analysts, the final results were not as successful as originally expected. 112 First, the Protestant male analyzed strictly, sent- ence by sentence out of the religious context, and those sentences which, out of context, did not appear to be reli- gious, were all assigned to non-religious categories. On the other hand, the Protestant female analyzed sentence by sentence, but assigned to religious theme categories those sentences which of themselves were not religious, yet in context could be considered religious. Second, from the researcher's observation, another problem was that the Protestant female exceedingly utilized Category III (Apologetics, Biblical exposition and other non-belonging themes) whenever she had some debate over a sentence. This is admitted in her comments, also included in Appendix L. The third problem was that both analysts' miscon- ceptions of certain categories with the first versions, seemed to be affecting their use of the second version categories. The formation of the third version of religious theme categories thus became inevitable. Special efforts were taken in explaining each category. Also the whole category system was carefully reconsidered, and finally reConstructed with a more systematic theological viewpoint, as Well as sociological viewpoint. According to the new religious theme category system mamely, the final version) religion is viewed in terms 0f chieman relation, and religious themes are classified 113 largely into three areas. The first area is concerned chiefly with the ultimate destiny of man, which is referred to as "something-up-there" in the "Instruction on Thematic Content Analysis." The second area is concerned chiefly with an intimate God-man relationship, which is believed to be immediately beneficial to all those who need God. God is considered as the loving, kind Father of man. The third area is concerned chiefly with man's relation to other men in the context of God-man relation, which is referred to as "something down here" in the "Instruction on Thematic Content Analysis." A more detailed description is presented earlier in this chapter in terms of the six religious theme categories, plus two non-religious theme categories. In order to get a fresh start with the final version of religious theme categories, and due to the increasingly limited time available to the two Protestant analysts, the decision was made to look for three or four new analysts. Three females and one male, all upperclassmen, came in response to an announcement made at the Student Services Center. Two of the three females were Catholic with the fir8t having considerable experience in the Jewish religion due to her visit and six-month stay in a Kibbutz (commune) in Israel. The third female was Jewish and the male was Presbyterian . There was little choice about the religious background and sex of the analysts, and it was decided to use whoever 114 was available and willing to commit their time and energy to the study. First, a "get acquainted with the purpose of the study and material" session for all the analysts was held. However, the Jewish female who had shown a strong interest in participating during the interview, suddenly decided to withdraw after reading the religious theme categories at the beginning of the "get acquainted" session. No reason was given. Thus, the final series of analyses was begun with one Protestant male and two Catholic females parti- cipating. The Protestant male soon withdrew due to illness. So, only the two females, both Catholic, stayed with their work of analysis until its completion. The analysis alone took each analyst about ten days for the 21 scripts. The actual hours taken for the analysis were 31 for the first analyst, and 26 for the second analyst. Afterward computation was entirely undertaken by the first analyst under the supervision of the researcher. b. Procedure for Execution g£_Analysis A step-by-step guide, "Instruction on Thematic Content Analysis" (shown as Codification 1-3), was designed and Provided for the analysts to record their coding, sentence by Sentence. Principally, each sentence should be assigned to One of the eight categories constructed, but a double1 1The text is continued on page 117. 1. k 115 Codification 1 - 3 Instruction on Thematic Content Analysis (A Step-by-Step Guide) Read through the script once to get a rough outline of the whole massage and think what the context of it is. (This is mainly what Paisley calls "The Topic Norm", 1967) Carefully review thoroughly once more, at least, the description of the categories and definitions. (This was suggested under No. l in Bowers' Judgmental procedure, see Chapter IV, 4.b.l)* Start analyzing by step—by-step observation in the following manner: a) read the sentence b) determine if it is religious or non-religious c) think about the context (Paisley's "The Topic Norm", 1967)* d) think about the intent of the communicator; (Paisley's "Topic Norm; "The Structural Norm, " "The Situational Norm," "The Regional Norm" and "The Individual Norm") * e) try _np_t to be erotionally involved; f) if non-religious, determine if it is ideological or non- ideological (ideological is an assertion relevant directly to the central theme of the whole message; otherwise it is non-ideological) q) if religious, determine if it is sorething about "up-there?" or the one "in-between?" or "down here?" h) determine if it is at the "utmost top?" (Category 1) or "one step lower?" (Category 2) 1) determine if it is about an intimate God-man relation j) determine if it is concerned with one's own growth and maturation k) determine if other people are involved (a man-to—man relation) Determine the emotionality: Before assigning a sentence to a there category you have to decide what erotionality the sentence is involved in. a) positive: ambition, motivation, empathy or identity reinforce- ment effect b) negative: fear, guilty feeling, anger or critical feeling c) neutral: nothing of either above d) fill the blank on worksheet with +(positive) -(negative) or 0 (neutral) under the one category you choose. If you find it difficult to categorize a given sentence due to one there overlapping two or three categories, apply double codipg—that is, assign the sentence to each of two overlapping categories which *This note is only for this dissertation and its readers. On the actual iretruction this was not indicated. Explanation on Paisley '5 Q9111} types of norms see the text under Section 4, the fifth step or William J. Paisley's study, 1967. 116 Codificatim 1-3 Continued you think closest to your understanding of the sentence. Two-third of the point should be given to the category of first priority (the category you feel strmger) and one-third of the point to the category of second priority (the category you feel weaker). In the case where the two overlapping thetes appeared to be equal in their inclination, one-half credit is given to each of the two overlapping themes. Indicate your preference by 1, and 2 in the blanks of double coding in adiition to +, -, or 0 symbols. If similar debate exists between (+) and (0) or (-) and (0) or even (+) and (-), indicate two symbols in one blank. Indicate your preference by marking the preferred symbol on top and the other symbol oi the bottom. 117 coding method was used after experiencing difficulties with some of the complicated statements in the first and second series of analyses. Concerning the use of double coding, Paul J. Deutschmann has this suggestion: An exceedingly large number of newspaper items are complex, you can hardly begin to say "what" they are about, if you are restricted to only one category. As a compromise procedure, we instructed our coders to use two codes whenever they felt it was necessary. Further, we said to attach no significance to the order of the coding, but rather put down the two content codes which best describe the story (Paul J. Deutschmann, 1959, pp. 63-64). According to Deutschmann, double coding raised coder agreement from 70 per cent to over 90 per cent. While double coding can produce sums over 100 per cent, that disadvantage is offset by the reliable information about relative emphasis given to a kind of content (Deutschmann, 1959, p. 64). In the present study, instead of producing sums over 100 per cent, as Deutschmann did, two-thirds credit is given to the category to which the given sentence has a stronger inclination, and one-third credit is given to the other category to which the given sentence has a weaker inclination. In the case where the two over- lapping themes appeared to be equal in their inclination, one-half credit is given to each of the two overlapping themes. In the demonstrated example with the program script "Between Us Women" from June 7, 1973 (shown as 118 Codification 2-1), two-thirds point was assigned to Category V, and one-third to Category II for Sentence 51. This is recorded as gg-on the bottom because the emotion- alities are both negative. In another double coding with Sentence 56, two-thirds credit was given to Category V and one-third credit was given to Category III. This is recorded as 22. because emotionalities are both neutral. In the third doggle coding with Sentence 78, two-thirds point was given to Category V neutral and one—third to the same category positive. Sentence 78 is an example of double coding between two different emotionalities, while the other two illustrate double coding between two dif- ferent thematic categories. (If one—half credit should be given to each of the two overlapping emotionalities it is recorded as 05vr5.) Computation is demonstrated here, and shown as Codification 2-2. When there is any double coding, an adjustment has to be made by subtracting the figures on the right side of the top box from the figures on the left side of the tOp box shown as Codification 2-2 on Page 122. The final result is shown on the right of the second box, where the score of each theme is indicated by percentage.1 Category I = 0 Category V = 78.43 Category II = 1.96 Category VI = 0 Category III = 4.31 Category VII = 5.88 Category IV = 1.18 Category VIII = 8.24. 1’The text is continued on page 124. 119 Codification 2-1 Analysis on Religious TheIes Work Sheet (Demhstration) Program Title and Date: 1551.;st 031101;?» Date of Analysis: 9 - 22 - 75 Analyst:____ Categories: Sex: F C1ass::I'p. Major:$oisu. Religion:cnr..ouc -‘I- 1. The Last Day; 2. Reconciliation; 3. Apologetics; 4. God-Man Relation; 5. Relation to Self; 6. Relation to others; 7. Ideology; 8. Nonideology. Unit of Analysis: A sentence. Sentence Sentence Number 12345678Nmber 12345678 ()()()()()()()(0) .1I ()()()()(O)()()() g ()()()()()()()(0) 29. ()()()()(0)()()() . ()()(+)()()()()() 3,5 ()()()()(0)()()() ()()()()(+)()()() 331-1 ()()()()()()(‘)() g ()()()()(|')()()() ‘35 ()()()()(0)()()() g ()()()()(t)()()() 35.3 ()()()()()()(O)() '1 ()()()()(+)()()() ,3] ()()()()()()()(r-) 3 ()()()()(—r)()()() 3.3 ()()()()()()()(+) ‘1 ()()()()(+)()()() 3ft ()()()()()()()(0) (g ()()(0)()()()()() 30 ()()()()()()()(C) It ()(0)()()()()()() 3| ()()()()(+)()()() 1.1 ()()()()(0)()()() .324" ()()()()(O)()()() H ()()()()()()(0)() (i; ()()()()(0)()()() _‘Ii_()()()()(‘+)()()() 3i ()()()()(0)()()() _‘I;L__()()()()(+)()()() 3:: ()()()()(O)()()() ‘L()()()()(O)()()() 7,5 ()()()()(O)()()() —_LL_()()()()(0H)()() 3'1 ()()()()(0)()()() 4(HHHHOHHH) 33 ()()()()(0)()()() fifl_()()()()(0)()()() 33 ()()()()(C)()()() .10 ()()()()(0)()()() 40 ()()()()(0)()()() Suki-total: Sub-total 'lbfzalof 1.()()()2-()()(I)3.(!)()(I)4()()() this sheet: 5. (If) ()(H) 6. () () ()7. () (I) (.1) 8 (4) () (2’) 120 Codi f ication 2-1 Oomtinued Analysis on Religious Themes Work Sheet (Detonstration) , ~7- ; . Program Title and Date: arm... a: W12.) Date of Analyms: r1 -.I.2 » 75 Analyst: Sex: F Class: Is Majonsog 5c; Religion: Camera Categories: 1. The Last Day; 2. Reconciliation; 3. Apologetics; 4. God-Man Relation; 5. Relation to Self; 6. Relation to others; 7. Ideology; 8. Nonideology. Unit of Analysis: A sentence. Sentence Sentence Norber12345678Nurber 12345678 1) ()()()()()()(0)() at ()()()()(0)()()() 5,; ()()()()(0)()()() 92. ()()()()(0)()()() 4.3 ()()()()()()(0)() 53 ()()()()(0)()()() 41 ()()()()(+)()()() 54 ()()()()(O)()()() 55 ()()()()(+)()()() {,5 ()()()()(0)()()() ab ()()()()(+)()()() H. ()()()()(o)()()() g1()()()()(o)()()() H ()()()()(O)()()() £3 ()()()()(+)()()() M ()()()()(0)()()() 4:) ()()()()(0)()()() m ()()()()(O)()()() gm ()()(0)()()()()() :29 ()()()()(+)()()() .51 ()(-3)()()(-')()()() ~11 ()()()()(0)()()() 51 ()()()()(+)()()() 1;; ()()()()(0)()()() ’2': ()()()()(0)()()() 12 ()()()()(O)()()() .54 ()()()()(0)()()() "(g ()()()()(0)()()() t»,'1,()()()()(0)()()() '1; ()()()()(0)()()() St ()()(5)()(0)()()() u, ()IIIIIIMIIIII) 51()()()()(0)()()() 12 ()()()()(o)()()() 5x ()()()()(O)()()() 13 ()()()()(2)()()() :t’,1()()()()(0)()()() 1:1 ()()()()(0)()()() m ()()()()(+)()()() 8c. ()()()()(0)()()() Sub-total: :1; 363;; Sub-total $3.1; mama: 1.()()()2.()(I)()3.()()(2)4.()()() thissheet: 5. (9) (I)(;I:‘)6.()()()7.()()(.z)8.()()() 121 Codificatioi 2-1 Continued Analysis- on Religious Theres Work Sheet (Dermstration) Program Title and Datemtmm “In: ELI-{fl Date of Analysis: ‘7-41 . 13 Analyst:_ _ __ _________ Categories: 1. The Last Day; 2. Reconciliation; 3. Apologetics; 4. God-Man Relation; 5. Relation to Self; 6. Relation to others; 7. Ideology; 8. Nonideology. Unit of Analysis: A sentence. Sentence Sentence Nmber12345678Number 12345678 Sex: F Class: Ia Major: 3.4.3“. Religion: taming g: ()()()()(-r)()()() ()()()()()()()() 2.2 ()()()()(+)()()() ()()()()()()()() 83 ()()()(O)()()()() ()()()()()()()() 34 ()()()()(+)()()() ()()()()(H)()() gs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ub-total: Sub-total: Totalof 1.()()()2.()()()3.()()()4.()()(I) thissheet:5.(3)()()6.()()()7.()()()8.()()(I) Total of this pragram: é:52.3%.;242-()(l)(|)3.(l)()(3)lI.(')()(l) .()()()7.()(I)(‘/)8.(A)()(b’) 122 Codification 2 -2 Data Computation of Religious Themes (Demonstration) Program Title and Date: "Between Us Woren", June 7, 1973 Analyst: D. Walanga A. Corputation of There and B. Adjustment (in the Emotionality Distribution event of Double Coding) There Total Emotionality Categories Positive Negative Neutral Total Positive Negative Neutral + - 0 + - 0 1 0 0 0 = 0 2 _ 2 _l_ 2 0 X 3 1 — l 3 3 2 __ 2 l 3 1 o 21 2—3- — 3 -3- 3 4 0 0 l = 1 2 l 2 _ 2 l 2 2 _2_ 5 )r 20 -3— 1 -3- M 453 — 66 3 3 5 3 . 3 O) O O 0 ll 0 7 o 1 4 = 5 s 2 o 5 = 7 'Ibtal in E1101:1011- 2 l ality 23 3- + 2 + 59 3- = 85 (27.84%) (2.35%) (69.85%) = (100%) There Total Total Ca ries Nurber Percentage 1 0 0 2 2 1 3 1.96 3 3 § 4.31 4 1.18 5 66 323- 78.43 5 o 7 5.88 __8_ 8.24 123 Codification 2-2 Continued. C. Final Data on rmere and Brotionality Distribution Total: Positive = 27.48% Negative - 2.35% Neutral = 69.80% mm Integrated Theme Distribution : = 85.88%; I/R = 0%; (I+II)/R = 2.28%; III/R = 5.02%; IV/R = 1.37%; (IV-WVR = 92.7%; (V+IV)/R = 91.33%; VI/R = 0%. I ‘- c-.....~‘ 5...... u: :3 ..1 124 The emotionality score is shown between the first box and the second box as 27.84% of positive emotionality, 2.35% for negative emotionality, and 69.85% for neutral emotionality. (1) Theme Integration After the religious themes had supposedly been classified (exhaustively) into six categories, and attempts had been made to investigate any correlation existing between audience receptivity and any religious themes, the possibility remained that an integration of two or more religious themes, which are theologically or sociologically similar to each other, might more significantly correlate with audience receptivity. Thus, several different combinations were attempted and stepwise regression analysis was made between audience receptivity and these different combinations of religious themes. This attempt is called "theme integration" in the present study. Since the study was interested in the relative distribution of different religious themes, each religious theme or each combination of religious themes was expressed in percentage by dividing it by total religiosity--namely, the sum of all religious themes (Category I through Category VI). Under theme integration there are eight entities 125 which are all tested against audience receptivity in stepwise regression analysis. These eight entities are: R = total religiosity. I/R = Category I divided by total religiosity, or relative percentage of Category I in total religiosity. (I+II)/R = Category I plus Category II, divided by total religiosity, or relative percentage of Category I combined with Category II in total religiosity. III/R = Category III divided by total religiosity, or relative percentage of Category III in total religiosity. IV/R = Category IV divided by total religiosity, or relative percentage of Category IV in total religiosity. (IV+V)/R = Category IV plus Category V, divided by total religiosity, or relative percentage of Category IV combined with Category V in total religiosity. (V+VI)/R = Category V plus Category VI, divided by total religiosity, or relative percentage of Category V combined with Category VI in total religiosity. VI/R = Category VI divided by total religiosity, or relative percentage of Category VI in total religiosity. (2) Meaning 9£_Theme Integration Some explanation is necessary on the following three theme integrations: (I+II)/R, (IV+V)/R, and (V+v1)/R . a. .: .. 2 . . o. .3 .. _. . a s. s . . . . e c . x .— u 1 .: v. .3 ... 2. .. ~. . . .s _ . . .: :. C a. 7 .. .: a. r ...v . e ere, .3 Z. . V“ : . a. r: ‘ g ‘ 2 x. .4 ... a. u. .. . . . _. r. .. v N2 \n .2 \.. o D . .~ .. rs . . z. a s . . .. z. .. ..f .. s. s. .~ .5. «s .~ .‘ - -\~ 126 (l) (I+II)ZR Integration of Category I (The Last Day themes) with Category II (Confession, Repentance and Reconciliation) suggests a more intensified concern with man's unmistaken preparation for the Last Day. A high percentage of these two categories in a religious message may instill in the audience a high degree of alertness and non-relaxation. (2) (IV+V)/R Integration of Category IV (Communion with God, or intimate God—man relation) and Category V (Christian growth and maturity) suggests a greater concern with man's perfection in moral and religious life. The kind father- like God not only loves His peOple, but also wants them to serve Him by obeying His teachings. (3) (V+VI)(R Integration of Category V (Christian growth and maturity) with Category VI (Man-man relation, or service to God through service to fellow men) suggests a more pragmatic concern with man's day-to-day duties in his community life. His Christian growth and maturity must be expressed in terms of his love for his fellow men. The above example of thematic content analysis and its computation in terms of integrated theme distribution is indicated at the end of Codification 2-2 (See page 123)- 127 PART III. STEPWISE REGRESSION ANALYSIS 1. Data Classification In undertaking Stepwise Regression Analysis for the determination of relations between any religious themes and the audience receptivity, the raw data of thematic content analysis were divided into four groups--two groups for the original data and two groups for thematic integra- tion. Thus, there were four groups of thematic content analysis data to undergo Stepwise Regression Analysis. The first group of original data includes 42 cases of data obtained from two analysts, each of whom analyzed the same 21 scripts. For convenience, this group of data will be called O.K.D. (original data by Kathy and Diane). The second group of original data includes 21 cases of data which are mean scores of the O.K.D. For con- venience, this second group of data will be called "original average." The first group of thematic integration also includes 42 cases of data which are derived from the first group of original data, according to the classification of thematic integration discussed in the final section of Chapter IV. For convenience this group of data will be called I.K.D. (thematic integration by Kathy and Diane). The second group of thematic integration includes 21 cases of data which are the mean scores of the I.K.D. Again, for convenience, this set of data will be called o a l p . a . O ‘4 U s . .Vsu b. v. s .2. .1. an. .¢. in t. I a; r. r: . . .3 .6 u p . 0. nu. A. . . —.. ... In . n ..u V. n e 1 o I. w. n o u A . . . ... up. _ v s . . t ‘. . o... p . in. ... e s . ‘ \ s. _‘ a . I .... v. . .~ 2. ... ..A L» b\ as\ on . n .. on I. he 2‘ \ s . a: a. 8. ~.. .. .. Z. .a .\ 2‘ L. .: .. ... u. s. u; e: . s .2 \. n: .. 1‘ .: .6. 1. s x .n- .1 z. i. . . ..k I n . . g Q s. . ~ .6: “I .s fig .s. o . 128 "integrated average" (average of thematic integration). Thus, there are four groups of data, namely, O.K.D., original average, I.K.D. and integrated average which have 42 cases, 21 cases, 42 cases and 21 cases of data respect- ively, to be tested against audience receptivity (ARTY) by Stepwise Regression Analysis through the computer. The purpose of undertaking Stepwise Regression Analysis with each of the above four groups of data is to investigate which group of data and which themes relate most signifi- cantly to the audience receptivity. 2. Assumptions and Procedures of Stepwise Regression Analysis There are certain assumptions behind the undertaking of Stepwise Regression Analysis: an assumption that there is more than one independent variable contributing to the occurrence of the dependent variable in which the research is interested; an assumption that several independent variables contribute collectively, or independently, or interactively to the occurrence of the said dependent variable (in this case, the audience receptivity); and an assumption that certain independent variables may not be related to the said dependent variable at all. To undertake Stepwise Regression Analysis, the researcher is required to make certain assumptions and some speculations in order to formulate a set-up to have the data undergo computer analysis. The researcher must 129 assume that some themes are more related than others to audience receptivity. He also must speculate whether Category I, Category II and negative emotionality are strongly related to the ARTY as the hypotheses prescribe. Thus, a general set-up is made for each of the first two groups of data to be tested against the ARTY ranking in the first set of analyses. Information important to the reader is the placing of certain independent variables in the analysis from the researcher's speculation of most related variables. This placing is expressed in the follow- ing manner for the first set of analyses for each of the first two groups of data. 1 = PSTEP(2,3,11/5,6,7,8,12/4,9,10)SIGIN = .10, SIGOUT = .10 The above expression suggests that there are in total 12 variables with the No. 1 being a dependent variable (namely, ARTY). Altogether Category I through Category VIII plus three emotionality categories, result in eleven independent variables. The numbers of these variables in the parentheses each represent a category according to the following scheme: 130 Names of Variables l 2 3 4 5 6 7 8 9 10 11 12 Actual Category Paul I II III IV v VI VII VIII Pos. Neg. Neu. Represented The three numbers 2, 3, ll placed before the slash (/), represent Category I, Category II and negative emotionality, fixed as the variables that cannot be deleted from being reported of their regression coefficients regardless of their levels of significance (namely, a level) during the computer analysis. The five numbers, 5, 6, 7, 8, 12 between the two slashes (//) representing Categories IV, V, VI, VII and neutral are the variables that can be deleted from being reported if their regression coefficients during the analysis are not significant at or beyond the .10 level. The three final numbers, 4, 9, 10 placed after the second slash (/) representing Categories III, VIII and positive emotionality, are the variables that can be added to the regression coefficients if their relationship to the ARTY are significant at or beyond the .10 a level. Three different set-ups (namely, PSTEP) are tried for both O.K.D. and original average groups in the present study. Changes in set-up are determined by the researcher each time after obtaining the analyzed data, by examining Which independent variables appear to be more significant 1PGM = Program which is to be tested against all other eleven independent variables. 131 than the others. For the same reasons, five different set-ups are tried for I.K.D. and four for integrated average groups. CHAPTER V FINDINGS OF THE RESEARCH A. CONTENT OF THIS CHAPTER Findings of the research will be presented in this chapter in three areas of study according to the three approaches presented in Chapter IV. The content will consist of: Part 1. Findings from Audience Research l. Computation of Audience Receptivity 2. Program Themes and Receptible Elements 3. Macroscopic Analysis of Listening Audience a. General Orientation of FLR Audience b. Major Demographic Characteristics of the Audience c. General Involvement of the Audience in FLR Programs Part II. Findings from Thematic Content Analysis l. The First and Second Series of Analyses 2. The Final Series of Thematic Content Analyses a. Reliability of the Analyses b. Results of the Final Thematic Content Analyses c. Tendency of the Thematic Content -A Macrosc0pic Observation of the Thematic Data d. Data from Both Audience Research and Thematic Content Analysis 132 133 EEEE.£££° Findings from Stepwise Regression Analysis 1. Presentation of the Data of Fifteen Analyses 2. Comparison of Original Data and Thematic Integration 3. Error of Prediction of ARTY by Thematic Data 4. A Summary of Stepwise Regression Analyses B. FINDINGS PART I. FINDINGS FROM AUDIENCE RESEARCH l. Computation g£_Audience Receptivity In computing the audience receptivity (abbreviated ARTY) of all the programs mentioned by the FLR audience as preferred programs, the formula presented in Chapter IV was used. Thus, any program mentioned even once, regard- less of preferential order, was taken into account in the present computation. Exactly 100 listeners have answered Question 10 of Questionnaire I by indicating their pre- ferred programs. Some listeners indicated two or three preferred programs, others indicated as many as twenty or more preferred programs. The result is reported in Table 1, where other kinds of program ratings are also reported for comparison. All the programs are placed according to the ranking order of Refined Audience Receptivity computed by using the formula Presented on page 87, namely: N Z 1 Unrefined Audience Receptivity = fi' P 134 N Z Refined Audience Receptivity = —l—- P N+L Other kinds of program rating which are also included in Table 1 need to be explained. The researcher believes that for the purpose of the present study the formula pro- posed for the computation of Refined Audience Receptivity is conceptually superior to all other program rating methods. This will become clear as we examine other rating methods. a. Radio QfScore The concept of Radio Q-Score was borrowed from TV Q-Score, which has been used by the Home Testing Institute/ TVQ, Inc. of New York in rating television programs. TV Q score takes into account the idea that there are those who have viewed the given television program and have some Opinion of it, yet do not consider it to be among their favorites. This is the same idea as Refined Audience Receptivity, which takes into account the fact that there are those who know about the program (or have listened to it at least once), yet do not listen to it now because the PrOgram is not receptible enough to them to merit their listening. However, Radio Q-Score does not take into account the fact that among all the favorites there are some pre- ferred more than others. In short, Radio Q-Score regards a11 favorites the same, whereas Refined Audience Receptivity diStinguishes between degrees of preference. The formula for Radio Q-Score is expressed as: 135 Percent saying "It is one of my favorites" Radio Q-Score = Familiarity Familiarity represents the proportion of respondings with any opinion about a given program. In the case of the present study Familiarity represents the proportion of respondents who have indicated having listened to a given program at least once, out of the total of 122 listeners, who have answered this question, namely, Question 9 of Questionnaire I. (See the questionnaire included in Appendix A.) In Table l, Familiarity is included in Column 6 where, for example, familiarity with Program No. 1, "Chapel of the Air" is indicated as 68.85. This figure comes from the computation of 84/122, where 84 is the number of res- pondents who have indicated having listened to Program No. l at least once, out of a total of 122 listeners. Take Program No. l in Table l, for example. Radio 49 Q-Score 71.17 was computed from -68T85'= 71.17. b. Popularity Included in the last column of Table l is Popularity. The number in this column is the actual number of listeners who have indicated the program as one of their favorites, regardless of the length of their lists of favorites. Since there are a total of exactly 100 listeners who have answered this question, Question 10 of Questionnaire I, the number appearing in this column is the pOpularity expressed 136 M12 1. almanac: of Various Progrm ratings (Summer, 1973) pgm. Radios Unrefined Refined‘ me of My 2666.16.53 Familiarityz Popularityl Q Score .ARP! ARTY (Based on 100 Listeners) (Based on 122 (A11 favorites (lindted to lst nine Listeners) Included with favorites) out Limit) 1 71.17 66.98 47.66 49 68.85 60 2 75.91 59.86 45.44 56 73.77 63 3 65.16 66.30 43.20 47 72.13 54 4 57.02 61.71 35.18 43 75.40 55 5 53.56 58.50 31.33 36 67.21 41 6 49.09 63.75 31.29 33 67.21 36 7 46.79 60.56 28.33 28 59.84 32 8 46.69 59.84 27.94 31 66.39 38 9 43.57 50.31 21.92 25 57.38 32 10 47.74 42.66 20.36 18 37.70 25 11 41.70 48.21 20.10 27 64.75 37 12 32.79 58.72 19.25 25 76.23 27 13 36.77 46.97 17.27 22 59.83 28 14 34.56 49.62 17.15 17 49.18 23 15 33.27 47.99 15.97 9 27.05 13 16 32.65 48.14 15.72 19 58.19 30 17 31.75 47.01 14.92 19 59.83 26 18 36.22 40.93 14.82 19 52.46 39 19 24.40 59.56 14.53 9 36.89 12 20 21.22 66.85 14.12 4 18.85 6 21 39.04 32.95 12.86 8 20.49 10 22 18.17 65.92 11.98 7 38.52 8 23 25.49 45.65 11.64 14 54.92 19 24 25.49 45.37 11.56 14 54.92 21 25 21.22 53.89 11.44 8 37.70 19 26 24.40 45.39 11.07 16 65.67 24 27 26.38 41.16 10.86 16 60.65 22 28 16.54 64.26 10.63 3 18.03 12 29 22.41 45.15 10.12 9 40.16 8 30 21.85 46.14 10.10 12 54.92 17 31 15.26 61.77 9.43 2 13.11 2 32 18.30 49.77 9.11 9 49.18 13 33 17.43 50.95 8.88 7 40.16 12 34 12.20 69.81 8.52 3 24.59 2 35 15.26 50.50 7.70 2 13.11 6 36 11.43 65.46 7.48 3 26.23 3 37 22.18 32.13 7.13 8 36.07 19 38 16.63 41.36 6.88 6 36.07 12 39 16.75 36.11 6.05 7 41.80 40 9.38 53.00 5.05 2 21.31 2 41 11.26 44.80 5.04 6 53.28 11 42 15.25 31.11 4.74 4 26.23 8 43 13.94 33.86 4.72 4 28.69 10 44 15.25 28.62 4.36 6 39.34 9 45 12.20 35.26 4.30 3 24.59 9 46 9.57 44.52 4.26 4 41.80 12 47 13.07 32.40 4.23 3 22.95 5 48 11.80 35.05 4.14 3 25.41 10 49 3.94 10.39 4.09 1 25.41 50 13.37 29.64 3.96 8 59.83 23 51 9.53 37.13 3.54 5 52.46 10 52 8.13 41.09 3.34 3 36.88 6 53 9.04 36.06 3.25 2 22.13 8 54 5.19 43.43 2.25 2 38.52 6 55 15.24 13.03 1.98 4 26.23 10 56 6.10 27.38 1.67 2 32.79 6 M: The rurbarof Minamoto! 100 list-era‘whohave inflected theprogranasaeof tteirprefermd programs. 281113131: MpmofummhMMicabedtheqim prograntoMthevae listened at least once, wtofatotalofmmm. 3mofmrmim': Similartopqxnarityinitnmtmtflntaflyumimludedinthefirstnixepreferred programs are counted. ‘umm: mmmmupudeoosamemumdmaadbono, orARIYx%(seepage 87). SMiOQSmm: “aeofuy favorites" divicbdbyfmliarity. 137 Table 2. Progran Rarflcing in Accnrdance With Audience Receptivity (Summer, 1973) Ranking Appruximate Nmber Program Subjects Length of Real Program ARTY 1 Chapel of the Air 13 1/2 min 47.66 2 Psychology for Living 13 1/2 45.44 3 Prayer Partner 28 43.20 4 Bad: to the Bible 28 35.18 5 Songs and Chatter 28 31.33 6 Good Nels at Noam 28 31.29 7 Between Us Warren 13 1/2 28.33 8 Sunshine Lane 43 27.94 9 Unshadceld 28 21.92 10 Nightwatch 28 20.36 11 Bmper to Burper 30 20.10 12 Nays 1-10 19.25 13 qu1 World of Music 1:50 17.27 14 Quartet Tine 25 17.15 15 Raqrest Tine 2:00 15.97 16 Tips for Teens 5 15.72 17 Candlelight 55 14.92 18 'me Fanily Hour 28 14.82 19 Children's Bible Hour 28 14.53 20 Vbrship Hour 58 14.12 21 Keep Praising 13 1/2 12.86 22 Thought for the my 2 1/2 11.98 23 Something to Sin; About 13 1/2 11.64 24 Bulletin Board 3 11.56 25 Ranger Bill 28 11.44 26 Bargain Counter 28 11.07 27 Golden Year Fellowship 5 10.86 28 Bible Doctrire 28 10.63 29 Let It Shine 28 10.12 30 Heart to Heart 13 10.10 31 The Last Hour 55 9.43 32 Bodts in Review 13 1/2 9.11 33 Sunrise Sounch 26 1/2 8.88 34 bbditatim in Music 13 1/2 8.52 35 naming relodies 25 7.70 36 News in a Different Dimmsion 13 1/2 7.48 37 Jack Van Inpe 28 7.13 38 Sinners of Blessing 55 6.88 39 Which 2:30 6.05 40 Storybook man 13 1/2 5.05 41 Winiov m the Vbrld 3 5.04 42 South of Faith 25 4.74 43 $0193 in the Night 27 4.72 44 The Harpy Sick 1:20 4.36 45 Saturday Night Special 43 1/2 4.30 46 Berem Bible Hour 28 4.26 47 Aftermon finial 4:30 4.23 48 bbody Prments 28 4.14 49 'Be Living Hand 2 1/2 4.09 50 Youth Haven Tine 10 3.96 51 African (laser-vet 13 3.54 52 Stereo on Suday 60 3.34 53 Here's How 13 1/2 3.25 54 Edimrial 3 2.25 55 mic Til Midnight 55 1.98 56 m the lbve 25 1.67 The figureisbasedonthTsfiIeoT 122 1151131813 taken franFLR mailing list misting of 20,000 nurbers including nonlistening mlaticn. are estimated to be 12,300. 'Ihenurberof 12,300 are regularly listening. tial listeners in this nailing list But only about 60 to 65 percent of 138 in percentage, as well as the actual number of listeners who have included the given program as one of their favorites. The advantage of Popularity is that it does provide information on how many people appreciate the given program in some way. But it does not tell how receptible the program is. Popularity can be high if the program is broadcast at a prime hour, if the transmitter is powerful, and if there are no compariable programs on other stations at the same broadcast time. Thus, the statistics in the popularity column do not follow the same pattern as Refined Audience Receptivity. Even Unrefined Audience Receptivity does not follow the same pattern as Refined Audience Receptivity. c. Relation Between Refined Audience Receptivity and Radio Q-Score The formula for Refined Audience Receptivity pre- sented on page 87 is expressed as: N .l_ZP° N N N+L where: N = the number of listeners who have indicated the given program as one of their favorites; L = the number of listeners who have heard the given program at least once, yet who do not prefer the given program. If both N and L are expressed in terms of percentage : 139 _§___ Percentage saying "one of my favorites" _ . N+L " fimiliarityI - Radio Q-Score Thus, Refined ARTY = Unrefined ARTgox Radio Q-Score Take Program No. 1 for example: Unrefined ARTY x Radio Q-Score 100 = 66.98 x 71.17 _ 100 — 47.66 Refined ARTY Table 2 is provided to help the reader identify the actual title of each program in terms of Refined Audience Receptivity. 2. Program Themes and Receptible Elements As described in Chapter IV, to determine the kinds of themes that listeners feel they are receiving most fre- quently from Family Life Radio, thirteen choices on reli- gious themes, the thirteenth being Open-ended, were pre- sented in an order nearly parallel to the final version of religious theme categories. (See the questionnaire 1Familiarity should have been computed on the basis of the 100 listeners who have answered Question 10 of Ques- tionnaire I by indicating their preferred programs. But, there were many who did not answer Question 10 yet did answer Question 9 by indicating those programs to which they have listened at least once. If the researcher were to count °n1Y those 100 listeners, among whom there were only 72 who answered Question 9, the statistics would be even smaller as a Whole. In order to best utilize all the information available, and to obtain a closer-to-truth Familiarity, Familiarity is computed on the basis of 122 listeners, all Of Whom answered Question 9, rather than on the basis of 100 listeners, many of whom did not answer Question 9. 140 included in Appendix A.) The listeners were asked to choose four answers in the order of their strongest impressions. Questionnaires were collected from 140 listeners. However, only 91 respondents answered this question, and those who did answer did not always give a full reply by choosing four answers. The results are reported in Table 3, where the frequency of impressions is included in the middle of the table. Since the first choice of answers was supposed to be the strongest impression of the four, a four point weight was assigned to every first choice answer. In a similar manner, three points were assigned to every second choice answer, a two point weight to the third choice answer, and a one point weight to the fourth choice answer. The score for each of the twelve answers is expressed by Xfx. The ranking of listeners' impressions is indicated in the far right column in Table 3. The same multiple choice items were used to investi- gate the most helpful themes in the experience of the audience with a different question. The most helpful theme or elemenet is regarded as a most receptible theme. The same method was used in assigning various weights to various answers and the result is reported in Table 4, where the themes are placed according to the order of most helpful t0 least helpful. Although there had been some speculation that the listeners might indicate what had been their Strongest impression rather than what was most helpful, it: 141 39.3.0968 deacon.“ 550m 3 man 55583 935 Am ...Eusmmum flaws N .H can .N.m.v 5% pug 3 3 35.8mm muoom n u x .. NH v o o o o o o v H .95» H6 “cannon mfidm NH a." NH v v N H m N o 0 3.3853 98 98.9585 3 m Nm 3” S w v m N e H 39mm.“ 98% 5H3 68960 3 m mm m m 3 m m N a a 8388 388 58 5880 .m o me .3 .3 ma m o N 3 v 5338.0 @383 m on 3 38¢ .m m S .3 .3 NN 3 o o N N . 500m 360me can . Hanson 88 29... use 393. .5 N. mm .3. 3 NH w NH v e H pug r..." 58w .3 3% new 80950 .m S «N m n v N a m m N 388 . com: 3038.» 3 838.8365 .m m m: m m mm ma 3 NN om ma mud" c6338 Hammmogm Mom 896 65 6&3 38m .1. v m3 n N. N 3 N6 3 N. N. moo fie... cogsrdo .m d 8H N N 3 m mm HN o3 mN SUE/Ham now umflfi mcflmmood .N N m5 m m v." N. we m." m3 N 9396 m0 9.350 9.603 98 and Huang .H H x . N x m x q x tau g wane g g g mmum g g 9% ugh u £8803 medium madman 558 page 882 awn! cowmmouxwfi mo msoom H30? 803ng no g3 coinage «0 Hugo 5.85 9.8 murduh was? warm sun “635828 0mg 0:» 5w: Swnag .34...ng .m 0.33. - ”ff-m kg: 142 .3 van .N.m.v >30>Huommmmu .Hzmmamn umoa NELSON 2V «Em Hammam: umoE Uni? Am 726.30: “606 33: AN Jammamn umoE 3 cu wmcmfimmm 0.80m m u 09. .5 umummfi 5 903.23% 05 omm.. mm m m m m 2 v .2 m 383% H8 gflgofiH .d S N N m m m m 3 m 83968 you uflufi 93mg .3 S o o S m 3 0 «N o 38? com: ”0030.... B 83.33% .m .8 m m mm 3 S h 3 v amnflwo fiflmflfi @3888 m 8. B «38 .m S m m 3 n 2 0 2 m . #450 88h. no @5500 @503 05 «H3 EM .5 mu 3 3 mm 3 R a NH m 892% ufiflso 5? 5880 .m 2 m m S m . om 2 mm N. N35 you 0390 385005 953m .m Nm 9 w 3 n on 03 Nm m 000 5 53.3 no 30320.." 98 wordsdmmm can fimquum 5.3950 é OS 2 2 M: m H n 3 Q 958“ dag Em Hanson 5? 0385 05m 0395 .m moa m m “N N3 «N m 3 N3 now 5.3 coda—EB unnumcoo .N 02 m m S m mc fl 2 3 an 539.80 3363096 0 Maw 8430 0.5 .0395 .3 «x: 3 x N x m x v x g g g EL! g g g g ”Ea u m £85.08...” unmfl mmmfiflfiwx 538 RE 382 32 3338 ”693 B 3&8 mo mnoom 3.309 mwoqfisumamm mo Hordswoum ”594 ERG 9.33% avg Ho gm «3299333398»,an Eagéfiflgafifluufluommcfiufl .553 .v «3% 143 was not the case in the present research. There are certain limitations in any attempt to relate the above findings to the final version of religious theme categories constructed for the final series of thematic content analysis. First, the theme system in the above multiple choice answers and the theme system in the reli- gious theme categories are not completely identical. Second, there could be some discrepancies between the listener's understanding of the multiple choice answers and the researcher's intended meaning for these multiple choice answers. Third, it is difficult to ascertain the full implication of those most helpful themes while attempting to find their counterparts in religious theme categories. In Table 4, for example, the first ranking most recep— tible theme "Bible being the guide for a successful Christian life" finds its closest theme under Category V.l But, the listener may have considered this theme helpful because the Bible helps him have a closer "communion with God." In this case, it can also be considered one of the themes included in Category IV.2 The second most helpful theme, “Constant communion with God," and the fourth most helpful theme, "Comfort, 1Category V: Man's relation to himself guided by God-man relationship, or Religious growth and maturation. 2Category IV: Intimate God-man relationship. 144 strength and assurance and renewal of faith in God," can be considered as constituting the main themes under Cate- gory IV.l Although there appears to be no exact counter- part to the third most helpful element (rather than theme), "Ample fine music with joyful and peaceful feeling," in the religious theme categories, the feelings the listener may find in this third most helpful element may be accom- modated by the themes under Category IV.1 Thus, the first four most helpful elements (or themes) listed in Table 4 seem to correspond to the themes under Category IV.1 The fifth most helpful theme, "Strong concern and guide for family," and the sixth most helpful theme, "Con— cern with current issues," can be considered as consti- tuting the main themes under Category VI.2 The seventh most helpful theme, "Eternal life and the Second Coming of Christ," is exactly the main theme under Category 1.3 The eighth most helpful theme, "Guide to be a dedi- cated Christian," can be considered the major theme under Category V.4 But, it also has a dimension of 1Category IV: Intimate God—man relationship (See Codification 1-1 on page 99). 2Category VI: Man-to-man relations guided by God-man relationship, or man's love or concern for fellowmen (See Codification 1-1 on page 100). 3Category I: Revelation, prOphecy, eternity and the Last Day Themes (See Codification 1-1 on page 98). 4Category V: Man's relation to himself guided by GOd-man relationship, or religious growth and maturation. 145 Category VI,1 since dedication may imply dedication to fellowmen (Category VI), as well as to God (Category V). The ninth most helpful theme, "inspiration to reflect upon myself," and the tenth most helpful theme, "accepting Christ for salvation," constitute almost exactly the two 2 The first dimensions of the themes under Category II. leads to confession and the second is the process of repentance and reconciliation. Rather than say the eleventh most helpful element is "informative and educational" it may be more adequate to say that "FLR listeners do not seem to depend on FLR programs for general information and education." In summarizing the above data of audience research, it is adequate to consider the following statements to be generally true. 1. Themes in Category IV3 and part of Category V4 may be most receptible. 2. Themes in Category VIl may be next most receptible. 3. Themes in Category I5 may not be too receptible. 4. Themes in Category II2 may be least receptible. lCategory VI: Man-to-man relation guided by God—man Irelationship, or Man's love or concern for fellowmen. . 2Category II: Confession, repentance and reconcil- lation. 3Category IV: Intimate God-man relationship. 4Category V: Man's relation to himself guided by GOd-man relationship, or religious growth and maturation. 5Category I: The Last Day themes, etc. 146 3. Macroscopic Analysis of Listening Audience a. General Orientation 9f_FLR Audience Before being able to adequately understand and inter- pret the data obtained from the present audience research, it is necessary, first of all, to understand more adequately the type of sample dealt with by the present audience research. To do this it is essential to compare the demo— graphic composition of the sample studied with another sample taken from the general population, such as the one represented by the Greater Lansing Area telephone directory. Since there had been no plan to study the general popula- tion in terms of the entire demographic compsoition, as was done with the sample taken from the FLR mailing list, com- parison will be made only in two areas of demographic information. One is the respondents' geographical dis- tribution; the other is the respondents' church affiliation. A telephone survey was conducted with 309 households of the Greater Lansing Area in July 1973, while the present audience research was also in process. One household was randomly selected from each page of the Greater Lansing Area telephone directory, which according to its own classifi- cation represents 15 townships. Questions asked and information sought in the survey included: 1) Respondent's sex (no question necessary) 2) Do you listen to radio? ‘ 147 3) What radio stations do you listen to? 4) Do you listen to WUNN AM Family Life Radio from Mason or WUFN FM Family Life Radio from Albion? 5) (If Question 4 was answered "No," the person was asked "Have you heard about Family Life Radio?") 6) What church do you attend, or what is your reli- gious affiliation? 7) Are you working or not working? The researcher wished to ask more questions, such as the respondent's age, education, occupation, etc., but because of the fear that more questions of a personal nature might offend the respondents, efforts were made to minimize the number of questions. This part of the telephone survey was very helpful in understanding the nature of the FLR mailing list, as well as the general standing of FLR stations in the population- at-large. Table 5 on page 148 indicates a comparison in terms of geographical distribution between the two samples, the one from the telephone directory and the other from the FLR mailing list. Statistical figures in the phone dir- ectory column are exhaustive of the sample studied, whereas the statistical figures in the FLR mailing list column include only the figures from the same geographical areas as the phone directory's (this is to say that FLR's mailing list included many otherggographical areas--see Appendix B). In Table 5 is seen a certain emphasis (or bias) by Family Life Radio on certain geographical areas such as Okemos, Mason, Bath-DeWitt-Laingsburg area, Eaton Rapids, 148 Table 5- Geographical Distribution of Two Samples1 Lansing FLR's Phone Mailing Area Directory List 1. Lansing 174 (56.31%) 62 (46.97%) 2. East Lansing 24 ( 7.77) 7 ( 5.30) 3. Okemos l7 ( 5.50) 8 ( 6.06) 4. Grand Ledge-Wacousta 16 ( 5.18) 7 ( 5.30) 5. Mason 13 ( 4.21) 10 ( 7.58) 6. Holt 12 ( 3.88) 4 ( 3.03) 7 . Bath-DeWitt- Laingsburg ll ( 3.56) 10 ( 7.58) 8. Eaton Rapids 8 ( 2.59) 8 ( 6.06) 9. Perry-Shaftsburg 8 ( 2.59) 2 ( 1.51) 10. Haslett 7 ( 2.27) 3 ( 2.27) 11. Dimondale 6 ( 1.94) 2 ( 1.51) 12. Williamston 6 ( 1.94) 5 ( 3.78) 13. Potterville 3 ( 0.97) l ( 0.76) 14. Aurelius-Onondaga 2 ( 0.65) l ( 0.76) 15. Dansville __2 ( 0.64) __3_( 1.51) 309 132 l The survey was undertaken in June 1973. 149 \ , I 1 ® meunp . Sdéfwi'w r... - A— Sr 1 @FLR Smncu. Lomnous Low!) K Q 5116“?!“ M TOWNS WHFILE I \ WHH l--.3 11‘5”!th LIS“"“"’ M tins: ONE puma ( \ a I! Teams HIM. rumzueo 1m ' “\ . N . .. / mm 4"? Mmuéb LISn’unis . “drum“ Ah“: , E] 2. Clnus ouJ)‘ :' . ur WI!" IO ““0“ ASNMta “5:6 R5 {W5 1! 0mm; wow»: :9 mrur mar-uses Asauw'l’ ———-—.-._...... --.tu...v ...,.— . -...-, _ .-- .. Jr; 'ofins 'v I ’ .‘ __,._, .-.,» . N G ammo r5 N .{I/‘Ims ~---'-----~~ “owo -- g» o I... - A LA! saute? .. VDdR/"w ““ W 51135575.,- “ "‘3'" Eh .LE B‘s/m ”tan/{Ice V YIN . I’M" l3 .. wont” (“Burma L . . (”ASLE" )OKEMOS LFH.,.”. ._ - 21““ "‘ "vw: ‘ o \Vfl-J I: '1‘}! V‘v’VOK "ml-E [ix-571M“! .1 Ma. r .4- ‘ \ UlHt-N out; ' \ [1 l r 29445” s ’ . ' CT ‘ oh”: Wu L H c ‘“ o \ .. Ebro” \ -.~ Ramps w“ OLIVL-T . ,4. AUG sneaky/we , . 0:!va a mum.” 3W .. “Wm ”WWW "3”“ :17. NW (“‘7‘ 1‘?» u a : (9’ . ,. M. . ‘ ”‘t‘ \ { , .—. ...~ .‘~-/ . (”Minx a” ’0” 134’s: , ARR! c Hlumww ”a "l’ . Murc'ny- 0H ,.,,_ . “(0" . . a "Arocé _ _ - i/mxsaum A I ”3 ‘0 Q/Honr. u “dANCHl-J'rtk 1! E V skocMW ' “VII-Veto MILAN Tutu 9N V1145 _ J 9 5.11m“: (Manon (up ant A- *1/21 m q 0 Q, ”I‘V"£ 53460” ‘ . impair! \ Locations of Family Life Radio Stations \ and Their Listening Audience Figure 6. Table 6-A. 150 for the Same Geographical Area Denominational Distribution of Two Samples Telephone Directory Sample FLR's Mailing List Sample Greater Lansing Area (same townships) (20 townships) Total 209 % Total 64 % Methodist 55 (26.32) Methodist 6 ( 9.37) Catholic 45 (21.53) Catholic 3 ( 4.69) Baptist 29 (13.87) Baptist 28 (43.75) Presbyterian 12 ( 5.74) Presbyterian 2 ( 3.13) Episcopal 6 ( 2.87) Episcopal 2 ( 3.13) Unknown 3 ( 1.44) Unknown 2 ( 3.13) PeOple's Interdenomi- Church 3 ( 1.44) national l ( 1.56) Assembly of Assembly of God 2 ( 0.96) God 1 ( 1.56) Adventist 2 ( 0.96) Adventist 1 ( 1.56) Bible Church 1 ( 0.47) Bible Church 2 ( 3.13) Church of Church of Christ 1 ( 0.47) Christ 1 ( 1.56) Brethren l ( 0.47) Brethren l ( 1.56) Reformed Reformed Church 1 ( 0.47) Church 1 ( 1.56) Non- Non- denominational 0 ( 0.00) denominational 10 (15.63) Independent 0 ( 0.00) Independent 1 ( 1.56) 171 (81.81)* 64 (100.00) *The remaining 38 (18.18%) are scattered in 16 denominations. The survey was undertaken in June 1973. 151 Williamston, Dansville, etc. The second area of demographic information is the respondent's church affiliation. Table 6-A again shows a comparison of the same two samples in terms of church affiliation. Neither of the statistical figures in either column is exhaustive of the sample investigated, but only those same churches in the same area are included. Complete statistics of the 309 households of the sample in regard to their church affiliation are thus included in Table 6—B in which FLR's popularity is also reported. Some of the most noticeable characteristics of the FLR mailing list are that it includes a much higher per- centage of people affiliated with the Baptist church, nondenominational (meaning sects), and several small denominations1 when compared to the general pOpulation represented by the telephone directory. On the other hand, the FLR mailing list contains a much lower percentage of people affiliated with the Methodist church and the Roman Catholic church, and a considerably lower percentage of people affiliated with the Presbyterian church. This geographical and denominational bias in the present sample Studied should be taken into account when an interpretation 0f the research results is attempted. 1For differences between nondenominational and d£anominational, see Chapter 16, "Religious Groups," in Ikarry M. Johnson's book Sociology--A_Systematic Introduc- tion (London: Routledge and Kegan Paul, Ltd. , 1961) , Fm). 419-40. It is a very comprehensive sociological analysis. mm.hv Nm.NH O\ M N CD a O M omouo>< was Houoa 152 Bani]; o o o o H o o o o H 56.36 o o o o H uflflm o o o o H H.383. o o o o H pg . . . . H H H 6.96 no 6.56 H.865 o o o H H #8322 . . . . H H H g >H8 . . . . H H H «Banana. H86 . . . . H H H snow»: 33380 O o o o H 26.6 no 656 o o o o H 8:38 6636 . . . . H H H 636 #6 o o o . H H H g . . . . H H . . . H £856 343 . . . . H H 86 H go: o o o o 86 N 66.8 o o o H 86 ~ 8!an 99!. o o o 0 $6 ~ 686 3358 o o o o 35 N 80 no 6H6 . . . . . H H 86 a Bo to hang! o o o N 86 N g o o o H 36 m 686 «.388 o o o o RH 4 696.8 o o o H 8H v 63895.8 98 SSH H N 3H s 683.2 o o o o 3H 6 H1836 o o o o R.~ a. 5.983 93. -.- N m HTN a 5.363 98 and H m 86 «H tannin TR 3.3.. OH 3 and an an?! 0.8 S.» m OH 3.: 9 3866 98 3.3 a 2 2.2 mm 9366! can o... e .H 8.2 8H 636:6: H3363 6935 . E St mo ME B St a mo 35 $3686 3633 39: 63692 533663 8356.2 6.56 688.3 E 66836 63. 8 35. 83H :35 16H; 88 32 gas: 685 :H 56563.. 66 ...Hofi. Hui Ella-3 as due 33 153 b. Ma'or Demographic Character- istics of the Audience Three characteristics, education, importance of FLR programs, and relative conservatism are shown in relation to the sex and age of the listeners respectively in Table 7, Table 8 and Table 9. The educational level of the Family Life Radio listening audience, presented in Table 7, shows the following: 1. The largest male group, representing about 30% of the male listeners, is composed of those with a graduate level education. There are an equal number of male listeners in the next three educa- tional levels, namely, senior high school, junior college, and four-year college levels. 2. The largest female group, accounting for 41% of female listeners, is composed of those with a senior high school education. The second largest female group is composed of those with a junior college level education. 3. The male listeners are mostly in their mid-30's to late 40's, which appears to be the trend for higher educational levels. 4. The female listeners appear to be within a wide age range from 30 to 60 years of age with the largest age group being 41-50. In Table 8 degrees of the listeners' attachment of ithOrtance to Family Life Radio are shown in relation to 154 om.mm gm mm.ma om.NH mm.hH om.NH no.mm w .0 w .D mamewm m .0 0% mummy wanna mh.ov NV «a.ma mN.vH mv.HN oo.mv mm.vH m .U m .0 mdmfiwm w .0 w .9 mans. g0.” NHIOH mm.mm mm.vm mm.mm mm.mm m .U m .D 35 w .0 w .Q mans. 3.8» E HH.HH HH.HH mm.mm mo.ha oo.om HH.HH HH.HH oo.om m .0 w .o mdmnpm w .0 w .a mans, czocxco omIHh Guido omlam omlav owlam omIHN so on g 0? :cwumunnm mo mw<_ MHMOS H 866% 36m $3 .HH 6m mo 6353.3 m3 03 .xmm .cowumosnm . N. manna. .man Hos-5m CH umHH gag 06mm mug NHHEmm on» gum >§H 236.6 3 395mm 054 155 MOH m 5H VH vN 0N MH v Qdmuym mm H v c OH OH m N mHmz Hmuofi mN.VH hm.mN >m.mN mN.VH mN.vH m .U om.m . . . . . . . . . . . . . . . m .D m H N N H H mHmemm mo.m mo.m wm.mm mm.mm mo.m w .0 m>.mN . . . . . . oo.ov oo.ov . . . m .Q HH H H v v H mHmz xuoz OQMSGMHU HH.HH HH.HH HH.HH vv.¢¢ NN.NN m .U vh.m . . . . . . . . . 00.0N . . . w .Q m H H H g N “fidmnflm mN.¢H hm.mN hm.mN hm.mN m .U Nm.mH . . . . . . . . . . . . a .0 h H N N N mng §H m Hope? omIHh olem omIHm omIHv ovIHm OMIHN Hanna . o 30 ON a 353:8 .5 @309 156 the listener's sex and age. This table shows the following: 1. 3. 70.83% of females in the 41-50 age group consider FLR to be "very important" on a five-point scale, and more than 63% of all female listeners scatter- ing through all age groups consider FLR to be "very important." Only 14 males or 37.84% of all male listeners consider FLR to be "very important." All the male listeners attach some degree of importance to Family Life Radio, whereas two female listeners (or 1.94%) attach little importance, and one female listener attaches no importance to Family Life Radio. A higher percentage of male listeners consider FLR to be "important" rather than "very important," whereas the opposite is true for female listeners, a higher percentage of whom consider FLR to be "very important" rather than "important. Those male listeners who consider FLR to be "very important" are scattered through all age groups, but are predominant in the 41-50 age group, whereas those male listeners who consider FLR to be "important" are centered within the 31-40 age group with less scattering. The pattern is also similar in female groups, that is, the 41-50 age group says "very important," and the 31-40 age group indicates "important" regardless of sex. 157 w .0 vm.H . . . . . w .o m H H 36.1 mHmz mocmvauwHH mHuqu oo.o oo.oN oo.oN oo.oN m .U mmofi o o o o o o o o o o o o M .Q m N H H H mamamm mm.mm hm.mH mm.mm no.mH w .0 NNoWH 0.0 no. on. ooo “on m N H N H mzuaa mocmuuomEH meow hm.m vH.N mm.>H H5.0H mm.NH m¢.HN mN.vH nm.m hm.m m .o NH.>N . . . . . . Hv.mN mv.HN mm.0N oo.om hn.om . . . . . . a .o mN H N m m m w v H H mamsmm mN.m mN.m mn.mH mn.mv on.N w .0 vN.mv . . . . . . oo.om oo.o> . . . . . . m .o mH H H m h m N “mama ugh em.H Nm.v Nm.mH mm.mH mH.mN oo.ON NB.¢H mo.m mo.m w .0 HH.mo . . . oo.om H~.¢m aN.vw mm.on oo.mm mm.mm . . . . . . N .9 mm H m HH m NH NH 5 N N mHmsmm «H.h mN.v mN.v nm.mN mN.v mv.HN m .U vm.nm . . . . . . . . . oo.ov . . . oo.om m .o vH H N N v N m mHmz pagoda 5 H306 H96 8th 2:3 omIHm omnHe ovIHm omnHN Hanna 3&5 nosing so Hm no_oN mom a.monmoo .mm¢.ucm xmm uHmsH. B 853$ 5 03 83 36m 8 826.895 mo u§Bu< .mncfimfl 33m 8.3 sHsmm .m 632. .158 .man gm 5 ”EH mfiHHmE 066m 034 NHHEmm 93 gm 35mm 8.56 3 395m 99H MOH mm m H hH v VH v vN OH 0N OH MH m v N m mg 6H5 Hmuoa vm.H on.N m .o m .o 836.1,. s .o m .n was SE8 02 hm.c m .0 w .o mHmemm ads; mofiuoflfi oz 138. HO Hm omth olew omle omIHv ovIHm QMIHN HO.0N moan»; 08.58 @3880 .m «Home 159 In Table 9 degrees of religious attitude expressed in terms of conservatism-liberalism, according to the lis- tener's own judgment on a scale of five (very conservative, conservative, middle-of-the-road, liberal, very liberal), are again shown in relation to sex and age. The table shows the following: 1. Percentage-wise more male listeners than female listeners consider themselves to be "very conser- vative," whereas more female listeners than male listeners consider themselves to be "conservative" rather than "very conservative." Female listeners appear to be more moderate than male listeners in their religious attitudes. They appear to be more "easy-going" in this regard, whereas the male listeners, with only a couple of exceptions, see themselves almost exclusively as either "very conservative" or "conservative." The female listeners have a wider range of expressions from "very conservative" to "very liberal": there is a high percentage of female listeners expressing no opinion about their religious attitude, but only one male listener expresses no opinion. There are quite a few female listeners (8.74% of the total females) considering themselves to be "middle-of-the-road," and a few female listeners (5.83% of total females) consider themselves to be "liberal." Ranges of attitude among females are wider than among male listeners. 160 mm.m hm.oH oo.om om.NH om.oH mm.mH w .0 w .Q mdmnwm w .0 w .9 mdmz Hmuwnflu wh.m Hv.m HH.HH HH.HH NN.NN NN.NN HH.HH a .o w 5 mg is .o w .9 mi: £65 HH.mm mo mo.¢m ON Nm.v oo.om oo.m oo.ON h¢.mh MH co.OH mm.mH m¢.Hh 0H oo.mH oo.mw mo.MN om.Nw oo.om oo.om Hm.NH em.Hw oo.mH oo.om » Nu m d mHmamm w .o m d 61.2 m5mum>ummcpu mm.HH NH Nm.vN mm.m NN.NN mm.w HH.HH mm.mH HH.HH mw.mH HH.HH w .0 w .o mHmemm m .0 w .o mHmz m>Hum>Hmmcou mum> H38 omth oanm owIHm omIHv ovIHm omnHN Hanna 30 ON czocxca mom 8332 8%... ”.5536 HmHmom DCHom m>Hh.m co 3mg Hm? Ham xwm “Hmfi. 8 833mm 5 $332 BonHHmm .mumcflmd 068 $3 ..HHHsmm .m 369 161 MOH hm O H OH v VH w ON OH ON OH NH m g N m mg was HMQDB hm.O Hm.OH OO.mN w .0 w .0 Qdmnwm m .0 w .0 mHmzq mumauo vm.m Oh.N NN.NN HH.HH HH.HH HH.HH HH.HH w .0 m .0 mHMEME a .0 w .0 «El 838 OZ hm.O Oh.N w .o a d 386 a .o s .o 3m: H833 g HO.HO OOIHB ONIHO OOIHm Olev olem OMIHN 80 ON 8303 4.on28 833:8 .m mHnt 162 'All of this suggests that male listeners are more serious in their religious attitude than female listeners, and they are also more convincing than female listeners in their attitude. Concluding a general observation of the above three tables, it can be said that the most typical of Family Life Radio listeners is the senior high female graduate, whose age is between 41-50,1 who considers herself to be "conservative," and who considers Family Life Radio to be "very important." Should there be a male counter- part, he has a college level education, considers himself to be near "very conservative," and considers Family Life Radio to be "important." He is between 31-50 years of age. 0. General Involyement 9£_the Audience in FLR Programs To what extent are the listeners whom the present research has studied involved in the Family Life Radio broadcast in their day-to-day living? Involvement was probed by asking the following eight questions: 1. To which Family Life Radio station do you listen? 2. How long have you been listening to FLR? 3. How often and how much do you listen to FLR each week? 4. Do you listen to FLR while driving? 1Average age of all FLR listeners was computed as 44.59. The midpoint of each age range was considered the aVerage age in this computation. 163 5. With whom do you listen to FLR? 6. Do you talk to people about FLR? 7. Indicate programs that you have listened to at least once. 8. Which program format do you prefer? The following are the statistics of listeners' responses. (1) "Tg_which Family Life Radio station gg_you listen?" Of the 140 listeners, 54 (38.57%) listen to the WUNN-AM station from Mason, 30 (21.43%) listen to the WUFN-FM station from Albion, 54 (38.57%) listen to both the AM and FM stations, and two (1.43%) did not answer this question. (2) ”How long have you been listeningt9_F R? Of the same 140 listeners, six (4.29%) did not answer this question, but ten (7.14%) indicated having listened one year or less, 32 (22.86%) have listened for two years, 27 (19.29%) have listened for three years, 13 (9.29%) for four years, 17 (12.14%) for five years or more, and 33 (23.57%) have been listening since the station's incep- tion. The words "since inception" used by the listeners are ambiguous, since it may have meant "since the first program went on the air in Jackson in 1967," or more likely it means "since the station moved to Mason in 1969." At any rate, if combined with "five or more years," about 164 36% of the listeners in the sample have been listening to FLR for five years or more, or 45% of the listeners in the sample have been listening to FLR for four years or more. Only 30% (42 listeners) of the respondents have been listening to FLR for two years or less. (3) "How often and how much do you listen EQ_FLR each week?" Of the same 140 listeners, 24 listeners (17.14%) did not respond to this question, but 16 (11.43%) tune in to FLR every day, 25 (17.86%) listen ten hours or less, 24 (17.14%) listen 11-20 hours, 15 (10.71%) listen 21-30 hours, seven (5%) listen 31-40 hours, nine (6.43%) listen 41-50 hours, 11 (7.86%) listen more than 50 hours, and seven (5%) listen from sunrise to sunset (which means from the first program on the air to the last program signs off on the AM station). In other words, nearly 20% of the listeners studied listen to FLR whenever they have access to a radio (people listening more than 40 hours a week belong to this category). It may be said, then, that about 20% of the listeners listen to FLR regardless of which FLR programs are on the air. On the other hand, those who listen only ten hours or less (25 persons or 17.86%) to FLR may be considered fairly selective listeners. (4) "29 you listen EQ_FLR while driving?" Of the same 140 listeners, 13 listeners (9.28%) do not listen while driving because the car has no radio. But 165 77 listeners (55%) do listen to FLR while driving, nine (6.64%) listen occasionally, 23 (16.43%) do not listen, and 18 (12.86%) for reasons other than dislike, such as "distracting," do not listen while driving. In other words, 100 listeners (71.43%) in the sample listen to FLR while driving. (5) "With whom dg_you listen t9_FLR?" Of the same 140 listeners, seven listeners (5%) did not respond to this question. But 36 (25.71%) said they are alone while listening, 88 (62.86%) listen sometimes alone, sometimes with others, and nine (6.43%) always listen with someone else. (6) "Qg_you talk tg_people about FLR?" Of the same 140 listeners, three persons (2.14%) did not respond to this question. But 99 persons (70.71%) said that they talk to people about FLR, 16 (11.43%) do not talk to people about FLR, and 22 (15.71%) do talk about FLR, but only with Christian friends. In other words, 121 persons (86.42%) do talk to people about FLR. (7) "Indicate programs that you have listened to at least once Of the same 140 listeners, 46 (32.85%) did not respond to this question, however, among those 46 persons there are 28 persons who indicated their preferred programs. This means that those 28 persons for one reason or another simply 166 did not respond to this question, but the programs they have indicated as their preferred programs would be considered as the programs that have been listened to at least once by these 28 persons. The fact was taken into account in computing the program familiarity mentioned earlier in this chapter. In any case, six persons (4.29%) have listened to ten or fewer programs at least once, 18 (12.86%) to 11-30 programs at least once, 21 (15%) at least once to more than 30 programs, 17 (12.14%) at least once to a larger portion of all the programs, and 30 (21.43%) persons have listened at least once to all the programs (about 70). (8) "What program format dg_you prefer?" This question was given in the form of multiple choice answers. Of the same 140 listeners, ten persons (7.14%) did not respond to this question. But three persons (2.14%) preferred the program with music only, 56 (40.00%) preferred programs with more music than talk- ing, 57 (40.71%) preferred programs with an equal amount of music and talking, and 12 (8.59%) preferred programs with more talking than music. In other words, programs with more talking than music will not be welcomed by at least 83% of the listeners in the sample, whereas programs with more music than talking may not be welcomed by less than 50% of the listeners in the sample. To more fully understand the Family Life Radio 167 listeners in terms of their receptivity to certain programs in relation to their predisposition, an in-depth analysis will be attempted in Chapter VI once all the findings and data from three approaches are presented. The research must then inquire as to the implication of the findings and the real meaning of audience receptivity in depth. PART II. FINDINGS FROM THEMATIC CONTENT ANALYSIS 1. The First and Second Series 9£_Analyses Forty-one scripts for 21 programs, and 21 scripts for 11 programs were analyzed respectively in the first and second series of analyses. Neither series of analyses was very successful as briefly reported in Chapter IV. Although the problems and causes were briefly discussed in Chapter IV, the reader may make further observations for himself by examining the first and second versions of religious theme categories included in Appendix I and Appendix J. Also included as part of the referential material, under Appendix L, are the analysts' first—hand comments on their problems during analysis. Subsequent changes were made in both method and categories. Counting a theme as a unit was discarded because it tended to create discrepancies among analysts, as is mentioned in Karen's comment included in Appendix L. How high must the analyst's percentage be to qualify 168 his work as reliable? There is no level generally agreed upon. But Budd, Throp and Donohew believe that forms of content analysis should not be summarily rejected if reliability seems low.' Rather, they should be developed and refined if they seem worthwhile departures from estab— lished method (Budd st 21., 1966, p. 67). Thus, in formulating the third version of religious theme categories for the third (and final) series of the- matic content analysis, analysts' comments and suggestions were carefully considered. "Judgmental procedures" sug- gested by John Waite Bowers (1970), and presented in Chapter IV of this study, closely reflect the procedure this research actually followed. To improve the analysts' abilities, written comments made by the analysts were exchanged among them, so that each analyst could become aware of and understand the problems that other analysts were eXperiencing. 2. The Final Series g£_Thematic Content Analysis Because of the application of a double coding method, and the frequent discussion between the researcher and analysts during the whole period of the thematic content analysis of 21 scripts for 11 programs, the data of the two analysts are fairly comparable. Discrepancies between them are relatively small compared to the two previous analyses The thorough reconstruction of the religious theme categories may also have contributed to the success of the final series of analyses. 169 a. Reliability 9£_the Analyses To consider the data of the present thematic content analysis as reliable, it is necessary to measure the degree of "inter-analyst agreement" which is considered to be an index for reliability. The formula offered by Holsti 23 31. (1963) appears to be most simplistic, and can be used in this study. The formula is: Reliability = 2 (C1,2) c1+c2 where C1,2 is the number of category assignments both coders agree on, and C1 + C2 is the total of category assignments made by both coders. The formula could be extended for n coders. A close observation of the work- sheets of the two analysts, Kathy and Diane, indicates a high proportion of disagreements centered on two areas of religious themes and on the coding of emotionality: l l. disagreement between Category VII and Cate- gory VIII,2 2. disagreement between Category V13 and Category VII,1 and 3. disagreement between positive emotionality and neutral emotionality. Why the inter-analyst disagreements are centered on the above three areas seems to be explainable and correctable. 1Category VII: Non-religious ideological. 2Category VIII: Non-religious non-ideological. 3Category VI: Man-to-man relations guided by God- man relationship. 170 If the correction can be made in the first two areas of disagreements, reliability, according to the above formula, will achieve as much as 97.7% in Sunshine Lane" version B, while "Prayer Partners" version A, with only 69.2%, as shown in Table 10, is exceptionally low. A possible explanation of inter-analyst disagreement follows. 1. It is not easy to attain a consensus among the analysts as to whether a given non-religious statement is ideological or non-ideological. This creates a disagree- ment among the analysts between Category VII1 and Cate- gory VIII.2 This part of the problem can be corrected, the researcher believes, if the analyst can understand thoroughly the distinction between "ideological" and "non-ideological," which is clearly defined in the theme categories. 2. Whether a given statement should belong to Category VI3 1 or Category VII, may be a most difficult area to attain consensus among the analysts. This is especially so when the statement is a value or moral concept loaded statement. Both categories seem to be capable of accom- modating moral value loaded statements or words, which frequently can be either religious or non religious, 1Category VII: Non-religious ideological. 2Category VIII: Non-religious non-ideological. 3Category VI: Man-to-man relations guided by God— man relationship, or man's love or concern for fellowmen. 171 0.00 0.H 0.0H 0.00 0.00 .0 0.00 0.0 0.0H 0.00 0.00 .0 00H0000000 .0 0.00 0.0H 0.0 0.00 0.00 .0 H.00 0.0 H.H 0.00 0.00 .0 0000 00000000 .0 0.00 0.0 0.0 0.00 0.00 .0 0.00 0.0 0.0 0.00 0.00 .0 _00003 mo_0003000 .0 H.00 0.HH 0.H 0.00 0.00 .0 0.00 0.0 0.0 0.00 0.00 .0, 0002000 0302 coco .0 0.00 0.0 0.0 0.H0 0.00 .0 0.H0 0.0 0.H 0.00 0.00 .0 0H000 000 on 0000 .0 0.00 0.0 0.0 0.00 0.00 .0 0.00 0.H 0.0 0.00 0.00 .0 0000000 000000 .0 0.00 0.0 0.HH 0.H0 0.00 .0 0.H0 0.0 0.0H 0.00 H.00 .0 000>0H 000 000H000000 .0 0.00 0.0 0.0 0.00 0.00 .0 0.00 0.0 0.0 0.00 0.00 .0 000.000 mo Hmmmnu .H ”000002000000 HHH>.000 00>. HH>_000 H>_ 1000000000 1000000000 000000MM0 0000000 0003000 0003u00 000mm00r000000 000mm00r0000H0 0HH000H00 0H0000H00 0H0000H00 00.08. 08.00.0000 0006000008 000000.035 00308080 0.66. 00852 60080 0003000 000008 082.06. 00 003000.030 .3 04000. 172 .3008 H.600 no 300chch no .6955 5.903 93 8.60.9.0ch 9.330 00305} 3.3 mmé Hm.m 90.00 3.00 8.08 HN mo 00000.20 0.3 0.0 o.O m.m0 H.mm .m 0.00 NJ 0N 06m m.m0 .4 00.00 00> 600 .00 m.om o.m o.o 0.H0 m.m0 msg#00005 080.0 no 300006 .0H 9mm m.m m.H m.0.0 m.om .m 0.H0 0.0 0.0 0.00 N.mm .0 6005602 .0H u§3 HHH> Q00 HH> 55 can 05 300000.004 3550.090 3 0505.9 c8500 $000.0.th umNMMSTQmucHO ugrggv HHHanHmm 00.080090 a HHHnmeflH HHHQHHQm 0.66. 00080000 0 000 um H000 000.5 000.060.0900 0.66 00952 60080 6030.308 . OH mHnmm. 173 depending upon how one looks at the statements. This is the area where religion or non-religious humanitarianism may be found virtually indistinguishable. If a new theme category system can be developed to integrate these areas, future analysis could become easier. Furthermore, inter-analyst disagreement in this area could also have been reduced to some extent had the analyst been more alert and willing to ponder any doubtful statement in context, rather than arbitrarily assign a statement to a doubtful category under the time pressure. In fact, the pressure of time should be partly blamed for the inter- analyst disagreement in the present study, as the analysts were asked to complete 21 scripts in a short period of time. As shown in Table 10, if inter-analyst disagreement 1 and Category VII2 had not existed, between Category VI then overall inter-analyst agreement could be raised another 3.91% to 85.44%. Had both areas of disagreement not existed there would have been an 8.44% difference in overall reliability. But with eight theme categories, the reliability achieved in the present study can be considered quite suc- cessful, considering the results of other studies. For 1Category VI: Man-to-man relations guided by God- man relationship, or man's love or concern for fellowmen. 2Category VII: Non-religious ideological. 174 example, William A. Scott explained, "By chance, alone, one would expect better agreement on a two-category than on a five-category scale" (Scott, 1955). Thus, the researcher is certain that by chance alone, the present study would never have attained the present reliability shown in Table 10 which it actually has attained for an "eight-category scale"! 3. Inter-analyst disagreement on emotionality was found to be much greater than on theme categories through- out the three series of analyses. Disagreements are par- ticularly high between positive and neutral emotionalities, slightly lower between negative and neutral, and the lowest between positive and negative emotionalities. For example, in the study of a sample of worksheets used for the second series of analyses, disagreements on emotionality between Bob and Karen were developed in the following pattern. Table 11. Pattern of Disagreement on Emotionality Analysis between two Analysts for Second Series Analysis m: Bob's Karen's Total Freq. of Total Freq. for the Judgment Judgment Disagreements Same Two Emot. % when: 0 + 81 + 0 295 376 79.16 0 - 43 - 0 40 83 17.47 + — 9 - + 7 16 3.37 Total 475 475 100.00% 175 The most noticeable pattern of disagreement between Bob and Karen in their judgment of emotionality, as seen in Table 11, is that the frequency of Bob's positive judg- ments matched by Karen's neutral judgments (295 times) is about 3.65 times the frequency of Bob's neutral judgments matched by Karen's positive judgments (81 times). There is no theory explaining this pattern, except to say that when a statement appears to Karen as "nothing unusual," it may have appeared to Bob as "something positive." Whether this is related to the personality of the analysts, or whether this was simply because either analyst did not fully understand the definition of emotionalities or follow the Instructions on Analysis (See Codification 1-3 on pp. 115-16) is uncertain. In contrast to the disagreement on emotionalities, the agreement figures between the two analysts were shown as follows: Table 12. Pattern of Agreement on Emotionality Analysis Between Two Analysts Bob's Karen's Total Frequency of Judgment Judgment Agreement % when: + + 128 45.07 0 0 144 50.70 - - 12 4.23 Total 284 100.00 176 Comparing Table 12 with Table 11, the emotionality analysis was even more difficult in the second series of analyses, in which inter-analyst agreement was attained for only 37.42% (284/759), than in the final series of analyses, in which inter-analyst agreement was achieved for 64.4%, as shown in Table 10. In any case, greater efforts have to be made in improving the emotionality categories and the method of analysis, should it become a workable system. The 15 sets of stepwise regression analyses undertaken in the present study gave little evidence to support the two hypotheses concerned with emotionalities, Hypothesis II-A and Hypothesis III-A (See page 107). A low reliability in the emotionality analysis could be the cause for the inconclusive results, which will be presented later in this chapter. b. Results g£_the Final Thematic Content Analysis Complete results of thematic content analyses, under- taken by two female analysts, Kathy and Diane, are pre- sented in Table 13. Thematic integration of the religious themes is presented in Table 14. Some discrepancies between the two data still exist in some areas due to inter- analyst disagreement as explained. During the researcher's discussions with the two analysts, it was felt that dif- ferent religious views and background, as well as the per- sonalities of the analysts, may have affected to some degree the analysts' judgments on certain themes. 177 mm.hm VH.HH Nm.Hm 5H.m mN.bN mm.m OO.vm OO.HH mN.m mm.m Hm.H .Hm>< vO.mm MH.vH mm.NN mm.OH O0.0m OO.HH om.mN mv.h 00.9 OO.N Hm.O 0 drw mm.Hm mH.m NN.Ov oo.m MWwMN O0.0 Hm.mm mv.mH Nm.m .MM.v OO.N M mm.hm vm.m vm.mN O0.0 om.ON OH.O HH.hN ev.mm ON.m vN.m ON.m .Hm>¢ ov.Hh wm.m hm.mH O0.0 mo.ON O0.0 mm.Nm OO.HM hm.N Nm.m hm.N 0 03¢ OO.MO Om.N OH.vm O0.0 Hm.ON mm.O ON.HN mm.mm vw.m mm.h mwhb), M O¢.hm Hm.h OO.mN O0.0 OO.HN mm.mm MH.m HO.hH mv.¢ N¢.m NO.NH .Hmkm mm.mm MH.MH mN.HN O0.0 mn.mH mh.mm vm.m mo.mH HO.N O¢.O mO.NH 0 _¢Iv wm.mm mm.H mh.mN O0.0 gm.MN mv.Hm Hh.N mm.mH mN.O mm.v mO.NH M No.5v m¢.m Hm.Nv O0.0 vN.H¢ OH.O mN.¢ vv.vm mv.m mm.m mm.m .Hm>¢ mm.vm mH.m NN.ON O0.0 mm.Nv wh.m H0.0 OH.Hm om.m Nm.h hN.¢ 0 01m Hh.Om OO.N ow.mm O0.0 OO.mm MO.N mm.b NN.NN mo.m ON.O mm.N M OO.Nm OO.m mq.mm vm.O wm.nm Om.v mm.h wh.mN NH.m mv.hH Hm.N .Hmkm mm.mm mO.¢ hm.hN O0.0 Om.Ov om.m ON.m wh.mH VH.m mO.mN ON.m 0 .mlm mm.h¢ hN.M mm.mv hm.H mm.vm mm.m NO.NH mh.Hm OO.H vm.HH vm.N M mm.om mv.O v0.0H OO.H mO.Hh mm.HH hH.OH Om.m O0.0 VH.O O0.0 .Hmam O0.00H O0.0 O0.0 mm.m OH.Hh OH.OH mm.m mm.m O0.0 O0.0 O0.0 0 0IN mm.HO mm.O mN.hm O0.0 O0.0h OO.N Hv.¢H waw O0.0 ON.O O0.0 M Nm.Oo hm.h NH.Nm mO.N hm.mm mm.hH hm.HH HH.¢ Nm.O vN.m mh.O .Hmkfl hm.mm Oh.v hm.m m0.0 HN.O¢ vm.mN OH.OH Hh.m mm.O mv.m O0.0 0 mFN OO.NM hm.OH mm.mm VH.m MH.Oh Nm.m vm.MH Hm.N O0.0 OO.N hm.H M HH.OO hm.m MN.OH OO.v NN.mN mm.H mm.mm Om.m wm.mH O0.0 mh.O .Hmkd mm.hm hm.¢ mh.h hm.O OO.Nm mm.H mm.mm mh.m OO.NH HH.h O0.0 0 mIH hm.vm OO.N hO.NH mm.> v¢.mH mh.H mm.Hv mmwmr. mm.mH mm.v OMMH M om.mm OO.NH om.mv O0.0 mm.mm mH.m mm.v mo.om mm.H h0.0 om.H .Hm>¢ OO.mm OO.NH OO.mw O0.0 mm.ov OO.H OO.¢ OO.Hm O0.0 O0.0 OO.N 0 drH OO.mm OO.NH OO.¢¢ O0.0 OO.mm OM.m mm.v mm.m¢ OO.N mm.H OO.H M Hun-Ema gang)? 0 N. m L um)! 00 m N 0. 000008.000 330000.390 80.006300 00000. msoHcHHmm .0650 050 mHmNHmcg 00000630 Hanna «5 no 3380 .0H 030.0 178 vN.00 05.H 00.00 m0.H 00.05 00.0 0N.0 00.5H 00.N 00.0 00.0 .Hflkfl 50.55 0m.N v0.0N 00.0 00.05 00.0 00.0 H5.¢H 05.v 0N.H 00.0 D QIOH av.mm 00.0 05.0% 00.0 0N.N5 0N.H 0v.0 V0.0N 00.0 00.0 00.0 M No.00 00.0 H0.00 v0.0a 00.0w 00.0 HH.0H Nm.0H 00.0 vN.v 50.0 .Hm>< 00.05 0v.Hd 5m.mH 0H.0H 00.00 00.0 v0.0 00.0 00.H N0.v 0H.v Q .dl0H 00.0w v0.H v0.Hm v0.0a ‘[WH.0v 00.0 00.0H 0v.HH 00.0 00.0 «0.0 M 00.00 @5.NH v0.HN 05.0 0v.00 00.0 50.0 vv.0 00.0 N0.0 VN.H .Hm>¢ ¢V.Nm 00.0N 00.0N 0H.H 00.00 00.0H 00.0 00.N 00.0 00.5 00.H Q ml0 HN.05 0v.H 00.0N 00.0 00.00 00.0 5MMMW‘ 0v.v 00.N .WMMm 00.H M 50.00 50.0 50.NN 00.0 05.N0 Hv.0H N0.0 0H.v 50.0 VN.0 0¢.0 .Hmkfl 05.00 NN.0H 00.6N 00.0H V5.0v 05.0H H5.H 0v.N 00.5 v0.0 5N.0 D .¢f0 0V.MW‘ H5.H 00.HN 00.0 .mmw05 00.H 0H.0 0MWM WMWD‘ 00.0 .IWWMO M 5H.00 05.0 0H.00 m0.NN 00.00 0v.0 0H.H 00.0N 0H.m 05.v 05.N .Hmkfl 00.50 0v.H 00.00 00.0H N0.0v 00.0 00.0 00.VN 00.0 0H.v 05.H Q ml0 llb0.¢0 00.0 00.00 60.0N 00.N0 00.0 0N.H 00.0w 00.v 00.0 00M0 M 0¢.0v 0H.5 00.Nm H0.0H vN.N0 00.0 00.0 5N.mN Nm.0 00.¢ 05.v .Hmkfl 0H.00 00.0H N0.0¢ 00.0 05.Hv 00.0 00.0 00.0w Nv.0 05.¢ 00.v Q ¢r0 meHv 00.0 m0.¢m v5.00 H5.NN 00.0 00.0 5v.5N N0.0H 00.0 0NWM‘ M 00.00 00.0 m0.H0 00.HN 0H.N0 05.0 0H.0 05.H 00.0 .Hmkd 05.H0 0v.0 0Q.H0 00.0H $0.00 00.0 H0.0 00.0 00.0 D QI5 0N.v0 004% Hflwmm 05.00 00.00 0N.m 00.0 5¢.N 00.0 M 00.0w N5.v Hm.0 00.0 0H.N5 05.H 00.0 @5.0 05.H .Hmém v0.5N vm.0 00.0 00.0 0v.05 0H.H H0.v 00.H 00.0 D ¢f5 .M0.00 0H.H VH.5 0W40 50.00 00.0 NMHW, .iHM.HH \WMw0 M 00.00 00.0N 50.0w v0.0 00.0 00.0H 0H.m Nm.m 00.H .Hm2¢ 00.0 0v.5N 0v.Nv 00.0 00.v ¢¢.NH N0.0 00.0 v0.0 0 mr0 05.00 LM0.¢N 00.0v “wv.0 ONMM N0.0H H¢.H 00.5 N0.N M 9338 m N. m m v m m a . 5m 330385 mmfiuommumu 955. 9033mm umcm 179 8.30033 mama. mac.“ 3mm N050 00.50 50.00 00.0 00.0w fl 00.0 vein 50.0 0v.HN m0.0v 0H.0N 00.0.5. 00.0 00.0N 05.0 05.0 00.H NN.NN @150 00.00 v0.vm 0.7.? 00.0 00.00 00.0 H04 H0.N 05.0N 00.....0 00.0..” 05.50 «v.0 00.0..” mm!” 0v.N 00$ 5.7T... 00.50 0.70.... NN.NN 00.0 00.3” 00.0 0v.0 «v.0 O0.0H 4.50 83% Pm: Ra... La; 3.3 $5 23 SJ. Fwd 00.55 Nm.N 00.0H H0.0 00200 V5.0 50.H vm.5 00.00 00.00 00.0 @523. 00.0 00.0w 00.0 002—” 0.0.5 00.00 0H «hm? . . %v.v No.00 J00.0 HE...” [WMWP .MMéN mmfluommumu bdmcoflgfl N E 180 Table 14. 'Ihematic Integration of the Religious 'Ihenes P9!“ Allst- R" I. 11.1.; 1.1 IV. 117:! V3311. V}. R R R R R R R K 64.00 1.56 3.64 3.13 77.60 84.87 15.56 8.28 er. 0 59.33 3.37 3.37 1.11 86.59 93.81 8.43 1.69 Aver. 61.67 2.47 3.51 2.12 82.10 89.34 11.99 4.99 K 74.22 2.10 8.69 26.04 7.18 62.87 58.08 2.40 er 0 67.33 0.00 10.56 26.41 8.58 61.06 54.45 1.98 Aver. 70.78 1.05 9.63 26.23 7.88 61.97 56.27 2.19 K 26.72 5.87 17.03 0.00 9.39 61.19 73.58 21.78 244 0 49.83 0.00 7.00 1.26 11.46 31.85 80.27 59.88 Aver. 38.28 2.94 12.02 0.63 10.43 41.52 76.93 40.83 K 29.09 0.00 0.96 0.00 25.23 74.77 73.81 24.27 2-B D 25.42 0.00 0.00 0.00 13.34 36.66 86.66 63.34 Aver. 27.26 0.00 0.48 0.00 19.27 55.72 80.21 43.81 K 63:55* 3.68 22.31 1.72* 50.01 69.87 25.98 6.12 344 0 59.50 5.50 44.74 8.64 32.72 38.22 14.40 8.91 Aver. 61.53 4.59 33.53 5.18 41.37 54.05 20.19 7.52 K 60.41 4.68 15f05 5.02 62.54 75.58 17.40 4.35 3-B 0 57.12 7.47 20.64 6.76 54.45 55.51 18.15 17.09 Aver. 58.77 6.14 18.07 5.89 58.50 65.55 17.78 10.80 K 76.46 *15f80 21.53 8.17 25.61 29.15 44.69 41.15 4eA. 0 80.21 15.06 23.11 3.38 19.49 23.90 54.02 49.61 Aver. 78.34 15.43 22.32 5.78 22.55 26.53 42:96 45.38 K 79.68 9.61 19.39 4.57 48.81 75.49 27.16 0.48 4—8 0 79.30 3.62 14.49 3.62 40.34 81.89 41.55 0.00 Aver. 79.49 6.62 16.94 4.10 44.58 78.69 34.36 0.24 K 66.67 4.35 6.52 ‘5?43 24.73 83.70 58.96 0.00 6eA. 0 58.88 1.55 4.93 11.68 12.62 61.53 69.23 20.31 Aver. 62.78 2.95 5.78 8.56 18.68 72.62 64.10 10.16 K 31.70 8.90 34.07 4.45 42.97 60.00 18.52 1.48 6-B D 30.04 3.13 13.28 29.69 41.41 57.02 15.61 0.00 Aver. 30.87 6.02 23.68 17.07 42.19 58.51 17.07 0.74 K 91.66 3.89 16.45 8:23 2.59 74.46 72.73 0.86 7eA, 0 85.88 0.00 2.28 5.02 1.37 92.70 91.33 0.00 ' Aver. 88.77 1.95 9.33 6.61 1.98 83.58 82.03 0.43 K 62.04 0.00 3.98 0.00 8.46 57.72 87.56 38.29 7>B D 62.04 0.00 1.50 0.50 13.43 67.65 84.57 30.35 Aver. 62.04 0.00 2.74 0.25 10.95 62.62: 86.07 34.32 K 50.54 10.86 17.39 21.10 54.35 54.35 7.24 7.24 8eA 0 48.35 8.34 18.18 17.41 47.74 47.74 16.67 16.67 ___ Aver. 49.45 9.60 17.79 19.26 51.05 51.05 11.96 11.96 K 41.32 9.12 21.22 12.07 54.11 57.02 11.59 8.69 8~B 0 40.09 4.46 14.73 13.42 60.73 63.21 10.93 8.45 __ Aver. 40.71 6.79 17.98 12.74 57.42 60.12 11.26 8.57 *See the next page for an explanation. Table 14 . Continued 181 Pgm Anst. R .1. _I_:r_I_I I_I_I Iy_ IV+V 313311 21 R R R R R R R K 23.16 3.11 41.23 0.14 25.30 51.77 31.13 5.81 9flA 0 41.17 0.66 24.07 17.95 5.90 10.06 52.08 47.92 Aver. 32.17 1.89 32.65 9.05 15.60 30.92 41.61 26.87 K 18.70 5.83 36.15 11.18 23.96 52.67 28.72 0.00 9-B 0 42.89 3.24 21.80 6.27 5.57 25.53 66.36 46.40 Aver. 30.80 4.54 28.98 8.73 14.77 39.10 47.54 23.20 K 35.41 27.79 37.84 0.23 32.42 61.73 29.54 0.23 10—A. D 29.59 13.86 30.48 3.68 32.31 65.56 33.52 0.27 Aver. 32.50 20.83 34.16 1.96 32.37 63.65 31.53 0.25 K 28.12 0.00 0.00 0.00 72.33 95.41 27.67 4.58 10-B 0 20.76 0.00 6.21 22.92 70.85 70.85 0.00 0.00 Aver. 24.44 0.00 3.11 11.46 71.59 83.13 13.84 2.29 K 42.56 11.33 68.97 17.74 7.87 11.33 5.43 1.97 18 0 41.10 5.62 67.85 17.35 10.19 13.26 4.60 1.53 Aver. 41.78 8.48 68.41 17.55 9.03 12.30 5.02 1.75 K 81i72 76.35 86.79 5.71 5.22 6.96 2.24 0.50 37eA. D 85.44 58.87 82.05 5.20 6.14 10.16 6.61 2.60 Aver. 83.58 67.61 84.42 5.46_ 5.68 8.56 4.43 1.55 K 69.51 51.88 81.66 3.75 12.23 14.11 2.36 0.47 37-8 0 71.02 47.70 78.99 2.15 16.71 17.78 2.14 1.07 Aver. 70.27 49.79 80.33 2.95 14.47 15.95 2.25 0.77 Additional information for the Table "'Ihenetic Integration" R = Total religiosity by percentage. R R I H 2023:“ < =43 wl’i‘ m5 Percentage of Category I divided by total religiosity. I+II _ Percentage of the sun of Category I and Category II divided by total religiosity. mm1mu¢mnm total religiosity . I: Percentage of CategoryIIIdivided by total religiosity. = Percentage of Category IV divided by total religiosity. = Percentage of CategoryVI divided by total religiosity. = Percentage of the sum of Category IV and Categoryv divided by = Percentage of the sun of Category V and CategoryVI divided by 182 For example, almost consistently (with the exception of Program No. 6 and Program No. 7), Kathy's analyzed data always have a higher proportion of Category I1 than Diane's data. Also, Kathy's analyzed data always have a lower proportion of Category II2 than Diane's data. When this fact was first discovered, the matter was discussed between the researcher and the two analysts. A theory was proposed as to whether Kathy, who was brought up in a very strict Catholic family and then became a reactionary to the "Catechism type" discipline of her late teen's, has a tendency to ignore or even become antagonistic toward themes included in Category 11.2 This attitude is posi- tively enforced by her strong interest in Judaism and Old Testament literature and her added experience of living in a Kibbutz in Israel for six months. She seems to love the Jewish faith of communicating with God without Jesus' mediation. At any rate, such speculation needs to be inves- tigated further by psychologists. (See Appendix L for Kathy's comment and her view of religious faith.) c. Tendency g£_the Thematic Content —A_Macroscopic Observation of the Thematic Data Close examination of Table 13 allows the following points of summary. 1Category I: Revelation, prophecy, eternity and the Last Day. 2Category II: Confession, repentance and reconcilia- tion through accepting Christ. 183 1. Programs of high audience receptivity have a tendency to be rich in themes from Category IV1 and contain a generally appreciable degree of themes from Category VI.2 2. Programs of high audience receptivity, when not rich in themes from Category IV,1 have a high pro- portion of themes firstly from Category VII,3 secondly from Category VI,2 followed by themes from Category V.4 3. If there is a considerably high degree of themes 2 and Category VII3 from Category IV,1 Category VI, in a program, the program may maintain a generally high degree of audience receptivity, despite the presence of a certain percentage of themes from Category 1.5 4. Programs with a very low percentage of themes from Category V12 may not enjoy a very high audience receptivity even i£_broadcast with a moderately high degree of themes from Category IV.1 1Category IV: Intimate God-man relationship. 2Category VI: Man-to-man relations guided by God- man relationship, or man's love or concern for fellowmen. 3Category VII: Non-religious ideological. 4CategoryV: Man's relation to himself guided by God-man relationship, or religious growth and maturation. 5Category I: Revelation, prophecy, eternity and the Last Day themes. 184 Without a very high proportion of themes from Category V1 to replace Category VI,2 there should be a very high percentage of themes from Category IV3 to be very receptible. 5. A low or very low percentage of themes from Cate— gory I4 and Category II5 does not lower audience receptivity. Even a moderate percentage of themes from Category I4 and Category II5 does not signi- ficantly affect audience receptivity, if there is a substantial degree of themes from Category IV3 or Category VI2 to compensate. 6. Programs with a high degree of themes from either Category I4 or Category II5 may not be too recep- tible to the audience. This is especially true if accompanied by a scarcity of themes from Cate— gory VI.2 A moderately high degree of themes from Category IV3 does not seem to help increase audience receptivity for such programs. lCategory V: Man's relation to himself guided by God—man relationship, or religious growth and maturation. 2Category VI: Man-to-man relations guided by God- man relationship, or Man's love or concern for fellowmen. 3Category IV: Intimate God-man relationship. . 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and recon- ciliation. 185 7. If a high percentage of themes from both Cate- gory I1 and Category II2 exists, it is almost certain that the program will have a low audience receptivity. 8. A high percentage of themes from Category I1 and 2 Category II tends to be accompanied by a high degree of negative emotionality. d. Data from both Audience Research and Thematic Content Analysis The data obtained from the audience research and the data obtained from the thematic content analysis tend to support each other in several aspects: (1) Most receptible themes The first four most receptible themes revealed by the audience research (See Table 4) belong primarily to Category IV.3 This is also supported by the above observation. (2) Next most receptible themes The fifth and sixth receptible themes revealed by the! audience research (See Table 4) are primarily those 1Category I: Revelation, prophecy, eternity and the Last Day themes. . 2Category II: Confession, repentance and recon- clliation. 3Category IV: Intimate God—man relationship. 186 of Category VI1 and next those of Category V.2 This also appears to be true in the above close observation of the thematic data. However, themes in Category VIl seem to 3 play the key role, rather than Category IV, particularly in the presence of a high percentage of themes from Cate- 5 gory I4 and Category II. (See above Observations 4 and also 3). (3) Least popular themes The seventh through the tenth receptible themes revealed by the audience research (See Table 4) can be 4 and Category II5 (See page 98). included in Category I These themes are least popular or least receptible. The above observation of the thematic data also suggests that programs of low audience receptivity tend to be rich in these themes. 1Category VI: Man-to-man relations guided by God-man relationship, or Man's love or concern for fellowmen. 2Category V: Man's relation to himself guided by God-man relationship, or Religious growth and maturation. 3Category IV: Intimate God-man relationship. 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and recon- ciliation. 187 PART III. FINDINGS FROM STEPWISE REGRESSION ANALYSIS Following the procedures and set-up presented in Chapter IV, 15 sets of stepwise regression analyses were undertaken by the computer with each set either different in set-up or different in the group of data used for analysis. Since all the analyses were undertaken by the computer, there is no process of calculation etc. Only the information and data presented by the computer in its report sheet, and essential for the interpretation of the data, are to be included in this thesis. An evaluation of the viability of using thematic content analysis as an approach to the prediction of audience receptivity is the main purpose of the present study. An example using the multiple regression equation and the raw data of thematic content analysis for the prediction of audience receptivity through computation will be made for each analysis presented. To determine which set of analysis and its regression coefficients will best serve the goal of prediction, all the analyses undertaken will be presented. Should the data and discussions pre- sented here appear too tedious to the reader, he may skip this portion of the presentation, and go directly to the summary of stepwise regression analysis on page 208- The 15 sets of stepwise regression analysis under- taken in the present study applied either a different set— up or a different number of variables with each analysis. These various set-ups are summarized in Table 15, which 188 028038 no 90... 05 @353 B eons 6H 833258 8.63322? .05. .00ng 088088 3 80898 6823 mo 306 mH 065 80865 033 35a . $368 .3393 mam 05 92.8253 823MB... Hgmm mum 3% 6803 some How 8.31.339. m0 .305: £230me Ho @9198 #52038 «Hammad 05435.. N. 813.23.455.45in) «H 0 >2 .. .. mH .. 2 080.84 .. H 33 402 222 MH . ANH.HH.OH\w.>.e.m.4.m.~.H\o = . . NH .. .\~H.HH.oH.m.>.e.m.4.m.H\S NH u >2 .. .. HH .. Cm.>.s.m.4.m.~.H\o .. .. .. S H .m.m.4.m.H\8 m u >2 .94: 38 52 E m m 8H.m.4\~H. m. a. e. m. HH .mxs .. .. .. m o 2:. m ..4\~H m. e. m .m\HH. m .8 .. $629.4 .. o .. a .2 8H. m :4me m. a. e. m. HH .mxmo .. .. .. e m 8H. m ..4\~H m. e. e ..th m5 NH u >2 5.2.0 38 362 E m 2 <4. m. a. e. m. 4.4.}: .. 08324 u H .. 4 o 315.; m. 4.m\8 m u >2 do: .. m m 8121:4me m .46. m.\HH m5 .. 08802 .. o .. N 4 8H. m .4\.6.H. m. e. e ..m\HH m5 «H u 5.2.0 80.52 g H 3982 .38 0033.3, $33.23 033.3, 3.565 62 H38. gunman 089028 32:65. 302.32 888.592 wmgmpm How 291.48 gong can 8.30898 .3 mafia. 189 should assist the reader to see at a glance which changes were made, and what remained the same as the analysis proceeded from one to the other of the 15 analyses. 1. Presentation of the Data g£_Fifteen Analyses Analysis 1. The ARTY-ranking and O.K.D.l NV = 12 2 1 = PSTEP(2,3,11/5,6,7,8,12/4,9,10) SIGIN = .10,SIGOUT = .10 a. Overall Regression F-value for overall regression: 43.7433 Significance of regression: < 0.0005 b. Multiple Correlation Coefficients Cases: 42, R2 = .9001, R = .9487 Regression Variables Coefficients T-value F-value Sig. (a) Constant 6.17822740 I .48752637 10.2091 104.2259 <0.0005 II .33497606 3.6036 12.9860 .001 Neg. .19376514 2.3008 5.2939 .028 IV -.17350681 -3.8704 14.9801 <0.0005 III -.30994857 -2.3443 5.4956 .025 VI -.16469330 -2.7260 7.4308 .010 VIII .12528296 1.7820 3.1756 .084 Significance of regression in the above table indi- cates that all the variables above, except Category VIII, are related to ARTY-ranking at or beyond the .10 a level.3 lO.K.D. = Original raw data of thematic content analy— sis undertaken by Kathy and Diane (see page 127). 2NV = 12 means the number of variables that have entered the analysis. 3The first four analyses were undertaken to examine the tendency of the correlations. The results were not used in the final interpretation of the findings because of their use of ARTY ranking rather than raw data (see pp. 208-10 for expla- nation). 190 Great F-values for all variables in general and for Cate- gory I and Category IV in particular suggest a strong relationship existing between predictors (theme categories) and the dependent variables(namely, ARTY-ranking). c. An example using the multiple regression equation for the prediction of the ARTY-ranking: ARTY-ranking = 6.178 + .487 +-33SII + .194 Neg. constant — .17 IV — .310 III - .164 VI + .125VIII Replace variables I, II, ..., VIII by raw data of thematic composition obtained from Kathy's analysis of Program l-A (in Table 13): ARTY-ranking = 6.178 + .487(1.00) + .335(l.33) + .194(18.00) - .l7(49.66) - .310(2.00) — .164(5.30) + .125(0.00) = 0.6712 while actual ARTY-ranking = 1. Analysis 2. The ARTY-ranking and Original Averagel NV = 12 1 = PSTEP(2,3,11/5,6,7,8,12/4,9,lO)SIGIN = .10,SIGOUT = .10 a. Overall Regression F-value for overall regression 25.3116 Significance of regression < 0.0005 b- Multiple Correlation Coefficients Cases: 21, R2 = .8940, R = .9455 1Original Average: Average of O.K.D, namely, an aVerage of Kathy's and Diane's data (see page 127). 191 Regression Variables Coefficients T-value F-value Sig. (a) Constant 6.17174734 I .48350137 6.0851 37.0283 <0.0005 II .27788269 1.8275 3.3397 .088 Neg. .23745413 1.4785 2.1860 .160 IV -.18659264 -2.6046 6.7841 .020 VI -.l9212735 —1.8894 3.5699 .078 Significance of regression in the above table indi— cates that only Category I and Category IV are related to ARTY-ranking at or beyond the .10 a level. A great F—value for Category I suggests a strong relationship existing between the predictor (Category I) and the depend- ent variable, namely, ARTY-ranking. A great T-value for Category I suggests that Category I is most responsible for determining the ARTY-ranking. c. An example using the multiple regression equation for the prediction of the ARTY-ranking: ARTY-ranking = 6.171 + .4835(1.50) + .2778(0.67) constant + .2374(18.00) - .1866(50.66) - .1921(3.15) = 1.2941 while actual ARTY-ranking is l for Program 1—A. Observing the results of Analysis 1 and Analysis 2, Special attention was then given to Category I in (Analysis 3 of I.K.D. and Analysis 4 of Integrated Average. TWqu Category I (namely Variable 2) alone was kept as the SOle candidate for non-deletion during Analysis 3 and Analysis 4. 192 Analysis 3. The ARTY-ranking and I.K.D.l NV = 9 2 1 = PSTEP (2/3,4,5,6,7,8,9)SIGIN = .10, SIGOUT = .10 The above set-up means that only Category I is never a candidate for deletion in the analysis, whereas any of variables 3, 4, 5, 6, 7, 8, 9 may be deleted if they are not significant at the .10 a level. a. Overall Regression F-value for overall regression 48.6072 Significance of regression < 0.0005 b. Multiple Correlation Coefficients Cases: 42, R2 = .8401, R = .9166 Regression Variables Coefficients T-value F-value Sig. (a) Constant 15.10810878 R - .03146870 - .9052 .8193 .371 I/R .38531009 6.3754 40.6462 0.0005 VI/R - .12682772 -2.7540 7.5846 .009 IV+V/R - .12478030 -3.1277 9.7824 .003 Significance of regression in the above table shows that, except for total religiosity (R), all other three integrated themes are related to ARTY-ranking at or beyond the .10 a level. A great T-value for I/R suggests a strong relationship existing between the proportion of 1I.K.D.: Data for theme integration derived from original data of thematic content analysis. 2NV = 9 means that emotionality is not included in the analysis. 193 Category I within total religiosity and ARTY-ranking. VI/R and (IV+V)/R contribute about equally to ARTY- ranking. c. An example using the multiple regression equation for the prediction of the ARTY-ranking: ARTY-ranking = 15.1081 = .0315R + .3885 I/R constant - .1268 VI/R - .1247(IV+V)/R 15.1081 - 2.013 + 0.606 - 1.050 - 10.58 2.071 while actual ARTY—ranking = 1. Analysis 4. The ARTY-ranking and Integrated Average NV = 9 l = PSTEP(2/3,4,5,6,7,8,9/)SIGIN = .10, SIGOUT = .10 a. Overall Regression F-value for overall regression 26.4786 Significance of regression < 0.0005 b. Multiple Correlation Coefficients Cases: 21, R2 = .8688, R = .9321 Regression Variables Coefficients T—value F-value Sig. (a) Constant 13.62742378 R - .10049913 -2.0184 4.0741 .061 I/R .51021233 8.3104 69.0625 0.0005 VI/R. - .13183259 -1.9833 3.9334 .065 IV/R - .08908561 -2.0021 4.0084 .063 Significance of regression in the above table indi- cates that only I/R is related to ARTY-ranking at or beyond the .10 a level. A great T-value for I/R suggests that a 194 high proportion of Category I among total religiosity contributes greatly to determining the ARTY-ranking. c. An example using the multiple regression equation for the prediction of the ARTY—ranking. ARTY—ranking = 13.6274 - .1005 R + .5102 (I/R) - .1318 (VI/R) - .0891 (IV/R) 13.6294 - .1005(61.67) + .5102(2.47) - .1318(4.99) - .089l(82.1) 0.7171 while actual ARTY-ranking = 1. Comparing the results of Analysis 3 and Analysis 4, it is evident that fluctuation is great among Categories III and VIII. The two became insignificant in Analysis 4, whereas they are still significant at or beyond the .10 a level in Analysis 3. Comparing the results of the four stepwise regression analyses with ARTY-ranking, Analysis 1 produces the largest R2 value (square of multiple correla- tion coefficients) among the four; Analysis 2 the second; Analysis 4 the third; and Analysis 3 the fourth. This is to say that the regression coefficients in Analysis 1 may be best used among the four in computing the audience receptivity-ranking for all the programs. Having completed the four sets of stepwise regression analysis with the ARTY-ranking, it was then decided to undertake another four sets of analyses with two groups of original data, namely, O.K.D. and Original Average with the ARTY raw data instead of ranking. 195 Analysis 2. The ARTY Raw Data and O.K.D. NV = 12 1 = PSTEP(2,3,11/5,6,7,8,12/4,9,10)SIGIN = .10, SIGOUT = .10 a. Overall Regression F-value for overall regression 9.2565 Significance of regression < 0.0005 b. Multiple Correlation Coefficients Cases: 42, R2 = .6134, R = .7832 Regression Variables Coefficients T-value F-value Sig. (a) Constant 33.39607104 I - .38416147 -3.3855 11.4614 .002 II - .53752584 -2.5006 6.2529 .017 Neg. - .11633448 - .5840 .3410 .563 IV .29049282 2.8071 7.8796 .008 VIII — .47355165 -2.8968 8.3912 .006 III .64421879 2.0401 4.1621 .049 Significance of regression in the above table indi- cates that all the variables, except negative emotionality, are related to ARTY raw data at or beyond the .10 a level. A great T-value for Category I suggests that Category I contributes most, and Category IV and Category VIII con- tribute about equal to the determination of ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data: ARTY raw data 33.396 - .384 I - .537 II - .116 Neg. + .290 IV - .474 VIII + .644 III 33.396 - .384(l.0) - .537(l.33) - .116(18.0) + .29(49.66) - .474(0.0) + .644(2.0) 196 = 33.396 - .3841 - .714 - 2.088 + 14.401 + 1.288 = 45.90 while the actual ARTY = 47.66 for Program 1. Observing the result of Analysis 5, special attention was given only to variable 2 (namely, Category I) by fixing it as the only candidate for non-deletion, while moving variable 3 (namely, Category II) and Variable ll (namely, negative emotionality) to less important positions where they may be deleted if their regression coefficients are not significant at the .10 a level. Thus Analysis 6 is made with a change only in set-up. Analysis 6. The ARTY Raw Data and O.K.D. NV = 12 l = PSTEP(2/3,11,5,6,7,8,12/4,9,10)SIGIN = .10,SIGOUT = .10 a. Overall Regression F-value for overall regression 11.3969 Significance of regression < 0.0005 b. Multiple Correlation Coefficients Cases: 42, R2 = .5520, R = .7430 Regression Variables Coefficients T—value F-value Sig. (a) Constant 22.15859534 I - .39616387 -3.6965 13.6640 .001 VI .32994727 2.3256 5.4085 .026 V .16243192 1.9637 3.8561 .057 IV .41364520 3.7372 13.9668 .01 Significance of regression in the above table indi- cates that all four variables are related to ARTY raw data 197 at or beyond the .10 a level. Both Category I and Cate- gory IV significantly contribute to the determination of ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data. ARTY raw data 22.159 - .396 I + .330 VI + .162 V + .414 IV 22.159 - .396(l.0) + .330(5.3) + .l62(4.66) + .414(49.66) = 22.159 - .396 + 1.749 + .755 + 20.56 = 44.827 while the actual ARTY = 47.66 for Program 1. For Analysis 7, Original Average, instead of O.K.D., now was used with the same set-up as Analysis 5. Analysis 1. The ARTY Raw Data and Original Average NV = 12 1 = PSTEP(2,3,11/5,6,7,8,12/4,9,10)SIGIN = .10, SIGOUT = .10 a. Overall Regression F-value for overall regression 4.0910 Significance of regression .023 b. Multiple Correlation Coefficients Cases: 21, R2 = .4193, R = .6475 Regression Variables Coefficients T-value F-value Sig. (a) Constant 36.26838213 I - .44649195 -2.1114 4.4581 .050 II - .53630960 -1.3736 1.8951 .186 Neg. .11853553 .2893 .0837 .776 198 Significance of regression in the above table indicates that only Category I is related to ARTY raw data at the .10 a level. A great T-value for Category I suggests that Category I contributes most to the deter- mination of ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data. 36.268 - .446 I - .536 II + .118 Neg. ARTY raw data 36.268 - .446(1.50) - .536(.67) + .118(l8.0) 36.268 - .669 — .359 + 2.124 = 37.364 while the actual ARTY = 47.66 for Program 1. Examining the data for Analysis 5 and Analysis 7, it was felt that only Category I was very significantly related to the ARTY raw data, whereas Category II, Cate- gory IV and Category VIII fluctuated. These three are sig- nificant at or beyond the .10 a level only with O.K.D. and Original Average. Thus changes in the set-up were made in undertaking the subsequent analysis. Analysis 8. The ARTY Raw Data and Original Average NV = 12 1 = PSTEP(2/3,11,5,6,7,8,12/4,9,10)SIGIN = .10, SIGOUT = .10 a. Overall Regression F-value for overall regression 7.8256 Significance of regression .004 b. Multiple Correlation Coefficients Cases: 21, R2 = .4651, R = .6820 199 Regression Variables Coefficients T—value F—value Sig.(a) Constant 28.66643855 I - .49854878 -3.1272 9.7793 .006 IV .32088696 1.9394 3.7615 .068 Significance of regression in the above table indi— cates that both Category I and Category IV are related to the ARTY raw data at or beyond the .10 a level. A greater T-value for Category I suggests that Category I contributes more than Category IV to the determination of ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data: ARTY raw data = 28.666 - .498 I + .321 IV 28.666 - .498(1.50) + .321(50.66) ll 28.666 - .747 + 16.261 = 44.18 while the actual ARTY = 47.66 for Program 1. Comparing the results of Analysis 6 and Analysis 8, both being the same in their set-up but different in their data used for analysis, the fluctuation is seen in Category V and Category VI, both of which are related to the ARTY raw data at or beyond the .10 a level in Analysis 6, but become deleted in Analysis 8. However, both Category I and Category IV are related to the ARTY raw data at or beyond the .10 a level in both Analysis 6 and Analysis 8. The same set-up is used for Analysis 9 as for Analy- sis 3, except that Analysis 3 was made against ARTY—ranking, instead of ARTY raw data. 200 Analysis 9. The ARTY Raw Data and I.K.D. NV = 9 9 = PSTEP(2/1,3,4,5,6,7,8)SIGIN = .10,SIGOUT = .10 a. Overall Regression F-value for overall regression 11.7275 Significance of regression < 0.0005 b. Multiple Correlation Coefficients Cases: 42, R2 = .5591, R = .7477 Regression Variables Coefficients T-value F-value Sig. (a) Constant 12.74351567 I/R - .29072521 -2.3179 5.3725 .026 R .13067578 1.8262 3.3349 .076 VI/R .22535840 2.3775 5.6526 .023 (IV+V)/R .19456172 2.3694 5.6139 .023 Significance of regression in the above table indi- cates that all variables shown above are related to ARTY raw data at or beyond the .10 a level. T-values suggest that all variables except (R) contribute equally to the determination of ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data: ARTY raw data 12.744 - .291 (I/R) + .131 (R) + .225 (VI/R) + .195 (IV+V)/R 12.744 - .291(l.56) + .131(64.0) + .225(9.28) + .195(84.87) 12.744 - 0.454 + 8.384 + 1.863 + 16.54 = 39.077 while the actual ARTY raw data = 47.66 for Program 1. 201 To test how significant variable 2 (namely, I/R), is related to the ARTY raw data, it was moved to the center position, where it would be deleted if it were not signi- ficant at or beyond the .10 a level. Thus, Analysis 10 was undertaken with only a slight Change in set—up from Analysis 9. Analysis 10. The ARTY Raw Data and I.K.D. NV = 9 9 = PSTEP(/l,2,3,4,5,6,7,8/)SIGIN = .10, SIGOUT = .10 In spite of their differences in setpup, the results of Analysis 9 and Analysis 10 are entirely identical. Emotionality variables were then added to the set-up used for Analysis 9 to examine whether emotionality vari— ables might alter the results. Thus Analysis 11 was undertaken with emotionality variables added to Analysis 9. Analysis 11. The ARTY Raw Data and I.K.D. with emotionality variables NV = 12 9 = PSTEP(2/1,3,4,5,6,7,8,10,ll,12/)SIGIN = .10,SIGOUT = .10 The results of Analysis 11 compared to the results of Analysis 9 indicate that none of the three emotionality variables appear significant in the analysis. The results of Analysis 9, Analysis 10 and Analysis 11 are all entirely identical. Positions of the variables from Analysis 11 were Changed 202 for the Analysis 12 set-up. No variable was kept for non-deletion in Analysis 12. Analysis 13. The ARTY Raw Data and I.K.D. NV = 12 9 = PSTEP(/l,2,3,4,5,6,7,8/10,1l,12)SIGIN = .10,SIGOUT = .10 The data of the analysis indicates that there is no difference in the results between Analysis 12 and the previous three analyses. They are all identical. Three more analyses, namely, Analysis 13, Analysis 14 and Analysis 15 were undertaken corresponding to Analysis 9, Analysis 10 and Analysis 12. A different group of data was used, namely, Integrated Average instead of I.K.D. No analysis corresponding to Analysis 11 was made. Analysis 13, The ARTY Raw Data and Integrated Average NV = 9 9 = PSTEP(2/1,3,4,5,6,7,8/)SIGIN = .10, SIGOUT = .10 a. Overall Regression F-value for overall regression 6.3831 Significance of regression .003 b. Multiple Correlation Coefficients Cases: 21, R2 = .6148, R = .7841 Regression Variables Coefficients T-value F-value Sig.(a) Constant 12.95450765 I/R - .45857913 -3.5176 12.3738 .003 R .24932014 2.3582 5.5610 .031 VI/R .26708052 1.8922 3.5805 .077 IV/R .16633831 1.7605 3.0994 .097 203 Significance of regression in the above table indi- cates that both I/R and R (namely, total religiosity) are related to ARTY raw data at or beyond the . 10 a level. Also, both VI/R and IV/R are related to ARTY raw data at or beyond the .10 a level, however, a great T-value for I/R indicates that Category I contributes most to the determination of the ARTY raw data. c. An example using the multiple regression equation for the prediction of ARTY raw data: ARTY raw data 12.954 - .458 (I/R) + .249 (R) + .267 (VI/R) + .166 (IV/R) 12.954 - 1.13 + 15.356 + 1.33 + 13.63 = 42.14 while the actual ARTY raw data = 47.66 for Program 1. Comparing Analysis 9 and Analysis 13, the fluctuation is seen between variable 5 and variable 6, which are res- pectively IV/R and (IV+V)/R in thematic integration. The latter is significant only in Analysis 9, whereas the former is significant only in Analysis 13. Both analyses show that three variables, I/R, R and VI/R are significant at or beyond the .10 a level. To observe the impact of the addition of emotionality to Analysis 9, Analysis 11 was made by simply adding three more independent variables, namely, Positive, Negative and Neutral, without changing the set-up. However, no impact was made upon Analysis 11 by the emotionality variables. 204 Analysis 14, The ARTY Raw Data and Integrated Average NV = 9 9 = PSTEP(/1,2,3,4,5,6,7,8/)SIGIN = .10, SIGOUT = .10 Despite different set—ups between Analysis 14 and Analysis 13, the results of the two analyses are also identical as experienced between Analysis 10 and Analy— sis 9. To observe the impact of the addition of emo- tionality to Analysis 14, Analysis 15 was undertaken. Analysis 15, The ARTY Raw Data and Integrated Average NV = 12 9 = PSTEP(/2,1,3,4,5,6,7,8/10,11,12)SIGIN = .10, SIGOUT = .10 The data of the analysis shows that there is no dif- ference in the results between Analysis 15 and Analysis 14 despite differences in their number of variables and in their set-up. The results are exactly the same. 2. Comparison g£_Original Data and Thematic Integration To determine whether the original data or the thematic integration would better serve to explain the relation between religious themes and the ARTY raw data, a final set of stepwise regression analyses was undertaken with the data combining all variables in the original data with those in thematic integration. Including one dependent variable, namely, the ARTY raw data, and 19 independent variables, there are in all 20 variables to enter in this 205 final set of stepwise regression analyses. Two analyses were undertaken respectively for O.K.D., combined with I.K.D., and for Original Average combined with Integrated Average. It was assumed that there should be no difference between the original data and the thematic integration in their capacity to explain the relation between religious themes and the ARTY raw data. It was therefore expected that the same number of variables from each data, namely, original data and the- matic integration, would appear in regression coefficients. As expected, eight entities appeared among regres- sion coefficients for the first analysis of which four entities are from the original data and the other four from the thematic integration. None appeared from emotionality categories. Multiple correlation coeffi- cients were R2 = .7787 and R = .8824, and standard devia— tion for the ARTY raw data was 12.32. For the second analysis, 13 entities appeared among regression coefficients of which six entities are from the thematic integration (which included actually only five variables as three of them consist of only two different components in terms of theme categories, and five are from the original data. The other two are from emotion- ality categories. Multiple correlation coefficients were 2 R = .9935 and R = .9967, and standard deviation for the ARTY raw data was 12.47. From the above observation there is no indication of 206 which system, the original data or the thematic integra— tion, would better serve to explain the relation between the ARTY raw data and religious themes. This is evident in the number of independent variables that have appeared in regression coefficients. A better interpretation of the results of the above two investigative analyses is that the two systems, the original data and the thematic integration, together better serve to explain the relation between the religious themes and the audience receptivity raw data, than either of the two systems could alone explain the relations. This is indicated in the high value of multiple correlation coefficients, R2 = .7787 for the first analysis, and R2 = .9935 for the second analysis. It must also be pointed out that there is no such high value of R2 produced by any of the 15 sets of analyses which are shown in Table 16. A high value of R2 also assures a high probability for a close-to—truth prediction of audience receptivity, when the regression coefficients produced by the analysis are used for computing the pre- dicted audience receptivity. 3. Error 9: Prediction g£_ARTY by_Thematic Data The present research has demonstrated a certain degree ‘Of probability for the actual use of thematic data of ireligious radio programs for the prediction of audience receptivity. As in any behavioral science research, an 207 error of prediction exists, and the following equation should be employed to accompany any prediction: error of prediction = Var y (1 — R2) where R2 = square of multiple correlation coefficients. l=S.D. /l-R2 standard error of prediction For example, standard deviation of the ARTY raw data in the last investigative analysis is 12.47 and R2 = .9935. Thus, error of prediction = 1 - R2 .0065 12.47 v’.0065 2 standard error of prediction .9976 é 1.00 Probability of y being in the range of: P (9 - 1.0 g y i 9 + 1.0) = .68 The observed differences between predicted value and true value of the ARTY raw data within the range of 1.0 would be found 68 times out of 100 predictions made, whereas the differences between predicted value and true of the ARTY raw data greater than 1.0 would be found 32 times. If we double the standard deviation, the above Probability may change to: lS.D. = Standard deviation of the ARTY raw data, reported in the computer report sheet. 2Actual value is .6827 for normal distribution. _This jfimllies that 68.27% of the cases are included between X - s and X + s (i.e., one standard deviation on either side of the mean) . 208 P(9-2.0_<_y:9+2.0)=.95 The observed differences then, between predicted value and true value of the ARTY raw data within the range of i 2.0 would be found 95 times and be outside the range of i 2.0 five times out of 100 predictions. Since the last investigative analysis has produced the highest multiple correlation coefficient (R2 = .9935), it would be the most useful for prediction of the ARTY raw data. 4. A_Summary gf Stepwise Regression Analysis To summarize the present expedition with 15 sets of stepwise regression analyses, Table 16 is made to include important data from all the 15 analyses. Examina- tion of this table would allow the reader to make a few points of summary on the present stepwise regression analysis. One caution, however, must be taken in the use of the data presented in Table 16. That is, there is a ques- tion whether the results of the first four analyses of independent variables within the ARTY-ranking may have been exaggerated due to the use of ranking rather than raw data. 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NH 5.2.0 2 2\H>.2\>H.2.2\H- $42. 2.4N 4 .. 688924 4 2.2\H>.2>>+>5 .7 H042. 4.24 m a 5.2.H m HH-.H>.>H.H.. 842. m.mN 4 .. 88024.0 N H>.HH:.>H.H.. 88. 2.24 2 NH 5.2.0 H 8325 u .2 8883280 SH. 0823 .8 H .962 28. 8358.48 48272 06 0282283 342282 604382 385 no 8Hns§> 32032 824882 8H8Hsm> 823.2 8H8Hss> 9352 . mo 8842 u N2 HHmsmso «0 8022 4388.5 0896285 34.ng 8.2285 2848282 045232 208.32 8.4.4. 380 05 no 28.482900 .3 382. 210 Program 1 and Program 2, when ranking is used as a quantity. However, in a real measure of audience recep- tivity, namely, raw data, Program 1 has 47.66, whereas Program 2 has 45.44 and Program 3 has 43.20. The dif- ference between each program in its audience receptivity is much smaller: 4.7% between Program 1 and Program 2, and 9.4% between Program 1 and Program 3. If we disregard the data of the first four analyses, we may have a more correct interpretation of the present findings. Thus, let's observe the final six data, Analyses 5, 6, 7, 8, 9 and 13. a. Eleven sets of analyses (5 through 15) have produced six sets of data. b. Category I (Revelation, Prophecy, Eternity and the Last Day) has shown a most significant negative relation to audience receptivity in every analysis. c. Category II (Confession, Repentance, and Recon- ciliation) has shown a significant negative relation to audience receptivity in one out of six analyses. d. Category VIII (Non-religious non-ideological) has shown a significant negative relation to audience receptivity in one out of six analyses. e. Category IV (Intimate God-man relation) has shown a significant positive relation to audience recep— tivity in four analyses, and jointly with Cate- gory V (Man's relation to himself guided by God—man 211 relationship) in one out of six analyses. f. Category V has shown a significant positive relation to audience receptivity in eee_analysis and jointly with Category VI in a second analysis out of six. 9. Category VI (Man-to-man relations guided by God- man relationship) has shown a significant positive relation to audience receptivity in Ehgee out of six analyses. Its showing is stronger in thematic integration than in original data, which may suggest that it is more interdependent with other religious themes, and may frequently hold a key role in determining audience receptivity. This idea is suggested at the end of Part II of this chapter (See page 186). h. Total religiosity has shown a significant positive relation to audience receptivity in Ewe_analyses out of six. What are the implications of these findings? Such a question will be discussed in Chapter VI. The researcher will also relate the findings to the three hypotheses set for the present study. CHAPTER VI SUMMARY, DISCUSSION AND CONCLUSION A. CONTENT OF THIS CHAPTER In this final chapter of the study, the scheme will proceed as follows: 1. I. Summary Findings and Research Hypotheses Implication of Receptible Themes a. What Do the Analyses Show? b. What Do the Listeners Actually Say? c. Receptible Themes in Relation to Sex, Age and Education 1) Sex 2) Age 3) Education FLR Listeners Compared with Non-religious Listeners Implication of the Findings for the FLR Broadcasters Viability of Using the Thematic Data for Prediction II. Discussion Inadequacy of the Present Research Improvement on Research Method 212 213 3. Integration with Other Kinds of Content Analysis 4. Audience Receptivity as a Social Mirror III. Conclusion -—A Review of the Purpose of this Study IV. Epilogue B . SUMMARY 1. Findings and Research Hypotheses The findings from three approaches employed in the present research are compatible with each other. Whether the hypotheses presented can be accepted or rejected may be summarized as follows: a. Null Hypothesis I-A The audience receptivity and religious theme Category I will not have a relation with each other. The findings of Stepwise Regression Analysis sum- marized and presented on pages 210-211 indicate that the above null hypothesis should be rejected at or beyond the .10 a level.1 Thus, Research Hypothesis I-A is accepted. This is compatible with the findings from the audience research presented in Table 4, and the macro- sc0pic observation of thematic data on pages 183-184. The relation is negative. . 1The reason for setting significance level at .10 is given in the footnote on p. 109. 214 b. Null Hypothesis I-B The audience receptivity and religious theme Cate- gory II will not have a relation with each other. The findings presented on pages 210-211 indicate that the above null hypothesis can also be rejected at or beyond the .10 a level. Thus, Research Hypothesis I—B is accepted. This is compatible with the findings of the audience research in which the theme "Accepting Christ for salvation," a main theme of Category II in thematic content analysis, was ranked tenth in the list of 11 receptible themes. The macroscopic observation of thematic data on pages 183-184 also indicates the same results. However, only one out of six Stepwise Regression Analyses showed a relation between audience receptivity and Cate- gory II at or beyond the .10 a level, and another analysis at the .19 a level, suggesting that the answer is not absolutely conclusive. c. Null Hypothesis I The audience receptivity and the evangelical reli— giosity of a religious radio program will not have a relation with each other. Since by definition evangelical religiosity is the sum of Category I and Category II, and Category I has a definite negative relation with audience receptivity, while Category II has also shown, at least in one analysis out of six, a negative relation with audience receptivity, Null Hypothesis I may be rejected with confidence at or 215 beyond the .10 a level. But several of the themes in "evangelical religiosity" may have some positive relation with some listeners such as the highly evangelically inspired. This, however, was not examined in the present study. d. Null Hypothesis II-A The audience receptivity will not have a negative relation with the total negative emotionality. The analysis of emotionality failed to produce any definite answer to Hypothesis II and Hypothesis III. As presented in Table 10, Table 11 and Table 12, the analysis of emotionality has not produced a high reliability, and the emotionality categories and the method of analysis need to be revised. But for the present study the results of all the Stepwise Regression Analyses indicate that there is no relation between the audience receptivity and the total negative emotionality. However, since the reli- ability of the emotionality analysis has achieved only about 60% (See Table 10), the answer to Null Hypothesis II-A, as well as Null Hypothesis II may have to remain inconclusive. It must be added that when negative emotionality was included as a non-candidate for deletion in Analyses l, 2, S and 7, two of its regression coefficients showed significance at .028 for Analysis 1 and .160 for Analysis 2. These data suggest that although the answer to Hypothesis II—A 216 remains inconclusive, negative emotionality still deserves our attention for further investigations. e. Null Hypothesis III-A The audience receptivity will not have a positive relation with the total positive emotionality. For the same reason as Null Hypothesis II-A, the answer to this hypothesis remains inconclusive. Although positive emotionality failed to appear among regression coefficients throughout the 15 analyses, it did appear among regression coefficients in the second investigative analysis, which was aimed at testing which system, either original data or thematic integration, would better serve to explain the relation between the audience receptivity and religious themes. The relation between the audience receptivity raw data and positive emotionality was sig- nificant at the .002 a level. Neutral emotionality also appeared among regression coefficients in this analysis, but negative emotionality did not appear. f. Null Hypothesis III The audience receptivity will gee_have a positive relation with the frequency of incidents in which (1) ambition arousal, (2) encouragement, (3) inspi- ration, (4) consolation, or (5) identity reinforce- ment, etc., are used as a means of persuasion. This hypothesis was actually untested, since all five of the psychological tensions were treated as one Under the umbrella of positive emotionality. However, 217 some of the above psychological tensions such as "encourage- ment" and "consolation" can be considered themes belonging to Category IV, "Intimate God-man relationship." Since this category has shown a clear positive relation with the audience receptivity, there is some basis for the rejection of the above null hypothesis. This hypothesis deserves our attention in further study. 2. Implication e£_Receptible Themes The present study would be incomplete without prObing the meaning of more receptible themes and less receptible themes in the minds of many listeners. Thus, some attempt is made here to give an interpretation of the findings, resulting from three approaches, namely, audience research, thematic content analysis of the religious radio program scripts, and Stepwise Regression Analysis of the thematic data and audience receptivity raw data. Thus, the findings from the three approaches will be referred to whenever necessary in probing the following questions: a. Receptible themes: what do the analyses show? b. Receptible themes: what do the listeners actually say? a. Receptible Themes: What De the Analyses Show? The three approaches employed have consistently produced a conclusive answer to our main question "What themes are receptible to the listening audience?" The following is an attempt to order these themes according to their receptibility 218 as established by the audience research and Stepwise Regression Analysis. The results of audience research are ordered by audience ratings, whereas the Stepwise Regression Analysis is organized in a descending order of significance a level for positive relationships, and an ascending order of significance a level for negative relationships. This means that the relationship between the audience recep- tivity and the religious themes is placed along a continuum in the following from high positive through low positive and low negative to high negative. Audience Research Stepwise Regression Analysis (See Table 4) (See Table 16 and pages 98-101) 1. Bible the guide for 1. Category IV, "Intimate God- a successful Christian man relationship,“ which life; includes but is not limited to: 2. Constant communion --God as the Father who loves with God; and cares about man; --God as the refuge who pro- 3. Ample fine music with tects man from dangers and joyful and gives him strength as man peaceful feeling; becomes and remains faith- ful to God; 4. Comfort, strength and --God as the comforter who assurance and renewal consoles man in his disap- of faith in God; pointment, frustration, distress, sorrow, agony, etc. --God as a counsellor who gives godly wisdom to over— come all emotional stress and to accept unchangeable human and social reality; and many more themes. . . 219 5. Strong concern 2. Category VI, "Man-to-man and guide for relationship," which inclu- family des but is not limited to: --ethical relationship among men; --Men must love and serve one another; --All men are created equal by God; 6. Concern with current --Love, justice and liberty issues for all people; --Unification of all races under God; --all the current issues affecting the lives of people. 8. Guide to be a dedicated 3. Category V, "Man's relation Christian citizen to himself," which includes but is not limited to: --Christian growth in terms of a continuing search for truth; 9. Inspiration to reflect --Christian growth in terms upon myself of one's physical and ' spiritual growth and maturation; --Developing a good character; --Fighting temptations ll. Informative and --Developing Christian educational wisdom 10. Accepting Christ for 4. Category II, "Confession, salvation repentance and reconciliation," which includes but is not limited to: --Suggestion for one's self- examination of his sins; -—Encouragement for one's confession of sins; --Accepting Christ to recon- cile with God; --Baptism as a process for building a new life; --Evangelism--winning people for Christ. 7. Eternal life and 5. Category I, "Revelation, Second Coming of prOphecy, eternity and the Christ Last Day themes," which includes but is not limited to: 220 --All prophetic and apocalyptic statements; --Second coming of Christ; --Events to precede the Last Day of the world; --Persecution and tribula- tion of the believers; --The "rapture" and God's final judgement; --Men's entry into eternal life or death. Despite the almost parallel results of the two approaches, there is a slight irregularity with the seventh most receptible theme of audience research. It is the researcher's speculation that this could be the result of "conditioning bias"1 on the part of the audience. Possibly, the listeners simply had to choose the theme, "Eternal life and Second Coming of Christ," as one of the four most receptible themes, if they should convince themselves that they are Christians who are expected to look forward to the Last Day with the enthusiasm and confidence that they would be with Christ in the Heavenly Kingdom of God on the Last Day. Thus, they could not exclude the "Last Day Theme" as one of their most receptible themes. This is what is called "conditioning bias" (NAB, 1970). 1Conditioning bias: A bias that results from res- pondents changing their preference, activities, and beliefs and, hence, their response to questiOns about such things because of the mere fact that they are included in a survey, and the fact that they may feel uncomfortable if not choosing it (NAB, 1970). 221 b. Receptible Themes: What Qe_the Listeners Actually Say? The above analyses show that religious themes under Category IV, "Intimate God-man relationship," Category VI, "Man-to-man relations guided by God-man relationship, or Man's love or concerns for fellowmen," and Category V, "Man's relation to himself guided by God-man relationship," are generally receptible to Family Life Radio listeners. But what do these listeners actually say about receptible themes? Are their answers compatible with the above analy- ses? The data are limited but answers to several open- ended questions can be summarized as follows: (1) Themes which encourage or provide "intimate God- man relationshifi'(See Table 16 and Category IV on page 99), comfort, strength and assurance of God's presence and assistance (See Table 4, Themes 1, 2, 3, 4). I enjoy hearing God's Word. I want to learn more about God, so as to live as He would have me live (A retired widow, age 61-70). Because they keep me in close touch all day long with the Lord and His will for my life for every day-- helps to keep my mind on the things of the Lord-~keeps me more in prayer throughout the day (A Reformed Church nurse and housewife, age 21-30). They are helpful in making each day much happier and easier to get through (A Baptist housewife, age 41-50). (2) Themes which provide emotional support in the face of uncertainties, consolation when confronted with <1isappointment and guilt-feeling (See pages 30 and 32, O'Dea's Function 1, or page 99 in Category IV). 222 It is very refreshing to realize that each day we have forgiveness and a new start (A Presbyterian housewife, age 51-60). (3) Themes which provide a transcendental relation- ship which gives the emotional ground for security and a firm identity amid the uncertainties of the human condi- tion (See pages 30 and 32, O'Dea's Function 2, or page 99 in Category IV). I like being informal, and oneness in Christ (A Brethren single woman, age 61-70). Never before have I felt the great bond of Christian love as I have from FLR. Before we had the Christian station, one almost felt alone in his Christian commitment, but now one realizes there are thousands of people yet who try to walk the Christian way (A Baptist housewife and working woman, age 51-60). I feel as if I know the announcer and people speaking personally, since we have the common bond of knowing Christ. I feel FLR is "tops" in radio broadcasting (A Baptist housewife, age 21-30). (4) Themes which provide the sanctification or demonstration of the norms and values of established society such as dedication to the peOple and society (See pages 30 and 32, O'Dea's Function 3, or page 100 in Category VI). I appreciate the dedication of the staff and feel an identity with them. Christianity is a way of life, and the staff realizes this also and have shown me how to live this life with God and the Bible (A Free Methodist housewife, age 21-30). They are devoted to the glory of God, there is no other worthy aim in life generally, and in any human endeavor, such as broadcasting, in particular (A Baptist housewife, age 61-70). There seems to be depth and a never-ending search for many individual goals, not personally selfish (A Lutheran housewife, age 31-40). 223 The radio stations do not seem self-centered as other programs do (The same Lutheran housewife). (5) Themes which provide the true Christian concern for a love relationship among men (See page 100 in Category VI). The emphasis to reach the unsaved and the fact that Christ is given first place (A Baptist housewife, age 21—30). I like the Christian emphasis--Bible-centered Christ— honoring programs (A Brethren minister, age 31-40). I feel they are truthful and they are all Christ- like in all talk on Bible doctrine (A Baptist widow, age 41-50). (6) Themes which provide practical assistance and guidance for day-to-day problems, spiritual, moral, edu- cational or even economical (such as "bargain counter"). Problems are solved through a Christian concern for other people and society (See Table 4, Themes 5 and 6, and page 100 in Category VI). Because I feel they are helpful, morally and spirit- ually, and practical (A Baptist widow, age 61-70). I liked programs I heard where family problems were discussed and how certain ones dealt with them--not for myself but for young families--parents versus children--young people (A Baptist housewife, age 61-70). They fill my mind with things of the Lord unlike rock-and-roll (An inter-denominational single lady, age under 20). Gets me away from worldly programming while helping me to be a more spiritual person and helps me deal with everyday life (A Baptist single lady, age under 20). To discover which are receptible themes, the researcher has explored some of the answers given by individuals to 224 the question "How do we make FLR programs more appealing to the general public?" and has attempted to relate their answers to the findings of the present research. Some of the positive suggestions given by individuals can also be considered receptible themes. Thus, (7) Themes which are concerned with current issues (See Table 4, Theme 6; or page 100 in Category VI, or Table 16), as well as with day-to-day real life experiences. Concerned more with current issues (A Baptist single man, age 31-40). Programs that deal with day-to-day real life experiences (A Baptist single lady, age under 20). A program on money management, more poems, selected sermons, and book reviews (A Baptist minister, age 41-50). More programs for youth (An inter-denominational single lady, age under 20). More informative on current issues, and good music; more reference to the Bible pertaining to prOphecy concerning today's events and answers from the Word of God for today's problems--but no smoothing over or compromising (A Free Methodist government employee, age 41—50). (8) Themes which can be joined by something with an entertaining value, or intellectual or aesthetic appeal, such as music (See Table 4. Themes 1, 2, 3, 4, may be compatible. Also themes included in Category IV "Inti- mate God-man relationship," arethe major themes of most of the Gospel songs and Church music.) Good music, classical, semi—classical, gospel, usually for background, and news (A non—denominational professor, age 61-70). 225 Like my husband, there are some who prefer just an hour of just music when they come home from work at the supper hour. I have no complaints (A Baptist house- wife, age 51—60). Need a southern Gospel (country-western) program in the evening with a loose rating system. Many general public people if they would listen to Gospel at all would listen to this kind (Speer Family, J. D. Summer and Stamps, Downings, etc.—-Gospel Music Association) (A Free Methodist student, age under 20). (9) Themes which give the listeners a feeling that radio speakers are concerned with them (the listeners) (see page 100, Category VI). I feel the programs are varied enough to appeal to pre-schoolers through the "golden years." I don't get tired of listening to the same old thing all the time and the personnel seem personally interested ie_their listening audience (A Baptist nurse and housewife, age 31-40). Some of the statements given by individuals do suggest that Family Life Radio is indeed involved in the "family life" of individual listeners and that they regard FLR as their counselor to whom they feel free to release emotional stress and frustration. The following is an example (by a retired city auditor, United Methodist): I did go to church when well-—3 years ago—-have arthritis in hand-arm. I have just returned home after a long stay in both hospitals and one nursing home for one year. Sold my home and paid my nursing home expenses. Medicare paid hospital care but no nursing care--that cost me $530--per month--then in January 1973 down to $500. According to the standard and purpose of religious broadcast set by Parker, Inman and Snyder (1948, p. 43), the Family Life Radio system has been successful. Parker et 31. suggest that one of the purposes of religious 226 broadcast is: "to bring the peOple of community together in righteous mutuality. . . . The success in obtaining emo- tional identification is the prime criterion of the adequacy of a community's religious broadcasting." The following comments from listeners are other examples that the FLR has been successful in relating to the people. I am a dentist. Have FLR on office radio much of the time. Have many favorable comments from patients and assistant (A Lutheran dentist). This station is a wonderful thing. I am glad we have it (A Baptist housewife, age 41—50). All the above suggest that what has been said or done by Family Life Radio has made the listeners happy or free to release emotional frustration or excitement. The themes within the boundaries of the above three categories are Category IV, Category VI and Category V. c. Receptible Themes ig_Relation £2 Sex, Age and Education The question, how do the listeners' dispositions affect their receptivity to certain religious themes, and, thus, to certain religious programs, was a subject of interest in the present research. An attempt was made to relate 21 areas of demographic characteristics and dispo- sitions of the listeners to the programs they have con- sidered to be among their favorites. These 21 areas of demographic characteristics include: sex, age, marital status, education, financial contribution, religious attitude, church attendance, occupation, gross 227 income, religious affiliation, religious TV viewing habits, radio listening habits, attachment of importance to FLR, total exposure period to FLR, weekly exposure to FLR, program familiarity, program format preference, most help- ful elements, elements the listeners think may appeal to the general public, reasons for liking FLR, and reasons for disliking FLR. This research, however, will not attempt to present an analysis of all 21 areas in relation to program prefer- ence in the text of this thesis. However, the reader may make his own observations by using the 21 tables included in Appendix H. There the 21 characteristics are related to program preferences. Within the limited Space of this thesis, it is useful to examine FLR audience receptivity in relation to areas of demographic characteristics, namely, sex, age and educa- tion as they relate to program preference. (1) Sea In general, most of the programs have a higher pro- portion of female listeners (not only the absolute propor- tion denoted by D%, but also a higher proportion in its own sex category denoted by C% in Table H-l). However, there are 17 programs to which a clearly higher categorical proportion of male listeners (namely, C%) are receptive, three programs to which a slightly higher categorical pro- portion of male listeners are receptive, and five programs 228 to whcih about the same categorical proportion of male and female listeners are receptive. Examining those programs which have a higher cate- gorical proportion of male listeners, it appears that male listeners primarily listen to FLR programs for music, for programs of lower religiosity, for secular as well as church news, and for other general information. In terms of religious themes, male listeners are 1 3 more receptive to Category VII , Category V2 and Category VI. This seems to illustrate that male listeners are concerned more with ongoing daySto-day events, but need some relaxa- tion through pleasant, peaceful church music. On the other hand, female listeners listen to FLR for more religious teaching in regard to day—to-day decision making on moral and social matters. It appears that female listeners have a taste for more serious messages than male listeners. Neither male nor female listeners especially prefer themes under Category I4 and Category II.5 For example, Program 37, "Jack Van Impe," which has a very high proportion of themes under Category I4 and Category 115 is lCategory VII: Non-religious ideological. 2Category V: Man's relation to himself guided by God—man relationship. 3Category VI: Man-to-man relations guided by God- man relationship. 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and reconciliation. -u.l.;ulsr4!iumflu|;lali 229 considered one of the first seven favorites by only one male and three females out of a total of 100 listeners. The categorical proportion is the same for both male and female with three female listeners for every male listener. It appears that Festinger's Theory of Cognitive Dissonance, which was presented and elaborated upon in Chapter II and Chapter III does seem to provide a reason- 1 2 do able explanation of why Category I and Category II not appeal to most of the listeners. But it would be sur- prising if the ordinary listener would willingly turn to religious radio eee_for inspiration, comfort, support and assurance of peace (all under Category 1V3), but rather for a fear-filled message, blame, threat, etc. which bring more uncertainty to the listener than certainty. It must be stressed that a message on the air is sharply different from a message from the pulpit. If the message on the air does not bring the listener peace, but rather a threat, the message can always be turned off, which is not possible at a church service. The peace or joy seeking attitude of the listener is evident in the following comment made by a Baptist housewife aged 41-50. Program XX always sounds like the voice of doom. I often have the impression we are not worshipping the 1Category I: Revelation, prophecy, eternity and the Last Day themes. 2Category II: Confession, repentance and reconciliation. 3Category IV: Intimate God-man relationship. 230 same Lord. My God is a loving God and the Bible tells me He is the only source of true happiness. I know my faith in Him fills me with joy and it is this God I wish to share with others. However, so many of the Christians I know are dour-faced and almost afraid to look or act happy because they feel it is sinful. Their rigid following of "leading separate lives" making them reject, snub, and ignore the very ones who are in need of and seeking for Christ. I am sure Mr. X (host of Program XX) is happy in the Lord, but he does not sound it. On the other hand, Mr. Y and Mr. Z sound like they love the Lord and it makes me feel good just to hear their voices. They radiate that certain something which makes people think, "I'd like to have whatever they have got." (2) Age A general observation from Table H-2 in Appendix H relating age difference to program preference reveals a tendency toward different program preferences for different age groups. Young age groups appear to be generally recep- tive to programs which stimulate thinking. Thus, a program such as "Chapel of the Air," which has a high prOportion of themes in Category 111,1 is highly receptible to young age 2 also appear receptible groups. Themes under Category VI to young listeners because it relates the topic to day-to- day problems. On the other hand, older people are generally recep- tive to messages of comfort, support, and assurance. For example, the proportion in each age group ascends from the 1Category III: Apologetics of Christian doctrine, belief systems and the church's activities. 2Category VI: Man-to-man relations guided by God- man relationship. 231 younger to the older for "Prayer Partners." This program deals with the listeners' immediate physical as well as spiritual problems in a more realistic manner. Thus, it has a surprisingly high proportion of themes under Cate- gory VII,l followed by Category IV2 and Category VI.3 Older people tend to be less receptive than young people to the themes under Category I4 and Category 11.5 For example, "Jack Van Impe," which has a very high pro- 4 portion of themes under Category I and the next highest proportion of themes under Category 11,5 is considered to be one of the first seven favorites of only two listeners in the 21-30 age group and two listeners in the 41-50 age group. There is little religious teaching in the pro- gram to be categorized under Category V13 and Category V,6 despite its high total religiosity (70—86%), which means that there are few non-religious sentences in the whole program. The listener must be very alert and non-relaxed while listening to this program because he is asked to 1Category VII: Non-religious ideological. 2Category IV: Intimate God-man relationship. 3Category VI: Man-to-man relations guided by God- man relationship. 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and recon- ciliation. 6Category V: Man's relation to himself guided by God-man relationship. 232 prepare for the Last Day, which may come at any time. No listener beyond the age of 50 has preferred this program. This may suggest that the older one gets the more assurance he needs in regard to his future. Unexpectedly, he is interested more in secular matters, which tend to keep him from being reminded of his old age. He does not want to be reminded of his approaching death, which is highlighted in "Jack Van Impe," for example. The older listeners are, thus, generally receptive to news programs, but not receptive to anything that requires too much think— ing, such as "Chapel of the Air." They are receptive to something that has an immediate meaning to their living. 1 is generally receptible to older listeners. Thus Category VI "Psychology for Living," which is high in themes from Category VII,2 Category VI1 and Category V3 in a descending order, is receptible to all age groups. It ranks No. l in popularity, but No. 2 in audience receptivity. Themes under Category I4 and Category 115 are near zero in this program. Its merit seems to lie in its ability to lCategory VI: Man-to-man relations guided by God- man relationship. 2Category VII: Non-religious ideological. 3Category V: Man's relation to himself guided by God-man relationship. 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and reconciliation. 233 relate its concern to everyday living (Category V11). News programs are receptible to all age groups. Regardless of the age, listeners are concerned with ongoing everyday events which are affecting their living in one way or another. Despite this fact, its popularity is not high, which suggests that not many FLR listeners consider FLR a major source of information. Programs that present only moral obligation (Cate- gory VZ) without spiritual reward (Category 1V3) are not too receptible to the FLR listeners. For example, Program 30, "Heart to Heart," a short religious program, in spite of its wide popularity, lacks high audience receptivity. According to the first series of thematic content analyses, its themes center on "Religiously nurtured character and maturation (equivalent to Category V2), "Religion-inspired social ethics” (equivalent to Category V11), and "Inspira- tion, reflection, introspection and self-examination" 3 this program (part of Category 114). Without Category IV seems to present only a list of moral obligation without mention of God's love and comfort, but only God's command. Listening to this type of progams, the listeners may feel 1Category VI: Man-to-man relations guided by God- man relationship. 2Category V: Man's relation to himself guided by God-man relationship. 3Category IV: Intimate God-man relationship. 4Category II: Confession, repentance and reconciliation. 234 only "a burden to be a diligent Christian" without the slightest "reward." This program is more receptible to younger listeners than older listeners. (3) Education The average number of years of education received by the 100 FLR listeners studied is 13.43 years, as shown in Table H-4. The average number of years of education received by listeners preferring the same program are also computed, and indicated in the last column for each program. A general observation of program preference in rela- tion to the educational level of the listeners indicates that all educational groups, regardless of the level, are receptive to Category IV.1 Listeners who have received a higher education prefer programs with a high proportion of themes in either Category VII2 or Category VI,3 or are receptive to less serious programs (meaning low in total religiosity), musical, informative, and recreational. Thought-provoking programs, such as "Chapel of the Air," "Psychology for Living," etc. are receptible to highly educated listeners. Seven programs, "Chapel of the Air," "Psychology for Living," "Quartet Time," "Tips for Teens," 1Category IV: Intimate God-man relationship. 2Category VII: Non-religious ideological. 3Category VI: Man—to-man relations guided by God- man relationship. 235 "Prayer Partners," "Back to the Bible," and "Bumper to Bumper" are receptible in descending order to listeners with graduate work educations. But to the listeners with a junior high or lower education, receptible programs are ranked in descending order from "Prayer Partners," "Chatter and Songs," "Chapel of the Air," "Back to the Bible," "Unshackled," etc. To those with a senior high education, most recep- tible programs are "Psychology for Living," "Prayer Part- ners," "Back to the Bible," "Songs and Chatter," and "Chapel of the Air." Listeners with a very high education or a very low education appear to be less receptive to programs with a 1 This may be high proportion of themes in Category V. because highly educated people are less willing to conform to stereotyped moral teaching than those who have an average level of education. Those with a very low educa— tion are concerned more with immediate matters than with moral teachings, which are the major themes of Category V. College level and senior high level listeners are generally receptive to moral teachings. 3. Family Life Radio Listeners Compared with Non-religious Radio Listeners FLR listeners drawn from the FLR mailing list and lCategory V: Man's relation to himself guided by God-man relationship. 236 studied in this research can be considered regular FLR listeners, since more than 50% of them listen to FLR more than ll-20 hours a week, averaging 1-1/2 to 3 hours a day. Examining their radio listening habits, about three-quarters of these FLR listeners also listen to at least two other stations (See Table H-12 in Appendix H). This is in contrast to the radio listening habits of secular radio listeners. It is noted in an early study that listeners tended to stay with one or two stations (Cantril, 1937), though their listening habit could be very different today. In the present research a telephone survey of 309 households in the Greater Lansing area reveals that about 50% of the radio listeners are monopolized listeners1 with only one fav- orite station. The other 50% are shared listeners,1 listening to more than one station. Of those in the same telephone survey who reported listening to Family Life Radio, 28% listen only to Family Life Radio; the other 72% listen to other stations as well. This pattern is similar to the sample drawn from the FLR mailing list. Details are reported in Table 17. Why is this so? A likely explanation is that because FLR broad— casts only religious programs and very few public service programs, the listeners must rely on secular stations for information other than religious matters. In short, those 1See Table 17 and its footnote for definitions. .33n333 :3coos3nstn—usg .33:3aNH.053 gfifluogugvoxmofirzcoflflmoguu952333333035 use 391895.: ms 393.833 3.» on: 460:3qu 62.3% 03 6:0 .353 32...: 23332 on: 3323 we 98.44 .4 on 3N3 853m mgflgm m .333H3mmu838833o3ufim ...336406354 .63 ofifiggugfluocugofig 3353 3nd§3u333533§3§ .833: 6:03.43 32533.23 335333483369323335 :Nuufiubofi 3n3g¢afigsfiufiggau¢gq33u833o§m {9.23 no 30 5 333 and 8033? .03 83 2H3 25: 4543.45 48522: 30833 082 «5 35 33.3 86.: 333332 035 6903.35 .2333 .38 2..» .338 no: 03 .23 39.2 330 3 333 35 £45 3332 330m «528m 53...... . . 48.8H 42... H H H H N 4 4 4H HN a: 44 44 N4 N2 42 32. 4HN.4N 444.44 44H H H H N 4 NH NH .3 N. 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Some FLR listeners seem to be quite content with the idea that Christian life is a separate life, and that they are supposed to live a life different from the general public. Thus they are skeptical about efforts to make a religious program more receptible to the general public. Here are some examples: I'm not sure really--but I'm wondering if making the program "more appealing" to the general public would lessen the appeal for dedicated Christian listeners? (A Methodist Housewife, age 31-40). I don't know how we can appeal to the public in this day and age of so much TV, weekend trips, vacations and self-interest of our general public. So much apathy to our real needs (A Baptist widow, age 61-70). If there is a strong emphasis on salvation and the Christian life (which is what the Christian wants) I don't feel the general public will be interested (A Baptist housewife and secretary, age 31-40). There are also those who are even more convinced that Christian programs cannot be receptible to non-Christians. The proposed solution is belief in Christ. I like it as it is. I feel God is using FLR to strengthen Christians. Only after a person falls in love with Jesus and realizes that Jesus loves him would he really enjoy Christ-centered broadcasting. The Bible states that man in his natural state cannot nor does he want the joy that God can give. But when he is drawn to Christ through the power of the Holy Spirit, everything becomes new. He begins to enjoy the music about Christ, reading the Bible, anything about Christ. This is true. It happened to me. Praise the Lord! (A Wesleyan housewife, age 41-50). 239 I don't know--how can you make religious things appeal— ing to one not a Christian? (A Baptist housewife, age 51-60). It is quite clear that what those FLR listeners are saying about their belief and the position they take about making non-Christians believe in what they believe is very similar to the position of the National Association of Evangelicals (NAE) which was presented in Chapter I because FLR President Rev. Warren Bolthouse agreed strongly with the position of NAE. However, the researcher believes from the findings of this study that religious messages can be made receptible to people who have different views on religion, if both the religious radio speaker and producer can fully grasp the implication of the findings of this research and apply them to their broadcast. While the opinions expressed by FLR listeners about the program content and their listening experience can, of course, reflect certain facets of the fact, they do not necessarily reveal the whole truth. If the religious broadcasters believe that they are broadcasting for believers and non-believers alike, the findings of this research can be an asset in their efforts to produce programs that may even better meet their obli- gation to respond to the needs of the general public. With this consideration the researcher would like to examine the implication of the findings of this research for the Family Life Radio broadcasters. 240 4. Implication g£_the Findings for the Religious Broadcaster Efforts were made in this research to present the definitions and implications of audience receptivity, as well as receptible themes. From our deomgraphic analysis, however, receptibility of a theme is affected by the dif— ferent dispositions of the listeners, suggesting that a given program receptible to a given audience in a given social setting may not necessarily be receptible to another audience in another social setting. It is thus necessary for a religious radio broadcaster to investigate the "code of receptivity" of his target audience to whom he assumes the responsibility of communicating needful religious mes— sages. Although it has been suggested that the "code of receptivity" would be different from audience to audience, it has to be pointed out that human needs and psychological tensions that may exist in the hearts of people in reaction to outside stimulae are basically the same everywhere, and that the direction of human behavior tends to move toward the reduction of such psychological tensions. As was evidenced in this research, religious radio listeners need peace in their hearts, and they appreciate God's comfort, support, guidance and encouragement as far as they believe in God (Category IV: Intimate God-man relationship). But God's comfort and support alone do not seem to arouse a strong receptivity among Family Life Radio listeners. God's comfort and support must be followed by 241 man's concrete concerns and practical assistance (Cate- gory VI: Man-to—man relations guided by God-man relation- ship), if the message is to arouse a more enduring audience receptivity. On the other hand, programs that demand listeners' confession, repentance or preparation for the second coming of Christ are not receptible to Family Life Radio listeners. Such findings may appear surprising to some preachers who are convinced that "devoted Christians" are eagerly waiting for the second coming of Christ. In fact, the findings prove that the majority of Family Life Radio listeners (see pages 43-44) have 80/100 points in religiosity, which suggests that they may be "labeled" as very "devoted Christians." Nonetheless, their receptivity is centered on the themes, "Intimate God-man relationship," "Love or concern for fellowmen and concern with current issues," and "Religious growth and maturation," but not on the themes "Revelation, prophecy, eternity and the Last Day themes," or ”Confession, repentance and reconciliation." The aim of broadcasting as indicated by the President of Family Life Radio, Rev. Warren Bolthouse (See Appendix E ), is to be receptible to the general public as well as to loyal Family Life Radio listeners. Therefore the themes of the message have to be relevant and of interest to the general public, not in the eyes of the radio speaker, but in the minds of the general public. In his M.A. thesis in Speech at the University of Oklahoma in 1949, Leonard L. 242 Holloway, Jr. quoted the successful story of Dr. Limouze's religious broadcast, which is noteworthy: Dr. Limouze of the Presbyterian Chruch, U.S.A. has been doing religious broadcasting since 1923, and for the past six years has been broadcasting over a coast-to- coast network of the ABC. His program called "Gems for Thought" is broadcast every Friday from 8:45 to 8:50 a.m. and from 11:30 to 11:35 p.m. He calls his two weekly shows "Spot broadcasts of religion." Dr. Limouze said that he was tired of sermonizing on the air and likes to tie his broadcast in with current problems and events. He believes that five-minute programs catch the ear of the listener much better than most fifteen-minute programs of the same nature. "Most of the longer programs get turned off before the first five minutes are up." His programs cover every subject from stamp collecting to the town dump. He has talked about baseball, football, social security, peace conferences, aid to Europe, election days and rainy days. His program receives approximately 500 letters and requests for scripts each week ("Religious Radio Veteran Resumes Talks," Presbyterian Life, Oct. 30, 1948, p. 7). This successful story seems to suggest that there is some truth in a saying that "if you are going to try to sell beans, it isn't necessary that you should talk about beans." In the same manner Sherman P. Lawton also points out that a religious broadcast doesn't have to be a reli- gious program (Lawton, 1949). The findings of this research also reveal that Category VII "non-religious ideological" is generally high among receptible programs. With all the above empirical evidence it is convincing that listeners' receptivity to a given program is indeed determined by the themes that are presented to them. Thus, to conclude the summary it is important that we examine the viability of using the thematic data for prediction of audience receptivity of religious radio programs. 243 5. Viability of Using Thematic Data for Prediction oifAudience Receptivity_ Ten examples using the multiple regression equation and thematic data with regression coefficients have been shown in Chapter V, thereby a certain viability is demon- strated for using thematic content analysis as an approach for the prediction of the audience receptivity of religious radio programs. It was noted that changes in one of the three vari- ables, namely, thematic data, set-up for analysis, or the audience receptivity of a given program, would change the regression coefficients, which are one of the two independent variables (the other being thematic data) in computing the audience receptivity raw data by the multiple regression equation. Because the receptibility of a given religious program to the audience would be different from audience to audience, it should be said that the regression coefficients obtained from the present study cannot be applied in the computation of audience receptivity of a given religious radio program, but only to the Family Life Radio listeners, whom the present research has studied. Thus, the regression coeffi- cients that have appeared in any of the Stepwise Regression Analyses undertaken in the present research can be con- sidered as a "code of receptivity" of the Family Life Radio listeners whom the present research has actually studied. The most useful "code of receptivity" is the last 244 investigative analysis, which was aimed at testing which data, original data or thematic integration, could better serve to explain the relationship between the audience receptivity and religious themes. Thus, it is now possible to present a general scheme for the prediction of audience receptivity of religious radio programs. Figure 7 presented on page 245 illustrates how a prediction scheme can be used in a social setting, where a radio station broadcasts various religious radio programs. If a social setting closely resembles that of the Family Life Radio listeners, the "code of receptivity" obtained from the present research can be employed directly without undertaking a pilot audience research. New reli- gious radio programs can be analyzed by the thematic con- tent analysis method, according to the religious theme category system established by the present research. If, however, the social setting is very different, thus, the listeners would be very different, a new "code of recep- tivity" should first be established by a pilot audience research. Through this pilot audience research the audi- ence receptivity of several programs should be first measured. Stepwise Regression Analysis of the measured audience receptivity and thematic data of the programs of known audience receptivity should then be undertaken. A "code of receptivity" would be established, as regression coefficients are produced by the analysis. Assuming that the analyst has made no guess about the most relevant 245 Religious Religious Radio Speaker Radio Audience Content of Various fl C i d A Number of encoding J transmissionzlme e V9 Programs fiMessages Signals decoding Radio Script Religious for 1 . v Decoded Prediction , lheme Categories _ Messages [Transcribed Any Content .—_«4 Scripts audience Analyst response content Content Audience analysis Anal 5t Research Thematic content analysis ARTY measurement Data - Thematic ARTY prediction attempt Data Raw Data - L Multiple Regression _£quation 1 Regression . - Predicted Coefficients d . Stepw1se &' Rngptivity '13 1515 , Goal Figure 7. Scheme for Prediction of Audience Receptivity of Religious Radio Programs 246 themes, all the thematic variables should be placed between two slashes (//) in its set-up (See pages 128-131 on pro- cedures of Stepwise Regression Analysis). When a new "code of receptivity" is established for a new social setting, the audience receptivity of any religious program can be measured by thematic content analysis and Stepwise Regression Analysis. If a computer is not immediately accessible, and if no one can manually undertake the Stepwise Regression Analysis, a macro obser- vation of thematic analysis will also provide some idea about audience receptivity, once receptible themes are measured through a pilot audience research. Error of prediction, of course, must be calculated in the same manner as presented in Chapter V. C. DISCUSSION 1. Inadequacy 9: this Research Due to the inadequacies originated from the limited scope of the study (See Chapter I) and due to limitations of the research design (See Chapter IV), there are effects of these inadequacies on the findings of this research. a. Biased Sample and Generalization The sample studied for audience research, though not small in relation to the total size of the mailing list, is at most representative only of Family Life Radio listeners, 247 who are included in the FLR mailing list. Thus, any attempt to generalize on the research findings should be done only with sufficient understanding of the nature of the sample. b. Religious Theme Not Solelprespon— sible for Audience Receptivity While the receptivity of a given audience to a given religious radio program could not be determined solely by religious themes, all other factors such as quality of voice and sound, rhetoric, speaker's personality, etc. are entirely ignored in the present study. It is possible that certain religious themes are only the necessary conditions and not the sufficient conditions to produce the observed audience receptivity. It is also possible that sOme of the above unstudied variables provide a contingent condition. How to study the inter-relations among the above variables in relation to the present research is an important question that should be seriously considered in order to fully under— stand the meaning of audience receptivity. c. Inadquagy_of the Definitions to Distinguish Between Category,VI, TMan- -to—Man Relations Guided _y_God-Man Relationship," and Cate- gory VII, "Non-religious Ideological" This problem was discussed in detail at the beginning of Chapter V, when reliability of analysis was examined. One possible solution that may make a better distinction between the two categories would simply be to give a 248 priority to Category VI, when a debate exists between the two categories. In addition, any non-religious ideological statements which appear to carry any moral values should also be included in Category VI. d. Inadequacy of the Emotionality Categories As briefly mentioned in Chapter V, the reliability of emotionality analysis achieved only 64.4%, which is far from a usable adequacy. This caused an inconclusive result for Hypothesis II-A and Hypothesis III-A. The problem could have been reduced: (1) had the analysts not needed to work under the time pressure, (2) had the analysts understood and been better acquainted with every detail of the definitions of positive and negative emotionalities, and (3) had the analysts had more satisfactory practice in analyzing similar material before they began their analysis. 2. Improvement 92_Research Method Having presented the inadequacies of this study, it is sensible to discuss how the researcher would now undertake similar research if presented with another opportunity. Provided that there is an adequate research fund and no real time pressure, every effort would be made to study the population of the general public, as presented by a map, indicating the households of a geographical area. 249 Actual household numbers and street, etc. will be obtained at related government agencies. This study would be aimed at establishing the "code of receptivity" of the community studied, rather than just a sample drawn from a biased mailing list. (Even a telephone directory is in its own way limited because there are many non—telephone equipped households, as well as unlisted telephone households.) Efforts would be made to improve the questionnaire, especially the multiple-choice question that was used to probe receptible themes. Multiple-choice answers would be designed to correspond perfectly with the religious theme category system. A major change in the undertaking of thematic con— tent analysis would be to have a pair of analysts to work as one analyst, and several pairs of analysts to undertake the analysis. Muray §£_§l. (1938) reports that in the scale rating method, reliability of ratings is usually enhanced considerably by having several raters working as a team--making independent judgments, comparing their ratings and discussing discrepancies. The second set of independent judgments are then pooled or averaged to give a final score. Much research has demonstrated the super- iority of the average, or consensus, of the judgments of several people over that of one individual, according to Murphy, Murphy and Newcomb (Murphy, 1937). The researcher believes that the same principle can be applied to the improvement of thematic content analysis. 250 3. Integration with Other Kinds 9£_Content Analysis It has been successful in establishing certain rela- tions between religious themes and the audience receptivity of religious programs. However, as briefly mentioned, it would be erroneous to assume that the religious theme alone will provide a sufficient explanation for various audience receptivities to different religious radio programs. There are other kinds of content analyses, such as linguistic analysis, rhetorical analysis, voice and sound quality analysis, etc. which together may shed a brighter light on the variables of audience receptivity. The reader is provided with one script from each of the 11 FLR programs analyzed in the present study (See Appendix M) in order to have the opportunity to undertake a content analyst's role through his own analysis of the same material--whether that is a linguistic analysis or rhetoric analysis or a repeat of the researcher's present thematic analysis. What relation may be found between the audience receptivity and results of any of the above different con- tent analyses would be interesting to know. 4. Audience Receptivity as a Social Mirror gf'a Given Audience It would not be unusual to suggest that the receptivity of a given audience to certain religious themes reflects the social or cultural mood of the society in which the given 251 audience exists. Audience receptivity reflects not only the need of the individual listener, but also his response to external stimulae including the incoming religious message. This is to say that the receptivity of a given audience to a given religious theme is not fixed; it cannot be always the same. It will change when the perception or mind of the individual listener changes, or when the social setting in which the individual exists changes. While audience receptivity to certain themes is dif— ferent from audience to audience and from society to society, it is plausible to assume that it does reflect the nature and the trend of individual listeners in the audience, as well as the society in which the audience exists at a given time. What, then, do the findings of the present research on "receptible themes" reveal to us about the Family Life Radio listeners, as well as the social setting in which these listeners live? From observation of the three religious theme cate- gories most receptible to FLR listeners, Category IV, "Intimate God-man relationship," Category VI, "Man-to-man relations guided by God-man relationship," and Category V, "Man's relation to himself guided by God-man relationship," it seems possible to presume the predisposition of the FLR listeners, as well as the trend of the society. If this is a legitimate assumption, the findings of the present research seem to suggest that what is most essential for the FLR listeners is the Fatherly love of 252 God, who cares in the face of human uncertainty, who com- forts, supports, protects and understands every need of each individual (See the detail of Category IV on page 99). But while the spiritual support of God can be an enduring thing, it does not ordinarily solve the immediate problems or meet the immediate needs of individuals. Thus, the Family Life Radio listeners need messages that tackle immediate problems, deal with more pragmatic man-to-man relations, show real humane love for individuals, help solve family problems, etc. All these come under Cate- gory VI, "Man-to-man relations guided by God-man relation- ship, or man's love or concern for his fellowmen" (See the detail of Category VI on page 100). In addition, the Family Life Radio listeners appre- ciate programs on spiritual growth and maturity (provided Category IV and Category VI are satisfied), aimed to make them spiritually stronger, better able to endure the adversity and uncertainty of their own fate over which they have only a limited control (See the detail of Cate- gory V on page 100). Considering the order of priority in which the FLR listeners have placed the above three categories, it appears that they are concerned most with "Intimate God- man relationship," next with "man-to-man relations guided by God-man relationship, or man's love or concern for fellowmen," and finally with "man's relation to himself guided by God-man relationship." 253 Since a different priority for different religious concerns is a matter of theological issue and beyond the scope of the present research, the researcher will make no attempt to interpret the meaning of the above order of Category IV, Category VI and Category V. However, a social psychological observation may reveal that a person with a stronger concern for "Imtimate God-man relationship" tends to be less pragmatic, whereas a person with a stronger concern for "Man-to-man relations guided by God— man relationship" tends to be more pragmatic and self- reliant. ~ On the other hand, from observation of the two least receptible religious theme categories, Category I, "Revela- tion, prophecy, eternity and the Last Day themes," and Category II, "Confession, repentance and reconciliation," it is certain that FLR listeners are as human as many non- Christians in their concern more with day-to-day living than with something remote and uncertain. They too seek consonance in their hearts rather than dissonance, as described in Chapter II and Chapter III. At any rate, the receptivity of a given audience to known religious themes does reflect the predisposition of the given audience, and it is in this sense that audience receptivity may be considered a social mirror of the given audience. ‘I 7‘ , "Iv 254 D. CONCLUSION-~A REVIEW OF THE PURPOSE OF THIS STUDY To conclude the present research after a long journey with sometimes tedious procedural statements and sometimes redundant data, the researcher would like to take a final look round. What, then, was our purpose in doing this research, and how much of this purpose has been achieved? The problem this research set for itself was that of attaining a six-fold purpose presented on pages 14-15. 1. To determine whether "more receptible" and/or "less receptible" religious themes exist among the Family Life Radio audience. The findings from the audience research indicate there exist receptible themes which can be ranked in the order of receptibility according to the resulting scores of audience ratings. Those ranked on the top are regarded as most receptible and those ranked down on the bottom are naturally regarded as less receptible or least receptible. The first four most receptible themes are: (1) Bible, the guide for a successful Christian life, (2) Constant communion with God, (3) Ample fine music with joyful and peaceful feeling, and (4) comfort, strength and assurance and reward of faith in God. The next two receptible themes are: (5) Strong concern and guide for family, and (6) con- cern with current issues. The following five themes are less receptible: (7) Eternal life and second coming of Christ, (8) Guide 255 to be a dedicated Christian citizen, (9) Inspiration to reflect upon myself, (10) Accepting Christ for salvation, and (11) Informative and educational. 2. To determine whether programs which were listed among the top of listeners' favorites had a higher proportion of "more receptible" religious themes. The findings from the macroscopic observation reported in Chapter V indicate that there is such a tendency. 3. To determine whether programs which were fre- quently listed among the bottom of listeners' favorites, or not listed at all, had a higher proportion of "less receptible" themes. The findings from the same macroscopic observation indicate that there is such a tendency. 4. To determine whether any relation exists between the presence of any religious themes in the pro— gram and its audience receptivity. The findings from the 15 sets of Stepwise Regression Analyses indicate that three religious theme categories, Cate- gory IV,l Category VI2 and Category V3 in ranking order have a positive relation with the audience receptivity raw data. The same findings indicate that two religious theme 5 categories, Category I4 and Category II in ranking order 1Category IV: Intimate God-man relationship. 2Category VI: Man-to-man relations guided by God- man relationship. 3Category V: Man's relation to himself guided by God-man relationship. 4Category I: Revelation, prophecy, eternity and the Last Day themes. 5Category II: Confession, repentance and reconciliation. 256 have a negative relation with the audience receptivity raw data. 5. To establish a measurement of audience receptivity to religious radio programs. This purpose was achieved as the audience receptivity of 56 programs was measured and presented in Table 1 and Table 2. The formula used is: N Refined ARTY = N+L 2P (See page 87). 6. To evaluate the viability of using thematic content analysis as an approach to the predic- tion of audience receptivity to religious radio programs. This question was first examined by ten examples using the multiple regression equation with the thematic data and regression coefficients. Then it was examined by computing the standard error of prediction which is 12.47 (’06:? = .9976 e 1.00 for the best analysis. Probability of y being in the range of :_l.00 was expressed as P(9 - 1.00 i y i 9 + 1.00) = .68 (or 68%). The viability is considered high and promising. A scheme for the pre- diction of audience receptivity of religious radio programs is generalized in an illustration presented in Figure 7. An extensive demographic analysis of the listeners in terms of 21 areas of demographic data in relation to their program preference was undertaken in the hope that the reader would make his own observation by using the data presented in the 21 tables in Appendix H. It is 257 hoped that the reader would make a special effort to observe Table H-18 where the relation between receptible themes and program preference is presented. E. EPILOGUE As our expedition with the data and findings has come to a close, the reader may wish to know what would be the appropriate final words that summarize the meaning behind the research findings. It may not be the ordinary style for a paper of this nature to sum up all the findings of this volume in a few words, as many philoSOphers may wish to do. However, restraint from borrowing such a style of conclusion does not prevent us from visualizing our findings in a deeper human perspective: man must remain as man who needs to pursue love, peace, harmony, security and relations with his fellowmen in his heart, as much as he needs to love, to give peace, to give harmony, to give security and to give a basis for peaceful relations with his fellowmen. Nevertheless, in his pursuit of these he experiences frus— tration, disappointment and even despair, which seem des- tined to his course. Probably, such human destiny has made Jesus' Sermon on the Mount so famous, the sermon in which Jesus quietly and solemnly declared to the crowds, who sought peace and truth: "Blessed are those who mourn, for they shall be 258 comforted. . ." Indeed the messages that Jesus delivered to the crowds have cured the hearts of thousands of his followers through the centuries. As he talked about the kingdom of heaven, there was a certain proportion of themes from Category I. However, the messages as a whole can be found among the most receptible messages, according to the findings of this research.1 Indeed, religious faith can give solutions to man's problems, when he is in despair of his pursuit of love, peace, harmony, security . . . he has to accept the reality and have the courage to continue his pursuit in faith, as he may pray: O God, give us serenity to accept what cannot be changed, courage to change what should be changed, and wisdom to know the difference (Reinhold Niebuhr, 1934). lThe thematic content analysis of Jesus' sermon delivered on the mount (in Matthew 5:3— Matthew 7:27) provides these statistics: (analyzed by Robert Broadwell) Category I: 9.3% (Revelation, prOphecy, eternity and the Last Day) Category II: 1.9% (Confession, repentance and recon— ciliation) Category III: 0.0% (Apologetics of Christian doctrine, belief systems and church activities) Category IV: 30.0% (Intimate God—man relationship) Category V: 31.8% (Man's relation to himself guided by God-man relationship) Category VI: 21.5% (Man-to-man relations guided by God- man relationship, or man's love or concern for his fellowmen) Category VII (Category VII: Non-religious and Cate- ideological; Category VIII: Non- gory VIII: 5.6% religious non-ideological). Jesus' Sermon on the Mount has centered basically on Intimate Religiosity and Humane Religiosity (see page 43 for definitions). BIBLIOGRAPHY BIBLIOGRAPHY Abelson, R. P. and M. J. Rosenberg. "Symbolic Psycho-Logic: A Model of Attitudinal Cognition." Behavioral Science, Vol. 3 (1958). PP. 1-13. Bettinghaus, Erwin P. Persuasive Communication. New York: Holt, Reinehart and Winston, 1968. Bowers, John Waite. "Content Analysis." In Method 9f Research in_Communication, edited by Philip Emmert and William D. Brooks. Boston: Houghton Mifflin Co., 1970. Brooks, William D. "Perspective on Communication Research." In Method 2£_Research in Communication, edited by Philip Emmert and William D. Brooks. Boston: Houghton Mifflin Co., 1970. Budd, Richard W., Robert K. Thorp, and Lewis Donohew. Content Analysis 9£_Communications. New York: Mac Millan Co., 1967. Cantril, Hadley and Gordon W. Allport. The Psychology 9£_Radio. New York and London: Harper & Brothers Publishers, 1935. Deutschmann, Paul J. "Measurement in Communication Research." In Introduction 39 Mass Communication Research, edited by Ralph O. Nafziger and David Manning White. Baton Rouge, La.: Louisiana State University Press, 1963. Dick, Donald David. "A Survey of Local Religious Radio Broadcasting in Los Angeles, California, with a Biblio- graphy on Religious Broadcasting, 1920-1964." Unpub- lished Ph.D. dissertation in Speech, Michigan State University, 1965. Feshbach, S. "The Drive Reducing Function of Fantasy Behavior." Unpublished Ph.D. dissertation, Yale University, 1951. Festinger, Leon. Theory of Cognitive Dissonance. New York: Harper & Row PuEIishers, 1957. 259 260 Fichter, Joseph H. S. J. "Religious Values, A Sociological Perspective." In Values in America, edited by Donald N. Barrett. South Bend: University of Notre Dame Press, 1967. Hakes, J. Edward. "Evangelical Christian Education and the Protestant Day— —school Movement. " In An Introduc- tion to Christian Education, edited by M. J. Taylor. NashviIle, New York: Abingdon Press, 1966. Heider, F. "Attitudinal and Cognitive Organization." Journal 9; Psychology, Vol. 21 (1946), pp. 107-12. Holloway, Leonard L. Jr. "An Analysis of the Nature and Purpose of Religious Broadcasting." Unpublished M.A. thesis in Speech, University of Oklahoma, 1949. Hovland, Carl 1., Irving L. Janis and Harold H. Kelley. Communication and Persuasion. New Haven: Yale University Press, 1953. Johnson, Harry M. Sociology: A Systematic Introduction. London: Routledge and Kegan —Paul Ltd., 1961. Kelly, Francis J. "Multivariate Design Consideration." In Method of Research in Communication, edited by Philip Emmert and William D. Brooks. Boston: Houghton Mifflin Co., 1970, pp. 51- 76. Kendall, M. G. and B. Babington Smith. "Tracts for Computers, No. 24 Tables of Random Sampling Numbers." Cambridge University Press, 1954. In A endix Tables for Statistics: An Introductory Analy31s. Taro Yamane. New York: Harper & Row Publishers, 1964. Krippendorff, Klaus. "Theories and Analytical Constructs." In The Analysis of Communication Content, edited by Gebner, Holsti, Krippendorff, Paisley and Stone. New York: John Wiley & Sons, Inc. , 1969. Lawton, Sherman P. Research and Religious Radio. Address given at National Religious Broadcasters Convention, Chicago, 111., March 20, 1949. In Leonard L. Holloway Jr., "An Analysis of the Nature and Purpose of Religious Broadcasting." Unpublished M.A. thesis in Speech, University of Oklahoma, 1949, p. 63. LeMay, Keith. "A Comparison of Religiously-Oriented Radio Stations by Degree of Agreement with a National Council of Churches Position." Unpublished M.A. thesis in Television & Radio, Michigan State University, 1966. 261 Miller, Randolph Crump. "Objectives of Christian Education." in An Introduction to Christian Education, edited by M. J. Taylor. Nashville, New York: Abingdon Press, 1966. Morris, Philip. Christianity and the World Today. London: The Epworth Press, 1961. Muray, H. A. et al. Exploration Ln Personality. London: Oxford Univer51ty Press, 1938. Murphy, G., L. B. Murphy and T. M. Newcomb. Experimental Social Psycholo ogy. New York: Harper & Brothers, Publishers, 1937. Newcomb, T. M. "An Approach to the Study of Communication Arts." ngchological Review, Vol. 60 (1963), pp. 393- 404. Niebuhr, Reinhold. This prayer which had been regarded "Author Unknown," has been identified by Dr. Elson Ruff, editor of a Lutheran weekly as being written by the late Reinhold Niebuhr, who first used it in a church in Heath, Mass. in 1934. A listener asked him for a copy, and Niebuhr handed him a card on which he had written it out, saying he had no further use for it, Dr. Ruff relates. (Lansing State Journal, 1973.) North, Robert C.,Ole R. Holsti, M. George Zaninovich and Dina A. Zimmers. Content Analysis: A Handbook with Applications for the Study of International Crisis. Evanston, 111.: Northwestern University Press, 1963. O'Dea, Thomas F. The Sociology of Religion. Englewood Cliffs, N. J.: Prentice-—Hal1,_Inc.,‘1966. Osgood, C. E., P. Tannenbaum, and G. Suci. The Measurement 9£_Meaning. Urbana, 111.: University of Illinois Press, 1957, pp. 189—216. Paisley, William J. "Studying the Expression of Style as Encoding Behavior." Odd Papers i3 Communication Research, No. 2 (1967). Parker, Everett C., David W. Barry and Dallas W. Smythe. The Television-Radio Audience and Religion. New York: Harper & Brothers, Publishers, 1955. Parker, Everett C., Eleanor Inman and Ross Snyder. Reli- ious Radio. New York: Harper & Brothers, Publishers, I948 262 Scott, William A. "Reliability of Content Analysis: The Case of Nominal Scale Coding." Public Opinion Quarterly, Vol. 19, No. 3, 1955, pp. 321-25. Siepmann, Charles A. Radio, Television and Society. New York: Oxford University Press, 1950. Tillich, Paul. The New Being. New York: Charles Scribner's Sons, 1955. Tillich, Paul. Biblical Religion and the Search for Ultimate Reality. The James W. Richard Lectures in Christian Religion, University of Virginia, 1951-52. Chicago: University of Chicago Press, 1955. Weber, Max. The Protestant Ethic and the Spirit of Ca italism. Trans. by Talcot Parsons. New YSEk: Charles Scribner's Sons, 1950. Winick, Charles. Dictionary g£_Anthropology. New Jersey: A. Littlefield, Adams & Co.,vl966, p. 129. |.|1I||[llllll|lllll‘| I'll APPENDICES APPENDIX A THE QUESTIONNAIRE AND ITS COVER LETTER 2£i3 - Research on Family Life Radio - Dear Friend: With your help and with the knowledge of Family Life Radio Broadcasting Systemnwe are conducting research on religious radio programs. Our objective is to study listeners' experiences in various types of religious radio programs on WUNN-AM from Mason at 1110 KC and WUFN-FM Stereo from Albion at 96.7 MHZ. We hope our research findings will help us under- stand the need of the radio listeners for religious radio education. You are kindly invited as one of the listeners chosen from more than 20,000 names, to participate in our study. If you are already familiar with many religious radio programs from Family Life Radio, please fill out the questionnaires enclosed (Questionnaire l, Questionnaire 2, General Question- naire and the current program schedule). When finished please put them in the mail using the enclosed self-addressed and stamped envelope. If you are not familiar enough yet with any of the programs, please, kindly take some time to listen to several programs of your own choice for the coming week or two before filling out the enclosed questionnaires. Your all-out participation is very crucial to our success and is deeply appreciated. Egg }£_ygg‘gg Egg listen 52 Family Life Radio £5 fill, please,kindly, help pass 23 Eli thg material 52 someone Egg does listen to Family Life Radio, asking him (2; Egg) £2 participate lg 22; research program‘by filling 225 the Questionnaires. Your help i5 deeply appreciated. You do not need to indicate your name and address on your questionnaires in order to participate in our study. But,.i£ you do indicate ygur name and anonymous by our researcher, and we will be able to send you g3 abstract.g§ _—*—.—__—___ pg; research findings. Please indicate 93 your Questionnaire ii you wish g3 “Mu“ Please send your questionnaires back to us 22 later than June lg, 1212. We will deeply appreciate your cooperation with our research program. With best wishes, Very sincerely yours, The Researcher Radio Research, c/o Audio Production Instructional Media Center Michigan State University East Lansing, Mich.-A8d:3 /' 'jéaéév4tész, “Ezfi;: <:-* // {James L. Page, Ph.D. Advisor to the Researcher Director, Instructional Resources Center College of Education, MSU East Lansing, Mich. 48823 P.S. Important! All the questionnaires must be filled out by 233 person only. Any information given should Egg be a combined opinion of your family members even if they all listen to Family Life Radio. For example, if a husband and his wife both are listening to Family Life Radio, the ques- tionnaires must be filled out by either the husband 35 his wife. 1. 2. 3. b. 5. 6. 7. 9. 10. 264 Questionnaire 1 Do you listen to Family Life Radio? (If yes, please, kindly, fill out all the questionnaires; if no, please refer to Paragraph three of the covering letter.) ( ) Yes. ( ) No. how important is Family Life Radio to you? (Please check one.). ( ) a. very important; ( ) b. important; ( ) c. some importance; ( ) d. little importance; ( ) e. not important; Which Family Life Radio station do you listen to? (Please check one.) ( ) s. wuss-m from Mason; ( ) b. wuss-m from Albion; ( ) c. both wuss and wuss; How long have you been listening to Fondly Life Radio? How' much in a week do you listen to Family Life Radio? (How many times do you tune in to Family Life Radio in a week? How many hours approximately in a week do you listen to Family Life Radio?) Do you listen to Family Life Radio alone, or do you listen to it with others in your home? Please explain. (If more space is needed, use back of this sheet.) Do you listen to Family Life Radio while driving or riding in your automobile? Do you talk to people about Family Life Radio programs? Please explain. Could you please mark off those programs which you have listened to, at least once, with x to the left of each program.on the current program schedule attached? List below under Column-A the Family Life Radio prOgrems you do usually try to regularly listen to, and under Column-B the Family Life Radio programs you think you would be additionally listening to if ypp Egg.§pg time. Please indicate those programs according pp ppp order 2g ygur preference with l), 2), 3) ... and so on. (If more space is needed, please use back of this sheet.) A. I usually try to listen to regularly: B. 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O,l,2,3,4 10. 0,1,2,3,4,5,6 ll. 0,1,2,3,4,5,6,7 Item Name Abstract Sex Marital Education Attended Code Infonmation ID# O ubbJNt-‘O m\J0\U1ubWNl-'O NHO HO l—‘O N)PJC> O\U1¢-u)k)k‘ II II II wow \10 N no name indicated name indicated not requested requested not indicated :male female no age indicated 20 or under 21—30 31-40 41—50 51—60 61-70 71—80 81 or over not indicated single married Mddbwed divorced not indicated or no school 6 years or less 7-9 years (Junior High) 10-12 years (Senior High) l3-l4 years (Junior College) 15-16 years (Bachelor degree) graduate'work not indicated or no school public school Protestant Prochial school Catholic Parochial school Other private school public and other private school public and Protestant public and Catholic Column 12. l3. 14. 15. l6. l7. l8. l9. 0,1,2,3,4,5 0,1,2,3,4,5,6 0,1,2,3,4 0,1,2,3,4 O,l,2,3 0,1,2,3,4 279 Item Iiinangial Races Religiously Goes to Church Listen to WKAR Living Household Occupation of the Head ofithe Houséfiold dee Information Nb-‘O LAMP-‘0 bWND—‘O ath-‘o C‘U‘IDWNHO Ul-bUJNF-‘O WNI—‘O DJ NHO 4:- U'lnbb.) ll not indicated Yes No Yes, but not regularly not indicated white bladk Indian Mexican other no suggestion very conservative conservative :hrthe—middle—of—the—road liberal very liberal different interpretation not indicated regularly occasionally seldom not at all not indicated regularly occasionally seldom not at all not indicated alone with family with friend(s) not indicated I'ntthe head of household I'm not the head of household I'ntnbt the head of the household.but IVm.earning I live in an apartment with friend(s) not indicated clergyman clerk, bookkeeper, secretary, personnel dentist or doctor driver, mail carrier engineer, factory supervisor or S. technician 280 Column Range Item code Information Occupation 6 factory worker, (continued) operator janitor law or government officer lawyer, lawemaker 7 8 O I 3,4,5, Occupation - medical profession ,9 (continued) other than MD & DDS professor or researcher photographer salesman, businessman teacher, teacher aide, educational supervisor self-employed writer or journalist student farmer other profession not indicated retirement pension, social security 3,000 or less 3,001—5,000 S,001-7,000 7,001-9,001 9,001-ll,000 11,001-13,000 13,001-15,000 lS,OOl—l7,000 l7,001-l9,000 l9,001-21,000 21,001-25,000 25,001—28,000 28,001—30,000 30,001 or above personal and I don't care to answer this question Daddy won't tell This I don't appreciate Middle income or adequate 20. 0,1 6,7 bWNH ,4,5, Gross Income l—‘O \DCDQGW 21. 0 6 .2 3,4,5, Gross Inocme : 8:9 (Continued) 22. 0,1 C‘U‘Iwab—‘O \DCDNO‘U'IBWN O \Dmfl II II II 1.2.3.4.5.6. Church not indicated (or no 3:9 church affiliation) Baptist Brethren Catholic Christian Science Church of Christ 23. 0, 7: UluhUJNH II II II II II column 24. 25. 26. 27. 28. 29. Range O,l,2,3,4,5,6 O,l,2,3,4,5 O,l,2,3,4,5 O,l,2,3 281 Item Code Information Church 6 continued KOO)“ Church continued Religious TV’ Stations? I-‘O kooonxmmwar-‘o N b») O GWUIb Other Radio 4 5 = Churdh of God, Assembly of God Congregational Episcopal Free Methodist inter— or nondenominational Lutheran Methodist or weslyan .Mormon Nazareen Pentecost or Holiness Presbyterian Reformed Seventh Day Adventist other churches does not'watch watch 1-2 Religious TV programs watCh 3-4 Religious TV prograns watCh 5 or more religious TV prograns no TV in my home I‘watch Billy Graham only not indicated does not listen to other stations listen to one other radio station listen to two other radio stations listen to three other stations or more listen to other stations only after FLR.off not indicated No Response to the Whole Questionnaire 2 FLR.Importance Which FLR LAMP-‘0 mwaI-do not indicated very important important sammeinportance little importance not important not indicated AM from Mason FM from Albion both AM.and FM IBM Column Range 30. 0,1,2,3,4,5,6 3].. 0,1,213I4I5I 6,7,8 32. O,l,2,3 33. 0.1.2.3.4.5 34. 0,1,2,3 35. 0.1.2.3.4.5 36. 0 282 Item Exposure Period Code Information Egposure Per week Listening Situation Iisten.while Drivigg Talk to People Listened to Preference mxlCWUWhLHND-‘O C‘U'IbWNII-‘O O waH o LoNH ll U1 LONE-JO O U‘lubLUNl-‘O not indicated 1 year or less 2 years 3 years 4 years 5 years or longer since inception not indicated or not sure tune in everyday 10 hours or less 11-20 hours 21-30 hours 31-40 hours 41-50 hours more than 50 hours from Sunrise to Sunset (AM station from morning melody to Sign off (PM)) not indicated or ndsunderstood the question alone alone and.with others with others = no car radio or it can't receive yes occasionally yes no no, because listening to radio is too distracting with heavy traffic no, because too old to drive. not indicated yes no yes, only with Christian friends not indicated 10 or less 11-30 :more than 30 larger portion of prOgrane almost all of thenl ny'best answer is no preference Column 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. Ran Lg Q Q Q Q Q Q Q Q Q Q Q QQ Q Q Q Q Q Q Q Q Q Q Q oomwoomwoowmoomwoowmoomwoomw Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q QQ QQ Q QQ oxc>c>oxc>c>oxc>c>oxc>c>oxc>c>oxc>c>oxc>c> Q \JP‘F‘\JP‘P‘xlh‘h‘nJhflhixlh4h‘\JP‘F‘thihd \owwowwowwowwwwwmwwwww Q Q Q Q Q Q Q moo QQ \JF" ‘ mN s L») Q lb U1 s Q 283 Item Favorite PEEgEamS dee Information 0 2 0 0 5 k)h‘ O\FJ P‘P‘ \OO Program.2 (No. 1 favorite) Program.l 1 (No. 2 favorite) Program 5 (No. 3 favorite PrOgram 11 (No. 4 favorite) Program 16 (No. 5 favorite) Program.12 (No. 6 favorite) Progranl9 (No. 7 favorite) Questionnaire Number 2 not filled Format Impression 0 (AND-4 GU19 \IO‘ LII-kw l—‘O II II II II II II II II woo — perfect music or perfect talk music only more music than talking equal amount of music and talking ‘more talking than.nusic talking only it depends on who's talking it depends on the type of program and my need at a given time no opinion concern with eternal life accepting Christ for salvation = emphasis on communion with God Bible being the guide Inspiration for reflection cxnfirmt.and.renewal of faith ample fine music guidance to be a Christian citizen conceranith family concern.with current issues 284 Code Information IBM Column 139292 Item 57-60 0, l, 2, 3, 4 , 5 , Inpression 6,7 continued (1) - (4) 61-64 O,l,2,3,4,5, Nbst Helpful 6,7,8,9 Choose four 65-68 0,1,2,3,4,5,6 Most Helpful Choose four 69. 0 70-72. 0,1,2,3,4,5, To be 6 , 7, 8,9 appealing (choose one for each column) 0 \JO‘U‘IbUNH war-‘O \ooo mm mm II II II I II II II OOGU’I informative and educa— tional being behind our time no camercial no rock and roll music fund raising really cares for people Christian entertainment Amateur broadcasting trying to please every- body in their local church eternal life and second caning of Christ accepting Christ for salvation ccmnunicn with God Bible being the guide to Christian life inspiration and enlighten- ment comfort and strength fine music and assuring voices guidance to be a dedicated Christian concern for family concern with current issues informative and educational being prophetic rm>cxmmercial no rock and roll music a successful fund raising is a testimony to living God feeling of being loved blessing listen to music only they are doing fine, I like then as they are more professionalism in talk and music testimnial singing fibre good classical and Gospel nusic programs positive message for every- day living if there is a strong emphasis on salvation the general public will not be interested, if making programs more appealing to Column 73-75 R3229. 285 Item O,l,2,3,4,5,6, 7,8,9 (choose one from each column) Why Liking O,l,2,3,4,S [by Liking 6,7,8,9 (continued) (choose one from each column) Code Information general public would lessen appeal to dedicated Christians? 6 WNH O‘U‘Ib (Dd NI-‘O selected good sermons or testimonial of local Christians more reference to the Bible pertaining to prophecy concerning today's events and answer from the Bible for today's problems more infcnnative on current issues and compre- hensive news of the hour teach basic steps for salvation and Bible study refreshing, clean wholesome; like everything no comercials no rock and roll help to live a Christian life help to hear about Christ help communion with God FLR is a wonderful thing; its wholly Christian informative and educational FLR is Christ-centered; really care for people help to think on Christian living-Bible centered programs ample fine music characters of radio speakers realizing that we get foregiveness and a new start everyday help make living happier and easier programs are truthful and inspiring feel sharing the common belief FLR meets all kinds of needs it presents God's way of life against deteriorating social moral trend it keeps my mind on the things of the lord inspirational 286 Item Why Disliking Code Information undecided controversial doctrine speaking programs are shallow some rock style music not stimulating not appealing to youngsters and teens too much UPI news "Good News at Noon" usually negative lack of professionalism APPENDIX G PROGRAM RANKING IN ACCORDANCE WITH AUDIENCE RECEPTIVITY (REPEAT OF TABLE 2 FOR CONVENIENCE OF THE READER) 287 APPENDIX G (Repeat of Table 2 for Convenience of the Reader) Progran Parking in mm With Audience Receptivity (Summer, 1973) Barking Apprmimate umber Progrm SLbjects largo: of m1 Program ANY 1 Chapel of the Air 13 1/2 min 47.66 2 Psydnology for Living 13 1/2 45.44 3 Prayer Partrer 28 43.20 4 Back to the Bible 28 35.18 5 Songs and Chatter 28 31.33 6 Good News at Noon 28 31.29 7 Between Us ”men 13 1/2 28.33 8 Sunshine Lane 43 27.94 9 mshadceld 28 21.92 10 Nightwatch 28 20.36 11 Burper tn Bulper 30 20.10 12 News 1-10 19.25 13 Wonderful World of Mic 1:50 17.27 14 Quartet Tine 25 17.15 15 Raqmt Time 2:00 15.97 16 Tips for Team 5 15.72 17 Chrdleliwt 55 14.92 18 'lhe Fanny How 28 14.82 19 Childrm'a Bible Hour 28 14.53 Z) Vbrship How 58 14.12 21 Keep Praising 13 1/2 12.86 22 Wt for the my 2 1/2 11.98 23 Seething to Sing About 13 1/2 11.64 24 Bulletin Board 3 11.56 25 Burger Bill 28 11.44 26 Bargain (timber 28 11.07 27 Go1den Year fella-70111;) 5 10.86 28 Bible Doctrine 28 10.63 29 let It sum 28 10.12 30 Heart to lbart 13 10.10 31 lbs Last Hour 55 9.43 32 Books in Review 13 1/2 9.11 33 Sunrise South 26 1/2 8.88 34 mditatim in unit: 13 1/2 8.52 35 turning Modim 25 7.70 36 Nate in a Different Dimension 13 1/2 7.48 37 Jack Van Impe 28 7.13 38 Slater: of Blessing 55 6.88 39 mantra 2:30 6.05 40 Storybodt than 13 U2 5.05 41 Window (11 the ibrld 3 5.04 42 Sounds of Faith 25 4.74 43 Say: in the Night 27 4.72 44 '11: Happy Side 1:20 4 36 45 Saturday Night Spedal 43 1/2 4.30 46 Berean Bible Hair 28 4.26 47 Afternom naical 4:30 4.23 48 body Pregame 28 4.14 49 'me Living mm 2 1/2 4.09 50 Youth Haven Time 10 3.96 51 African Gleaner 13 3.54 52 Stereo o1 Smriay 60 3.34 53 Here's How 13 1/2 3.25 54 Editorial 3 2.25 55 Mic Til Midnight 55 1.98 Ch the Have 25 1:67 56 finYlgure lemon the sample of 122 listexers taken from FLR mailing list consisting of 20,000 mm’ber: including rmlistening militia}. 'me nutber of potential listeners in this mailing list are estimated to be 12,300. But only about 60 to 65 percent of 12,300 are regularly listening. 288 APPENDIX H DISPOSITION OR CHARACTERISTICS OF LISTENERS AND THEIR FAVORITE PROGRAMS Appendix H consists of twenty-one tables which compare all of the programs in terms of their listening audiences which have different dispositions or character— istics in twenty-one areas. All the data were obtained through the computer programming process. Elements included in all the tables are relatively the same except Tables 17 through 21 in which the categorical percentages were eliminated. The following is a list of elements and their explanation: 1. Total distribution: This refers to the figures that appear on top of all the columns. The figure represents the listeners who belong to that cate— gory. For example, in Table Hl, the figures 25 and 75 in the first and second columns represent respectively the total number of males and females. Pgm. ng. No.: An abbreviation of "Program Ranking Number." All the statistics in the tables are placed according to the order of ranking of audience receptivity. All the programs in the present study are thus identified by their ranking numbers. For example, Pgm. 1 refers to "Chapel of the Air" and Pgm. 2 refers to "Psychology for Living" and so on. Fq. or Freq.: An abbreviation of "Frequency." This refers to the actual number of listeners belonging to that category in regard to the given program. D% or Dist. %: An abbreviation of "distribution percentage." This refers to the percentage of the total number of listeners who consider the program as one of their favorites and who specifically belong to that category. For example, D% with Pgm. l in Table H1 has two figures indicating the percentage. The number 27.90 is the result of 12 divided by the total of 43, and 72.09 is the result of 31 divided by the total of 43. C% or Cat. %: An abbreviation of "categorical percentage.“ This refers to the percentage based on the total number of listeners who belong to that category. For example, C% with Program 1 in Table H1 289 has two figures indicating categorical percentage. The figure 48.00 is the result of 12 divided by the total males (25), and 41.33 is the result of 31 divided by the total females (75). C% seems to give a more meaningful statistic figure than D% since it provides a relative figure about the listeners in different categories regardless of the absolute number of listeners. This is especially true when a total number of listeners in one category exceeds overwhelmingly that of other categories. About excluded data: Due to a limitation of the budget and the scope of the study, attempts were made to limit the use of IBM cards to one card for each listener. Thus the number of programs which was fed into the IBM card from each listener's questionnaire as his favorite was limited to seven even though many listeners often indicated more than seven programs as their favorite. This meant that in the process of computer programming, some programs were eliminated from computation if they ranked outside the seventh place. However, all the programs mentioned by listeners were incorporated into the "familiarity figure." (See the definition in Chapter Table H1. Sex Difference and Program Preference Pgm. Sex Categories Pgm. Sex Categories ng' Male Female Total Rk9° Male Female Total No. No. Total Total Distribution Distribution 25 75 100 25 75 100 1. 11. Pg. 12 31 43 Fq. 8 15 23 D.% 27.90 72.09 100 D.% 34.78 65.21 100 C.% 48.00 41.33 4Q43 432.00 20,QO 2. 12. Pg. 9 4o 49 Pg. 6 13 19 D.% 18.36 81.63 100 D.% 31.57 68.42 100 C % 36.00 53.33 C.% 24.00 17.33 3. 13. Pg. 7 35 42 Pg. 1 16 17 D.% 16.66 83.33 100 D.% 5.88 94.11 100 C.% 28.00 46.67 CJ% 4.00 21433 4. 14. Pg. 8 3o 38 Pg. 6 8 14 D.% 21.05 78.94 100 D.% 42.85 57.14 100 C.% 32.00 40.00 C.% 24.00 10.66 5. 15. Fq. 4 25 29 Pg. 3 6 9 D.% 13.79 86.20 100 D.% 33.33 66.66 100 C.% 16.00 33.33 C.% 12.00 8.00 6. 16. Fq. 7 23 30 Pg. 5 11 16 D.% 23.33 76.66 100 D.% 31.25 68.75 100 C.% 28.00 30.67 C.3 20.00 14.66 7. 17. Pg. 0 22 22 Pg. 6 9 15 D.% 0.00 100.00 100 D.% 40.00 60.00 100 C.% 0.00 29.33 C.% 24.00 12.00 8, 18. Pg. 3 24 27 Pg. 5 13 18 D.% 11.11 88.88 100 D.% 27.77 72.22 100 C.% 12.00 32.00 C.% 20.00 17.33 9, 19. Pg. 4 17 21 Pg. 1 s 6 D.% 19.04 80.95 100 D.% 16.66 83.33 100 C.% 16.00 22.67 C-% 4-00 6-67 10. 20- Fq. s 9 14 Fq. 2 3 5 D.% 35.71 64.28 100 D.% 40.00 60.00 100 C.% 20.00 12.00 C-% 8-00 4-00 Table H1 (cont'd.) 2E2: Sex Categories 33?: Sex Categories No. Male Female Total No. Male Female Total Total Total Distribution Distribution 25 75 100 25 75 100 21. 31. Pg. 2 2 4 excluded from D.% 50.00 50.00 100 computer analysis* C.% 8.00 2.67 22. 32. Pg. 1 6 7 Pg. 1 5 6 D.% 14.28 85.71 100 D.% 16.66 83.33 100 C.% 4.00 8.00 C.% 4.00 6.67 23. 33. Pg. 2 7 9 Pg. 2 S 7 D.% 22.22 77.77 100 D.% 28.57 71.42 100 C.% 8.00 9.33 C.% 8.00 6.67 24. 34. Pg. 3 3 6 excluded from D.% 50.00 50.00 100 computer analysis* C.% 12.00 4.00 25. 35. Pg. 2 6 8 excluded from D.% 25.00 75.00 100 computer analysis* C.% 8.00 8.00 26. 36. Pg. 4 10 14 Pg. 1 2 3 D.% 28.57 71.42 100 D.% 33.33 66.66 100 C.% 16.00 13.33 C.% 4.00 2.67 27. 37. Pg. 3 10 13 Pg. 1 3 4 D.% 23.07 76.92 100 D.% 25.00 75.00 100 C.% 12.00 13.33 C.% 4.00 4.00 28. 38. Pg. 0 3 3 Pg. 2 6 8 D.% 0.00 100.00 100 D.% 25.00 75.00 100 C.% 0.00 4.00 C.% 8.00 8.00 29. 39. Pg. 2 2 4 excluded from D.% 50.00 50.00 100 computer analysis* C.% 8.00 2.67 30. 40. Pg. 1 10 10 excluded from D.% 9.09 90.90 100 computer analysis* C.% 4.00 13.33 *Inadequate data: see the beginning pages of Appendix H. Table H1 (cont'd.) :32: Sex Categories :32: Sex Categories No. Male Female Total No. Male Female Total Total Total Distribution Distribution 25 75 100 25 75 100 41. 49. Fq. 2 3 5 excluded from D.% 40.00 60.00 100 computer analysis* C.% 8.00 4.00 42. 50. Pg. 0 4 4 Pg. 0 3 3 D.% 0.00 100.00 100 D.% 0.00 100.00 100 C.% 0.00 5.33 C.% 0.00 4.00 43. 51. excluded from Pg. 0 4 4 computer analysis* D.% 0.00 100.00 100 C.% 0.00 5.33 44. 52. Pg. 0 4 4 Pg. 2 1 3 D.% 0.00 100.00 100 D.% 33.33 66.66 100 C.% 0.00 5.33 C.% 8.00 1.33 45. 53. Pg. 1 2 3 excluded from D.% 66.66 33.33 100 computer analysis* C.% 4.00 2.67 46. 54. Pg. 1 2 3 excluded from D.% 33.33 66.66 100 computer analysis* C.% 4.00 2.67 47. 55. excluded from Fq. 2 1 3 computer analysis* D.% 66.66 33.33 100 C.% 8.00 1.33 48. Pg. 2 l 3 D.% 66.66 33.33 100 C.% 8.00 1.33 ' *Inadequate data: see the beginning pages of Appendix H. 293 Table H2. Age Difference and Program Preference (44.59) Total Relative Age Average* g Age Categories (Years) 0 $4M <3 G o o <3 0 u H c c>m rn v m o r\ m 0&4 m x c n I I n n I o u C can r4 H H H r4 H o:> o :3 01: cu m v m \o h «>0 B Pgm. Total ng. Distribution No. 3 5 15 21 25 13 13 4 1 100 1. Freq. 2 0 6 7 l4 5 8 1 43 D. % 4.65 0 13.95 16.27 32.55 11.62 18.60 2.32 100 C. % 66.66 0 40.00 33.33 56.00 38.46 61.53 25.00 “£72 2. Freq. 2 0 5 12 11 9 9 1 49 D. % 4.08 0 10.20 24.48 22.44 18.36 18.36 2.04 100 C. % 66.66 0 33.33 57.14 44.00 69.23 69.23 25.00 41131 3. Freq. 1 2 6 7 10 6 7 3 42 D. % 2.38 4.76 14.28 16.66 23.80 14.28 16.66 7.14 100 C. % 33.33 40.00 40.00 33.33 40.00 46.15 53.84 75.00 4519 4. Freq. 2 1 5 7 12 3 6 2 38 D. % 5.26 2.63 13.14 18.42 31.57 7.89 15.78 5.26 100 C. % 66.66 20.00 33.33 33.33 48.00 23.07 46.15 50.00 £130 5. Freq. 0 0 5 3 9 5 5 2 29 D. % 0 0 17.24 10.34 31.03 17.24 17.24 6.89 100 C. % 0 0 33.33 14.29 36.00 38.46 38.46 50.00 48.25 6. Freq. 0 2 5 8 8 2 4 O 1 30 D. % O 6.66 16.66 26.26 26.66 6.66 13.33 0 3.33 100 C. % 0 40.00 33.33 38.10 32.00 15.38 30.77 0 100.00mL46 7. Freq. O 0 5 5 6 4 1 1 22 D. % 0 0 22.72 22.72 27.27 18.18 4.54 4.54 100 C. % 0 0 33.33 23.81 24.00 30.77 7.69 25.00 42.77 8. Freq. 1 1 4 8 7 3 2 l 27 D. % 3.70 3.70 14.81 29.62 25.92 11.11 7.40 3.70 100 (2. % 33.33 20.00 26.67 31.10 28.00 23.07 15.38 25.00 42.21 9. .F eq. 0 2 2 6 6 1 3 0 1 21 D. % O . 9.52 9.52 28.57 28.57 4.76 14.28 0 4.76 100 C. % 0 40.00 13.33 28.57 24.00 4.69 23.08 0 100.004154 10. .Freq. 0 3 3 2 4 2 14 I). % 0 21.42 21.42 14.28 28.57 14.28 100 CI. % 0 60.00 20.00 9.52 16.00 15.38 35.75 ‘*Relative Age Average: Computed by considering the midpoint of each age group as an average for each age group, that is, 18, 25, 35, 45 ... 75 and 80. 294 Table H2. Continued c Age Categories (Years) 6 HII c: o C) c> o o :4 H G O> o D N: N m O :3 N23 N m O :3 N5 N m v In KO l‘ 000 B Pgm. Total ng. Distribution No. 3 5 15 21 25 13 13 4 1 100 31. excluded from computer analysis* 32. Freq. 0 0 1 2 2 1 6 D. % 0 0 16.16 33.33 33.33 16.16 100 c. % o o 6.67 9.52 8.00 7.69 40-5 33. Freq. 0 1 1 0 3 2 7 D. % O 14.28 14.28 0 42.85 28.57 100 c. % 0 20.00 7.69 0 12.00 15.38 41-86 34. excluded from computer analysis* 35. excluded from computer analysis* 36. Freq. 0 0 0 1 1 1 3 D. % 0 O 0 33.33 33.33 33.33 100 C. % 0 0 0 '4.76 4.00 7.69 68.25 37. Freq. 0 0 2 0 2 4 D. % 0 0 50.00 0 50.00 100 C. % 0 0 13.33 0 8.00 35.5 38. Freq. 0 0 0 1 3 1 2 1 8 D. % 0 0 0 12.50 37.50 12.50 25.00 12.50 100 C. % 0 0 0 4.76 12.00 7.69 15.38 25.00 $L25 39. excluded from computer analysis* 40. excluded from computer analysis* *Inadequate data: see the beginning pages of Appendix H. 297 Table H2. Continued : Age Categories (Years) :5 HH 0 o o o o o 3.4 H C: O Q) m V‘ In \D l‘ (I) 0 H 8.3 'é 'o I I I I I I m p O C.‘ H H H H H H O > O :3 045 N «I v m w r~ «:0 B Pgm. Total ng. Distribution No. 3 5 15 21 25 13 13 4 1 100 41. Freq. 0 0 0 0 0 3 1 0 1 5 D. % 0 0 0 0 0 60.00 20.00 0 20.00 100 C. % 0 0 0 O 0 23.08 7.69 100 63-5 42. Freq. 1 0 0 1 1 1 4 D. % 25.00 0 0 25.00 25.00 25.00 100 c. 8 33.33 0 o 4.76 4.00 7.69 45-5 43. excluded from computer analysis* 44. Freq. 0 0 2 1 0 1 4 D. % 0 0 50.00 25.00 0 25.00 100 c. 8 o 0 13.33 4.76 o 7.69 35-5 45. Freq. 0 1 1 0 0 0 1 3 D. % O 33.33 33.33 0 0 0 33.33 100 C. % 0 20.00 6.67 O 0 0 7.69 37 46. Freq. 0 0 2 1 3 D. % O 0 66.66 33.33 100 c. 8 o 0 13.38 4.76 28-83 47. excluded from computer analysis* 48. Freq. 0 0 0 1 1 0 0 1 3 D. % 0 0 0 33.33 33.33 0 0 33.33 100 c. 8 o o o 4.76 4.00 o 0 25.00 52-16 49. excluded from computer analysis* 50. Freq. 0 0 0 0 2 1 3 D. % 0 0 0 0 66.66 33.33 100 c. 8 o o o o 8.00 7.69 48-83 *Inadequate data: see the beginning pages of Appendix H. 298 Table H2. Continued g Age Categories (Years) 0 L4H C) o c> 0 <3 0 H r4 :2 00) m '3' In \0 I\ 00 OH «3 x p I I I I I I m u I: CC: H H H H H H O> O D 0:: N r0 o uw o P~ «>0 B Pgm. Total ng. Distribution No. 3 5 15 21 25 13 13 4 l 100 51. Freq. 0 0 1 1 1 0 0 1 4 D. % 0 0 25.00 25.00 25.00 0 O 25.00 100 C. % 0 0 6.67 4.76 4.00 0 0 25.00 45.5 52. Freq. 0 0 0 l 1 0 1 3 D. % 0 0 0 33.33 33.33 0 33.33 100 C. % 0 0 0 4.76 4.00 0 7.69 48.83 53. excluded from computer analysis* 54. excluded from computer analysis* 55. Freq. 0 0 1 0 1 1 3 D. % 0 0 33.33 0 33.33 33.33 100 C. % O 0 6.67 0 4.00 7.69 *Inadequate data: see the beginning pages of Appendix H. 299 Table H3. Marital Status and Program Preference Marital Status Pgm. Un- No. known Single Married Widowed Divorced Total Total Distribu- tion 2 5 81 11 1 100 1. Freq. 0 0 33 10 o 43 Dist. % 0 O 76.74 23.25 0 100 Cat. % 0 0 40.74 90.90 Q 2. Freq. l 0 41 6 1 49 Dist. % 2.04 0 83.67 12.24 2.04 100 Cat. % 50.00 0 50.61 54.54 100.00 3. Freq. 0 3 32 6 1 42 Dist. % O 7.14 76.19 14.28 2.38 100 Cat. % 0 60.00 39.51 54.55 100.00 4. Freq. 0 1 29 7 1 38 Dist. % 0 2.63 76.31 18.42 2.63 100 Cat. % 0 20.00 35.80 63.64 100.00 5. Freq. O 0 26 2 1 29 Dist. % 0 0 89.65 6.89 3.44 100 Cat. % 0 0 32.09 18.18 100.00 6. Freq. 0 2 24 3 1 30 Dist. % 0 6.66 80.00 10.00 3.33 100 Cat. % 0 40.00 29.63 27.27 100.00 7. Freq. 0 0 20 2 0 22 Dist. % O 0 90.90 9.09 0 100 Cat. % 0 0 24.69 18.18 0 8. Freq. 0 1 22 4 0 27 Dist. % 0 3.70 81.48 14.81 0 100 Cat. % 0 20.00 27.16 36.36 0 9. Freq. 0 2 15 3 1 21 Dist. % 0 9.52 71.42 14.28 4.76 100 Cat. % 0 40.00 18.52 27.27 100.00 10. Freq. 1 2 11 O 14 Dist. % 7.14 14.28 78.57 0 100 Cat. % 0 40.00 13.58 0 300 Table H3 (cont'd.) Marital Status Pgm. Un- No. known Single Married Widowed Divorced Total Total Distribution 2 5 81 11 1 100 11. Freq. 0 1 20 2 O 23 Dist. % 0 4.34 86.95 8.69 O 100 Cat. % 0 20.00 24.69 18.18 0 12. Freq. 1 0 15 3 O 19 Dist. % 5.26 0 78.94 15.78 0 100 Cat. % 50.00 0 18.52 27.27 0 13. Freq. 1 0 13 3 0 17 Dist. % 5.88 O 76.47 17.64 0 100 Cat. % 50.00 0 16.05 27.27 0 14. Freq. 1 1 10 2 0 14 Dist. % 7.14 7.14 71.42 14.28 0 100 Cat. % 50.00 20.00 12.35 18.18 0 15. Freq. 0 1 7 1 0 9 Dist. % 0 11.11 77.77 11.11 0 100 Cat. % 0 20.00 8.64 9.09 O 16. Freq. 1 2 11 2 0 16 Dist. % 6.25 12.50 68.75 12.50 0 100 Cat. % 50.00 40.00 13.58 18.18 0 17. Freq. 0 0 14 1 0 15 Dist. % 0 0 93.33 6.66 0 100 Cat. % 0 0 17.28 9.09 0 18. Freq. 1 1 14 2 0 18 Dist. % 5.55 5.55 77.77 11.11 0 100 Cat. % 20.00 17.28 18.18 0 19. Freq. 0 0 5 1 0 6 Dist. % 0 0 83.33 16.66 0 100 Cat. % 0 0 6.17 9.09 0 20. Freq. 1 0 4 0 0 5 Dist. % 20.00 0 80.00 0 O 100 Cat. % 50.00 0 4.94 O 0 21. Freq. 0 O 3 l 0 4 Dist. 8 0 O 75.00 25.00 0 100 Cat“ % 0 0 3.70 9.09 O 301 Table H3 (cont'd.) Marital Status Pgm. Un- No. known Single Married Widowed Divorced Total Total Distribution 2 5 81 11 1 100 22. Freq. O 1 5 1 O 7 Dist. % 0 14.28 71.42 14.28 0 100 Cat. % 0 20.00 6.17 9.09 0 23. Freq. 0 0 9 0 0 9 Dist. % 0 0 100.00 0 O 100 Cat. % 0 O 11.11 0 0 24. Freq. 0 0 5 l 0 6 Dist. % O O 83.33 16.66 0 100 Cat. % 0 0 6.17 9.09 0 25. Freq. l 2 5 0 O 8 Dist. % 12.50 25.00 62.50 0 O 100 Cat. % 50.00 40.00 6.17 0 0 26. Freq. 1 0 12 1 0 l4 Dist. % 7.14 O 85.71 7.14 0 100 Cat. % 50.00 0 14.81 9.09 O 27. Freq. O 0 11 2 0 13 Dist. % 0 0 84.61 15.38 0 100 Cat. % 0 0 13.58 18.18 0 28. Freq. 0 0 2 l 0 3 Dist. % 0 0 66.66 33.33 0 100 Cat. % 0 O 2.47 9.09 O 29. Freq. 0 0 4 0 0 4 Dist. % 0 0 100.00 0 O 100 Cat. % 0 0 4.94 0 0 30. Freq. 0 0 10 1 O 11 Dist. % 0 0 90.90 9.09 0 100 Cat. % 0 0 12.35 9.09 0 31. excluded from computer analysis* *Inadequate data: see the beginning pages of Appendix H. 302 Table H3 (cont'd). Marital Status Pgm. Un- No. known Single Married Widowed Divorced Total Total Distribution 2 5 81 11 1 100 32. Freq. 0 0 6 0 0 6 Dist. 8 o 0 100.00 0 0 100 Cat. 8 o o 7.40 0 0 33. Freq. 1 o 6 0 0 7 Dist. 8 14.28 0 85.71 0 0 100 Cat. 8 50.00 0 7.40 0 0 34. excluded from computer analysis* 35. excluded from computer analysis* 36. Freq. 0 O 3 0 0 3 Dist. % 0 0 100.00 0 0 100 Cat. % 0 0 3.70 0 0 37. Freq. 0 O 4 0 0 4 Dist. % 0 0 100.00 0 0 100 Cat. % 0 O 4.94 0 O 38. Freq. 0 O 6 1 1 8 Dist. % 0 0 75.00 12.50 12.50 100 Cat. % 0 O 7.40 9.09 100.00 39. excluded from computer analysis* 40. excluded from computer analysis* 41. Freq. 0 O 5 0 0 5 Dist. % 0 0 100.00 0 0 100 Cat. % 0 O 6.17 0 0 42. Freq. 0 0 3 l 0 4 Dist. % 0 0 75.00 25.00 0 100 Cat. % 0 0 3.70 9.09 0 1*Inadequate data: see the beginning pages of Appendix H. 303 Table H3 (cont'd.) Marital Status Pgm. Un- No. known Single Married Widowed Divorced Total Total Distribution 2 5 81 11 1 100 43. excluded from computer analysis* 44. Freq. 0 0 4 0 0 4 Dist. % O 0 100.00 0 0 100 Cat. % 0 0 4.94 0 0 45. Freq. 1 0 2 0 0 3 Dist. % 33.33 0 66.66 0 0 100 Cat. % 50.00 0 2.47 0 0 46. Freq. 0 0 3 0 0 3 Dist. % O 0 100.00 0 0 100 __Cat. % 0 0 3.70 0 0 7. excluded from computer analysis* 48. Freq. 0 0 3 0 0 3 Dist. % 0 0 100.00 0 0 100 Cat. % 0 0 3.70 0 0 49. excluded from computer analysis* 50. Freq. O 3 0 0 3 Dist. % 0 0 100.00 0. 0 100 Cat. % 0 0 3.70 0 0 51. Freq. 0 0 3 1 0 4 Dist. % 0 0 75.00 25.00 0 100 Cat. % 0 0 3.70 9.09 0 52. Freq. 0 O 3 0 0 3 Dist. 8 o 0 100.00 0 0 100 Cat. 8 o o 3.70 0 0 53. excluded from computer analysis* *Inadequate data: see the beginning pages of Appendix H. 304 Table H3 (cont'd.) Marital Status Pgm. Un— No. known Single Married Widowed Divorced Total Total Distribution 2 5 81 11 1 100 54. excluded from computer analysis* 55. Freq. 0 O 3 O O 3 Dist. % O 0 100.00 0 0 100 Cat. % 0 O 3.70 0 O *jumadequate data: see the beginning pages of Appendix H. Table H4. Education Experience and Program Preference 305 a a 5 Educational Categories (Years) g gig is- *8- .. £5 3 . 33 58 .. ’8§ 3%“ 3 3 "58 958 3' fix a 3 ~- ’6 2‘28 .. . E a g 0‘ _ _ H H H in 1384-8 9.38 913: MB . 5,19 :58 4-8 458 48 45. Hgn. Tbtal . Total 8kg. Distribution 9. Distribution No. 7 9 38 23 12 11 100 . 7 9 38 23 12 11 100 ls f I Freq. 4 4 13 8 7 7 43 0 1 3 6 D. 8 9.30 9.30 30.23 18.60 16.27 16.27 100 . 8 0 16.66 33.33 50.00 100 C. 8 57.14 44.44 34.21 34.78 58.33 63.63 . 8 11.11 5.26 13.04 12.50 2. . Freq. 2 2 19 13 7 6 49 1 0 2 2 5 D. 8 4.08 4.08 38.77 26.53 14.28 12.24 100 . 8 20.00 0 40.00 40.00 100 C. 8 28.57 22.22 50.00 56.52 58.33 54.54 3, . 8 14.29 5.26 8.70 13.00 30 u _ r Freq. 3 5 17 10 2 5 42 0 1 0 0 l 2 4 D. 8 7.14 11.90 40.47 23.80 4.76 11.90 100 . 8 O 25.00 0 O 25.00 50.00 100 C. 8 42.85 55.55 44.73 43.47 16.67 45.45 3_ . 8 11.11 8.33 18.18 15.25 4. 2. Freq. 2 4 15 8 5 4 38 . 2 0 2 2 0 1 7 D. 8 5.26 10.52 39.47 21.05 13.15 10.52 100 . 8 28.57 0 28.57 28.57 0 14.28 100 C. 8 28.57 44.44 39.47 34.78 41.67 36.36 3_3 . 8 28.57 5.26 8.70 9.09 14.00 5. 3. Freq. 1 4 15 6 3 29 0 1 4 1 2 1 9 D. 8 3.44 13.79 51.72 20.68 10.34 100 . 8 0 11.11 44.44 11.11 22.22 11.11 100 C. 8 14.28 44.44 39.47 26.08 25.00 0 2, . 8 11.11 19.53 4.35 16.67 9.09 13.44 6. 42 Freq. 1 2 12 9 5 1 30 0 2 2 2 6 D. 8 3.33 6.66 40.00 30.00 16.66 3.33 100 . 8 0 33.33 33.33 33.33 100 C. 8 14.28 22.22 31.58 39.13 41.67 9.09 .3 . 8 22.22 5.26 8.70 11.66 72 5. Freq. 0 0 12 4 5 1 22 0 1 2 3 2 8 D. 8 0 0 54.54 18.18 22.72 4.54 100 . 8 0 12.50 25.00 37.50 25.00 100 C. 8 31.58 12.39 41.67 9.09 . 8 11.11 5.26 13.04 16.67 13.38 g. 0 Freq. 2 2 11 5 4 3 27 3 6 4 14 D. 8 7.40 7.40 40.74 18.51 14.81 11.11 100 . 8 7.14 21.42 42.85 28.57 100 C. 8 28.57 22.22 28.95 21.74 33.33 27.27 _ . 8 14.227 33.33 15.79 17.39 11.92 9. . Freq. 2 3 7 5 3 1 21 3 1 4 3 1 1 13 D. 8 9.52 14.28 33.33 23.80 14.28 4.76 100 . 8 23.07 7.69 30.76 23.07 7.69 7.69 100 C. 8 28.57 33.33 18.42 21.74 25.00 9.09 . 8 42.86 11.11 10.53 13.04 8.33 9.09 13.30 10. . Freq. 1 2 6 3 1 1 l4 0 1 1 1 3 D. 8 7.14 14.28 42.85 21.42 7.14 7.14 100 . 8 0 33.33 33.33 33.33 100 C. 8 14.28 22.22 15.78 13.04 8.33 9.09 . 8 11.11 2.63 4.35 11.67 11. Freq. 1 0 8 7 3 4 23 0 0 2 0 l l 4 D. 8 4.34 0 34.78 30.43 13.04 17.39 100 . 8 0 0 50.00 0 25.00 25.00 100 C. 8 14.2? 21.05 30.43 25.00 36.36 4‘2 . 8 5.2g 8.33 9.09 14.50 12’ Freq. 3 3 4 5 2 2 19 1 0 7 1 2 11 D. 8 15.78 15.78 21.05 26.31 10.52 10.52 100 . 8 9.09 0 63.36 9.09 18.18 100 C. 8 42.86 33.33 19.53 21.74 16.67 18.18 . 8 14.27 18.42 4.35 16.67 13.00 13. Freq. 1 1 8 3 2 2 17 Banned from (Ingmar Analysis“ D. 8 5.88 5.88 47.05 17.44 11.76 11.76 100 C. 8 14.39 11.11 21.05 13.04 16.67 18.18 13.4 14. . Freq. 2 1 2 6 1 6 17 1 0 2 2 1 6 D. 8 14.28 7.14 14.28 42.85 7.14 14.28 100 . 8 16.66 0 33.33 33.33 16.66 100 C. 8 28.57 11.11 5.26 26.09 8.33 54.54 14‘ . 8 14.29 5.26 8.70 8.33 13.60 151 Freq. 1 0 3 4 1 9 1 ‘1 1 1 1 2 7 D. 8 11.11 0 33.33 44.44 11.11 100 . 8 14.28 14.28 14.28 14.28 14.28 28.57 100 C. 8 14.29 7.89 17.39 8.33 . 8 14.29 11.11 2.63 4.35 8.33 18.18 14.50 K. I Freq. 0 1 4 2 4 5 16 Excluded hnrncxmqmmsr Analysis D. 8 0 6.25 25.00 12.50 25.00 31.25 100 C. 8 11.11 19.53 8.70 33.33 45.45 14,9 17. Freq. 1 0 7 3 2 2 15 Excluded from quxnxn'Analysis D. 8 6.66 0 46.66 20.00 13.33 13.33 100 c. 8 14.23 18.42 13.04 16.67 18.18 13, 18. ' Freq. 0 1 9 3 4 l 18 1 0 2 3 D. 8 0 5.55 50.00 16.66 22.22 5.55 100 . 8 33.33 0 66.66 100 C. 8 11.11 23.68 13.04 33.33 9.09 3. . 8 14.29 5.26 12.00 Table H4. Continued 306 Educational Categories (Years) . a 545 .. i i I 213 523 >I8 >I8 >I§ 3 ' 8 fig; >«n » >88" 3 g >-g§ 2:38 :g sfi i g >-g§s-§’8 3% 8% .315 3 §8 49 55,8 3538 35.3 52 £82843 éfi 32.398 233. 3 Pgm. 'mtal Pgn. 'lbtal 8kg. Distribution 8x9. Distribution No. 7 9 38 23 12 11 100 N9. 7 1, 9 J, 38 j 23 I 12 [4, 11 L 100 37. 47. Freq. 0 0 4 4 Excluded frtnICanxneu'Analysis D. 8 0 0 100.00 100 9:78 10.53 12.00 3. 48. Freq. o 2 2 3 o 1 8 Freq. o o 1 1 1 3 D. 8 0 25.00 25.00 37.50 0 12.50 100 D. 8 0 0 33.33 33.33 33.33 100 E9 8 22.22 5.26 13.04 9.09 12.7 g; 8 2.63 4.35 8.33 14.09 3 . 49. Excluded trtnIcrnpumer Analysis Excluded fkrnlcrnpmmer Analysis 40. 56. Excluded from computer Analysis Freq. 0 0 1 0 1 1 3 D. 8 0 0 33.33 0 33.33 33.33 100 C. 8 2.63 8.33 9.09 ‘33 41. 51. Frog. 0 1 1 2 0 1 5 Freq. 0 0 1 2 1 4 D. 8 0 20.00 20.00 40.00 0 20.00 100 D. 8 0 0 25.00 50.00 25.00 100 C. 8 11.11 2.63 8.70 9.92 13.40 C. 8 2.63 8.70 8.33 l§_QQA 42. 52. Freq. 1 0 3 4 Freq. 0 0 1 1 0 1 3 D. 8 25.00 0 75.00 100 D. 8 0 0 33.33 33.33 33.33 100 C. 8 14.29 7.89 12.99 C. 8 2.63 4.35 9.09 14_57 43. 53. Excluded £n:n(1lsanxa'Analysis Excluded frtnncrnrmneu'Analysis 44. 54. Freq. 0 0 2 1 0 1 4 Excluded frtnICInrxnem Analysis D. 8 O 0 50.00 25.00 0 25.00 100 C. 8 5.267 4.35 9.09 14.00 45. 55. Freq. 0 l 0 1 1 3 Freq. 0 0 2 0 0 1 3 D. 8 0 33.33 0 33.33 33.33 100 D. 8 0 0 66.66 0 0 33.33 100 géf‘ 11.11 4.35 8.33 13.00 C. 8 5.26 9.09 14,09 Freq. 0 0 3 3 D. 8 0 0 100.00 100 C. 8 7.89 12.99 .1, *Relative Average Education. "Inadequate data: See the beginning page of this table where there is an explanation. f The figure in the bottom row of the boxes in this column refers to “Average Education" Average Education expressed in years is computed by assigning 9 years to the 7-9 year group, 12 to the 10-12 year group, 14 to the 13-14 year group, 16 to the 15-16 year group and 18 to the Graduate Work group. 307 Table HES. Listeners' Financial Cbntribution to Family life Radio 8 8 91 ‘8 3 '3 8 *5 E E 8 8 g E ‘2’8 H H . 98 .. . 3 . s ‘ Q“ o s ‘ 5“ 8 3 jg 2 38 Eggs? 3 2 §8 8 Total 3 54 26 17 100 Total 3 54 26 17 100 1. 9. Freq; 2 26 10 5 43 Freq. 0 14 4 3 21 D. 8 4.65 60.46 23.25 11.62 100 D. 8 0 66.66 19.04 14.28 100 C. % 66.66 48.15 38.46 29.41 C. % 0 25.93 15.38 17.65 2. 10. Freq. 2 23 12 11 48 Freq. 0 6 5 3 14 D. % 4.16 47.91 25.00 22.91 100 D. % 0 42.85 35.71 21.42 100 C. % 66.66 42.59 46.15 64.71 IC. 8 0 11.11 19.23 17.65 3. 11. Freq. 1 26 6 8 41 Freq. 1 10 9 2 22 D. 8 2.43 63.41 14.63 19.51 100 D. 8 4.54 45.45 40.90 9.02 100 C. % 33.33 48.15 23.07 47.06 C. % 33.33 18.51 34.61 11.76 4. 12. Freq. 1 21 12 4 38 Freq. 0 12 5 2 19 D. % 2.63 55.26 31.57 10.52 100 D. 8 0 63.15 26.31 10.52 100 C. % 33.33 38.89 46.15 23.53 C. % 0 22.22 19.23 11.76 5. 13. Freq. 0 16 8 5 29 Freq. l 7 6 3 17 D. % 0 55.17 27.58 17.24 100 HD. 8 5.88 41.17 35.29 17.64 100 C. % 0 29.63 30.77 29.41 C. 8 33.33 12.96 23.07 17.65 6. 14. Freq. 0 15 8 6 29 Freq. 0 8 5 l 14 D. 8 0 51.72 27.58 20.68 100 . % O 57.15 35.71 7.14 100 C. % 0 27.78 30.77 35.29 . 8 0 14.81 19.23 5.88 7. 15. Freq. 0 11 6 5 22 . 0 4 3 2 9 D. % 0 50.00 27.27 22.72 100 . % 0 44.44 33.33 22.22 100 C. % 0 20.37 23.07 29.41 C. 8 0 7.41 11.54 11.76 8. 16. Freq. 1 14 8 3 26 Freq. 2 7 4 3 16 D. 8 3.84 53.84 30.76 11.53 100 p. % 12.50 43.75 25.00 18.75 100 C. 8 33.33 25.93 30.77 17.65 C. 8 66.66 12.96 15.38 17.65 308 Table H—S. Cbntinued : o ggfieeag afiesg 5 E? g 8 H H .o H :3 E ‘g‘é 8 H H .n fig 5 - ~ ~H ‘u ' ‘ ~ ~u .3382282 3 3'3 8”» £882 a Tbtal 3 S4 267 17 100 tal 3 54 26 17 100 17. 25. Freq. l 6 4 4 15 Freq. 0 8 8 D. 8 6.66 40.00 26.66 26.66 100 D. 8 0 100.00 100 C. 8 33.33 11.11 15.38 23.53 C. 8 0 14.81 18. 26. Freq. 0 12 4 2 18 Freq. 1 5 4 3 13 D. 8 0 66.66 22.22 11.11 100 D. 8 7.69 38.46 30.76 23.07 100 C. 8 0 22.22 15.38 11.76 C. 8 33.33 9.26 15.38 17.65 19. 27. Freq. 0 2 3 1 6 . 0 7 2 4 13 D. 8 0 33.33 50.00 16.66 100 D. 8 0 53.84 15.38 30.76 100 C. 8 0 3.70 11.54 5.88 C. 8 0 12.96 7.69 23.53 20. 28. Freq. 0 5 5 Freq. 0 3 3 D. 8 0 100.00 100 D. 8 0 100.00 100 C. 8 0 9.26 C. 8 0 5.56 21. 29. Freq. 0 2 1 1 4 Freq. 0 2 2 4 D. 8 0 50.00 25.00 25.00 100 D. 8 O 50.00 50.00 100 C. 8 0 3.70 3.85 5.88 C. 8 0 3.70 7.69 22. 30. Freq. 0 2 7 Freq. 0 6 4 1 11 D. 8 0 28.57 71.42 100 D. 8 0 54.54 36.36 9.09 100 C. 8 0 3.70 19.23 C. 8 0 11.11 15.38 5.88 23. 32. Freq. 0 2 2 4 8 Freq. 0 3 1 2 6 D. 8 0 25.00 25.00 50.00 100 D. 8 0 50.00 16.66 33.33 100 C. 8 0 3.70 7.69 23.53 C. 8 0 5.56 3.85 11.76 24. 33. Freq. 0 3 2 1 6 Freq. 0 3 3 l 7 D. 8 0 50.00 33.33 16.66 100 D. 8 O 42.85 42.85 14.28 100 C. 8 0 5.56 7.69 5.88 F. 8 0 5.56 31.54 5.88 309 Table H—S. Continued 2' 8 a 8' JJ “8 +3 I \ ‘4‘, ‘4) I \ ~ 5“ gagfigefleggsgfia‘éfisa Tbtal 3 54 26 17 100 ta1 3 54 26 17 100 36. 45. Freq. 0 2 1 3 req. 0 2 3 D. 8 0 66.66 3.33 100 . 8 0 66.66 83.33 100 c. 8 o 3.70 6.66 . 8 o .70 3.85 37. 6. Freq. 0 3 0 1 4 . 0 1 2 3 D. 8 0 75.00 0 25.00 100 D. 8 0 33.33 66.66 100 c. 8 o 5.56 o 5.88 c. 8 o 1.85 7.69 38. 48. Freq. 1 4 2 1 8 Freq. o 2 o 1 3 D. 8 12.50 0.00 25.08 12.50 100 D. 8 0 66.66 0 33.33 100 c. 8 33.33 7.40 7.69 5.88 b. 8 o 3.70 o 5.88 41. 50. Freq. o 4 o 1 5 Freq. o 2 o 1 3 D. 8 0 80.00 0 20.00 100 D. 8 0 66.66 0 33.33 100 c. 8 o 7.40 o 5.88 c. 8 o 3.70 o 5.88 42. 52. Freq. o 2 o 2 4 Freq. o 2 o 1 3 D. 8 0 60.00 0 50.00 100 D. 8 0 66.66 0 33.33 100 c. 8 o 3.70 0 11.76 D. 8 o 3.70 o 5.88 44. 55. Freq. 0 2 1 1 4 Freq. 0 1 0 2 3 D. 8 o 0.00 25.00 25.00 100 D. 8 0 33.33 0 66.66 100 c. 8 o 3.70 3.85 5.88 C. 8 o 1.85 0 11.76 310 TabLe H6. Religious Attitude and Program Reference I 5,9 8% 8 8 .8 s g 5'” M g 5% 8g 2 :> 53 g 20 :> 8' lira. Tbtal Rhg. .Distribution No. 7 20 74 9 5 1 5 1. Freq. l 3 29 3 4 0 3 43 D. 8 2.32 6.97 67.44 6.97 9.30 0 6.97 100 C. 8 14.29 15.00 39.19 33.33 38.00 60.00 2. Freq. 4 6 32 4 l 0 2 49 D. 8 8.16 12.24 65.30 8.16 2.04 O 4.08 100 C. 8 57.14 30.00 43.24 44.44 20.00 40.00 3. Freq. 2 6 27 2 3 0 2 42 D. 8 4.76 14.28 64.28 4.76 7.14 0 4.76 100 C. 8 28.57 30.00 36.49 22.22 60.00 40.00 4. .Freq. 2 3 28 1 3 0 1 38 D. 8 5.26 7.89 73.68 2.63 7.89 0 2.63 100 C. 8 28.57 15.00 37.84 11.11 60.00 20.00 5. Freq. 2 4 20 1 1 l 29 D. 8 6.89 13.79 68.96 3.44 3.44 3.44 100 C. 8 28.57 20.00 27.03 11.11 20.00 100.00 6. Freq. 2 9 14 2 2 0 l 30 D. 8 6.66 30.00 46.66 6.66 6.66 0 3.33 100 C. 8 28.57 45.00 18.92 22.22 40.00 20.00 7. Freq. 0 4 17 0 0 0 l 22 D. 8 0 18.18 77.27 0 0 0 4.54 100 C. 8 20.00 22.97 20.00 8. Freq. 1 2 19 3 1 0 1 27 D. 8 3.70 7.40 70.37 11.11 3.70 0 3.70 100 C. 8 14.29 10.00 25.68 33.33 20.00 20.00 9. Freq. 2 4 14 0 0 O 1 21 D. 8 9.52 19.04 66.66 0 0 0 4.76 100 C. 8 28.57 20.00 1§;92 20.00 311 Table H6. Continued Religious Attitude n 59 8% 8 8 ,8 M 8'” M 8 8’ 35" 2 :> 3 g £0 :> 3‘ Pgm. Tbtal ng. Distribution No. 7 20 74 9 5 1 5 10. Freq. 0 3 8 1 0 0 2 14 D. 8 0 21.42 57.14 7.14 0 0 14.28 100 C. 8 15.00 10.81 11.11 40.00 11. Freq. 2 4 12 4 1 23 D. 8 8.69 17.39 52.17 17.39 4.34 100 C. 8 28.57 20.00 16.22 44.44 20.00 12. Freq. 3 4 10 0 1 1 19 D. 8 15.78 21.05 52.63 0 5.26 5.26 100 C. 8 42.86 20.00 13.51 20.00 100.00 13. Freq. 2 2 10 2 0 1 17 D. 8 11.76 11.76 58.82 11.76 0 5.88 100 C. 8 28.57 10.00 13.51 22.22 100.00 14. Freq. l 2 8 1 2 14 D. 8 7.14 14.28 57.14 7.14 14.28 100 C. 8 14.29 10.00 10.81 11.11 40.00 15. Freq. O 1 6 1 1 9 D. 8 0 11.11 66.66 11.11 11.11 100 C. 8 5.00 8.11 11.11 20.00 16. Freq. 0 2 11 2 O 0 1 16 D. 8 0 12.50 68.75 12.50 0 0 6.25 100 ng8 10.00 14.86 22.22 20.00 17. Freq. 0 2 11 1 0 1 15 D. 8 O 13.33 73.33 6.66 0 6.66 100 C. 8 10.00 10.86 11.11 100.00 18. Freq. 1 3 11 2 0 1 18 D. 8 5.55 16.66 61.11 11.11 0 5.55 100 C. 8 14.29 15.00 14.86 22.22 100.00 312 Table H6. Cbntinued Religious Attitude l g E 33 8% '3 76 S B «4 :> g 8 9 332 3 E13 38‘ 3 Pgm. Fetal ng. Distribution No. 7 20 74 9 5 1 5 19. Freq. 2 0 4 6 D. 8 33.33 0 66.66 100 C. 8 28.57 5.41 20. T Freq. 1 0 3 0 l 5 D. 8 20.00 0 60.00 0 20.00 100 C. 8 14.29 4.05 20.00 21. Freq. 0 1 2 0 0 0 1 4 D. 8 0 25.00 50.00 0 0 0 25.00 100 C. 8 5.00 2.71 22. Freq. l 0 4 1 1 7 D. 8 14.28 0 57.14 14.28 14.28 100 C. 8 14.29 5.41 20.00 23. Freq. 1 1 5 l 0 0 1 9 D. 8 11.11 11.11 55.55 11.11 0 0 11.11 100 C. 8 14.29 5.00 6.76 11.11 20.00 24. Freq. 0 1 4 0 0 1 6 D. 8 0 16.66 66.66 0 0 16.66 100 C. 8 5.00 5.40 100.00 25. Freq. 0 1 6 1 8 D. 8 0 12.50 75.00 12.50 100 C. 8 5.00 8.11 11.11 26. Freq. 3 3 8 14 D. 8 21.42 21.42 57.14 100 gt 8 28.57 15.00 10.81 27. Freq. 1 1 10 1 13 D. 8 7.69 7.69 76.92 7.69 100 C. 8 14.29 5.00 13.51 11.11 313 Table H6. Continued Religious Attitude g a g mtg '3 '3 .8 5“ “21.288832 2» g . 18.9 ' ‘H ' :z' E? Pgm. Tbtal ng. Distribution No. 7 20 74 9 5 1 5 28. Freq. 1 0 1 0 1 3 D. 8 33.33 0 33.33 0 33.33 100 C. 8 14.29 1.35 20.00 29. IFreq. O 1 3 4 D. 8 0 25.00 75.00 100 C. 8 5.00 4.05 30. Freq. 0 0 9 0 0 1 1 11 D. 8 0 0 81.81 0 0 9.09 9.09 100 C. 8 12.16 100.00 20.00 31. Excluded finanCqunurnrAnalysis 32. Freq. 0 l 5 6 D. 8 0 16.66 83.33 100 C. 8 5.00 6.76 33. Freq. 1 O 6 7 D. 8 14.28 0 85.71 100 C. 8 14.29 8.11 34. 35. Excluded fromLCOmputer Analysis 36. Freq. 2 1 3 D. 8 66.66 33.33 100 C. 8 28.57 5.00 37. Freq. 0 1 3 4 D. 8 0 25.00 75.00 100 C. 8 5.00 4.05 Table H6 . 314 Continued Religious Attitude Excluded from Carputer Analysis ('0 ' a) a) 78 8 8 8. $5 8% H 88 8 g 8 m 8 g g .. :3 >831 8> 23 _;>' £83 8 Pgm. Total ng. Distribution No. 7 20 74 9 5 1 5 38. Freq. 2 0 6 8 D. 8 25.00 0 75.00 100 C. 8 28.57 8.11 39. 40. Excluded fran Canputer Analysis 41. Freq. 1 2 2 5 D. 8 20.00 40.00 40.00 100 C. 8 14.29 10.00 2.71 42. Freq. 0 0 3 0 l 4 D. 8 0 0 75.00 0 25.00 100 C. 8 4.05 20.00 43. Excluded fran Canputer Analysis 44. Freq. 0 0 4 4 D. 8 0 0 100.00 100 g; 8 5.41 45. Freq. 0 0 3 3 D. 8 0 0 100.00 100 C. 8 4.05 46. Freq. 0 1 2 3 D. 8 0 33.33 66.66 100 C. 8 5.00 2.71 47. AEIIIIII...‘ I. J 315 Table H6. Continued Religious Attitude g g a) g 73 73 .8 w v 88% iii"? :> g 9 E o ' ' 8‘ Pgm. Total ng. Distribution No. 7 20 74 9 5 5 48. Freq. 0 0 3 3 D. 8 0 0 100.00 100 C. 8 4.05 49. Excluded from Oarputer Analysis 50. Freq. 0 0 l 1 1 3 D. 8 0 O 33.33 33.33 33.33 100 C. 8 1.35 11.11 20.00 51. ‘ Freq. 0 0 3 0 1 4 D. 8 0 0 75.00 0 25.00 100 L 8 4.05 20.00 52. Heq. 0 0 3 3 D. 8 O 0 100.00 100 _C. 8 4.05 53. 54 . Excluded fran Oarputer Analysis '5‘5. Freq. 0 1 1 0 0 1 3 D. 8 0 33.33 33.33 0 0 33.33 100 C. 8 5.00 1.35 20.00 Table 117. (hutch Atmhnw and Program Prefixes-n: 316 Olurdn “th (hutch Attcmlmm Church At tendaxm unknown r Occa- lbtal Wm ular Oacas— Total lmkna'm 18291113: Occas— T‘stal ssional sionally sion.) 11 '_. Pgu. 'mtal Pgm. Total P9“. Total mg . Distribuuion ng . Distribution 12kg . Distribution No. 2 115 5 122 No. 2 115 5 122 No. 2 115 5 122 1. 18. - 36. Freq. 0 42 l 4 Freq 0 16 2 18 Freq. 0 2 l 1 D. 8 97.67 2.32 100 D. 8 0 88.88 11.11 100 D. 8 0 66.66 33.33 100 C. 8 36.52 20.00 C. 8 13.91 40.00 . C. 8 1.74 20.00 2. 19. 37. "‘ Freq. 2 44 3 49 Freq. 0 6 6 Freq. 0 4 4 D. 8 4.08 89.79 6.12 100 D. 8 0 100.00 100 D. 8 0 100.00 130 C. 8 100.00 38.26 60.00 C. 8 5.22 C. 8 3.48 ‘__ 3. 20. 38. Freq. l 39 2 42 Freq. 1 4 5 Freq. 0 7 l 8 D. 8 2.38 92.85 4.76 100 D. 8 20.00 80.00 100 D. 8 0 87.50 12.51. 100 C. 8 r30.00 33.91 40.00 C. 8 50.00 3.48 C. 8 6.09 20.0.1 . 21. 39. Freq. 0 36 2 38 Freq. 0 4 4 40. helm from Cmputer ignlysis D. 8 0 94.73 5.26 100 D. 8 0 100.00 100 C. 8 31.30 40.00 .C. 8 3.48 5. 22. 41. Freq. 0 26 3 29 Freq. 0 7. Freq. 0 4 l 5 D. 8 0 89.65 10.34 100 D. 8 0 100 00 100 D. 8 0 80.00 20.00 100 C. 8 22.6l 60.00 C. 8 6.09 C. 8 3.48 20.00 6. 23. 42. Freq . 1 29 3O Freq . 1 7 1 9 Freq . 0 4 4 D. 8 3.33 96.66 100 D. 8 11.11 77.77 11.11 100 D. 8 0 100.00 10:) C. 8 50.00 25.22 C. 8 50.00 6.09 20.00 C. 8 3.48 7. 24. 43. 0 22 22 Freq. 0 5 1 6 included frun Counter 7; alysis D. 8 0 100.00 1.00 D. 8 0 83.33 16.66 100 C. 8 19.13 C. 8 4.35 20.00 8. 25. 44. } Freq. l 24 2 27 Freq. 0 8 8 F‘rcq. D 4 | 4 D. 8 3.70 88.88 7.40 100 D. 8 0 100.00 100 U. 8 0 100.00 1.).) C. 8 50.00 20.87 40.00 C. 8 6.96 C. 8 3.48 9. 26. 45. Freq. 0 21 21 Freq. 2 12 14 h‘eq. 0 3 3 D. 8 0 100.00 100 l). 8 14.28 85.71 100 D. 8 0 100.00 100 C. 8 18.26_] C. 8 100.00 10.43 C. 8 2.61 10. 27. 6. Freq . O 14 14 Frcq . 0 13 13 Freq . 0 3 3 D. 8 0 100.00 100 D. 8 0 100.00 100 D. 8 0 100.00 100 C. 8 12.17 C. 8. 11.30 C. 8 2.61 11. 28. 47. Freq. 1 21 1 23 Freq. 0 3 3 Btcluled frtm Omputm' .‘ualysm D. 8 4.34 91.30 4.34 100 D. 8 0 100.00 100 C. 8 50.00 18.26 20.00 C. 8 2.61 12. 29. 48. heq . l 17 1 l9 Freq . 0 4 4 ha; . 0 3 3 D. 8 5.26 89.47 5.26 100 D. 8 0 100.00 100 D. 8 0 100.00 I 103 C. 8 50.0’.) 14.78 20.00 C. 8. 3.48 C. 8 2.61 13. 30. 49. [-‘req. 1 1. 4 6 Frc] 0 9 2 ll Eccludud from Cmputer l’Llesis D. 8 5.88 70.58 23.52 100 D. 8 0 81.81 18.18 100 C. 8 r30.00 10.43 80.00 C. 8 7.83 20.00 14. 31. 50. Freq. 0 14 14 mcludcd frun Gunman: Analysis Freq. 0 3 3 D. 8 0 100.00 100 D. 8 0 100.00 1;) C. 8 12.17 C. 8 2.61 ____ 15. 32. 51. Freq. 0 9 9 Prrq 0 6 6 Freq. 0 4 4 D. 8 0 100.00 100 D. 8 0 100.00 100 D. 8 0 100.00 103 C. 8 7.83 C. 8. 5.22 C. 8 3.48 16 33 52. Freq 0 16 16 Pm; 0 7 7 Freq. 0 3 r). 8 0 1.00.00 100 D. 8 0 100.00 100 D. 8 0 100.00 10 c. 8 13.91 C. t 6.0) c. 8 2.1"! __ 17. 34. 53. l-‘req 0 13 2 15 35. Excluled Iron Cuqmter Analysis 54. chluded r ran Counter it ..11y5.:- D. 8 0 86.66 11.33 100 C. 8 11.30 40.00 55. PM]. 0 3 l 3 h. 8 0 100.00 1 1'.) f‘ ° 2.0 ; 317 oo.om fl oo.oN vH.n oo.ON oo.ON oo.ooH oo.om no.wH Nw.oH oo.mN 00.0N HH.HH a .U 00H Nm.oH . m .m mN.m Nm.0H 0N.m Nm.0H wN.m o Nm.OH Nm.0H o oN.m o Nm.0H Nm.0H a .0 mH N o o H H N H N H o N N o H o N N .Uwum .m 00.0N mN.vH 00.0N oc.ov oo.mN oo.om oo.mN oo.mN oo.ov mm.mm w .0 00H oo.v OO.N oo.NH OO.N o o o o OO.NH oo.v oo.v oo.m oo.oH oo.v~ m .0 N H N m N o o o o n H H N v o .uom .m oo.mN oo.oN mN.vH oo.ON oo.0N oo.om oo.mN oo.mN no.mH oo.mN oo.mN oo.oH no.wH N .U OOH wn.v o o mn.v Nm.m Nm.m. mn.v o wn.v wh.v mN.vH Nm.m o oh.v Nm.m mn.v mN.VH a .o HN H o o H N N H o H H m N o H N H m .vam .N oo.om oo.oo «H.N oo.om .oo.0N mm.mn oo.mN oo.om o om.hm oo.om NN.N a .U 00H on.m HH.HH on.m HH.HH on.m o o o Hm.VH HH.HH on.m o HH.HH HH.HH Hm.vH a .0 mm H m H m H o o o v n H o m n v .Umum .w oo.om mN.VH oo.om oo.0N oo.mN oo.mN nm.mm oo.om oo.om co.om mN.~N a .U 00H vm.m o mm.h mm.HH vm.m o o vm.m mm.HH mm.mH vm.m mm.# o mm.HH MN.mH a .o mN H o N m H o o H n v H N o m m .mmum .m oo.mN “ oo.om oo.oq mm.Nv oo.om oo.ov oo.mN mm.mn hm.mH oo.mN oo.mN oo.om NN.NN m .U 00H mm.N " Hn.m o Hn.m «H.NH mN.vH Hn.m o o mm.N Nw.HH Hn.m o mm.N Hn.m nm.m Nw.HH w .0 mm H N o N m m N o o H v N o H N n v .wowm ... oo.mN oo.om oo.ON mv.HN oo.om oo.ov oo.om oo.mN mn.mm hm.Hv oo.om oo.om oo.mN co.OH hm.mm a .u 00H mw.N wN.m mm.N om.h mH.MH oN.m mm.N . mo.N Nm.oH mH.MH mo.N oN.m mN.m mw.N Nw.mH a .0 mm H N o H m m N o H H v m H N N H h .wwflm .m oo.om _ no.mN oo.om no.0m Hn.mm no.0m oo.om 00.00H uo.mN mm.mm hm.Hv oo.mn om.nm oo.om hm.mm m .U 00H vw.v NN.N NN.N om.w HH.HH wo.m mo.m o cw.” NN.N mm.m HH.HH o mo.m mo.w vv.¢ mm.mH a .0 3 N H H m m m N o N H ... m o m m N N. 3.18“ .N oo.mn co.mh oo.om oo.ov Hn.mm oo.om 00.0w OO.H OO.H“ oo.mN mn.nm oo.mN oo.om oo.mN oo.om hm.mH a .0 00H «H.h vH.N mm.N mn.v om.HH VH.h vH.n wh.q mn.v mm.N Nm.m «H.b o mh.v wn.v «H.: VH.N a .o No m m H N m m m N N H v m o N N m m ..vohm .H mHH v v N m VH OH m N N h w NH NH N v m OH mH Conflnqdhmflflflg ru .aAu .a nu . cw .rM .. qua” .d {to 1.. nv 4” ha.d nu .d 3.x” 4. q mm ; mnmNm 2;“ m 03%. m ”mm mmwmmpm mu mm mm? x mm m m. 3 m‘ J amop To woJQWSI. T. Immw. WT. TA mu %w.mu. 1 W. m1 .u . M ‘Nm wm NJQ TW. “1 m m cm ....mxw 3m 15. J. "m 0. .m s 1 m TU): 31 a mum; .. x. m..m.a,..Aa , 3 Wm. u m _ t. J o . s u m. a 9.« a . J ”(.9 1 m a J n, .. n” o . T. Jn. I g I ... fl 1 H ”no a I. 0 I} m. u D. n u . rm IWM. . J U M 3 .u: I. .... o f I _ N m. L N H r‘ p A . m a. rL mocouououm Enuooum and coHummuuoo .m: OHQGB 318 oo.om NN.NH oo.ON oo.ON oo.om OO.NN NN.NH OO.NN HH.HH N .u ooH mm.m o HH.HH NN.NH mm.m mm.m NN.NH HH.HH mm.m o o HH.HH N .o NH H o N N H H N N H o o N .meN . .NH OO.NN oo.oN oo.oN oo.om NN.N oo.mN oN.NH oo.oN HH.HH N .u oOH wm.m o o o oo.ON om.o mo.o we.» oo.ON o om.o NN.NH NN.NH N .a NH H o o o N H H H N o H N N .amum .rH NN.NN oo.OH oo.oN NN.N NN.N oo.mN om.NH oo.om mm.m N .u ooH OO.NN NN.o NN.m o NN.w NN.m NN.m NN.m NN.HN NN.m N .a NH v H H o H H H H m H .woam .0H oo.om oo.ON NN.NH OO.NN oc.oH a .u NOH HH.HH o o NN.NN o o o NN.NN o NN.NN HH.HH o N .a m . H o o N o o o N o N H o .ow»N .NH NN.NN oo.mN oo.om NN.HH OO.NH oo.om NN.NH NN.N om.NH oo.0H HH.HH N .u 00H NH.N «H.N NH.N o NN.NH HH.N o vH.N NN.NH «H.N o «H.N NH.N NN.NH N .0 NH H H H o N H o H N H o H H N .wmym .NH OO.NN oo.ON NH.N oo.oN NN.NH oo.mN OO.NN NN.NN N .o OOH mw.w wm.m om.m co.ON NN.NH om.w NN.NH NN.NN N .o NH H o o H H N o o o N H N o v .monm .NH oo.om oo.0N Nq.HN oo.OH oo.ON oo.om. NN.N NN.N om.NH oo.0N NN.NH N .o ooH oN.HH o NN.N NN.NH NN.N NN.N NN.N NN.N NN.m o NN.m NN.HH NN.NH N .o NH N o H N H H H H H o H N N .Nmum .NH OO.NN oo.om OO.NN Nq.HN oo.om oo.mN NN.N oo.mN om.NN oo.ov NN.NH N .o OOH em.v «m.» vm.v NN.NH o o 9N.” NN.NH vm.q HN.H NN.NH NH.NH NN.NH m N .o N H H H N o o H N H H N v N .vaHN oo.mN 8.0m . 313 8.2. 3.9.” 2...» 3.3 86m 35 8.3 3%.. N .u ocH NH.N o NH.N o NN.HH NN.NH NH.N o NH.N NN.NH HH.N NH.N NH.N NH.N a .o «H H o H o N N H o H N H H H H .apnN .OH NHH v v N m «H oH m N NH NH N N 0H NH coHuanuumHo Hugo? a s 3.37. 9L". «No.:. 1 o . b14354... . a -..;on a an m mm N a m NN.NN. mm immmm Wm umm wafgmm mm mm MN... u... ...,... .m n. Mn N m. .... menu. 1% monsrmm. ..w t..o mmamMmjn. In nu. ......ufln. h n... A s I. u Hy. mlmm. w.” 13$ 0... W1 m. J Irvhr. .... rs .w. I»; .. V M N. a N. NW. ... m... m N mmuv N. ... minim m 3 mm. W m a 0 I, . n. .. 1 S. d . a F . u M JUW m 1 w m. .4 max m. m o M m A \ .aoncHJNJN .N3 040.3; 319 OO.NN NH.N oo.0H oo.oN oo.om . oo.mN OO.NN om.NH oo.OH HH.HH N .o ooH NN.N NN.N NN.N NN.N NN.N o o No.NN o mm.» NN.N NN.N NN.NH N .a NH H H H H H o o N o H H H N .monm .NN oo.oN NN.H oo.mN NN.NH oo.ON HH.HH N .u ooH NN.N oo.mN o o o o o oo.mN o NN.N NN.NH NN.NH N .9 NH H N o o o o o N o H N N .mmum .NN oo.om NH.N oo.OH oo.om NN.NH NN.NN N .o NNH om.NH o oN.NH oN.NH o o om.NH oo.mN oc.mN o o o o N .o N H o H H o o H N N o o o o .mmpm .NN. OO.NN NN.HN oo.oH oo.oH o N .u NNH NN.NH o o o oo.om NN.NH o o o o o o o NN.NH o N .o m H o o o N H o o o o o o o H o .umNN .vN oo.OH oo.oN NN.N oo.mN oo.OH NN.NH N .u OOH NN.NH o NN.NH o o o om.NH om.NH o NN.NH NN.NN N .o N H o H o o o H H o H N .moum .NN OO.NN No.0H oo.oN NN.N om.NH oo.oH om.m N .u 00H NN.NH o o NN.NH NN.NH o o NN.NH o c NN.NH NN.NH NN.NH N .o N H o o H H o o H o o H H H .uaym .NN OO.NN HH.N oo.oH oo.ON . N .o ooH OO.NN o o NN.NN oo.NN oo.NN o o o o o o o o N .o q H o o H H H o o o o o o o o .wmum .HN NN.NN . NH.N NN.N N .u OOH OO.NN o o NN.NN o o o o o OO.NN o o o o N .o N H o o H o o o o o H o o o o ..uoNN .ON oo.mN NH.N oo.om NN.NH mm.m N .u ooH NN.NH o o o NN.NH o o NN.NH o NN.NN o o o o NN.NH N .o m H o o o H o o H o N o o o o H .aopm 1‘ .NH NHH N N N m «H H10H m N N N NH NH N v N oH NH coHHanHuumHa Hanna ..q «d S ,.. 4 d1} n1 G 43 . q N a m mmm N. 1% mmngfl m nmm wmmmn mm. mm m: m m m I. m. ...: man... I.” 901.73%”. T. O 1”.me R. IN m0. Juwm. m . I m 1 MQNm w Jim “1“?” warm mm; PR firm a, J 15. Wk): m s 3 .m TIJJ 3m m. s JnuIN .. J: mahowho m .... mu... m . 1 .... 1am... .... a ......“ a. N u, .. ....N ... J o L _ u. m .. Nb .0 “... ... 1 a. I VA nu .q. 3 “W... ct. J... J _ I NH. m \L .. _ .-n. L _ H. m . r _ H1 .uoscHucoo .Nm mHnua 320 oo.mN 00.0H . mm.m oo.om o¢.OH o a .U 00H 00.0N o o o o oo.o~ o o o o oo.o~ o oo.om o o oo.o~ o a .Q m H o o o o H o o o o H o H o o I H o .meh .Hv co.OH oo.om nn.m no.oH oo.o~ a .U 00H mN.VH o mN.VH o o mN.vH hm.wN o o o hm.mN o a .D h H o H o o H N o o o N c .meh .mm oo.m~ oo.OH bo.mH a .U 00H oo.mN o o o oo.mN o o o o oo.om o o c o o o a .n v H o o o H o. o o o N o o o o o o 68:. .NM oo.OH nm.m om.m a .U OCH 0 o o o mn.mm o o o o o mn.nn o o o o o NN.NN a .Q m o o o o H o o o o o H o o o o o H .vam .mm oo.mm ”H.h oo.om hm.oH oo.0H mm.m w .0 00H mN.vH o o o mN.VH o o mN.VH o o hm.mN o o o o mN.VH mN.vH w .0 h H o o o H o o H o o N o a o o H H .mmum .mm oo.mN oo.o~ mn.m oo.om oo.oH HH.HH m .U 00H ho.wH o o o o hw.mH o o o o o hm.oH no.oH o o hm.mH mm.nm v .o m H o o o o H o o o o o H H o o H N .uoum .Nm 00.0N oo.om oo.mN hw.mH . om.NH hm.mH w .0 00H mo.m o bN.hN o o o mo.o mH.mH o o o mo.m o h .h a .0 HH H o m o o o H m o o o H o m .voum .om vH.h mn.m oo.OH wm.m a .U 00H o o oo.MN o o o o o oo.mN o o o o oo.mN oo.mN a .o v o o H o o o o o H o o .o o H H . uh .mN oo.mN 00.0H oo.om m .U 00H mm.mm o o o mm.mm o «a.mm o o o o o o o o a .n m H o o o H o H o o o c o o o o .kuh H .mm mHH _ v v N m vH OH m N N v NH NH N v m CH mH coauanuumHo Hanna . d S 6 LL as d .10....“ .... O n. iLSJI O H X3 3 n. H. mm . H HHHHH H.H. HHHHHWH H.H. Hm... H... H.H HH.HH. .... H... ,. . L H .-- ..Hlx xym go 1.0 pama.ox H mm «New N a - I. s J J m m 3 a u m m 1 m u v m.1 a J J J .t.M w J 1 s ”u . 1.. .v L w m .4 m H.511 5m P m mmut .o 1 0 Math; mV 3 am. h . I won. m. _m 1 d m u 1 Wm U n o m. m m. . m .m J w r. L _J W J 3. u 1 t. J t m ...m u . H. .. .H . Hanna.) .9. 398 00H co.OH nn.nm oo.o~ mm.mm om.NH nm.nm CO v .0 00H oo.o~ mm.mm oo.mN mm.mm oo.OH mm.mm OD 00H oo.mN oo.mN VH.h oo.mN oo.OH oo.mN vH.h mm.mm oo.mN mm.mn 321 hm.w mm.nn vH.h mm.mn 0° 0° ou.mN mm.mm CO 0° 0° r“! o c) H 00 CO CO " t.) 00 “SIS 6m N OOH oo.OH oo.mN OO (D H P! v m V H --.L.. Fl '7 IF-IQL mno uoxssajom 3 3009035 f futons-nag Josynxadfis 1euoyaeonpa 'JaqaeaL 'uvmsa[es uumssauxsna Joqoxeasau 10 Iossa;oxd null-é"?! um uox 553; 6'4 1803330 mum" uvqu Jaqqo J r— 'DAO.) 10m 3 £1me Janna 'Joougbua ‘mowuoar. 'Josw‘adns mm mm 4.. a 103m JO qsrjuau m) .02 Jamar. 101:! Women ' Vicflcoo .m: oHnflb 132L2 .meuomQumo omm.? 55H: 33.—0mg on 8.03 3% an vuuudfi 50a «52 83838 9.80 no H863 and ooo.m~wcHoo.m~w 05. "302 oo.om HH.HH . oo.om oo.o~ HH.oH oo.OH oo.m~ HH.HH oo.o~ oo.ooH _ HH.HH _ a .o OOH mu.v o HH.H o «H.H HH.H o HH.HH mp.» mh.q Hm.m HH.H oh.v a . HH.HH H .o HH H o H o H H o q H H H H H o w .mm»m .H OO.HH oo.ou na.oH oo.o~ OO.HH HH.HH HH.HH HH.HH H .u ooH «H.H o HH.HH HH.HH we.» HH.HH HH.H o o «H.H HH.HH H .o ma H o v H m H H o o m H .uonm .H oo.om HH.HH oo.om oo.m~ oo.o¢ HH.OH oo.oH oo.n~ HH.HH HH.HH H .o 00H «H.H o «H.H «H.H «H.H o HH.HH HH.HH «H.H Hm.v «H.H o o o HH.HH H .0 NH H o H H H o H H H H H o o o H .wwum .H oo.om OO.HH oo.oo oo.o~ HH.HH oo.OH HH.HH oo.o~ oo.ooH HH.HH HH.HH H .u oOH HH.H o o o «H.H HH.OH am.m H.HH HH.H o HH.OH vv.H «H.H HH.H HH.HH H .o mm H o o o H H H H H o H H H H oH .oopm .o HH.HH oo.om OO.HN oo.ov oo.om H.HH oo.oH oo.om HH.HH HH.HH HH.HH H .u . OOH «H.H «H.H «H.H HH.H HH.H HH.H HH.OH Hm.m HH.HH o o mm.w HH.HH H .0 HH H H H H H H H N v o o H a .Hmum .H HH.HH oo.om oo.om oo.o~ HH.HH . oo.0H HH.HH .oo.o« oo.om mm.oH H .u ooH Ho.~ HH.~ m~.m Hm.~ o HH.HH «H.H o HH.HH o~.m o HH.H HH.HH H .o «H H H H H o n .H o m N o H HH .umym .v oo.om oo.OOH oo.om HH.HH oo.o~ oo.oH HH.HH .oo.o~ oo.om HH.HH oo.o~ HH.HH HH.HH H .o 00H om.~ om.~ o om.~ om.~ om.~ om.H HH.HH OO.H OO.H OO.H om.~ o oo.OH om.>H H .n ow H H o H H H H m H m . H H o H H .r .m . .H oo.om oo.OUH HH.HH oo.om OO.HH oo.ov oo.om HH.HH oo.OH oo.om HH.HH oo.ov oo.om oH.HH H .u ooH HH.~ HH.H HH.~ HH.N HH.H HH.H HH.oH Ho.HH HH.~ «H.H «H.H «H.H o ~m.m HH.HH a .o ow H H H H H H m H H H H H o H oH .wmuh .~ oo.om oo.OOH oo.00H OO.HH HH.0H oo.om HH.HH oo.ov oo.om HH.HH H .u oOH HH.~ o o mn.¢ «H.H o «H.H Hm.m om.HH o oo.HH on.v o HH.H mm.oH H .o NH H o o H v o H H m o m N o H HH .Houm .H hHH .N H m N v m 0H MH OH H. a m H w NH. coHuanHuumHa Huuoa m mmMM mu RR Rmm. oflhu ”mm .9.“ mum“ no .1. u... T m.“ M. mfl WW4 ma a a ... ..o .o.o .o o oo oo co m m m m Ho n Ho. 2 m T. w 1m W0 00 W0 0% 00 00 00 T. .l .l I O aUt.J a m. 1m m. 0.... 07.; 04. 07... 01... 04. 04. u. an 1.. ...: o Etmmm e m mks... I I l I .J 5 0'1... n u ._ . r. w m n. a. _ a. . m m r o o J H 0". -‘Il"x‘i."|l.-!hb 1“ :I I ll." 3.533,“qu H.H-33H; 1:1 2:92: .3552 H550 .o: 333. 132213 OO.OH OO.HH OO.OH HH.HH O0.0H HH.HH OO.HH H .o OOH HH.H O O O HH.H O HH.H HH.HH OO.OH O HH.HH O O . O OO.OH H .O H H O O O H O H H H O H O O O H .wuum .OH OO.HH O0.0H OO.HH O0.0H OO.HH HH.HH OH.HH O .u OOH HH.H O HH.HH HH.HH HH.O HH.H HH.O O O O HH.HH H .a HH H O H H H H H O O O H . H .OH OO.HH O0.0H HH.HH OO.OH OO.HH HH.HH OH.HH H .o OOH HH.H O HH.H OH.HH OH.HH HH.O OO.HH O O O HH.HH O .O OH H O H H H H H O O O H .Ooum .oH O0.0H OO.OH HH.HH OO.HH HH.H O .u OOH HH.HH O O O O O HH.HH HH.HH O HH.HH O O O O HH.HH O .O HH H O O O O O H H O H O O O O H .vnum .«H OO.OH HH.HH OO.OH HO.H OO.OH OO.OH HH.H O .u OOH OO.H O HO.H O O HH.HH O OO.H OO.HH O O HH.HH O O OO.HH H .O H H O H O O H O H H O O H O O H .uoum .HH OO.OH OO.OH HH.H O0.0H O0.0H O0.0H HH.HH HH.HH O .u OOH HH.O OH.HH HH.O HH.O OH.HH O HH.H O OH.HH OH.HH O .o OH . H H H H H O H O H O .Houm H . .HH HH.HH m OO.OH HH.HH OO.OH HH.HH OO.OH OO.OOH OO.OH OH.H O .u OOH OO.HH . OO.H O O O HH.HH HH.HH O HO.H HH.HH OO.H OO.H HH.HH O .O OH H H O O O H H O H H H H m .Ooum .HH O0.0H OO.HH OO.OH O0.0H HH.HH OO.OH O0.0H H.HH HO.HH O .u OOH HH.H O O O HH.H HO.H OO.H HO.O OO.H HO.H HO.H O O O HH.HH O .o HH H O O O H H H H H H H O O O O . um H HHH OO.OH OO.HH OO.OH OO.OH OO.HH HH.HH OO.HH O .u OOH HH.O O O O HH.H O HH.HH O HH.HH HH.O HH.O O O O HH.HH O .o HH H O O O H O H O H H H O O O H .Omum .OH HHH H H H H H H OH HO OH H O H H O HH ¢1 coHuanHuumHa Huuoa H HHHH H.H av. um. an an an an m .L .9 .... H2.. HH.HH.“ um mm. H Hmph .o.o .ow .ow .o.o .o.o .o. .s.o m m m m Hm H3.”. Ht. mm I Im 00 00 00 00 00 0% 80 T. T. T. 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COO H OOO M 000 N 00° sauoznua 13QQO uswmw Ana 3°“ uvxza; 8: ouncu 10 ”ad 3 uoxaqqnq twuoran JO Hzaqux ..u QSTPONQaH sax; Fdi POD 3° '900 o qaanx new go uaanqa OTTOQQED Table H11. 332 Religious Television Viewing and Progran Preference Religious Television'Viewing N E .. ~ g Hag Ng'm mg 5% g g cw as >1 33 g. 3:: 23% :3 Ms .2 g 2: 5:125: :sjgii ggeg'Gag 25‘ .4132; _ji Pgm. ‘Total Fkg. Distribution No. 13 67 31 4 2 1 1 119 1. Freq. 4 23 12 3 1 43 D. % 9.30 53.48 27.90 6.97 2.32 100 C. % 30.77 34.33 38.71 75.00 50.00 2. Freq. 3 25 13 3 1 l 1 47 D. % 6.38 53.19 27.65 6.38 2.12 2.12 2.12 100 C. % 23.08 37.31 41.94 75.00 50.00 100.00 100.00 3. Freq. 5 25 9 1 1 41 D. % 12.19 60.97 21.95 2.43 2.43 100 C. % 38.46 37.31 29.03 25.00 50.00 4. Freq. 4 20 10 2 0 1 1 38 D. % 10.52 52.63 26.31 5.26 0 2.63 2.63 100 .9- % 30.77 29.85 32.26 50.00 100.00 100.00 5. Freq. 4 15 8 2 29 D. % 13.79 51.72 27.58 6.89 100 C. % 30.77 22.39 25.81 50.00 6. Freq. 3 17 7 1 0 1 29 D. 8 10.34 58.62 24.13 3.44 0 3.44 100 C. % 23.08 25.37 22.58 25.00 100.00 7. Freq. 4 11 4 2 1 22 D. % 18.18 50.00 18.18 9.09 4. 54 100 C. % 30.77 16.42 12.90 50.00 50. 00 8. Freq. 2 15 8 0 1 26 D. % 7.69 57.59 30.76 0 3.84 100 C. % 15.38 22.39 25.81 50.00 333 TableHll. Continued Religious Television Vie-wing HI - N v 0 “ 34% 4% “fig 5‘5 g g 01 m >‘I 52 g: 3:: 38% a 82§>~ .2 3 z 383 3 a 388 88 .888 8 8 Pgm. 'Ibtal ng. Distribution No. 13 67 31 4 2 1 1 119 9. Freq. 4 6 7 1 2 1 21 .D. 8 19.04 28.57 33.33 4.76 9.52 4.76 100 c. 8 30.77 8.96 22.58 25.00 100.00 100.00 10. Freq. 1 9 3 1 14 D. 8 7.14 64.28 21.42 7.14 100 c. 8 7.69 13.43 9.68 25.00 11. Freq. 1 13 8 22 D. 8 4.54 59.09 36.36 100 c. 8 7.69 19.40 25.81 12. Freq. 5 10 3 18 D. 8 27.77 55.55 16.66 100 c. 8 38.46 14.93 9.68 13. Freq. 2 8 5 o o o 1 16 D. 8 12.50 50.00 31.25 0 o o 6.25 100 c. 8 15.38 11.94 16.13 100.00 14. Freq. 3 8 3 14 D. 8 21.42 57.14 21.42 100 g§k% 23.08 11.94 9.68 15. Freq. 0 6 3 9 D. 8 0 66.66 33.33 100 c. 8 8.96 9.68 16. Freq. 1 8 6 1 16 D. 8 6.25 50.00 37.50 6.25 100 c. 8 7.69 11.94 19.35 25.00 171 Freq. 1 7 6 o 1 15 D. 8 7.14 64.28 21.42 7.14 100 c. 8 7.69 13.43 9.68 25.00 334 Table H11. Religious Television Viewing and Program Preference Religious TelevisiTn'Viewing m H 3! ' § 814% ° Jag ' mgg 5 § g g Egg Ha. § :1 35 «Egg .8 H 11 .4 «H 9‘8 55833.3. 1 _iiiaii_J£LiH§i_J_égiiin___iijEJ Pgm. Total ng. Distribution No. 13 67 31 4 2 1 1 119 18. Freq. 2 8 5 0 0 0 1 16 D. % 12.50 50.00 31.25 0 0 0 6.25 100 C. % 15.38 11.94 16.13 100.00 19. Freq. 1 3 2 6 D. % 16.66 50.00 33.33 100 ‘9. % 7.69 4.48 6.45 20. Freq. 0 4 4 D. % 0 100.00 100 C. % 5.97 21. Freq. 0 4 4 D. % 0 100.00 100 C. % 5.9 22. Freq. 1 4 2 7 D. % 14.28 57.14 28.57 100 g§fi% 7.69 5.97 6.45 23. Freq. l 6 1 8 D. % 12.50 75.00 12.50 100 C. % 7.69 8.96 3.23 24. Freq. 0 3 3 6 D. % 0 50.00 50.00 100 ghL8 4.48 9.6 25. Freq. 2 2 1 0 2 1 8 D. % 25.00 25.00 12.50 0 25.00 12.50 100 C. % 15.38 2.99 3.23 100.00 100.00 26. Freq. 0 ll 1. 12 D. % 0 91.66 8.33 100 C. % 16.42 3.23 Table H11. Continued 335 Religious TEieMision‘Viewing (V v' o-H ‘8 8.3g“ 9.32% 9'43? ~55 gas 1'3 813 £3 £4“. fig? 2. 8 2 E i 'm H . é Pgm. TDtal ng. Distribution No. 13 67 31 4 2 1 l 119 27. Freq. 2 8 3 13 D. % 15.38 61.53 23.07 100 C. % 15.38 11.94 9.68 28. Freq. 1 1 1 3 D. % 33.33 33.33 33.33 100 C. % 7.69 1.49 3.23 29. Freq. 0 1 3 4 D. % 0 25.00 75.00 100 C. % 1.49 9.68 30. Freq. 2 4 3 2 11 D. % 18.18 36.36 27.27 18.18 100 C. % 15.38 5.97 9.68 50.00 31. Excluded.froulcrngmn£m'Analysis '32. Freq. l S 6 D. % 16.66 83.33 100 C. % 7.69 7.46 33. Freq; 2 3 2 7 D. % 28.57 42.85 28.57 100 C. % 15.38 4.48 6.45 y. 35. Excluded frun Carpater Analysis 36. Freq. l l 0 0 0 0 1 3 D. % 33.33 33.33 0 0 0 0 33.33 C. % 7.69 1.49 100.00 Table H11 . Continued 336 Religious Television Viewing >1 N V“ g .13 41%ng .5 g E g gig 63166.08) 6 21 .3 3.. .51 .5" .11... "3:1 g2 g 1: 319?. 31933261 SE H03 Prm. Total ng. Distribution No. 13 67 31 4 2 1 119 37. Freq. 0 2 l 1 4 D. % 0 50.00 25.00 25.00 100 C. % 2.99 3.23 25.00 38. Freq. 1 4 2 0 0 0 1 8 D. % 12.50 50.00 25.00 0 0 0 12.50 100 C. % 7.69 5.97 6.45 100.00 39. 40. Excluded from Cauputer Analysis 41. Freq. 0 4 0 0 0 0 1 5 D. % 0 80.00 0 0 0 0 20.00 100 C. % 5.97 100.00 42. Freq. 0 4 4 D. % 0 100.00 100 C. % 5.97 43. Excluded fran Omputer Analy51s 44. Freq. 0 2 2 4 D. % 0 50.00 50.00 100 C. % 2.99 6.45 45. Freq. l 1 1 3 D. % 33.33 33.33 33.33 100 C. % 7.69 1.49 3.23 46. Freq. 0 2 1 3 D. % 0 66.66 33.33 100 C. % 2.99 3.23 Table H11. Continued 337 Religious Tel L4 0:! evision Viewing 1 N v g .12"?- 88' g g .5 .5 3 8E 8% 6. 8 H ‘8 38 3:19 8655 8:1 .83 13 gg EEE ggfi'ggfia‘ 3 H3338 91H. 19. Prm. Total ng. Distribution No. 13 J, 67 31 4 l l l l 119 47. Excluded from Cbmputer Analysis ‘8. Freq. 0 3 3 D. % 0 100.00 100 g; % 4.48 49. Excluded froulcxnmuter Analysis 50. Freq. 0 1 2 3 D. % 0 33.33 66.66 100 C. % 1.49 6.45 51. Freq. 2 1 1 4 D. % 50.00 25.00 25.00 100 C. % 15.38 1.49 3.23 52. Freq. 0 2 1 3 D. % 0 66.66 33.33 100 C. % 2.99 3.23 53. 54. Excluded fitn1cxnrnu 1 Analysis 55. . 0 3 3 D. % 0 100.00 100 C. % 4.48 nuamz unrmmnudmamrmmnmfiamm 338 awrmflo o GMHMMO 3 3 3 SE B ' 1 ~ 5 g 2 B 3 g 1: £388 3 g g P-fi P-§§3-§ fl . E fig°.§ ogggo_: 3 '3’ :"1 3 8 B 3 E E1" 5 éi g 3 0E . gas-8:38.518 “‘i 3 H . N ‘ m U) H ' 3H 3 N :7 3 n 4 1 3 g: _ 2i 8 wm mul mm 1 m9 Dmummmn My mnnmum No. 27 47 19 21 1 4 119 No. 27 19 21 1 4 119 1 14. ' km. 5 6 1 2 M . 11 19 5 5 1 2 43 D. 8 25.58 44.18 11.62 11.62 2.32 4.65 100 3' : 22;; 39,3 2;; 13.3. 1°° c. 8 40.74 40.43 26.32 23.81 100.00 50.00 ' ‘ ' ° ' 2. 15. Freq. 10 18 8 o 3 47 . 4 2 o 1 9 D. 8 21.27 38.29 17.02 17.02 0 6.38 100 D. 8 11.11 44.44 22.22 11.11 0 .11 100 c. 8 37.04 38.30 42.11 38.10 75.00 c. 8 3.70 8.51 10.53 4.76 25.00 3. 16. hag. 13 15 4 7 o 2 41 Freq. 3 7 3 3 16 0. 8 31.70 36.58 9.75 17.07 0 4.87 100 D. 8 18.75 43.75 18.75 18.75 100 c. 8 48.15 31.91 21.05 33.03 50.00 c. 8 11.11 14.89 15. 14.29 4. 17. . 11 14 8 2 1 2 38 pm. . 2 7 2 3 0 1 15 D. 8 28.94 36.84 21.05 5.26 2.63 5.26 100 D. 8 13.33 46.66 13.33 20.00 0 6.66 100 c. 8 40.74 29.79 42.11 9.52 100.00 50.00 c. 8 7.41 14.89 10.53 14.29 25.00 5. 18. Freq. 8 11 4 5 o 1 29 neq. 6 3 4 3 0 2 15 D. 8 27.58 37.93 13.79 17.24 0 3.44 100 D. 8 33.33 16.66 22.22 16.66 0 11.11 100 c. 8 29.63 23.40 21.05 23.81 25.00 c. 8 22.22 6.38 21.05 14.20 50.00 6. 19. Freq. 10 7 5 0 4 Freq. 2 2 6 D. 8 34.48 24.13 17.24 10.34 0 13.79 100 D. 8 33.33 33.33 33.33 100 c. 8 37.04 14.89 26.32 14.29 1.00.00 c. 8 7.41 4.26 10.53 7. 20. Freq. 7 7 2 3 l 2 22 Freq. 0 1 4 D. 8 31.81 31.81 9.09 13.63 4.54 9.09 100 D. 8 0 50.00 25.00 25.00 100 c. 8 25.93 14.89 10.53 14.29 100.00 50.00 c. 8 4.26 5.26 4.26 8. 21. Freq. 5 12 2 6 1 26 . 1 0 1 1 4 D. 8 19.23 46.15 7.69 23.07 3.84 100 D. 8 25.00 0 25.00 25.00 25.00 100 c. 8 18.52 25.53 10.53 28.57 100.00 .c. 8 3.70 5.26 4.76 100.00 9. 22. Freq. 1o 4 3 2 o 2 21 2 1 7 D. 8 47.61 19.04 14.28 9.52 0 9.52 100 D. 8 28.57 57.14 14.28 100 c. 8 37.04 8.51 15.79 9.5 50.00 c. 8 7. 8.51 5.26 10. 23. - Freq. 5 2 o 1 14 2 1 2 1 8 D. 8 14.28 28.51 35.71 14.28 0 7.14 100 . 8 25.00 12.50 25.00 25.00 12.50 100 c. 8 7.41 8.51 26.32 9.5 25.00 . 8 7.41 2.13 10.53 9.52 100.00 11. 24. Freq. 5 10 5 1 o 1 22 . 2 1 6 D. 8 22.72 45.45 22.72 4.54 o 4.54 100 D. 8 33.33 16.66 33.33 16.66 100 c. 8 18.52 21.28 26.32 4.76 25.00 c. 8 7.41 2.13 10.53 4.7 12. 25. . 3 9 4 1 o 1 18 8:61. 2 2 1 0 a D. 8 16.66 50.00 22.22 5.55 o 5.55 100 D. .8 25.00 25.00 12.50 12.50 0 25.00 100 c. 8 11.11 19.15 21.05 4.76 25.00 c. 8 7.41 4.26 5.26 4.76 50.00 13. 26. Freq. 1 5 6 4 16 Fuq. 5 2 3 2 12 D. 8 6.25 31.25 37.50 25.00 100 D. 8 41.66 16.66 25.00 16.66 100 c. 8 3.70 10.64 31.58 19.05 c. 8 18.52 4.26 15.39 9.52 339 Table 312. (1116.13qu 0 u. — ”no..-“ E Other Radio '8 8 B o I ' . ii ! 2 8 5E . €53 3 g 2 . .. H §§03u3p Jaw-011133 3 ":1 ‘J 3 g m 88 '3 3 f” 63 O 71 m {j u u 23‘ '3 34 .3 3 N am 3’ I o ‘2 , 3 “ 'Pgn- an. 'lbtal ng. 12149. Distribution No. 4 119 No. 27 47 19 21 ! 1 4 ' 12.9 27. ‘ 42. ‘ Freq. 2 5 o 6 13 ”eq. 1 1 1 1 1 i 4 D. 3 15. 38 38. 46 0 46. 15 100 D. .3 25.00 25.00 2.500 25.00 1 100 c. 8 7.41 10.64 28.57 c. 8 3.70 2.13 5.26 4.76! 28. 43. Freq. 1 l O l - 3 Eccluded fxun Oarputer Analysis D. 3 33. 33 33 . 33 0 33. 33 100 C. 3 3.70 2.13 4.76 . 29. _ 44. 1 Fra}. 1 3 4 Freq. 0 2 2 1 4 D. 3 25.00 75.00 100 D. 3 0 50.00 50.00 1 100 C. 3 3.70 6 38 C. 3 4.26 10.53 ‘ 3o. 45 , Freq. 2 4 2 2 1 11 Freq. 0 1 2 1 3 D. 3 18.13 36.36 18.18 18.18 9.09 100 D. 3 0 33.33 66.66 ' IOU c. 8 7.41 8.5] 10.53 9.52 100.00 c. 8 2.13 10.53 ’ 31. 46. - ' included frun Capote: Analysis Freq. 2 1 1 3 _ D. 3 66.66 33.33 NO c. 8 7.41 2.13 ---.-___..‘ -_ .-- _ 32. 47. '—~ __-___ ' ' V - Freq. - 0 4 1 1 6 Bounded fran (Innate: Analysis D. 3 0 66.66 16.66 16.66 100 C. 3 8.51 5.26 4.76 ' 33. 48. 1 Freq. 1 5 0 1 7 Freq. 0 1 2 1 3 D. ‘3 14.28 71.42 0 14.28 100 D. 3 0 33.33 66.66 1 103 C. 3 3.70 10.64 4.76 C. 3 2.13 10.53 4' 34. 49. 35. accluded from Counter Analysis melded fm Oarputer Analysis 36. so. . Freq. 1 1 - 1 3 Freq. 1 1 0 1 ~ 3 D. 3 33.33 33.33 33.33 100 D. 3 33 33 33.33 33.33 | 100 c. 8 3.70 2 13 5.26 c. 8 3 7o 2 13 4 76 ' 37. 51. Freq. 1 2 1 4 Freq. 0 3 o 1 1 4 D. 3 ' 25.00 50.00 25.00 100 D. 3 0 75.00 0 25.00 1 1CD C. 3 3.70 4.26 5.26 C. 3 6 38 4.76 38. 52. 1 Freq. 2 2 1 3 8 Freq. 0 3 I 3 D. 3 25.00 25.00 12.50 37.50 100 D. 3 0 100.00 1 100 C. 3 7 41 4.26 5.26 14.29 C. 3 6.38 39. 53. 40. Eccluded fran Cumuter Analysis 54. Excluded tron Oatputer Analysis 41. SS 1 Freq. 1 1 2 1 5 Freq. 1 1 1 3 D. 3 20.00 20.00 40.00 20.00 100 D. 3 33.33 33.33 33.33 100 C. 3 3.70 2.13 10.53 4.76 C. 3 3.70 2.13 5.26 1 T811310 311 3 o Attacfm'nt of Importance to Family 1.1[41 Padio and Proqrmn Prefer-(moo. .-_————-.——--——-——.—.—-_— -¢ 340 . Ho» 11111017141111; How Inportant -..—....-—..—~“-———.. —.._ _. . ...-....“ -.- _ ..-—... ng . Unknown Very Impor tan t 1 Sane Total ng . Unknown Very Important Sr zm Tom 1 No. l Inwrtant Inqzortzmcc I No. mnz'mnti Imgnnrfloe 'Ibtal 'IVotal Distribution Distribution 1 70 39 10 120 1 70 39 10 120... 1. 14. Freq. O 32 10 1 43 Reg. 0 9 S 14 D. 3 0 74.41 23.25 2.32 100 D. t 0 64.28 35.71 100 C. % 45.71 25.64 10.00 C. 3 12.86 12.82 2. 15. Freq. 0 32 14 3 49 Freq. 0 6 2 1 9 D. 9 0 65.30 28.57 6.12 100 D. 3 0 66.66 22.22 11.11 100 C. 4 45.71 35.90 30.00 C. 3 8.57 5.13 10.00 3. 16. Freq. O 32 10 42 Freq. O 11 5 16 D. 3 0 76.19 23.80 100 D. I 0 68.75 21.25 100 C. 2. 45.71 25.64 C. 9 15.71 12.82 - 4. l7. Freq . 0 25 1 2 1 38 Freq . 0 1 1 1 3 15 D. 1 0 67.78 31.57 2.63 100 D. 3 0 73.33 6.66 20.00 100 C. '4 35.71 30.77 10.00 C. 1. 15.71 2.56 341.00 5. 18. . Freq . 0 21 6 2 29 Freq . 0 1 2 4 2 18 D. t 0 72.41 20.68 6.89 100 D. t 0 66.66 22.22 11.11 100 C. 7. 30.00 15._38 # T‘f).00 _ C. V. 17.14 10.25 4 20.00 _- g. I 1 19. 1 Freq. 0 24 6 30 Freq. 0 4 2 6 D. t 0 80.00 20.00 100 D. S 0 66.66 33.33 100 _C_.__$1 34.29 15.39 C. 11 5.71 5.13 7. 20. Freq. 0 15 7 22 Freq. 0 3 2 5 D. 9. 0 68.18 31.81 100 D. l 0 60.00 40.00 100 C. 1 21.43 17.95 C. t 4.29 5.13 __ 8. 21. Freq. O 21 6 2 29 Freq. 0 2 2 4 D. 9 0 74.07 22.22 3.70 100 D. 3 0 50.00 50.00 100 C. 1. 28.57 15.38 4”10.00 C. t 2.86 5.13 9. 22. Frag. 0 18 3 21 Freq. 0 4 3 7 D.‘ % 0 85.71 14.28 100 D. t 0 57.14 42.85 100 C. 8 25.71 7.69___ C. 3 5.71 7.69 10’.“ 23. fieq. 0 7 5 2 14 Freq. 0 4 5 9 D. 3 0 50.00 35.71 14.28 100 D. 3 O 44.44 55.55 100 C. % 10.00 12.8_2_ “22.90 C. t 5.71 12.82 __‘ __ _ 11. 'M'” ' N ‘ 24. "1 Frog. 0 14 8 1 23 1311;. O 4 l 1 6 D. % O 60.86 34.78 4.34 100 D. t 0 66.66 16.66 16.66 100 C. % 20.00 20.51 10.00 C. 1 5.71 2.56 1_0_..0-0_ ______ -_ _ '12. ’ 25. Freq. 0 11 7 1 19 Freq. O 5 3 8 D. 9 0 57.89 36.84 5.26 100 D. 8 O 62.50 37.50 100 C. 3 15.71 17.95 _4 10.09 ________ .... (T. t. 7.14 7.69 13. " ""— 7 _’ 26. Freq . 0 10 5 2 17 Freq . 0 10 3 1 14 D. 1. 0 58.82 29.41 11.76 100 I). t 0 71.42 21.42 7.14 100 _(_I‘.__% 14.29 13-_‘}3.._3-?_”_-00 c. 8 14.20 ___.7_._('.9 __.10_.pp_______~d________ 341 Table 1113. Omtinuod How Inporumc 110w nzpommt Pgm. Pgm. 8kg. Unknown l Very llnportaxfl Sam Total 8kg. 1 Unknown Very llrrortant Sam | Total No. Inflortimt Ignorance No. InpprtantL imporyingg _ 'Ibtal Total Distribution Distribution _______- 1 7O 39 10 120 1 70 39 10 120 27. 42. Freq. O 10 2 1 13 Freq. 0 2 2 4 D. 9. 76.92 15.38 7.69 100 D. ‘1 O 50.00 50.00 100 C. 1. 14.29 5.13 10.00 C. 8 2.86 5.13 28. 43. Freq. 0 2 1 3 Excluded fran Oamutcr Analysis D. 8 0 66.66 33.33 100 C. t 2.86 2.56 29. 44. freq. 0 3 4 Freq. 0 2 2 4 D. 3 0 75.00 25.00 100 D. 8 0 50.00 50.00 100 C. t 4.29 2.56 C. t 2.86 5.13 30. 45. Freq 0 6 4 1 ll Freq. O 2 1 3 D. 8 0 54.54 36.36 9.09 100 D. t 0 66.66 33.33 100 C. I 8.57 10.26 10.00 C. Q. 2.86 2.56 31. 46. Ebccluded from (bumter Analysis Freq. 0 1 2 3 D. 8 0 33.33 66.66 100 C. ’1 ' 1.43 5.13 32. 47. . Freq. 0 4 2 6 Fxclthd [mm (hrputer huh-sis D. 1 O 66.66 33.33 100 C. \ 5.71 5.1.3 33. 48. Freq. 0 4 3 7 Freq. 0 2 1 3 D. 5 0 57.14 42.85 100 D. % O 66.66 33.33 100 C. t 5.71 7.69 C. 1 2.86 2.56 3?. 49. 35. Excluded frcm Mute: Analysis mcluded fran (Imputcr Analysis 36. .5 . Freq. 0 1 1 1 3 Frcq. 0 3 3 D. t 0 33.33 33.33 33.3.3 100 D. t 0 100.00 100 C. 3 1.43 2.56 lp_._00 C. % 4.29 37. 51. ”eq. 0 4 4 Freq. 0 1 3 4 D. Q 0 100.00 1.00 I). t 0 25.00 75.00 100 C. % 5.71 “g. t 1.43 7.69 ’38. 52. Freq. 0 6 1 1 8 Frcq. 0 O 1 . 2 3 D. 3 0 75.00 12.50 12.50 100 n. % 0 0 33.33 66.66 100 C. 8 8.57 2. 56 .12300 “C. 1 2. 56 20.00 39, ‘" ' 53. 40. Dccluded fran Cunputcr Analysis 54. Excluded from Omputnr Nialysis 41. - ”"7 ' 55'."— Freq. 0 3 1 1. 5 Freq. 0 1 1 1 3 D. 3 0 60.00 20.00 20.00 100 I). z 0 33.33 33.33 33.33 100 c. t 4.29 2.56 19:90 C. 9. 1.43 2:6; 10.00 __ 342 Table H14. Total Exposure Period to Family Life Radio and Program Preference Exposure Period Earn unknown 1 Year 2 Years 3 Years 4 Years 5 Years Since metal ng. or Less or Inception No. longer Total Distribution 4 8 28 22 12 16 31 121 1. Freq. 1 2 9 10 6 7 8 43 D. % 2.32 4.65 20.93 33.25 13.95 16.27 18.60 100 C. % 25.00 25.00 32.14 45.45 50.00 4.38 25.81 2. Freq. 3 5 15 6 S 3 12 49 D. % 6.12 10.20 30.61 12.24 10.20 6.12 24.48 100 C. % 25.00 62.50 53.57 27.27 41.67 18.80 38.71 3. Freq. 1 4 6 9 5 8 9 42 D. % 2.38 9.52 14.28 21.42 11.90 19.04 21.42 100 C. % 25.00 50.00 21.43 40.90 41.64 50.00 29.03 4. Freq. 3 2 9 5 6 6 7 38 D. % 7.89 5.26 23.68 13.15 15.78 15.78 18.42 100 g} % 75.00 25.00 32.14 22.73 50.00 37.50 22.58 5. Freq. 1 1 10 7 l 4 5 29 D. % 3.44 3.44 34.48 24.13 3.44 13.79 17.24 100 C. % 25.00 12.50 35.71 31.18 8.33 25.00 16.13 6. Freq. 1 1 5 6 6 4 7 30 D. % 3.33 3.33 16.66 20.00 20.00 13.33 23.33 100 g. % 25.00 12.50 17.86 27.27 50.00 25.00 22.58 7. Freq. 1 2 7 3 2 3 4 22 D. % 4.54 9.09 31.81 13.63 9.09 13.63 18.18 100 C. % 25.00 25.00 25.00 13.64 16.67 18.80 12.90 8. Freq. 1 4 8 7 1 3 3 27 D. % 3.70 14.81 29.62 25.92 3.70 11.11 11.11 100 C. % 25.00 50.00 28.57 31.18 8.33 18.80 9.68 9. Freq. 0 1 2 7 4 3 4 21 D. % 0 4.76 9.52 33.33 19.04 14.28 19.04 100 C. % 12.50 7.14 31.18 33.33 18.80 12.90 343 Table H14. Continued Exposure Period Earn unknown 1‘Year 2 Years 3 Years 4 Years 5 Years Since Total Rhg. or Less or Inception No. Longer Total Distribution 4 8 28 22 12 16 31 121 10. Freq. 0 2 5 2 1 2 2 14 D. % 0 14.28 35.71 14.28 7.14 14.28 14.28 100 C. % 25.00 17.86 9.09 8.33 12.50 6.45 11. Freq. 1 1 6 6 4 3 2 23 D. % 4.34 4.34 26.08 26.08 17.39 13.04 8.69 100 C. % 25.00 12.50 21.43 27.27 33.33 18.80 6.45 12. Freq. l 1 2 3 3 ‘3 6 19 D. % 5.26 5.26 10.52 15.78 15.78 15.78 31.57 100 C. % 25.00 12.50 7.14 13.64 25.00 18.80 19.35 13. Freq. 3 2 5 1 1 0 5 17 .D. % 17.64 11.76 29.41 5.88 5.88 0 29.41 100 C. % 75.00 25.00 17.86 4.55 8.33 16.13 14. Freq. 0 0 2 4 2 2 4 14 D. % O 0 14.28 28.57 14.28 14.28 28.57 100 ghfi% 7.14 18.18 16.67 12.50 12.90 15. Freq. 1 0 3 O 1 3 1 9 D. % 11.11 0 33.33 0 11.11 33.33 11.11 100 C. % 25.00 10.71 8.33 18.80 3.23 16. Freq. 1 2 5 3 2 0 3 16 D. % 6.25 12.50 31.25 18.75 12.50 0 18.75 100 2.1 % 25.00 25.00 17.86 13.64 16.67 9.68 17. Freq. 1 1 5 2 l 3 2 15 .D. % 6.66 6.66 33.33 13.33 6.66 20.00 13.33 100 C. % 25.00 12.50 17.86 9.09 8.33 18.80 6.45 18. Freq. 0 0 6 5 3 3 1 18 .D. % 0 0 33.33 27.77 16.66 16.66 5.55 100 C. % 21.43 22.73 25.00 18.80 3.23 344 Table H14. Continued Exposure Period Funk unknown 1 Year 2 Years 3 Years 4 Years 5 Years Since Tbtal ng. or Less or Inception No. Longer Total Distribution 4 8 28 22 12 16 31 121 19. Freq. l 0 0 5 6 D. % 16.66 0 0 83.33 100 C. % 25.00 22.73 20. Freq. 0 O 1 1 0 1 2 5 D. % 0 0 20.00 20.00 0 20.00 40.00 100 C. % 3.57 4.55 6.25 6.45 21. Freq. 0 l 0 l l O 1 4 D. % 0 25.00 0 25.00 25.00 0 25.00 100 §;% 12.50 4.55 8.33 3.23 22. Freq. 1 1 0 3 1 1 6 D. % 14.28 14.28 0 42.85 14.28 14.28 100 C. % 25.00 12.50 13.64 8.33 6.25 23. Freq. l 2 2 2 O 0 2 9 D. % 11.11 22.22 22.22 22.22 0 0 22.22 100 C. % 25.00 25.00 7.14 9.09 6.45 24} Freq. 0 0 1 1 1 0 3 6 .D. % 0 0 16.66 16.66 16.66 0 50.00 100 C. % 3.57 4.55 8.33 9.68 257 Freq. 0 0 1 2 1 3 1 8 D. % 0 O 12.50 25.00 12.50 37.50 12.50 100 C. % 3.57 9.09 8.33 18.80 3.23 26. Freq. 1 0 4 5 1 O 3 14 .D. % 7.14 0 28.57 35.71 7.14 O 21.42 100 C. % 25.00 14.29 22.73 8.33 9.68 27. Freq. 0 0 3 2 0 3 5 13 .D. % 0 0 23.07 15.38 0 23.07 38.46 100 C. % 10.71 9.09 18.80 16.13 345 Table H14. Continued Exposure Period Brut unknown 1 Year 2 Years 3 Years 4 Years 5 Years Since Tbtal ng. or Less or Inception No. .Longer Total Distribution 4 8 28 22 12 16 31 121 28. Freq. 0 0 l 1 O 1 3 D. % 0 0 33.33 33.33 0 33.33 100 C. % 3.57 4.55 6.25 29 O Freq. 0 0 2 O 0 0 2 4 D. % 0 0 50.00 0 0 O 50.00 100 C. % 7.14 6.45 30. Freq. 0 2 5 3 0 1 11 D. % 0 18.18 45.45 27.27 0 9.09 100 C. % 25.00 17.86 13.64 6.25 31. Excluded from Computer Analysis 32. Freq. l 0 1 2 0 2 6 .D. % 16.66 0 16.66 33.33 0 33.33 100 C. % 25.00 3.57 9.09 12.50 33. Freq. O 0 1 3 1 1 1 7 D. % 0 O 14.28 42.85 14.28 14.28 14.28 100 C. % 3.57 13.64 8.33 6.25 3.23 M. 35. Excluded fran Carpiter Analysis ‘36—: Freq. 0 0 2 1 3 D. % 0 0 66.66 33.33 100 C. % .7.14 4.55 37. Freq. 1 O 1 0 0 2 4 D. % 25.00 0 25.00 0 0 50.00 100 C. % 25.00 3.57 12.50 346 Table H14. Continued EXposure Period an. unknown 1 Year 2 Years 3 Years 4 Years 5 Years Since Tetal ng. or Less or Inception No. Longer 'Ibtal Distribution 4 8 28 22 12 16 31 121 38. Freq. 0 0 2 4 0 O 2 8 D. % 0 0 25.00 50.00 0 0 25.00 100 C. % 7.14 18.18 6.45 39. 40 . Excluded Fran Catputer Analysis 41. Freq. 0 0 1 l 1 0 2 5 D. % 0 0 20.00 20.00 20.00 0 40.00 100 C. % 3.57 4.55 8.33 6.45 42. Freq. 0 0 0 1 0 3 4 D. % 0 0 O 25.00 0 75.00 100 C. % 4.55 18.80 43. Excluded finan(kmqnn£z'Ana1ysis 44. Freq. 1 O 1 1 0 0 1 4 D. % 25.00 0 25.00 25.00 0 0 25.00 100 C. % 25.00 3.57 4.55 3.23 45. Freq. O 0 1 1 1 3 D. % 0 0 33.33 33.33 33.33 100 C. % 3.57 4.55 8.33 46. Freq. 0 0 2 0 0 1 3 D. % 0 0 66.66 0 0 33.33 100 She? 7.14 6.25 47. Excluded.frcnicrnrmmer'Analysis 347 Table H14. Continued Exposure Period Rum. unknown 1 Year 2 Years 3 Years 4 Years 5 Years Since Total ng. or Less or Inception No. longer Total Distribution 4 8 28 22 12 16 31 121 48. Freq. 0 0 0 1 O 1 1 3 D. % 0 0 0 33.33 0 33.33 33.33 100 C. % 4.55 6.25 3.23 49. Excluded.frcnlemputer.Analysis 50. Freq. 0 O l l 0 O l 3 D. % 0 0 33.33 33.33 0 0 33.33 100 g. % 3.57 4.55 3.23 51. Freq. O 2 1 1 4 D. % 0 50.00 25.00 25.00 100 g. % 25.00 3.57 4.55 52. Freq. 0 0 1 0 0 1 l 3 D. % 0 0 33.33 0 0 33.33 33.33 100 g. % 3.57 A 6.25 3.23 53. 54. Excluded finanCImrmiem'Analysis 55. Freq. 0 1 1 0 0 0 1 3 D. % 0 33.33 33.33 0 0 O 33.33 100 C. % 12.50 3.57 3.23 348 HH.HH OO.NH OO.OH OH.O OO.O ON.O O .ut ON.OO+.NN.NN OO.NH ON.OH ON.OH OO.OmawOH.Ow. OO.HO ON.O O .u OOH ON.OH ON.OH ON.OH ON.OH O OO.ON O ON.OH O .O_ OOH O0.0 O0.0 OO.O O0.0 O0.0 OO.OO O.OA O0.00 OO.O O .O O H H H H O N O H .OOOO . OO H N H H N O O O H .OouO .NN .HH OO.NH OO.O O .O OO.OH HH.HH OO.NH OH.O OO.OH OO.NO OH.O O .u OOH OO.OO OO.OO O O O .O OOH OH.O OH.O OH.O O OH.O OO.OO HO.OO OH.O O O .O O O H O O .OOOO OH H H H O H O O H O .OOOO .HN .OH OO.NH OH.O OO.O OH.O ON.O O .o ON.OH OO.OO OO.OO OO.OO ON.OH OO.O OO.OH ON.OH O .u OOH OO.ON O OO.ON O OO.O“ OO.OO OO.ON O .O OOH OO.O OO.ON OO.OH NO.O NO.O NO.O ON.OJ NO.O O O .O O H O H O H H H .EE HN H O O N N N O N O .Fh .ON .O HH.HH OO.NH ON.OH O0.0 . ON.O O .u OO.NO O0.00 OO.OO ON.OH OH.O OO.OO OH.O HO.O@ O .u OOH OO.OH OO.OH OO.OH O OO.OO O O OO.OH O .O OOH HH.HH HH.HH HO.OH OO.O OO.O NN.NO HO.OH HO.O O O .O O H H H O N O O H .OOOO ON O O O H H O O O O .Ooum .OH .O OO.OO OO.OO OO.ON OO.HN OO.N OH.OH O .u OO.NO HH.HH OO.NH OH.OO OH.O OO.OH OO.O OO.HO OO.OH O .u OOH HH.HH NN.NN HH.HH O OO.OH OO.OH NN.NO O O O .O OOH OO.OH OO.O OO.O OH.OH OO.O OH.OH OO.O OO.OH OO.OH O .O OH N O N O O O O O O . .OOOO NN O H O O H O N O O .OOOO .OH .O ON.OH NO.NN OH.O OO.O OH.OH ON.OH O .u OO.OO OO.OO OO.ON OH.OO HO.OO OO.O OO.O OO.N ON.O O .u OOH O0.0 OO.OH O O O0.0 O0.0 O0.0N O0.0H O O .O OOH O0.0 O0.0H O0.0 O0.0H O0.0H O0.0H O0.0H OO.O O0.0 O .O OH H N O O H O O N O .caum OO N O N O O O O O H .Oogm .OH .O ON.OH HH.HH OO.NH OO.ON OH.O OO.O“ OH.O OH.O O .u OO.NO OO.OO OO.ON OH.OO OO.HN OO.OH OO.OH OO.HO OO.ON O .o OOH ON.O ON.O ON.O OO.NH ON.O ON.HO OO.O ON.O O O .O OOH OO.OH OO.OH O0.0 OO.OH OO.OH OO.OH OO.OH OO.OH OO.OH O .O OH H H H O H O O H O .OOOO. ON O O N O O O O O O .OOOO .OH .O HH.HH ON.OH OH.O OH.OO OH.O O .6“, OO.ON OO.OO OO.OO OO.NO OO.OO OO.ON OH.OH HO.OO ON.HO O .u OOH HH.HH O O ON.NN HH.HH OO.OO HH.HH O O .O OOH ON.O OO.O NO.OH OO.O NO.OH OH.OH NO.OH OH.OH OH.OH O .O O H O O N H O H O .OOOO OO N O O O O O O O O .Omum .OH .O HH.HH OO.OO ON.OH OO.HN OO.N OO.O ON.O O .u OH.OO OO.OO OO.OO HO.OO OO.ON OO.O OO.O“ O0.00 OO.NH O .o OOH OH.O NO.HN OH.O NO.HN NO.HN ON.OH O OH.O O .O OOH NO.O NO.O NO.O ON.OH NO.O ON.OH OO.HH OO.OH OO.O O .O OH H O H O O N O H .Omue. NO O O O O O O O O N .OOOO .OH. _ .O ON.OH HH.HH OO.NH OH.O OH.OO OO.OH ON.OH ON.O O .ui OO.HO OO.OO OO.NH OO.ON OO.OO. OO.OO ON.OO OO.OO OO.OO O .o OOH OO.O OO.O O0.0 O OO.O OH.HO O0.0H OO.HH OO.O O .O. OOH ON.OH OH.O OO.N OO.O ON.OH OO.OO ON.NH ON.OH ON.NH O .O OH H H H O H O O N H .OOOO OO O O H N O HH O O O .OOOO .OH .O HH.HH OO.ON OO.ON OO.HN OO.NH OO.OH ON.OH OO.OH O .o OO.NO O0.00 O0.00 ON.OH OO.NO OO.OO NO.HO OO.H” OO.NH O .u OOH ON.O NO.OH NO.OH OO.OH OO.Od OO.OH NO.OH OO.OH O .O OOH OO.O NO.HH OO.O NO.N OO.OH OO.OO ON.OH OO.O OO.O O .O H H N N O O O N O .OOOO OO O O O H O NH O O N .OOOO .NH .H HNH O O O O OH ON NN OH OH HNH O O _ O O OH ON NN OH OH coflsflhmHO Sgflfima HOOOO HOOOO umeHm 9.50m .30 395...... «.55: >3 on OO OmuH naum>m .02 cu OO mmuH OO .02 umfiEom H85. EH62 9.50m mason mason no 5 .93 63me g ”Box wudom musox mudom .Ho 5 .92 H38. 5a Box OO-HO OO-HO OO-HN ON.HH T: OH_ 88. E H38. 8&— 8£_OO.HO OO.HO OO.HN ON- OH 88. ..s ....E 9389a 3183 «H608 36.603 8532; Ba OHOOO «OO.H .OHHEO 3 988 >283 .OHO O32. 349 3:33 63:98 .63 893a .OO awn»? 50:98 fivuu noun—H96 3.x. no.3” 36..” H Sang “3598 and noggin mod OHOOHOSH .4265 .58 8936 mfimxdncm “flush—8 Em 89.5”on 350 Table 816. Program Faniliarity and Program Preference Program; Listened To Programs Listened To Prm. Unknown 10 or 11-30 fibre Larger Almost 'lbtal Prm. Wm 10 or 11-30 fibre Larger {Murat Total ng. D253 Than Portion All of 11kg. Less Than Portion All of No. 30 of I’rqs Than No. 30 of Prqs Than Total ' W651 - J ""77““- Distribut' ion Distribution 31 6 17 21 16 29 120 31 6 17 21 16 ___.’§.9"_*-_1.2Q”_ 1. 14. eq. 9 1 5 6 9 13 43 Freq. 5 O 1 2 3 3 14 D. 8 20.93 2.32 11.62 13.95 20.93 30.23 100 D. 8 35.71 0 7.14 14.28 21.42 21.42 I 100 c. 8 29.03 16.67 29.41 28.57 56.2.“ 44.83 c. % 16.13 5.88 9.52 18.75 13....pr -- 2. 15. ‘ Freq . 8 1 6 10 8 1 6 49 Freq . S O O 1 1 2 9 D. 8 16.32 2.04 12.24 20.40 16.32 52.65 100 D. 8 55.55 0 0 11.11 11.11 22.22 100 C. 8 25.81 16.67 35.29 47.62 50.00 55.17 C. '6 16.13 4.76 6.25 6.90 3. 16. heq. 8 2 4 4 8 16 42 Freq. 3 O l S 2 5 16 D. 8 19.04 4.76 9.52 9.52 19.04 38.09 100 1). 8 18.75 0 6.25 31.25 12.50 31.25 100 c. 3 25.81 33.33 23.53 19.05 50.00 55.17 c. z 9.68 ‘ 5.88 23.81 12.50 1'l.2_-_1__m_ __._ 4. '17. Freq. 11 O 3 6 5 13 38 Freq . 5 0 1 3 4 2 15 D. 8 28.94 0 7.89 15.78 13.15 34.21. 100 D. 8 33.33 0 6.66 20.00 26.66 13.33 100 C. 8 35.48 17.65 28.57 31.25 44.83 1C. 8 16.13 5.88 14.29 25.00 6.90 '5. 18. Freq. 6 2 2 7 2 10 29 freq. 5 0 2 1 5 5 18 D. 8 20.68 6.89 6.89 24.13 6.89 34.48 100 D. 8 27.77 0 11.11 5.55 27.77 27.77 100 C. 8 19.35 33.33 11.76 33.33 12.50 34.48 . 1C. 8 16.13 11.76 4.76 31.25 17.24 6. 1:19. Heq. . 4 1 l 4 6 14 30 ”Freq 2 O 1 2 1 6 D. 8 13.33 3.33 3.33 13.33 20.00 46.66 100 ID. a 33.33 0 16.66 33.33 16.66 160 C. 9 12.90 16.67 5.89 19.6“: 77.50 48.23 'C. ‘1. 6.45 5.83 9.52 6.23 7. 20. Freq . 3 0 2 4 3 10 22 Freq . 3 0 1 1 5 D. 8 13.63 0 9.09 18.18 13.63 45.45 100 1). 2 60.00 0 20.00 20.00 100 C. 8 9.68 11.76 19.05 18.75 34.48 C. 9. 9.68 5.88 4.76 8. 21. Freq. 7 0 3 S 5 7 27 Freq. 1 0 1 O 0 2 4 D. 8 25.92 0 11.11 18.51 18.51 ".22 100 I). 8 25.00 0 25.00 0 0 50.00 100 C. 8 22.58 17.65 23.81 31.25 ’1.14 5;} 3.23 5.88 6.90 9. 2 . Freq. 4 1 1 2 7 6 21 Freq. 3 0 l 1 2 7 D. 8 19.04 4.76 4.76 9.52 33.33 28.57 100 I). 1 42.85 0 14.28 14.28 28.57 100 C. 8 12.90 16.67 5.88 9.52 43.75 20.69 C.% 9.68 5.88 4.76 12.50 )0. 23. freq. 3 O 2 3 l S 14 Pro] 1 1 2 3 1 1 9 D. 8 21.42 0 14.28 21.42 7.14 35.71 100 I). 9. 11.11 11.11 22.22 33.33 11.11 11.11 100 C. 8 9.68 11.76 l4.2_‘_9_ 6.25 _l'l.24 ‘ Q. '1. 4.34 16.67 11.76 14.2‘) 6.25 3.45 1.1. 24. Freq. 5 0 3 5 6 4 23 Fro). 2 1 0 O 1 2 6 D. 8 21.73 0 13.04 21.73 26.08 17.39 100 I). '1. 33.33 16.66 0 0 16.66 33.33 100 c. 8 16.13 17.65 23.81. 37.50 13.79 g. 2. 6.45 16.67 6.25 6.2L“ 12. 25. Freq. 8 1 l 2 l 6 19 Fire]. 1 0 .0 0 2 5 8 D. 8 42.10 5.26 5.26 10.52 5.26 31.57 100 D. 8 12.50 0 0 0 25.00 62.50 100 C. 8 25.81 16.67 5.88 9.52 6.25 20.69 (.. % 3.23 12.50 17.24 I3, 26. Freq . 6 O 1 4 3 3 1.7 1TH] . 3 1 1 5 0 4 14 D. 8 35.29 0 5.88 23.52. 17.64 17.64 100 1). ‘1. 21.42 7.14 7.14 35.71 0 28.57 100 c. a 19.35 5.88 19.05 18.75 10.34 ( _g 9.68 16.67 5.88 23.81 13:19__“_ 351 Table ”1.6. Continued Program Listemd To Programs Listenui '1D Prm. Uhl’Jmn 10 or 11- 30 fibre Lamer Almst Total Prm. Unkann 10 or 11-30 fibre larger v.1 rn‘x-st Total ng. less Than Portion All of 12kg. Less Than PortiomAll of No. 30 of Prgs Them No. 30 of Prqsl'l'hr-In Total Total Distribution . Distribution 31 6 17 21 16 29 120 31 6 17 21 16"_[____2:)__d___1_20____ 27. 42. Freq. 2 1 3 4 1 2 13 Freq. 2 0 - 1 0 1 4 D. 8 15.28 7.69 23.07 30.76 7.69 15.38 100 D. 8 50.00 0 25.00 0 25.00 100 C. 8 6.45 16.67 17.65 19.05 6.25 6.90 C. 8 6.45 5.88 6.25 --- 28. 43. Freq. 2 0 0 0 0 l 3 Eccludcd Iran Catputcr Analysis D. 8 66.66 0 0 O 0 33.33 100 C. 8 6.45 3.45 _ 29. 44. Freq. l O 1 0 1 1 4 [req. 0 0 1 1 1 1 4 D. 8 25.00 0 25.00 0 25.00 23 00 100 D. 8 O O 25.00 25.00 25.00 25.00 100 C. 8 3.23 5.88 6.25 45 _C. 8 5.88 4:76 6.2.5 3.4_5_ .. 3o. 1 45. freq. 4 O 1 l 1 4 11 Freq. 0 O O 1 1 l 3 D. 8 36.36 0 9.09 9.09 9.09 36.36 100 I). 8 0 0 0 33.33 33.33 33.33 100 C. 8 12.90 5.88 4.76 6.25 13.79 C. 8 4.76 16.2_5fl_\_-“3_._4.5__ .1...... 31. 46. branded frcm Output-er Analysis mm. '0 0 2 1 3 D. 8 O 0 66.66 33.33 100 §_._z 11.70 4.70 --.--L _____ 32. 4'1. Freq. 2 0 2 0 0 2 ( mcludul [run Cczrputtr t‘unuljbis D. 8 33.33 0 33.33 0 0 33.33 100 C. 8 6.45 11.76 6.90 33. 48. Freq . 3 0 O 1 2 1 7 Freq . l O 1 0 0 1 3 D. 8 42.85 0 0 14.28 28.57 14.28 100 D. 8 33.33 0 33.33 0 O 33.33 100 C. 8 9.68 4.76 12.50 3.45 "119' 8 3.23 5.88 3.45 _ 34. 49. 35. Excluded from Canputer Analysis Ebccluded teem Carputer Analysis 36. ”50 Freq. 2 0 1, 3 Freq 0 0 0 1 2 3 D. 8 66.66 0 33.33 100 D. 8 0 0 O 33.33 66.66 100 C. 8 6.45 5.88 4.76 12.50 _"____“ 4 -- 3T. 51. Freq. 1 0 1 0 0 2 4 Freq. 2 0 O l 0 1 4 D. 8 25.00 0 25.00 0 O 50.00 100 D. 8 50.00 0 0 25.00 0 25.00 100 C. 8 3.23 5.88 6.90 C. 8 6.45 4.76 _3.45 * 38. 52- }‘req. 4 O 1 2 0 1 8 Freq. 0 0 1 2 3 D. 8 50.00 0 12.50 25.00 0 12.50 100 D. 8 0 0 33.33 66.66 100 c, 8 *J,2.90 5.88 9.52 3.4.5 C. 8 5.08 9.52 ____.____“-_____ 39, 53. 40. Ebtcluded fmn CCITIML'BI Analysis 54. Excluded firm Conputer Analysis 41, 55. Freq. 2 1 0 O 2 S Frrq. 1 0 l 0 0 l 3 D. 8 40.00 20.00 0 0 40.00 100 l). 8 33.33 0 33.33 0 0 33.33 100 wLfl_&6_Lb __12.5 C. 8 3.23 5.88 [-5.51 -1, 7.1. 352 Table H17. Program Format and Program Preference Format EEOE . .5 3 E - 1‘" r; a g tug-091% £333: 0 a 3 ° >. g. 0 g 8' g :4 11.315111123231455“ 'lbtal Distribution 1 1 38 45 7 0 1 O 7 100 l. Freq. 1 0 13 20 6 40 D. 8 2.50 O 32.50 50.00 15.00 100 2. Freq. 0 0 14 25 5 0 0 0 0 45 D. 8 0 O 31.11 55.55 11.11 0 0 0 2.22 100 3. Freq. 0 0 13 24 3 0 0 0 l 41 D. 8 0 0 31.70 58.53 7.31 0 0 0 2.43 100 4. Freq. 0 0 13 19 5 37 D. 8 0 0 35.13 51.35 13.51 100 5. Freq. 0 0 9 16 3 28 D. 8 0 0 32.14 57.14 10.71 100 6. Freq. 0 0 9 18 2 29 D. 8 O 0 31.03 62.06 6.89 100 7. Freq. 0 0 5 14 2 21 g. 8 0 0 23.80 66.66 9.52 100 8. Freq. 0 0 13 11 0 0 1 0 1 25 D. 8 0 0 50.00 42.30 0 O 3.84 0 3.84 100 9. Freq. 0 0 5 11 2 0 1 19 D. 8 0 0 26.31 57.89 0.52 0 5.26 100 10. Freq. 0 1 4 5 l O 0 0 1 12 D. 8 0 8.33 33.33 41.66 8.33 O O 0 8.33 100 11. Freq. 0 O 15 5 2 22 D. 8 O 0 168.18 22.72 9.09 100 12. Freq. 0 O 6 8 2 16 D. 8 0 0 37.50 50.00 0.2.50 100 353 Table H17. Continued Format :3 E g “ H o m - E . g 8 o o B Hg? g o - g; "a g a : O .H a CA N 1 or. o . 8 ...-1| >. E? 8. a -. -'_ “.- i,‘ 5. " £143 389' 2 £9: ‘Ibtal Distribution 1 1 38 45 7 0 l 0 100 13. Freq. 0 0 8 7 15 D. 8 0 0 53.33 46.66 100 14. Freq. 0 0 7 4 1 12 D. 8 0 0 58.33 33.33 8.33 100 15. Freq. 0 0 5 3 8 D. 8 0 0 62.50 37.50 100 16. Freq. 1 0 8 6 14 I_)_.f8 6.66 0 53.33 40.00 100 17. Freq. 0 0 8 4 l 0 1 14 D. 8 0 0 57.14 28.57 7.14 0 7.14 100 18. Freq. 0 0 3 13 1 0 1 18 D. 8 0 0 16.66 72.22 5.55 0 5.55 100 19. Freq. 0 0 4 2 6 D. 8 0 0 66.66 33.33 100 20. Freq. 0 0 2 3 5 D. 8 0 0 40.00 60.00 100 21. Freq. 1 0 l 1 3 D. 8 33.33 0 33.33 33.33 100 22. Freq. 0 0 4 1 1 6 D. 8 0 0 66.66 16.66 16.66 100 23. Freq. l 0 5 3 9 D. 8 11.11 0 55.55 33.33 100 24. Freq. 0 0 3 3 6 D. 8 0 0 50.00 50.00 100 354 Table H17 . Continued . g E s u o m - 5 g0 E 5H? 5 E “a E .E' H o o o H a a o - 8 §- 8' g 3.4% ‘H>1g-H5 [a rd flan-i >. E: a .35. 38255 “53 £93 83:18 a 2 a rDotal Distribution 1 1 38 45 7 0 l 0 7 100 25. Freq. 0 0 1 6 0 0 1 8 D. 8 0 0 12.50 75.00 0 0 12.50 100 26. Freq. 0 0 6 7 13 D. 8 0 0 46.15 53.84 100 27. Freq. 0 O 6 5 2 13 D. 8 0 0 46.15 38.46 15.38 100 28. Freq. 0 0 0 3 3 D. 8 0 0 0 100.00 100 29. Freq. 0 2 l 3 D. 8 0 0 66.66 33.33 100 30. Freq. 0 0 3 7 10 D. 8 0 0 30.00 70.00 100 31. Eh8 E5 8 a a. £54 £8 2% "354985. e28 88, s 2 a Total Distribution 1 l 38 45 7 0 l 0 7 100 37. Freq. 0 0 1 l l 3 D. 8 0 0 33.33 33.33 33.33 100 38. Freq. 0 0 3 5 8 D. 8 0 O 37.50 62.50 100 39. 40. Excluded Fran Cmputer Analysis 41. Freq. 0 0 2 2 1 5 D. 8 0 0 40.00 40.00 20.00 100 42. Freq. 0 0 3 l 4 D. 8 0 0 75.00 25.00 100 43. Excluded Frtm Cauputer Analysis 44. Freq. 0 0 4 4 D. 8 0 0 100.00 100 45. Freq. 0 0 2 0 1 3 D. 8 0 0 66.66 0 33.33 100 46. Freq. 0 0 0 2 l 3 D. 8 0 0 0 66.66 33.33 100 47. Excluded frun Catputer Analysis .4—8-U Reg. 0 0 2 0 l 3 D. 8 0 0 66.66 0 33.33 100 29. Excluded from Canputer Analysis 356 Continued Table H17. 100 100 100 100 8830 oz memo: and mo make magma w.0£3 8 magma uH 38 813. Jada; _ can as who: thuat x8985 cams: mo £238 45 2 4 xHMB CMSB cams: wflua 38 0 100.00 0 38 cams: l 0 1 0 33.33 66.66 me8 mo cams: vowuHmm Total Distribution 1 Emumoum 50. Excluded FICHICknmmmer Analysis 54. 2 100 1 O 50.00 0 00 l 0 50.00 0 55. h‘eq D.% vamp—36 «among .58 Snack I on 5:983 4......deE qua mg I no 39203 gunman: ana .832 I «a 3:953 Hagan umoz I No.:. .83858 new ad.— 3 «0 093 935—33 05 00m... 357 NNNQ m NN.NN NN.NN NN.NN NN.N NN.N NN.N NN.N NN.N AINN.N fl NN.N Nv.N N No NN l _ N N N N N N . N N _ N _ N N .moum NON " a . NN.N . NN.N . NN.N NN.NN NN.NN NN.NN NN.N NN.NN NN.NN o NN.N N No NN m . N . N _ N N N N N N N o N .vonm ONN NN.N w o o o o o NN.N NN.N NN.NN NN.N NN.NN NN.NN NN.N NN.NN NN.N NN.N NN.N a No NN N _ o o o o o N N N N v N N N N N N .umnm NON W NN.N NN.N NN.N NN.oN NN.NN NN.N NN.ON NN.NN NN.N NN.N N No NN . N N . N N N N N N N N .uona r r I L _ .m N _ . N r NON m M _ NN.N NN.NN NN.NN o NN.NN . NN.N NN.N NN.N NN.NN NN.N o N .o N _ m m N N N o N . N N N N N o .mopm NON _ _ _ NN.N No.NN N.N NN.NN NN.N NN.N NN.NN NN.N oN.NN NN.N NN.N N No NN _ _ N N N N _ N N N N N N N .uouu NON _ a m _ NN.N NN.NN NN.NN NN.NN _ NN.N NN.NN No.” NN.NN NN.N NN.N NN.N . w N0 N8 . . _ 1 _ w N W N . N N l N N N N N N n N m .uopm m i . . _ _ m _ _ . NON w H _ _ . NN.N _ o NN.N _ NN.N NN.N NN.N . NN.NN NN.0N NN.N NN.NN NN.NN NN.N _ NN.N . N No NV r M w m N o N . N N N m N N N N N N . N . .woua .m H . __ _ _ V .N .N _ _ . . NON _ _ M ON.NN NN.NN NN.N NN.N _ NN.NN NN.N NN.N NN.N NN.NN NN.N _ NN.N _ N on NN _ . . N N N N _ N N _ N N N N l N _ .vwnw _ m . 1 . . _ . .. m . NNN _ n _ . . NN.N M N.NN 1 NN.N NN.NN ” NN.NN M NN.NN " NN.N NN.N _ NN.NN w 0N.N . ov.N d w .a NN ‘ m . m _ N u N _ N N m N N r N N u v . N N . .coNa _ . u . . _ . . NON ” NN.N H o _ o o o o o NN.NN NN.NN NN.N NN.N NN.N NN.N NN.NN NN.N NN.N NN.NN N No NN t N i o m o o o o o N N N N N N N N N N .woha _ . ” NON _ _ _ NN.N N.N NN.N . NN.oN NN.N NN.N ON.NN NN.NN ” NN.N NN.N “ w No NN . _ N N N v N a N oN N M N N _ .39.; n m 0 . II. N l .1141 ritdllLluI‘ ‘1 L 1.1 .11 #1 4|. .114 .‘JL iq W II *In' Ir. 1.1]4‘ 1:4. N. .... .N... Nsm. N... .... m N ...,. .... Mm w. mm“... 2.3 ....Jm .NN.) TNNNNE: mu. m. . .T. .NPIS 1 I m o mum h. 1.1 6w a} .... d .... m Mu..._1.w.lb. NU. ... N..»... 1m ...m - ... ...- NN- n. .NN. N. N.. N n um. WTLTN E N.. N _ N MN. m... ...m ...N N TN mm m... m. ... N m N..... m1 ...N . o T95 u... 1 n. n I ma m. m n wwt m mm...m_ N.."; _ .. ...“... om .. . N .. 0 mm A... m N N .. ...-.. _ _,u m. m. , m. x . m.m m ntm m w m; n. _ m. DI._ 3 no) In... m N O 41.)... n... _ . N....mEN Li NN.NNEN N5 5. 3358 1.34.21 “N2 .3: 39.8 I3EMB . 5 Jw OON l NN.N . NN.NN “ NN.NN _ NO.N OO.N NN.NN NN.NN NN.NN NO.N O NN.N N NO NN N N O O N N N O N N O N .aopm N OON OO.N NN.NN _ NN.N NN.NN NN.ON ON.ON NN.N NN.ON NN.NN O ON.ON N NO NN N N N v N N N N e O N .moum OON NN.ON NN.NN NN.NN NN.N NN.N NN.NN NN.N NN.NN ON.ON O NN.N N NO ON _ N N N N N N N v N O N .uoum OON . NN.N O O NN.N NN.N NN.N NN.NN NN.N NN.N O0.0N NN.NN NN.N NN.NN O NO ON N O O N N N N N . N N v N O .uogm . .m- OON OO.N OO.ON OO.NN O OO.NN OO.NN OO.N OO.O OO.NN OO.O OO.O O OO NN N N N O N v N N N N N .uoua. OON . NN.N NN.N NN.N NN.NN NN.NN NN.N NN.NN . NN.N NN.NN NN.N NN.N N NO NN N N N N N N N N N N N .uoum OON ON.N NN.NN NN.NN NN.NN NN.NN NN.NN OO.N NN.NN NN.NN O ON.N O NO ON N N N N N N N v N O N .moum OON _ NN.NN OO.N NN.NN NN.NN ON.N NN.NN NN.NN . NN.NN O O NO ON . . O N N N . N _ N N _ N _ O .Nmum _ N. i l . . a _ .N OON 1 W . m “ OO.N NN.NN OO.N W NO.N NO.N OO.N . NO.N . OO.N NN.NN O OO.N O NO NN _ . m N N N . N N N N N N O N .moum OON _ 1 NN.N NN.NN NN.NN NN.NN NN.NN NN.N ON.O NN.N NN.NN NN.N NN.N O NO NN N O N N O .N N N O N N . OON NN.N O O O O O . NN.N _ NN.N NN.ON NN.ON NN.N NN.ON NN.N . ON.NN NN.N NN.N _ NN.N w NO N . N O O. . O . O O _ N . N N N N N N ON N N N ..uouu . _ OON w _ . NN.N O NN.N NN.N NN.NN NN.N NN.NN OO.N NN.N NN.NN NN.NN NN.N N _ . _ N O N N N N N N N N N N r . Lulu . I. III! a I .NN a? J ......m..... .3::: NWT... T. 8 .NH New I 1 m0 I. SMM. m .mo 6. .m. 909 wad . .W “W. M ”mm 5"... ram HT.v ....W M .qml 1m. 3.1.4. . m m. $5.3m . a m. 0.1...“ flu ....u. .ms 0. .nAn N..).m: mm. “In. r 1 xo 0 N.y Em a a u x. N 5_mNm. .5 tr -.z: nwwwr .umnuom. . _ A to. ... n T. ... O _ .... . ....“ .... .. . T. . C . .1 rd 3 O. 0 I _ . .J .D. ”p.mn m. n U. .l a. m 1... val 0;. m. u U. "in.” M“ _ _ . T. _ .. _ N m . m ...... _ N. N _ . . m. glnwjéuwgfi mt mm- .d . I. "KNETNJRu .0”: £22.”. 359 OON NN.NN O O NN.NN NN.N NN.N NN.NN NN.NN NN.NN a O _ N NO NN . v o o m N N m N m o .wmum OON . om.ma m~.w m~.w oo.mm om.NN o o m~.o om.~a o mn.wN a no ON m N N v N o o N . w o m .anm ooa . ON.NH om.~N mn.ma m~.m om.~N m~.m m~.o om.ma o mm.o m~.m a «0 ON m N n N ~ N N N o N H .mmum OON mm.m o o ON.NH NO.HN OO.HH mm.m mm.m ON.NH mm.m~ o o ON.NH w No OH O N o _ o N N N N N N v o o N .Gwym O O w .m OON NN.N NN.N NN.NN O NN.NN NN.NN NN.N O NN.NN NN.N ON.» N NO N N N N O N N N O N N N .Ner oo.v oo.ma OO.NH o oo.on oo.v O0.0H oo.m oo.~a oo.v oo.v N no NN N N N O N N N N N N N .g ooa OO.N oo.ma oo.w oo.v oo.wN O0.0H o oo.ma OO.NN oo.v oo.m a we NN N N N N N N O N N N N 68L OON OO.N oo.v oo.m O0.0H OO.NN oo.mm oo.o oo.v oo.m a Na NN N N N N N N N N N .95 .N OON oo.m oo.o~ o oo.mN O0.0H oo.m no.m O0.0H OO.N oo.m om m N N o m N N N m N N . OON _ NN.N N0.0N NN.N NN.N NN.N NN.NN O NO.NN O NN.N NN N N N N N N O N O N OON NN.N O0.0N OO.NN OO.N OO.N O 8.8 O0.0N O OO.N NN N N n N N o v m o N OON _ OO.N mo.uN mm.m _ mo.mN mm.m on.v _ ON.NH mm.m mm.m o , N No NN N N N N N N N. N N _ O .OSN N u ..\u . H A WPJV N p . H ... Tm}. .N. .... la. SJ I... n. U U. 30 w}. Haw. Nu! m N NN.N usns um N W r w NN.N Om Wm mm mm, m N. Nmm m wnmmmmm m x 5 Nu ”an rm N wNo mm um. awn N Mo N. .m. umm m MN. NN.N N .... N N a; N am a .NN mm. mm u awe N.. m. Nam: .. N .w s 1.5 n m w m“ m 3 w a.m. m I, o I. . m n. . l _T. m n w “W M , .. m n1 . M .3 6 T. m. m _ _ ... I. ....w m n u ....m m .... fl 3 w. . 1.. ml! . . a... W... . m ._ «dwaaom qu... uascwucflu .mdm manna NL 3(5C) OO.OH OO.OO O O O OO.O OO.OH OO.ON O O N O OH H O O O O H H H O O .OQNN OOH OH.O OO.HH ON.NH OO.OO O O O O ON.OH OH.O O HO OH H H ~ O O O O O N H .Oonm OOH OO.OH OO.O OH.HH OO.O OO.HH OO.O OO.O OO.O~ O O O NO mH N H N H N H H n O O .wopm OH.» OH.O HH.HH OH.O ON.NH O OH.O OH.O O OH.O O HO OH H H O H H O H H _ O H .Oonm .OH OOH OO.O Hm.OH ON.O OO.O OO.HH ON.O ON.O OO.OH O O O HO OH H a H H O H H ~ O O .Ompm OOH O.O ON.OH OO.O OO.O ON.OH ON.O NO.O OO.O OO.O ON.OH O HO HO H H H m H O m N H H .Omum OOH ON.O OO.OH OO.O O O OO.OH O ON.OH OO.O OH.HH O NO Hm N v H O O . O O m H H .Oo»O OOH ON.O O OO.OH OO.O O OO.OH O OO.OH O Ho HO O O m H O O O O .Omum .HH OOH OO.O OO.O OO.O OO.O .OO.O O OH.OH OO.O O OO.O w OO HH H H H H H O H H O H .umum OOH OH.OH OO.O O OH.OH OH.OH OO.O OO.O O OO.O O OO HH m H O ~ ~ H H O H .Nmra OOH OH.OH O OH.OH OO.O OO.O O OH.OH OO.O O O NO HH a O a H H O O H O .OoNO OOH . OO.O OO.O NH.OO OH.OH OO.O O OO.O OO.O a NO HH H H H N H O H H .OOHO .OH N N .NN NN.NN NN N N. NAN NN.N NN NNN NNN NfN NAN NNN NNNNNN . . I s , . . . s . Ps.ds.. m «M £3 mm m mum Nmm gm mOm mmw mu me Omm mam; m. 1m \m. musk mm m m n m. m u mu. p. n. we: mma m n m .mm H... l r N m 1 mm N.. w N 3m 4 ...N U a 5 .10 n, T. U. m. .1» “no: a . HOOOHOHNumOz ~32. gcficou .2: I3€5() _ OO.OH ON.ON O O O OO.N OO.NN OO.NN O O O O OO NH N O O O O H N N O O O .OONO OOH OH.N NO.HN ON.NH OO.ON O O O O OH.N ON.NH OH.O O HO OH H N N O O O O O H N H .OOOO OOH OO.O O O O O O ON.NH OO.O ON.NH O0.0 ON.NH OO.O OO.O O0.0N O0.0 O O O NO OH H O O O O O N H N H N H H N H O O .Ooum OH.N OH.N NO.HN OH.N ON.NH O OH.O OH.N NO.HN O OH.N O HO OH H H N H N O H H . N O H .OONO .NH OOH ON.O OO.OH ON.O ON.O NO.HN ON.O ON.O O0.0H OO.HN O O O OO OH H N H H O H H N O O O .OOOO OOH ON.O ON.OH ON.O NN.N ON.OH NN.N NN.N NN.N ON.O ON.O ON.OH O NO HN H N H N m N N N H H N .OOOO OOH . NN.N O0.0H OO.O O O O0.0H O ON.OH ON.OH ON.O ON.OH O NO HN N O H O O . O O N N H m .OOOO OOH NN.N O ON.OH ON.O O OO.ON ON.OH O OO.OH O HO HN N O N H O O N O O .Ooum .HH OOH O0.0 O0.0 O0.0 O0.0 O0.0 O OH.OH O0.0 OH.OH O O0.0 O OO HH H H H H H O N H N O H .wmum OOH OH.OH O0.0 O OH.OH OH.OH O0.0 OO.O OO.N O OO.O O NO HH N H O N N H H H O H .wwym OOH OH.OH O OH.OH O0.0 O0.0 O OH.OH OH.OH OO.N O O NO HH N O N H H O N N H O .OoOO OOH . O0.0 O0.0 NN.NN OH.OH O0.0 O O0.0 O0.0 O0.0 O HO HH H H N N H O H H H .c0NO .OH Cu .4 11.11“. I V 11 I F. . a“. An in. S “a D “a. . .3143 Jgd m N WN. NN.NN NW N N. NNNNNWN NNN NN.NN. NON NM NN NNN m NNNNNNN NN s. . .... s. v. . u. s. psds N. NN NN.NN Na m N NN.NN N .N NN.NN .NN NN NN.N NN.N N. NN.NN m ,N mp mus.» mm O ,O m. m m. w an. m» N m m. NN.N... m mm,” m n , . V...- I.. O rl. _Wm. W. M T. m 1 Pm b. .... 0” mm“? m. m “a; m. m. .3 . Mu: m , _ HOOOHOO umoz OascOOcoo .OH: OHOOO 36]. OOH ON.NH ON.NH OO.NH O OO.NN ONONH OO.NN O O O OO O H H H O N H N O O .OONO OOH ON.NH O ON.NH ON.NN OO.NN ON.NH O O O O NO O H O H N N H O O O .OOOO OOH OO.NN O ON.NH ON.NH ON.NH O OO.NN ON.NH O O O NO O N O H H H O N H O O .OOOO OOH ON.NH ON.NH ON.NH ON.NH ON.NH O ON.NN O HO O H H H H H O N .OOOO .NH OOH OH.OH OH.NH O O ON.ON O0.0 O0.0 O0.0 O O O O OO HH N N O O O H H H O O O .OOOO OOH NN.N OO.OH NN.NN O NN.N O NN.N NN.N O OO.OH O NO NH H N O O H O H H O N .OOOO OOH NN.N NN.N OO.OH NN.N O OO.NN OO.OH NN.N NN.N O NO NH H H N H O N N H H .OOOO OOH OO.OH NN.N OO.NN OO.OH O NN.NN O HO NH N H N N O O .OoNO .OH OOH NN.N OO.ON NN.N OO.HO NN.N NN.N O NN.N O O O OO NH H N H N H H O H O O .OOOO OOH OO.N ON.NH ON.NH OO.NN O ON.NH O O ON.NH OO.N O NO NH H N N N O N O O N H .OONO OOH OO.N ON.NH OO.N O O ON.NH O ON.NH OO.NN O ON.NH O NO NH H N H O O N O N N O N .OoNO OOH NN.NH OO.O NN.NN O OO.OH NN.NH OO.O OO.O OO.O O HO OH N H O O N N H H H .OOOO .NH O... V I 1O 9 VJ. S I 8. D 3 d N N NN NNNN NN N N N N NN.N N NON. N.. NN NNNNN N NN.NNNN ON a OW". ID. I m 0 m . T. m. mm .3 T. d a... T. n. AT..L_T.U. T. s . m E v mo .1 a.m.... o 6 r 590 nsde 8w «1 I w .ma. . a w sun A 1;. 3w 1 um: um . m wanTm)L 1: m 1.. m. LOO My. d r. L 3... m To.» 1m, n3 n u. urn}. n. ...... n... 31. m. m snub. O I. 3 9nd ,0. .. . .... PM. Mk qu on . .w navy ON. m u N. m an; N. m N.. n. ON... ‘ .1 ...mN... D. V.mm I m. T. a m. 1 0.0 m. m m. ”ma m . mud.‘ I 3 . m. 934938: w. mm. a. m §§§.§23 362 OOH HN.ONN\.ON.OH O NO.HN OH.N OH.O O O ON.OH O O OO OH O N O N H H O O N O .upr OOH ON.NH ON.NH ON.NH ON.NH O ON.O ON.O OO.ON ON.O ON.O O NO OH N N N N O H H N H H .OOOO OOH OO.O NN.NN O OO.OH OO.HH OO.HH OO.O OO.HH O OO.HH O NO OH H O O N N N H N O N .OOOO OOH ON.O O ON.O ON.O ON.O ON.O NN.OH NO.OH ON.OH ON.OH NN.OH NO.OH O O HO OH H O H H H H N N N N N N O .OOOO .NH OOH NN.N NN.N O NN.N OO.OH NN.N OO.OH NN.N OO.ON O O O OO NH H H O H N H N H N O O .OOOO OOH OO.NN OO.N OO.N OO.NN ON.OH OO.N O O OO.N OO.N O NO NH N H H N N H O O H H .OONO OOH OO.ON O OO.N OO.N O OO.N ON.OH ON.OH O ON.OH O NO NH O O H H O H N N O N .OOOO OOH ON.OHN O O OH.OO ON.OH OO.N ON.OH O HO NH N O O O N H N .OOOO .NH OOH NN.NH NN.NH NN.NH OO.O OO. N O O OO.O OO.ON OO.O O O OO OH N N N H N O O H N H O .OOOO _ OO.O NN.NH OO.O NN.NH NN.NH OO.O OO.O OO.O OO.ON OO.O O O NO H N H N N H H H N H O .35 OO.O OO.O O OO.O OO.O NN.NH NN.NH OO.ON NN.NH OO.O OO.O O NO H H O H H N N N N H H .OOOO OOH NN.NH OO.O NN.NH OO.O O NN.NN OO.ON O OO.O O HO OH N H N H O O N O H .OsuO . A: N. .NN. NN.N..N .NN N .N. NN.N NO N NN.NN. NNN. .NN .NN. NON N NNNNNNN NN I 3 wk I. N.. T; . . O 1... .. . 7 I t \. T. X. v...... .s. ”f U run. 1 N... Om. NNNW w m OWN Nmm ..N mOm NN.NN mm WWW mmm mm muwi. . .1. .u o .w $8 I. w n. M I. W .... I U WW... m mmm W N.. an... , \ I. O 3 W u 0 J I. J U._WMO 3 w. I a n J m r...“ H “mm m. n; N. N.. m - N N _N. m n 3. H3923»: . I N [ OOOOHOOOO .NH: OHOOO Continua 18. Table P. 363 mo 'J'r) '1'0 ‘1'0 '70 "'0 ‘1'0 V0 MO ‘00 MO :4 Imqn O O O O O O O (D O O O r". H H H H H H H I" H Bugssam pom {mad H o ‘ O 30 burtaog - ' m (‘l ”153) 07} Run: Huge-u, a s; o o hugsym pm“ [RJSSOODNS x4 315nm ['[cfi o o 13‘"? X3021 0N o o fetal-awn.) 0N o o 313-.315!on mpg tenor-Jamal H o o :7 pm? 0 n annmuogug K "3"”58I HO HO HO HM oo 3 anal-m 0. °. °. "2 m m m M :3 mm uJoouoj N N N m U , H0 00 H0 00 NO 00 O 0 r4" 3 MPH-’4 0. "i ‘2 "I - . - n o m ‘ .. JO} madam g :V m m UPT‘ISF-RU oo oo "8 . oo H8 oo oo 00 HQ [333031le :1 w; a; (v; aq 03 entropy: N m m saute/1 NO Ho oo o-oo 00 HQ 00 oo oo oo 00 H8 buxmssv pm} C: q 0_ q . N o m m m ‘3 3.!wa JUTd ., N N N 3 oo oo 00 HO HO oo oo oo 00 Ho 00 oo mfnon< 0. C2 C: m m m pup 3.105qu N N N nmqfinw Ho 00 a-co oo 00 H0 00 oo 00 H0 00 00 wt.) 0 O O O I O O O uopvndsul g g a 3 - o oo 00 HO o N o oo co m H o n 3;“ WT-‘stmc O O O O H n O O M O O o O o o baton 0mm N "‘ "’ oo oo oo HO Ho 00 NO oo an ac um 00 O O O M M I O O O O 903 m m 8 m m mm uoymuunc N N m M uor'rmtnj 00 H8 00 CO CO 00 H8 00 0° 0° 00 DO 10; qsgm u; u; bug-1dr): N N 15.6.1! Ho 00 HO DO H0 00 00 Ho 00 CO 00 OO 30 bumm o O o o I ‘ 0 O 0 [110901, put: 0 m m u; 0311 {151sz1 N N N N I ' 0’ raw 0 ‘ I” O ’ O D” O I ' 0’ la a a Ja‘m‘ucfig'B‘Ntsngvbgag‘mg‘mgvégdgmgmg‘v W-‘f‘OIdH d‘En Co on a to ma an a Ca $10 to f. 1‘ Continued Table H18 . 364 \00 \00 mo U10 mo (DO coo (\O \00 5 \DO 0 Ivaqr o o o o o o o o o o o H H :4 H H Pi H H H H H buyssom paw! mm: 30 btrnon‘.‘ poo o: Kum ~1133‘L 9 53‘! H g; huxspm pun-l 4 {tussooons Vi _ H otsnw {10* o 0 ° pug x303 0N . o 0 {maximum on o 0 :3an buy” nuoneonpg H o H r~ o 0 pm: m so ‘ N annmuOJm; H g sonssL H5 NO H.4 o-‘o .400 an oo 0 . “an“ “2 °. '1 “2 “i ‘9 °. ’ a , \D N v ND 0 “:3, qnm usaouoq H 3 :1 H H ,4 m i fl... .. —‘—-_.- ~'-.1r. — *0-.. --.-...... --..-J ... o -..—g -- U Hl‘ HI‘ HO OO H8 mm 00 Ha HI' 0 3 KIMJ u: o o o c or: . \0 "13mm 0 N N v \o .10} ‘ 3 S N H '7 H H uenszrxlg'} 00 N2 H8 00 Hg :30 oo oo Hg: ”2} meow“! H a o' r‘3 4 .4 oq on 8011mm} «1 N H H m 80010“ 00 Ah HO mm 00 00 N!‘ NM 00 oo butmssv pm “3 °. "3 “I "3 015'“ wk! :3 5?. :3: $3 ".9. oo oo r-GO Ho 00 mo oo oo 00 as» oo 0 1436113139 0, 0, “2 “1 0. pun 3.10m 53 8 R :4 «‘3 quamaqu‘gm as oo oo oo oo HO NO Has 00 00 an o we 9 “a C: N. “a o. w m v o uonendsu; H :3 N H H 3 on'tuepstsnu NR H8 00 H8 mm H8 H8 00 oo Hg} 00 0 on apmo an .4 u; o“ v; o; 3 v7 . burm 01m“ M H N M H H NM co HO HO HH 00 NO oo oo Hm oo rm M O O o-O O N (v; o o o o I 0 mm mmmuno ... 2. a :1 :2 r. “OIQBAIQS CO CO CO 0° 0° 0° CO CO CO Ha HS 0 Jo; 381nm ‘; ‘0' bundaom/ H a 18mm puooos pm: :i u; f.,; 0° c; 0311 {taut-rm N m H N O O O O O O O O O I O m 1'” a a me an an an an an an a an ~‘Arsgjagmamgvéa‘dgwgmgvégagmgfia vr unmdmeho a do no cutie a o antic: a n a TUQQL 100 100 100 100 12 100 365 12 100 11 100 100 12 00 ‘ A 12 100 12 100 12 100 bugssaqa pannq fiuyaa 30 (xx: [033 pro 0'; Kuuu 43591. e s: bugsnm {1m {njssaoons V 8.33 318nm HQ] we noon on {exam-r0 0N 12.50 Dumb-n1 mica {DUO}. 303nm pan? annvuogm 8.3 1 8.33 s: mssl wanna QQTM ujacucs 66.66 8.33 18.18 1 l 11.11 11.11 16.66 3 25.00 2 16.66 ...- A I mm 10; umouoo that Helpful 16.66 16.67 0 O 22.22 8.33 1 3 8.3 O O l 8.33 uvrnsqua Imea‘rmx 2 411 03 avam) 1 12.50 28.57 0 16.67 27.27 0 O 3 25.00 2 16.67 0 SOOIOA EUTIDSGV pue 31m 3 .mp1 1 12.50 14.28 0 0 4 33.33, 1 8.33 0 0 4 33.33 1 8.33 1 8.33 2 16.66 Uifiuélis pug JJOqua 1 12.50 14.28 14.28 0 1 8.33 16.67 0 0 1 8.33 3 25.00 1 8.33 1 8.33 wanmqfitm pun uogunxjdsuI 14.28 0 0 16.66 0 0 O O 2 18.18 1 8.33 0 0 2 16.67 2 16.66 a}?! wrnssm on 0mm 9'41 bum 0mm 0 (‘l 28.57 0 1 8.33 16.67 18.18 0 1 0 11.11 3 25.00 16.67 0 0 l 8.33 rm mm uoranunm 28.57 1 8.33 8.33 9.09 33.33 2 16.67 16.67 1 8.33 uorwunrvs .10} 15:111.) bumdaaav 0 O 1 8.33 0 0 0 0 0 391.110 10 {11mm puma; pm 031'! {wulfixg 16.67 8.33 J-YNI‘.” :muhud “C"; O E 02% a". g?" 0 H N (\Niu d" o Cbntinued Tgble H18. 366 100 100 100 100 10 100 10 100 10 100 100 M8864 pawl Imam 30 fiurtaod 90.) 0375102. -3190“, e 51 WSW ptmd 1“.ij \1 315nm IICN Inman-mo 0N anaudola Bum tvuquvonpm pun anyqtuuoguy 1 10.00 sonssj qua: “T1" 50.00 10.00 2 20.00 1 u.n KI Md :0; uxeouqq Most Helpful 30.00 10.00 a 2 22.22 uorwsqun mammal v aqm oouvpm 33.33 0 2 0 20.00 0 0 10.00 0 O saayow buxznssv pup 015““ 0013 33.33 0 O 66.66 1 . 33.33 qufiualns pun axoyuz O O 0 O 2 10.00 0 0 quamuaquytug pun uotqexydsul 33.33 1 10.00 20.00 10.00 0 1 0 10.00 10.00 33.33 as?! war-mun on apmo an Extras 0mm 1 33.33 1 33.33 1 10.00 3 ”Om O 0 POD unynsuoqumwuno 50.00 1 ,so.oo 1 33.33 1 _ 33.33 33.33 2 1 10.00 uowqeatzfi 10; 3811 5mm 0 1 50.00 50.00 0 O 0 O 0 1 10.00 20.00 qswn :0 Burned worm much 011'! 1mm?! 33.33 Joann: unuflXxn; 28. Freq. 01“ E} E} E} 5;} E} Cbn ‘nued Table 318. 1mm. mmmm pew! bum 10 Emma poo an Item «sea. 9 r1 mtsxc’a mm W‘ arsm um pun m on ...—__w IQIW m Optima bum: Icuoyueongi‘ puw anneuuogux songs; uuonng ungm uzaouoa 5mm 10} [11301100 Most Helaful wnsgno {3939-31900 9 0Q 0Q BOUVPTDD saoyoA EUIJDBSV pue DEW OUR-I ....______. mamas PU? QJOFHID 1mmu61‘m pm 0033911de OJ .r'l var-183m) 0; 6mm an Mm 9mm POD tn m mm "0F39AI?S :0; 38pm burqdaoav W ;o butmno 000003 PU“ 033'; {mama chlzxied 5mm Cczyuter Analysis 367 100 100 103 100 16.67 1 16.67 > 2 33.33 1 16.67 1 16.67 1 16.67 33.33 1 16.67 1 16.67 1 16.67 1 16.67 0 O 0 1 16.67 1 16.67 0 0 1 16.67 2 33.33 0 O 1 16.67 33.33 1 16.67 33.33 16.67 2 33.33 1 16.67 0 0 1 16.67 0 0 1 16.67 1 16.67 0 O 2 33.33 16.67 0 0 2 33.33 1 16.67 1 16.67 1 16.67 16.67 16.67 1 16.67 1 16.67 16.67 1 16.67 0 O 0 mm unzfmd 31. in» gfab £§¢I :3 a” a" o” 33. ' Freq. 01 % ETC; Freq.i D3 3 , Freq. D4 2 34. minded tron Camber Analysis ('38 N8 NC; 040 ( r4 H H 9. HM M O M m HO Ho 0 °. ‘ o 3 o H HO co co 0 O Hg oo co co 6 m an oo oo oo . O n 1") oo H0 00 oo o 5% oo oo oo 00 _fi oo oo H8 co 0 35. 3 T r‘ 1' i run“ 0 ma. 1 I. 61 PI 368 100 100 100 100 100 (mm 100 100 100 100 100 100 {11199012- paam bum Jo bunam 7'73")" 0;; KL“: -}'$'$~1L I? s] [nrysg'cu [um T“ 153030113 V 319m Hue PU? 313021 0" nrwamno amnion fume {monwomq put? annmuopq 1 16.67 911891 qua; rpm [11' ' 1 33.33 12.50 14.29 16.67 O 0 0 O 0 0 1 00 1 At jun: . 4 m 103 uJuouq . 8 N Most Helpful 1. i I ! WI’JSLRG o-c pmeorpuo 9 ad m WW 33.33 1 14.29 2 28.57 90.31011 mymssv pm: 31.51 m cum 33.33 28.57 1 14.29 1 16.67 20.00 25.00 O 0 0 0 0 O 1 Ln bum 15 H [no 3103119.“ 33. 33 12.50 28.57 20.00 25.00 quauuauqfi g n; pun 0 none: ydsu] 0 0 0 2 0 0 O O O 0 1 1 20.00 25.00 16.67 20.00 25.00 0 0 0 O 0 0 a}?! What-m: 0 on 89m": mu 0 mymflgmr: .4 3 . 0 0 O 0 0 2 25.00 1 14.29 0 0 2 ysis 1 33.33 Anal 16.67 1 33.33 1 0 O 2 16.67 Fri.) mm uogwxnxnc 2.50 33.33 28.57 20.00 ‘ ‘ 1 33.33 0 O 0 0 0 0 0 0 1 coup/“'99 10} 351mg: Bu mam 14.29 ”“fi‘s'fim 30 {111nm [110003 mm 3.1171 I'M-"’1 3 1 33. 33 0 O O 0 1 33.33 12.50 16.67 20.00 0 O 0 O Dccluded frun Cmpxtet 0 O 0 0 0 0 0 0 14.29 7. Ji‘lm ‘ ,, ’ , mufoxd g,‘ g“ . a 7"! O Freq. D]. i I-‘ceq. fi'eq D3 3 Freq. D4 3 39. 40. 55} E; Elm EL} 15:691. D3 3 D4 ‘. 3S. Continued Table 318. 369 '9 ‘l’ 100 100 100 100 100 100 100 IWQL 100 100 100 100 fiugssam {mm bum 30 8!an W'm 435m, 9 s; fmsws puma szsaoons v 315“” HQ! pm? x303 ON rep Imam ON anemic“ bugau --. — Imoncmm .—4 0 we mnwuowr SEDSSI N 31:31.30 an _w 11.341); 50.00 33.33 3. 33 1 33. 33 J 51 ms 10] museum Most. Helof 25.00 0 0 1 25.00 0 0 O 1 33.33 Her-331110 0 9030mm 2 an m 30mm 0 1 25.00 33.33 33.33 33.33 1 33.33 saogoA mpnssv pun 015m arm 1 25.00 0 O 0 O 2 25.00 25.00 25.00 66.66 0 0 0 33.33 O O 1 0 0 O 0 0 0 mantis pun 3.10m 50.00 25.00 0 quaul nnqfigm pa: 0 uonuxdsul m 0 0 O 0 O 0 1 O o 0 0 0 0 1 33.33 33.33 33.33 933'"! neg-191110 on “pm an hum 66.66 0 0 0 0 0 0 POE) qua uonmm 33. 33 33.33 33.33 33.33 m‘nmtvs co oo oo oo 103 351110 Madam: 0 0 0 0 0 0 0 0 O 0 O ""‘I‘Sfi'lu Jo ammo co .4 pistons pun a}?! I‘m-1933 0 0 0 0 O 0 .1 00 melded fmn Omputer Analysis 1 00 0 0 0 0 1 33.33 25.00 25.00 3E} EEEZm-E} wmég} 52» 52m 52' 43. Confined Table 1118. 370 I030}. m 100 100 100 100 O 100 100 100 100 611186318 [mm 60mg 50 50$th W.) 03 Know . . —nsau, 9 51 “WSW pun-I myssaoons v 315nm no»! we m on 112131011111“) ON a not [(10.14 fxrgau (we; 19:)an pue annumoguI sonssr H m H qualzno "1 - H113 usaoucc ;; Q --. ...._ .... _- ..-._— .‘u...- 1-.....” .. . loful 33.33 33.33 H 0 0 O O M [1 1mm "1 m 3m} minuoo .‘bst I‘ 33. 3. 33.33 0 {33.13 :33.33 mznsuco tmrmrm a an m muvmm O 0 0 O 0 O 0 0 1 33.33 33.33 saojton .0 EuTmsw pm? *8: ogsnw and 8 1 0 0 0 0 0 O 1 33.33 33.33 0 0 0 0 tpfiuons pup 3.10pm 33.33 33.33 66.66 :uamaqqfim 0 we uo ; 101mm ~ 931.1 unnsuno H m anms mn hum atqra 0 0 0 1 CO CO CO CO 00 O 0 1 33.33 33.33 0 0 G 0 0 0 0 0 33.33 33.33 33.33 66.66 33.33 0 O 0 O 0 POD H m m uoyummoo 33.33 33.33 33.33 33.33 UOT'IPAIPS o 103 381110 fundaoov an, ‘. I“ O 0 0 0 0 0 (DO 0 O 0 0 O 0 0 0 O G O 0 0 O 0 0 ""W :70 60111103 0 o o o H wooos pup 331'! {9111833 Excluded fran Caxputer Analysis Dcchxled frcm Computer Analysis 33.33 33.33 max; 33» it“; g neg. % 'u gab M loo 0 D3 % freq. .24 S 47. 48. 2 8 Freq D3 1 Freq 4 i 49. SO. Freq. D1 2 02 is D Fr D F ‘ \Linuxl Table 1118. mm. fiuyscaru no r! m 100 371 100 160 1mm bums Jo banana poo or; Kain” Jam 9 8! mtsm pun-1 Ingssaoons v 019m mu pm? m on 19331:!an 0N ouaxzdozd bursa [mummy] pure anneuno‘zul 8:055]: ~u nuuzxna 2- vn _rM "130x103 n 3.30 r 5.00 L 33.33 €6.66 g *Iruz’a JO] maouoo 75.00 50.00 0 0 0 0 uutqsgxua vnmmfia e at: m aouevsm 25.03 0 O 0 33.33 smrrm fxumsw pm? 33W arm 0 0 0 mfmns pm: uonoo 25.00 memtifitm put: nonendwr 25.00 0 25.00 83?: ucnsxm 0: aprno an: 50:03 atha 25.00 0 66.66 1 33.33 POD “3?" uoyumnno q 6 50.00 0 0 1 33.33 33.33 50.00 uqunnrws 10} asyzqn fluyndoaav 25.00 0 0 0 0 ""‘nsmn :0 burmo moms pun a}?! twin-1 IOQHVJ 112160.14 51. no; . D1 1 O accluded iron Catputer Analysis 54. NO NO NO NC") 0 O Q 0 H F4 P‘ H HO O O O u) 00 HO ‘2 8 H8 00 OO 8 8 8 H 00 GO GO 8. 3 OO 00 OO 00 0° 0° 0° 00 OO 00 00 H 3. 8 00 r48 00 CO 8 0° 0° 0° 0° Table [119 . 372 that Elmmxts The Listcmrs 111511115 May AHA-.1110 General N3111- 75: ‘ 5 1r 5 ..g .921, -.-4 1 8 0'31 U 1n 21 ' "I? ‘0 :5 3 3 H m N U) 0 M H 9‘ M 0 “ 85g 3} 73 “a 33 35 9415.4 0 . 1144390 .4 ”i: (‘3 '51. "'4? “5. 911188 o??? 3% 13557: £381”. 5 £49 .9 .§‘§ 38.49 512.1 2; 735.11 §“fl§ 1111335 “~11": 6' 5? 2'11 9.115 £974: 13$ 0 av 53 11M 3 gang; 8'53“ mg 211 5 1.3.1 7 3g 35%? wage: 59135252; :1 2 .9 .3 .925 .9233 3.1.; 2211.3 211 1. 93... . .5333; 5.3;. a 1. Freq. 12 4 o 2 3 3 2 1 1 3 32 13.1 99* 41.37 5.99 o 5.59 10.34 10.34 5.99 3.44 3.44 10.34 101) Freq. 1 o o 2 1 1 o. 2 2 9 13.2 9. 11.11 0 0 22.22 11.11 11.11 0 22.22 22.22 100 Freq. o 1 o 1 o o 1 1 4 13. 39 0 25.00 0 23.00 0 5 25.00 25.00 105 2. Freq. 17 2 1 2 4 2 2 1 31 13.19 54.93 5.45 3.22 5.45 12.90 5.45 5.45 3.22 105 mg. 0 o o 1 1 1 o o 1 2 5 13.29 0 o 0 15.55 15.55 15.55 0 0 15.55 33. 33 100 Freq. o 1 o o o o 2 1 o 1 5 13.39 0 20.00 0 o o o - 40.00 20.00 0 20.00 1.00 3. mg. 19 2 o 3 3 o 1 1 1 3 32 13.19 55.25 5.25 o 9.37 9.37 o 3.12 3.12 3.12 9.37 100 Freq. 2 o o 1 3 o o 1 1 5 13.2 9 25.00 0 0 12.50 37.50 0 0 12.50 12.50 100 Freq. o o o o o o o 1 1 13.3 9 o o o o o o 0 100.00 100 4. neg. 13 1 o 2 2 2 o 1 1 2 24 13.1 9 54.15 4.15 o 5.33 9.33 9.33 - o 4.15 4.15 5.33 100 Frog. 1 o o 2 2 o o o 1 1 5 o. 2 9 14.25 5 0 25.57 25.57 0 o 0 14.29 14.25 100 Frog. 0 o o o o o 1 1 2 11.3 t 0 U 0 0 0 0 50.00 50.00 100 5. Freq. 11 o o 1 4 o o o o 2 15 13.1 9 51.11 0 o 5.55 22.22 0 o o 0 11.11 1170 9mg. 1 o o o 1 o o 1 o 1 4 13.2 9 25.00 0 o 0 25.00 0 0 25.00 0 25.00 100 Freq. 0 0 0 0 O 0 1 1 13.3 9 o o o o o 0 100.00 100 5. Freq. 12 0 0 2 1 1 2 2 0 l 21 13.1 9 57.14 0 o 9.52 4.75 4.75 9.52 9.52 o 4.75 100 Freq. o o _ o 1 1 o o 1 3 13.2 9 o o, 0 33.33 33.33 0 0 33.33 o 100 7. Freq. 11 o o o 2 1 1 15 13.1 9 73.33 0 o o 13. 33 5.55 5.55 100 Freq. 1 o o o o o o o 1 2 13.2 9 50.00 a o o o o o 0 50.00 100 Freq. o o o o o o 1 1 13.3 9 o o o o o 0 100.00 100 13. Pm. 9 3 o 1 3 1 1 o o 2 20 13.1 9 45.00 15.00 0 5.00 15.00 5.50 5.00 o 0 10.00 100 Preq. 0 0 0 1 3 l 0 l 6 13.2 9 o o 0 15.55 50.00 15.55 0 15.55 mo Freq. o o o o o o 1 1 o 1 3 13.3 9 o o o o o a 33.33 33.33 0 33.33 100 9. Frog. 9 o o o 1 o o 1 o 1 11 13.1 9 72.72 0 o o 9.09 o o 9.09 o 9.09 100 Freq. o o o 1 2 o o 1 4 13.2 9 o o 0 25.00 50.00 0 0 25.00 100 Freq. o o o 1 o o o 1 2 13.3 9 o o 0 50.00 0 o 0 50.00 100 ‘3150 1110 ngirminq 191-.11.- mi *‘[).1 -’ Mrzt Byron] ing; 9.2 hum-151134 111') (>4pl.m.1tion. <= Next 1111:;1. 11.-5.211111]; D. 3 2* Third DDSL‘ 19111-511111]. 373 Continued Table "19. 100 100 100 100 100 100 In luo 100 100 100 100 100 -...-— 10 100 101) 100 ausum oaadm a unqum>fldw no“ mum» ufimmm Loam? . 1 10.00 20.00 50.00 “3023 wnu mo . m>wnnmnunmnno.ncu manna ucuuuuu co n>auueu0wcu mu 5830i 9.5.88 you 5255. now 53.83 Mo was ouoz 12.50 100.00 __H-O- ‘ 3*- ~- ”.---w-V... a >--‘ ...‘L“. --- . 12.50 0 0 000000 535.5 aduucuo on «manna cummoq ..111m..amm S m” 9' all?“ mcouum mmoa 000000 833 .5055 uOu wmnmmmz opauwmom 00 000000 002600 nHumOum 39,2 398 a HmoMmmmau HOOD muoz 92.93 21.8.3352. 000000 000000 000000 000000 392 can xHuB_CH Euwda 1:0Humomoum mac: 000000 000000 000000 000000 and son» an awn» oxqa H .mcwu mcHOD mum hush 300000 500000 f) 0‘ 0‘ mm.M3 0‘ 0‘ 5m.;_mmw 0‘ o mMmm um“ nmP.D 0‘ 9‘ 9‘ 1m.2 anmru 15. 1&2 Q3 .DFDHDTHQ nmn.nm m..1m.2m.3 WJWHnwt.nmI.D . 374 Cbntinwd Table 819. ..-—- c— 100 100 100 100 100 100 100 100 100 100 100 100 100 100 11 100 1 100 10 . 100 100 100 100 .rgnm 038 a 54.5.an new madam 030m Dumas 100.00 1 9.09 M101 05 «o 9.62 258% 15. gm ugh—,6 5 337.585 39,. 1 50.00 0 0 1 9.09 25.00 mcmfimwhb H83 .385 Pang you g ”Bu 3an no can 0.8.... 100 . 00 33.33 1. 16.66 0 0 no 13.339 no 9.55m 800 "998me La 0 0 0 0 1 16 .66 1 10.00 0 0 3350 3 ”8&4 533 84.4.9.3...“ :0 mwmafifi mafia 88 50.00 00 1 10.00 0 0 333 5.5.6 Maw mummmmr. 2.3.68 00101m O 100 0 9.09 100.00 2 1 50.00 10.00 93.898 38y. 3%8 a 1383.0 300 32 OOImOO 000000 000000 0000 1 10.00 25.00 wnmfim iguana.“ 000000 000000 000000 100000 .3 000000 0000 0000 3.3.: can as 5 5:” Lawnmowonm 0.5;“, 000000 000000 000000 000000 000000 000000 0000 mud .351. no 623 0x: H .913 91.80 8d 2 200000 0 w 000000 200000 50.0 1m. w l 3.2 558m 0‘ o‘ 0‘ 1Mmmmmm 0‘ 0‘ 0‘ a??? HQ. 0.]. ‘ Proq. 0.2 3 ”eq. 0.3 ! 22. neg. 0.1 t ”m. 0.2 1 Freq. 03% .anmmmm 2 0‘ 0‘ 0‘ nmmmmmm Em 375 (butinued Table 1119 . 100 2 100 It)? 4 100 2 100 100 100 100 100 4 100 103 1 103 100 >38 «33 a conga new mafim 33m 68“. lmlm 25.00 1 500m 25.00 uuox or.» m0 msz gwmrdfiugu mrd gmmu vague no 02.39585 89. 0000 0010 50.0 0 9830.5 9.389 38 .3265. new «4.88 we 0mm mun.“ 0000 0000 50.00 Emflmfib H88 «0 392.38... H0 926% B8 8803 100.00 0000 0000 25.00 832 #393 3 $32 comma cofiupaom co mfimnfiym .80me 88 O 0 100.00 0000 000000 0000 053.4 mafia/a new 003mg 03.3.08 0000 20 50.0 0000 Mrdumoum 33.” 30.80 a amoummmau B8 mug.“ 0000 000000 25.00 865m 0000 0000 000000 0 033.. v.5 gawk ca Euwdm ...—.30.." 3303 mug 1 14.28 00000 0 O 0 0°00 figmmgd oxwa H .wch 4 47.14 33.33 50.00 100.00 50.00 100.00 gang. Freq. 0.1 t 0.2 t 0.1 2 37. Freq. Freq. 0.2 % R m m nu :1. flag. Do] ‘ 4S. Freq. 0.1 t 46. [).1 t fieq . 0.2 : 376 10 l 100 100 100 100 100 100 a) c: c: mod: .4 H H fivnis 9IQT8 '3 uonpmcs .4 10} sdms 315911 [(3231, 100 .00 :mon mm )0 snap: o aArsuaquduro pun gangs-1 mourn uo an; JUlLLXOJUI wow 0 1 50.00 50.00 100.00 91‘3th SMIvou. 10; smcw :m} :31un 30 ago :3ch 1 50.00 0 0 1 O 0 0 0 0 0 MUSE-N.) [9301 30 IDFKEIQSOJ, "' JO mamas Doro [mamas 000 00 33.33 0 0 0 0 0 0 O imam {01.1109 0:; [caddy o {T739771 emanates un nrqtmdnfi hung; sacn 0 0 0 0 0 0 0 0 0 O 0 O 0 bugnm Avnfizam "* 10} ofxrzssaw untagged 33.33 50.00 50.00 50.00 91191de oxsnw Iadsoo a [varsseto p000 3.104 0 0 0 0 CO 00 OOH CO OOHCODOO 50.00 100. BU‘m1S 000000 00 000000 000000 {crumrnsqn 31.51“” 000000 CO OOOOH OOOOOO xrmuywsne ..uo: 55:) p.14 mow 50.00 911? km 99 mp am I "NH 5110;) an? Kan, r4 0000 r4 OOOOOO HBOOOO 100.00 33.33 50.00 100.00 0 0’ a” Q to, 0‘ 0.60 ' o .KHgNgm .8.p~ .3 ’WH' ' 0' r4""' NE ”who car-.0 unr'uosuom erpmu umfoOJd 48. Reg. .1 ‘3 0.1 3 0.2 i Freq. 0.3 8 0.3 ‘ 377 Table “20.1 my Do the Listeners Like Family Life radio? r g 3 EH >. —1!‘ '4 I --I 5 ..4 ' '3 8 a 13 6 . .9 g 3; q ‘ > '1’: :1 .p‘"§ L d 35 E1 ' 35 33. 6'81. a5? ‘1 55 g 3 9.3 U g “2'21 as 013184: q'flt'gg - u H 41 0.1”. .i '3] 8.03 2 g '11 ‘ .3 r.) . '3»; - " 5 (I, 1. 8g L: C “E '9‘. L 214 w 1 _. 12%?! 2 2 :16 3,1 r; 51,525 5..., c8. 39.-3. a 1. Freq. s 4 o 7 2 3 2 s 31 0.1 V" 16.12 12.90 0 22.58 6.45 9.67 9.67 6.45 16.12 1.00 Freq. 1 4 o 2 2 o 5 1 2 21 0.2 3 4.76 19.04 0 9.52 9.52 19.04 0 23.80 4.76 9.52 100 rreq. o o 2 4 1 o 2 o 7 20 0.3 8 0 0 10.00 20.00 5.00 20.00 0 10.00 0 35.00 100 2. Freq. 2 3 0 6 2 2 4 7 3 33 0.1 § 6.06 9.09 0 18.18 6.06 12.12 6.06 12.12 21.21 9.09 100 Freq. 0 3 O 4 1 1 4 2 2 20 0.2 0 0 15.00 0 20.00 5.00 15.00 5.00 20.00 10.00 10.0") 100 FIG}. 0 0 0 2 3 2 0 2 0 6 15 0.3 0 0 0 0 13.33 20.00 13.33 0 13.00 0 40.00 100 3. 1 Freq. 4 3 2 6 2 2 1 7 2 32 0.1 1 12.50 9.37 6.25 18.75 6.25 9.37 6.25 3.12 21.87 6.25 100 Freq. 1 5 1 4 1 3 1 3 o 3 22 0.2 0 4.54 22.72 4.54 18.18 4.54 13.63 4.54 13.63 0 13.63 100 Freq. o o 1 3 1 o 2 1 4 17 0.3 t 0 0 5.88 17.64 5.88 29.41 0 11.76 5.88 23.52 100 4. Freq. 3 2 1 8 2 3 2 4 1 29 0.1 I 10.34 6.89 3.44 27.58 6.89 10.34 10.34 6.39 13.79 3.44 100 Freq. 1 S 1 3 1 '3 1 5 2 3 25 0.2 l 4.00 20.00 4.00 12.00 4.00 12.00 4.00 20.00 8.00 12.00 100 Freq. 0 O 2 2 1 0 l 1 P )8 0.3 1 0 0 11.11 11.11 5.55 16.66 0 5.55 5.55 44.44 100 5. Freq. 1 4 O 3 1 0 4 16 0.1 2 6.25 25.00 0 18.75 6.25 18.75 0 25.00 100 Freq. 1 4 o 3 1 o 4 16 0.2 0 6.25 25.00 0 18.75 6.25 18.75 0 25.00 100 neg. o o o 3 o o o 1 1 6 11 0.3 3 0 O O 27.27 0 0 0 9.09 9.09 54.54 100 6. Freq. 2 2 o 3 3 1 3 6 1 11 0.1 8 9.09 9.09 0 13.63 13.63 4.5 4.54 13.63 27.27 4.54 100 freq 0 3 0 1 0 1 1 1 14 0.2 2 0 21.42 0 7.14 0 14.2 7.14 35.71 7.14 7.14 100 Freq 0 0 0 3 2 0 0 1 4 10 0.3 3 0 0 0 30.00 20.00 0 0 10.00 40.00 100 7. Freq. 1 0 0 6 1 2 1 3 1 1(1 0.1 t 6.25 0 0 37.50 6.25 6.25 12.50 6.25 18.75 6.25 100 Freq 0 2 O 2 1 1 0 2 1 1 10 0.2 t 0 20.00 0 20.00 10.00 10.00 0 20.00 10.00 10.00 100 Freq o o o o 1 o 1 1 3 7 D.3 0 O 0 0 0 14.28 14.28 0 14.28 14.28 42.85 100 8. Freq. 3 2 2 5 o o o 6 21 13.1 % 14.28 9.51 9.52 23.80 0 14.28 0 0 28.57 100 Freq. 1 1 1 1 1 0 3 1 3 14 D.2 3 7.14 7.14 7.14 7.14 .14 14.28 0 21.02 7.14 21.42 100 Reg 0 0 0 2 0 0 O 0 5 8 0.3 I. 0 0 0 25.00 0 - 12.50 0 O 0 62.50 100 9 F.“— Fm. 2 1 1 4 2 1 1 2 15 0.1 8 13.33 6.66 6.66 26.66 .33 6.66 6.66 6.66 13.33 100 Freq. 0 1 O 0 2 0 3 8 D.2 I. 0 12.50 0 O 5.00 25.00 0 37.50 100 Freq. o o o 2 1 n o 1 o 3 7 D.3 % 0 O 0 28.57 14.28 0 14.28 0 42.85 100 3300 the Beginnj m of Amunde 11.-:1.1"‘-;3.;'..‘1‘..:...'r‘10n. ~ ** 0.1 t I First Reason; 0.2 S - $0111an Hearse“; D.3 9. .- 'l11'u'd mason. Table 820 . 1 . Continued 378 3 "3 a 13 S .5 . b . g a a u H 3 '3 'é '4 S 2:9:qu g ’3 g'fl 1“ at? Egg“ ‘3 g - 8 38 n 3 33'? r- . 3 .fl .1” N 3 F El '6 Cr 0.15. H '1 o 3.3 ..i 2’: H .2 g . "‘ H '3 5 '1 :4 5 5" B 2e.e 2 2 38 3% E. 235 2033 a 10. FIG]. 0 1 1 1 1 2 1 8 0.1 3 0 12.50 12.50 12.50 12.50 25.00 12.50 100 Freq. 0 0 0 0 0 0 0 l 2 0.2 0 0 0 0 0 0 0 O 50.00 100 Pu}. 0 O 0 1 0 2 0.3 t 0 0 0 50.00 0 100 11. Freq. 3 o o 1 1 o s 16 0.1 0 18.75 0 0 6.25 6.25 0 31.25 100 PM. 0 1 1 1 1 0 2 3 14 0.2 2 0 7.14 7.14 7.14 7.14 O 14.23 21.42 100 meq. o o 1 3 1 o o 3 a 0.3 0 0 O 12.50 37.50 12.50 0 0 37.50 190 12. neq. 2 o o 2 1 2. 2 13 0.1 3 15.38 0 0 15.38 7.69 23.07 15.38 15.38 100 Freq. o 2 1 2 2 o 1 11 0.2 1 0 18.18 9.09 18.18 18.18 0 9.09 100 Freq. 0 0 1 0 0 0 0 4 8 0.3 3 0 0 12.50 0 0 0 0 50.00 100 13. Reg. 1 o 1 1 o o 1 1 12 0.1 0 8.33 O 8.33 8.33 0 0 8.33 8.33 100 I-‘rcq. o o o 3 1 o 2 4 10 ~ 0.2 0 0 0 0 30.00 10.00 0 20.00 40.00 100 Frog. 0 0 0 0 1 0 0 4 6 0.3 3 0 0 0 0 16.66 16 0 O ((116 139 14. Poor). 1 0 O 2 0 0 3 8 0.1 3 12.50 0 0 25.00 0 0 37.50 170 Freq. o 1 o 1 1 o o 1 s 0.2 3 0 20.00 0 20.00 20.00 0 0 20.00 100 PICK]. 0 O 1 1 1 0 0 1 S 0.3 1 0 O 20.00 20.00 20.00 0 0 20.00 130 15. mm. o 2 1 2 1 7 0.1 l O 28.57 14.28 28.57 14.28 14.28 100 Freq. o o o o o 1 o o 3 s 0.2 2 0 0 0 0 0 20.00 0 0 60.00 100 Freq. 0 0 0 1 0 3 D.3 3 0 0 0 33.33 0 66.60 100 16. Freq. 2 0 1 1 0 1 4 11 0.1 0 18.18 0 9.09 9.09 0 9.09 36.36 100 flag. 0 1 0 0 0 0 1 - 1 S 0.2 0 0 20.00 0 0 0 0 20.00 20.00 100 Freq. o o 1 o o o o 3 s D.3 0 0 0 ”.00 0 0 20.00 0 0 60.00 100 17. - Freq. 1 2 0 1 1 1 .10 0.1 0 10.00 20.00 0 10.00 10.00 40.00 10.00 100 areq. o 1 o o 3 o 1 o 3 a 0.2 2. 0 12.50 0 0 37.50 0 12.50 0 37.50 100 Freq. 0 0 0 3 0 0 0 0 1 '3 D.3 3 0 0 0 60.00 0 0 0 0 20.00 100 ---— “...—.4 ~~~~~ 18. Freq. 2 1 0 3 0 1 1 5 15 0.1 3 13.33 6.66 0 20.00 0 6.66 6.66 33.33 1'30 Freq. o 3 o 1 3 . o 1 o 1 11 0.2 3 O 27.27 0 9.09 27.27 18.18 0 9.09 0 9.09 1C0 Freq. 0 0 0 2 .1 0 0 0 3 8 D.3 0 0 0 0 25.00 37 50 0 0 0 37.90 190 379 -—-¢—_.-—-. __--_.— - Table ”20.1. mntjnucd z W ,. E ' b '3 '& ng g 3 'g .b33 ' o u- ~o-i .8 .2 a u - H .ng 5'48! 83 on g a 3 '. ' -~ ‘1 9'3 g ”1'3“ 3 2g. . g é . 8‘ . :1 a 1. g, g 5 ~ . 9' 3 5 - - ~ :1 E1: 9- ' '1 85" u 3 0.3 a." U 311131: E 3'4 3 a?” .3 Mg .4 = 0'5 3;: .fi 290' 2- 242 :1- ” 23 2.- 2 26 M 33‘; E21»: 148 2.553% 35:13. 4-- Freq. 1 0 0 1 1 0 0 1 O 1 5 0.1 3 20.00 0 0 20.00 20.00 0 O 20.00 0 20.00 100 Freq. o o 1 o o 2 o 1 4 0.2 t 0 O 25.00 0 0 50.00 0 25.00 100 O . 0 0 0 0 0 0 1 0 1 2 0.3 I 0 0 0 0 0 0 0 50.00 0 50.00 100 20., Reg. 1 o o o o 2 3 0.1 I 33.33 0 0 O 0 66.66 100 Freq. 0 O 0 1 0 O 0 1 2 0.2 8 0 O 0 50.00 0 0 0 50.00 100 Freq. 0 0 0 0 O 0 0 0 0 1 1 D.3 8 O 0 0 0 0 O 0 0 0 100.00 100 21. I-ch. o o o o o o 1 1 2 0.1 Q 0 0 0 O O O 50.00 50.00 100 Freq. O 0 0 1 1 0.2 3 0 0 0 100.00 100 Freq. o o o o o 1 1 D.3 t O 0 0 O 0 100.00 100 22. Freq. 1 0 1 2 0 0 O 1 5 0.1 \ 20.00 0 20.00 40.00 0 O 0 20.00 100 Fixxl. 0 1 O 0 0 1 0 1 O 1 4 0.2 I O 25.00 0 0 0 28.00 0 25.00 0 25.00 100 Freq. O 0 1 0 0 1 0 0 0 2 4 0.3 1 0 0 25.00 0 0 25.00 0 0 0 50.00 100 23. Freq. 1 0 0 O 0 1 0 1 2 3 8 0.1 % 12.50 0 0 0 0 12.50 0 12.50 25.00 37.50 100 Freq. 0 O O 1 0 O 1 0 0 1 3 0.2 t 0 0 0 33.33 0 O 33.33 0 O 33.33 100 ‘24. ....— Freq. 1 0 0 1 0 1 1 4 0.1 3 25.00 0 0 25.00 0 25.00 25.00 100 Freq. o o o 1 1 o o 1 3 D.2 fl 0 O 0 33.33 33.33 0 0 33.33 100 Freq. 0 0 0 0 0 1 0 0 0 2 3 D.3 I O 0 0 0 0 33.33 0 0 0 66.66 100 25. Freq. O 1 0 1 0 1 O 0 3 6 0.1 \ 0 16.66 0 16.66 0 16.66 0 0 50.00 100 Freq. 0 1 O O 1 0 0 1 3 0.2 ‘ O 33.33 0 33.33 0 33.33 0 33.33 100 Freq. o o o o 2 2 D.3 t 0 >0 0 0 100.00 100 26. ' 511:]. 2 1 O 0 0 1 2 1 1 2 10 0.1 l 20.00 10.00 0 0 0 10.00 20.00 10.00 10.00 20.00 100 Freq. 1 o o 3 o 1 s 0.2 3 20.00 0 0 60.00 0 20.00 100 Freq. 0 0 0 1 O 2 3 D.3 ! 0 0 0 33.33 0 66.66 100 . 27. I- J-".4- Freq. 1 2 0 0 1 0 0 0 3 2 9 0.1 8 11.11 22.22 0 0 11.11 0 0 0 33.33 22.22 100 P311]. 0 0 1 1 0 1 1 1 5 0.2 Q 0 0 20.00 20.00 0 20.00 20.00 70.00 100 Freq. O 0 0 0 0 O O 1 0 1 2 13.3 1 o o o ”o o o 0 50.00 0 39.99. 1951 .-.-. 380 Table H20. 1. Continued :3 * >. a A" '2 a U -8 “ a {3% ’E r' g 2‘ . ~ mm W‘ ‘9 95 53 59> 943) 'fi& 'd-d-bé: .§EF H 'd 3'3 m8 :sgdé fig 6 u {ii-11%;? 2.5 E g 93" Bu g 2.3%; E23 .3532 913:??? uégfi 9:53 2” 2:5 gm,“ .3 a 53 M313}: __ as 3.3 2 .2“ ha 935-514 #35“ 6&3 H? 5% :‘é’B‘JGJ. 8. Freq. 0 0 0 0 1 1 D.1 $ 0 0 O 0 50.00 50.00 Frog. 0 0 O O O 1 0 1 D.2 % 0 O O 0 0 50.00 0 50.00 Freq. o o o o o o o 1 o 1 D.3 % 0 O O O 0 0 0 50.00 0 $0.00 29. Freq. o 1 o o o o o o 1 0.1 1 0 50.00 0 O O 0 50.00 Reg 0 0 0 1 D.2 % 0 0 0 100.00 Freq. O 0 0 0 1 D.3 % 0 O O 0 100.00 30. ' freq 0 O 0 2 0 3 0 1 1 0.1 3 0 0 0 78.57 0 42.85 0 14.28 14.28 Freq O 0 1 1 1 0 0 0 2 D.2 3 0 0 16.66 16.66 16.66 16.66 0 0 0 33.33 Frog 0 O 0 0 1 ' O O l 0 1 D.3 3 0 0 0 O 33.33 0 0 33.33 0 33.33 32. Freq. 1 0 0 3 0 O 1 O 1 0.1 8 16.66 0 0 50.00 0 O 16.66 0 16.66 Pray. 0 2 1 0 O O 0 2 0 1 D.2 t 0 33.33 16.66 0 O 0 0 . 33.33 0 16.66 Fqu. o o o J o o o o o 2 D.3 3 0 0 0 33.33 0 O 0 0 0 66.66 33. Pm. 2 0 O 0 O 1 0 0 1 0.1 I 50.00 0 O 0 0 25.00 0 0 25.00 Freq. o 1 o o 1 o o o o 1 D.2 ‘ 0 33.33 0 0 33.33 0 O 0 0 33.33 Freq. 0 0 1 2 D.3 9. O 0 33.33 66.66 ’31). 1’10]. 0 o o o o o o o 1 0.] 3 0 0 0 0 0 O 0 0 100.00 Freq. O 0 0 1 D.2 ‘ 0 0 0 100.00 Freq. 0 0 0 0 1 D.3 ‘ O O 0 0 100.00 37. mg. 1 o o o 1 1 0.1 3 33.33 0 O 0 33.33 33.33 freq. 0 1 0 1 O 0 0 0 . O 1 0.2 2 0 33.33 0 33.33 0 0 0 0 0 33.33 Frag. o o 1 o o o o o 1 D.3 3 0 0 50.00 0 O 0 0 0 50.00 3?. ’ Freq, 1 o o o 2 o o o 2 0.1 1. 20.00 0 O 0 40.00 0 0 0 40.00 flag. 0 1 0 0 O 1 0 1 O 1 D.2 % 0 £5.00 0 O O 25.00 0 25.00 0 25.00 Freq. 0 0 O l O 1 O 1 O 1 D.3 a. o o 0 25.00 0 .2r.oo 0 25.00 0 25.00 41' 2 o o 1 I- . UT?! 66.66 0 0 33.33 Freq. 0 1 O 0 0 O 0 1 0.2 I 0 50.00 0 0 0 0 0 50.00 “eq. 0 0 0 l 0 0 0 0 0 l D.3 % 0 O 0 50.00 0 0 0 0 0 50.00 ...4 -. .. ..0. -... 381 Table H.20.1 Cbntinued .... -.— -..—__- ” «aaqaw . 100 100 .1. 100 100 _ gumoum magnou uflflmlg>d 5.3350 co xfifi. 8. 2m: 100.00 macaw an“ 930 346mm gamma 10350 m1... E 33.33 50.00 100.00 0 0 100.00 3.03633 can gflgflg 000000 001...” cadumuunu >29? .3 355. dance .53 a 3 5m 000000 0000 000000 coo 5d... Sfirgnuo mawm 001m 000000 0000 unflfi 884 and: 3 Rm: 0000 0000 000000 50.00 0000 034 53356 a «>3 3 3%. 33.33 100000 0 0000 Hana new xuoa 02 001% w 000000 001% 0000 000000 «dag oz 0000 000000 0000 0000 000000 mag.§ «a 55m Iflaock 1 «.de .mcfimobmm 33.33 000000 0000 000000 gang 0’0 0‘ o 1 2 «MuMm “Mmmwmm .% .‘ .‘ mmmmmmm ‘o‘ mmMmM SS. Freq. 0.1 ‘ 4382 Table "20.2. Why Do the listeners Like Fanny Life Radio? u . 2. g . a '46 g g gfi a as 'H g I! H ' 8 5...“ gag, 3 a .23 3 meg-fig :32 3 s a a ggéh fizz-o4 $30. 38 3.3 g 113:5 gfis g N o 1 0H ‘ '14 0 m g .22 -° 3:373 351% "53 1g '3 3:333 M g a £3 33 £835 333 £53 3 E 33222 38% a 1. PM. 4 1 1 3 3 O 7 1 3 3 26 D.1 3“ 15.38 3.84 3.84 11.53 11.53 0 26.92 3 84 11.53 11.53 100 mg. 2 3 o o 4 2 2 2 1 1 17 0.2 3 11.76 17.64 0 0 23.52 11.76 11.76 11.76 5.88 5 88 100 Reg. 1 0 0 l. 2 1 1 0 1 3 10 D.3 3 10.00 . O 0 10.00 20.00 10.00 10.00 0 10.00 30.00 100 2. Frag. 12 0 1 1 5 1 4 3, 1 5 33 0.1 3 36.36 0 3.03 3.03 15.15 3.03 12.12 9.09 3.03 15.15 100 Freq. 2 3 0 3 3 2 3 0 1 3 20 D.2 3 10.00 15.00 0 15.00 15.00 10.00 15.00 0 5.00 15.00 100 m. 1 1 O 1 3 1 2 0 0 2 11 D.3 3 9.09 9.09 O 9.09 27.27 9.09 18.18 0 0 18.18 100 3. mag. s 1 1 1 6 o 6 3 3 25 0.1 3 19.23 3.84 3.84 3.84 23.07 0 23.07 11.53 11.53 100 Freq. 4 2 0 2 1 3 2 2 2 18 D.2 3 22.22 11.11 0 11.11 5.55 16.66 11.11 11.11 11.11 100 Freq. 1 o o 2 1 2 o o o 3 9 D.3 3 11.11 0 O 22.22 11.11 22.22 0 O 0 33.33 100 4. Freq. 7 1 1 2 3 0 6 2 3 2 27 0.1 3 25.92 3.70 3.70 7.40 11.11 0 22.22 7.40 11.11 7.40 100 Freq. 1 2 0 1 O 2 3 3 1 2 15 D.2 3 6.66 13.33 0 6.66 0 13.33 20.00 20.00 6.66 13.33 100 rm. 0 0 O I 3 2 O 0 O 2 8 D.3 3 0 0 0 12.50 37.50 25 00 0 O 0 25.00 100 S. Fqu. 5 1 0 1 2 1 5 0 1 3 19 0.1 3 26.31 5.26 0 5.26 10.52 5.26 26.31 0 5.26 15.78 100 Freq. 2 1 0 3 1 0 1 1 1 2 12 D.2 3 16.66 8.33 0 25 00 8.33 0 8.33 8 33 8.33 16.66 100 Freq. 1 0 O 1 1 1 4 D.3 3 25.00 0 0 25.00 25.00 25.00 100 6. FIG}. 5 1 O 0 4 1 4 2 2 19 0.1 3 26.31 5.26 0 0 21.05 5.26 21.05 10.52 10.52 100 Freq. 1 1 0 1 2 1 3 1 0 1 11 D.2 3 9.09 9.09 0 9.09 18.18 9.09 27.27 9.09 0 9.09 100 Freq. 1 0 O 0 1 O 1 3 D.3 3 33.33 0 0 0 33.33 0 33.33 100 7. 4.. Frag. 2 2 1 1 1 0 3 O 0 3 13 0.1 3 15.38 15.38 7.69 7.69 7.69 O 23.07 0 0 23.07 100 Freq. o 1 o 2 1 1 1 o 1 7 D.2 3 0 14.28 0 28.57 14.28 14.28 14.28 0 14.28 100 Freq. 1 1 - 2 D.3 3 50.00 . 50.00 100 8. . 4 2 0 1 3 O 5 1 3 l 20 0.1 3 20.00 10.00 0 5.00 15.00 0 25.00 5.00 15.00 5.00 100 Freq. 3 1 0 3 2 2 O 2 0 2 15 D.2 3 20.00 6.66 0 20.00 13.33 13.33 0 13.33 0 13.33 100 Freq. 1 1 0 1 3 2 1 0 O 1 10 0.3 3 10.00 10.00 0 10.00 30.00 20.00 10.00 0 0 10.00 100 9. . Fray. 2 0 0 1 2 0 7 0 2 1 15 0.1 3 13.33 0 O 6.66 13.33 0 46.66 0 13.33 6.66 100 Freq. 1 1 O 1 0 1 2 1 7 D.2 3 14.28 14.28 0 14.28 0 14.28 28.57 14.28 100 Freq. 1 o o 1 1 o o o 1 4 D.3 3 25.00 0 0 25.00 75.00 0 0 0 25.00 100 7*See “1" ”winning Page of I114:v_‘t:;11.i_‘11rim-:2"!3;.1},.|.~.?{fi"1}-Tr{;”""""""°“"""_‘"’—“‘*-‘"-‘- **D.1 3 "- First. Reason: D.2 3 -' Fncon‘l {Qt-anon; D.3 ?. ‘- 'lhird lit-.lmn. 1ublc H.20.2. Cbntinucd 31323 g n «5 u at; 3 3%: r-c B 2% ... Em r; 0 3,1 ‘é " E gm :2 31 2? 12? g 33:1 -4 a H u - F4 ' :“‘8 g 6 EV 4 ' £ 5 g ggga 311 92a 38 33 snag as g 5 )0: .N O "3 2% 13 d 'g E wag v. g‘ d a 33 "° 3:31 2% g?” ~g gg «2:55 xgg @ a a EE 53 831‘ 13% .55 fi 1} 21222 353 a a 10 rreq. 1 o o 1 1 o 2 1 1 1 8 0.1 8 12.50 0 0 12.50 12.50 0 25.00 12.50 12.50 12.50 100 Freq. 2 0 O O 1 1 4 D.2 3 25.00 0 0 0 25.00 25.00 100 Freq. 0 0 0 0 O 0 1 0 O l 2 D.3 fl 0 O 0 0 0 0 50.00 0 O 50.00 100 ...}.-- 11. Frog. 8 0 O 1 2 0 4 0 1 16 0.1 3 50.00 0 O 6.25 12.50 0 25.00 0 6.25 100 Freq. 0 1 0 3 3 O 1 0 0 3 11 D.2 t 0 9.09 0 27.27 27.27 0 9.09 0 0 27.27 100 Freq. 1 0 0 0 1 0 2 0 1 l 6 D.3 % 16.66 0 0 0 16.66 0 33.33 0 16.66 16.60 100 12. Freq. 3 0 1 1 1 0 3 O O 1 10 0.1 I 30.00 0 10.00 10.00 10.00 0 30.00 0 0 10.00 100 Freq. 0 0 0 1 O 1 1 1 1 1 6 D.2 % O 0 0 16.66 0 16.66 16.66 16.66 16.66 16.66 100 Freq. O O 0 0 O 1 0 0 0 2 3 0.3 t o o o o o . 33.33 0 o 0 66.66 100 13. Freq. 8 0 O 0 0 1 1 2 0 l 13 D.1 1 61.53 0 O O 0 7.69 7.69 15.38 0 7.69 100 Frog. 2 1 0 1 1 0 0 1 1 3 10 D.2 % 20.00 10.00 0 10.00 10.00 0 0 10.00 10.00 30.00 100 Freq. 0 1 O 0 2 . 1 1 0 0 1 6 D.3 1 0 16.66 0 0 33.33 16.66 16,66 0 0 16.66 100 14. Ich. 2 0 0 O 1 1 5 9 0.1 § 22.22 0 O 0 11.11 11.11 55.55 100 freq. 0 2 o o o o 1 3 D.2 % 0 66.66 0 0 0 0 33.33 100 Fch. 0 O O 0 1 O 0 O 0 1 2 D.3 3 0 0 0 0 50.00 0 0 0 0 50.00 100 .4 15. Freq. 2 0 0 1 0 0 0 1 1 5 0.1 % 40.00 0 O 20.00 0 O 0 20.00 20.00 100 rreq. 1 o o 1 o o 1 o 1 6 D.2 2 33.33 16.66 0 0 16.66 0 0 16.66 0 16.66 100 freq. 0 o o 1 o o 1 2 D.3 2 0 0 0 50.00 0 O 50.00 100 16. Freq. 3 1 0 0 1 0 2 0 1 8 0.1 2 37.50 12.50 0 0 12.50 0 25.00 0 12.50 100 F761. 0 1 o 2 o o o o o 1 4 D.2 % 0 25.00 0 50.00 0 0 0 0 0 25.00 100 FTeq. 1 0 0 0 2 3 D.3 3 33.33 0 0 0 66.66 100 17. ” '” Frag. 6 0 O 0 O 0 3 0 l 10 0.1 1 60.00 0 O 0 C 0 30.00 0 10.00 100 kYoq. 1 2 o 1 2 o o 2 o 1 9 D.2 1 11.11 22.22 0 11.11 22.22 0 0 22.22 0 11.11 100 anL o o o o 1 o 2 o 1 1 s D.3 % 0 0 0 0 20.00 0 40.00 0 20.00 20.00 100 18. “‘“ ‘ ' Freq. 4 0 O 0 1' 0 5 0 1 2 13 0.1 8 30.76 0 0 0 7.69 0 38.46 0 7.69 15.38 100 Freq. 1 4 0 0 1 1 1 1 0 l 10 D.2 l 10.00 40.00 0 0 10.00 10.00 10.00 10.00 0 10.00 100 FToq. 1 1 o 1 3 o o o 1 7 D.3 2 14.28 14.28 0 14.28 42.85 0 0 0 14.28 100 19_ "’""‘”‘T"""' ' """"" ’3' _' Fit); 3 0 0 0 0 0 2 b 1).] 1 60.00 0 0 0 O 0 40.00 100 Fch. 0 O O 1 O 0 O 0 0 2 3 I).2 % 0 O 0 33.3} 0 0 O 0 0 66.(6 1‘0 -~——_-——--——- o—o _ -.—. -—----_—_..- .—.. -——.. __--.-_1___ _...._.._. - - - ...- —. _———.——- .—- __._-,___.._.—..—_.-._ --.¢--——.—...—_-—v-.—--—.....-.-— -. ._ 384 Continued Table 8.20.2. ”58 100 100 100 100 100 100 5 100 100 100 100 )On 100 100 100 100 100 1 100 gfiaflmmfi 100.00 100.00 33.33 BEERQQS was 05 mo 544.9 93 no Iguana umfimmd «.68 flcummum nu arena ”an,” agonm Page“ 83 mo mm”... 0000 0000 uuooz no unadx HH< muflflaMWfiw 0000 2m0000 ufi ofiufim H3..” uwnmm cg 000000 0000 000000 000000 000000 guwmmfi can H.355 mud mfiuuopm 000000 1 0000 33.33 2 1 m 220000 2 000000 .umdmuum nrdm uufimnwmm mafia 93,. Rum 130000 3 000000 00101 0 w. 100.00 001300 3 000000 0000 000000 m m5 #4» Fdnfldmm mamuflfi fidum ...mz a man $8333.". “mo 000000 000000 000000 000000 000000 0000 000000 000000 000000 833mm 033 no nuupumuonu 000000 000000 000000 000000 000000 oamnxg «QC 309,; _ 130000 3 1m0000 25 50.00 20.00 33.33 001000 50.0 0% n‘ 0‘ gsgmmmmmmm 24. Freq . 0.1 t freq . D.2 t Freq . D.3 3 .m1m2M3 D .‘ u‘ o‘ 7 O O I 2 D D D 28. Reg . 0.1 t Freq. D.2 t Freq . D.3 I (mum r8310 IJOJ. J. o .9 \QQ\. s..\.o\.;.\ \. I... ... ~. s..\-.\J .3. \J-J Q. .~ 3P.‘.u 3... a . nu O o . v t 2 30.10. l 20 1 In,” . 2...... m m m m m.m m m.m m m m mam 1w. m m m3... ...m 2w zmzw zw..m...w. m ....r m. z m .. lfllfilm ...“r 1w. 2“. 1W. 1w. 1W. 28:33! a u m n u w a m a m ESQ—two 002300 00 1M 00 InOO 00 00.. £53 .. .. . pig .5 8% 0H 3 ~ 39.—finch 1&0000 00 00 1W 1M 00 I” 1......”00 00 OO— _ .n- _ ‘ O O O I 3 8335. n m m n . 3 _ Egan . gang 131“...” 00 3M 00 00 In 00 00 2“ 1W. IN...” IN 0000 00 lmoom 33a 0 o o a o o o o o o o u u a n . u a m m m. w m . H.435 OOOOIW 00. IN 00 00 00 . 00 00 00 00 00 0000 00 1&00 00 0000 snags: ...“ m . n _ Sign? 001“00 001300 ODINOO 00 2“ 00 1M 00 00 00 0000 OOIWIN 0000 00 IWOOOO ans 0 o o o o o o o 1.3% ...... a... fl “ .3 m m m gfl 1”...“00 002“00 000000 00 001m 00 1M 1”...” 00 00 001% 000000 lmoooo 1M. 000000“ u............ 1.3., u u a m. ... ...,“ n .m a w M . figm 000000 . 000000 000000 00 0000 00 00 0000 00 00 0000 000000 IMOOOO 00 000000" .3330! w g8.“ INOOIM 1”001m OOIMOO 00 000.0 00 1M 0000 00 00 0000 00....m00 000000 00 000000 yoga-.35 u E n... w w a w. 290000 000000 IWOOOO IMOO 00001” 00 3M1m 2“00 00 00 INOO lmoooo 000000 IWOO 000000 Ital u a m m m a a w w m .H .H .H .. .. .‘ .‘ § .‘ .‘ .L .. .. .‘ .‘ .‘ ‘ .‘ .‘ .‘ .‘ .‘ .. .‘ .. .. M“ .“ ...” .“ ...... mum...” ....a £5. . . ....“JJ.JJJ.12.123.1.12.12. . . . . 3.: .....J fiMnMnMo awomomn. awn om.” ”MmanmmMuMm um». “Mum... awn “:5 m_«mmnm.mmmwm.mmwmwn n n on o owrorumfi 386 vawam 85.35pm mmn. 398.8 How .550 Hm voHwanfim Hana m: .02 fimHmOHm 03m via Hmfiym mAHmfioQfl wachHmoumvaHmumHmHmnmmM .ozgmvouwoaflhqumpmng .ngBHmQHmmHm Vanwmrwfl. new comma.“ «5:835: 92 mg mumrdumdQfiug maammommaua .qusuwfio mfico .mémumpum H.Hnmoofim m: .odeHmpngm .ozfiHmOHmcwmofigmnxm: .mfiuamfivHou= man:mumuflon—5ms .Q:Hmfimu Haw aging Ho:5mm0 mgcmfigggwmzmmngmfimmmswomn .:Hflfiamcm>mgfim>mo§§mflmowgflcmfiagmmmomcuggmgaoouoégflgc. gamma-.HN .mwmmdmcm WE.» 5 @8305 3 3 gunman 8969a 3835 van 96 gm HE gang How gmmwu 035 9.65 moggfléggmfimfimggmfi EHBmmHfifiquwumflQmHmHmbumficommeg .mEHmOHQ 9.6mm 3.3 mafia—mm min? on 838 gm cm: 053 gmfl 3 0953:9— me 9638 9.3 a .35. .Sflmmsm. 6005158 no 3 g .mHufiflmfi Baum canaHaEBm «Hm 30H m3. m5 5 Ronda mmflomopubémmfl 9F... mN v m o o N o m." HNHHN HMNlnr-l HHHN HNN a H H HP! HP! gflmumz .383 ..cooz um 9.62 008.. m3mz HAD SUDZODH 96.8. g mHmummnBow on g uoz 9.33m ”52 38: 33m .08 2.8 333$ 98 magma «Subven— gag—BO ”00% H 885. and SE «5 933a 393% 9.3 8 .3: .HN... «38. APPENDIX I FIRST VERSION RELIGIOUS THEME CATEGORIES 387 APPENDIX I-l Categories of Content Analysis on Religious Theres TFirst Version) To identify the nature of the nessage of all the religious radio programs under study, seven categories are defined in the following to cover all the possible religious theres. Depending on how a given there is depicted, a sub-title, "positive", "negative", or "neutral" is assigned to each of those categorized statements. An explanation (11 "positive", "negative", and "neutral" is given thereafter. l. The Last Day There A thene along this line depicts the second caning of Christ and the end of this world. It refers to the "rapture", the "final judgment", and the urgency of "man's preparation" for that day, Naturally, it also refers to man's entry into "eternal life" and the "heavenly kingdom." Carmunion with God A there along this line depicts the intimate relation of man with the Spirit of personified God, who is the source of peace and joy. The reality of God-man relation to everyday living is exerplified in man's prayer, worship, neditation, and reading of the Bible. Confession and Repentenoe A there along this line depicts man's confession of his sins and repentenoe and acceptance of Christ as being prerequisite for the restoration to his normal relation with God. Confession and repentenoe are frequently preceded by man's introspection and self- examination of his own deeds and state of mind. Inspiration, Reflection, Introspection and Self-examination A there along this line depicts with inspiration man's reflection on, or introspection or self-examination of his own deeds of past, present, or even futmre, in term-3 of possible deviance and lapse, or sinful state of mind. Carpensation and Ccmsolation A thete along this line erphasizes that God is the source of canfort, wisdcm, strength, and faith for the man in distress, sorrow, agony or trouble. It may be the fundamental path by which man may begin to think about his powerlessness, his limited control of an uncertain future and human condition, and his eventual need of the transcen- dental power of God. 388 APPENDIX I-l . Continued 6. Religiously Nurtured Characters and Maturation If a there on religiously nurtured characters is depicted in the way of derronstrating the Christian faith as being the natural origin of fruits, the there is regarded as a positive there. Ch the other hand, if the there is given in the way of criticizing other religious faith or other means for favorable behavioral change as being incapable of producing the sane result, or insisting that Christian faith is the only origin of these fruits, the there is regarded as a negative there. Religion-Inspired Social Ethics If a there on Religion-inspired Social Ethics is depicted in the way of suggesting that it is one of the most irrportant tasks of the church, the there is considered a * itive there of religion- inspired social ethics. 0n the other hand, if a there is given in the way of down-grading the importance of it, or suggesting that Christians alone are willing to sacrifice themselves for the cause, the there is regarded as a negative there. Non—religious 'I'heres If a non-religious there is given in the way of greeting or pleasing the listener to the extent that the listener may feel Here receptive to the speaker, the there is a positive non-religious there. On the hand, if any negative result is made in nar-religious there, the there is a negative non-religious there. 389 APPENDIX I-2 Positive, Negative and Neutral Religious 'Iheres (First Version) 'IheLastDay'mere If a flare of the Last Day is depicted in the way of presenting its resultant joy, it may be considered a positive there on the Last Day. Ontheoflrerhand, ifthethereis depictedinflrewayofpresenting the resultant punishrrent of those who have made no preparatim, the therre is a negative there on flre Last Day. Corrmunion with God If a there of carmunion with God is given in the way of presenting its resultant joy and security, the flare is considered a positive there. On the other hand, if the there is given in the way of pre- senting its resultant agony of having no carmunion with God, the there is considered a negative there on carnunion with God. Confession and Repentence If a there on confession and repentenoe is given in flre way of pre- senting the resultant joy of having made a confessier, flre there is a positive one. If, however, the there is given in the way of presenting the resultant pain, terporal or eternal, or making no appropriate confession, the there is obviously a negative are. Inspiration, Reflection, Introspectim and Self—examination If a there on inspiratim, reflection, introspection and self- examination is depicted in the way of presenting its resultant joy and peace, the there is considered a positive one. On the other hand, if the there is depicted in the way of presenting its resultant unrest and agony, the flare is regarded as a negative are. Carpensation and Consolation If a flare on carpensaticn and consolation is depicted in the way of sinply presenting God's seeking love to those who may be in need of His support, flre there is regarded as a positive there. or the oflrer hand, if the there is depicted in the way of atterpting to attribute flre misfortune to any human fault or misconduct or ”sinful state of mind", the there is regarded as a negative there on carrpensation and consolation. Religiously Nurtured Character and Maturation A flare along this line stresses good character and admirable virtues such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self—control, sympathy, fruits of light, right, justice, holiness, canpassion, lovelinws, and neekness, etc., as sure of flre probable fruits of those who have been "born again" through Christ. 390 APPENDIX I-2 . Continued 7. Religion-inspired Social Ethics A fliere along this line stresses the importance of man's noral rela- tion and obligation to his fellowmen which includes love for others, justice for all societies, and liberty for the world as man relates the teaching of the Bible to his living in his carrrrunity. While the There-6 is ooncerred about one's own maturation and perfection in regard to Christ's teaching, the There-7 here stresses the necessity of one's "out-put" service to his fellowmen and society. Non-Religious Theres To distinguish the above seven religious theres frcm religiously insignificant flares, the present content analysis is to put aside all non-religious theres in this category. APPENDIX J SECOND VERSION RELIGIOUS THEME CATEGORIES 391 APPENDIX J-l Revised Categories of Content Analysis on Religious Tiaras (Second Version) The Last DayThere A flare along this lire depicts the Second coming of Christ and the End of this world. It refers to "rapture", the "final judgment", "Tribulation of Christians" as exerplified by Christians being persecuted, and the urgercy of man's preparation for that day. Eternal life and the heavenly kingdan are included, as well as prophecy of the future. Confession, Repentence and Reconciliation A flare along this line depicts man's self-examination of his own deeds and state of mind in his past, present, or even future, and subsequent cmfession of his sins and repentenoe as being prerequisite for the restoration of his normal relation to God, narely, reconcilia- tion with God. If confession is errphasized in conrection with any of flrelastdayflrerese, itistobecategorizedas'narelraflrerflran renaining as There 2. Winning people for Christ and all outward evangelistic efforts, narrely preaching the word, is a part of this flare. Accepting Christ is naturally a part of this flare. Apologetic Exposition and Argurentation of Doctrine and Truth It includes every argumentation that is not covered by all other religious theres. Any sirrple explanation of non-religious flrings is to be included in the present There-8. Any truflr that is related to doctrire and Christian beliefs and the exposition of it is part of fle present mere—3. Carmunim with God A flare along this line depicts flre intimate God-man relation in everyday living whidr is exenplified in man's prayer, reading the Bible, worship and neditation. If confession is nentioned as being a prerequisite for having an intimate carmunion with God, the flrere is tobecategorizedas'lherez, ratherthanrerrainingas'lhere 4. If confession is mentioned in connection with There 1, the there is to be categorized as 'lhere 1, rather than 'Ihere 4 or even 'Ihere 2. If cartrunion wiflr God is nentioned in connection with 'Itare 5, flre there is to be categorized as There 5 raflrer flran remaining as There 4. Carpensation and Consolation A flare along flris line errphasizes flrat God is the source of canfort wisdcm, strength, support and faith for the man in distress, sorrow, agony, frustration, disappointment or trouble. It may be the 392 APPENDIX J -l . Continlnd fmriamertalpathbywhidrmanmaybegintoflrinkabouthispower— lessness, his limited control of an uncertain future and human condition, and his eventual need of flre transcerdental power of God to restore his am stability and security. Man's suffering frarr persecution for his Christianity and his need of God's support are not to be included here; these belong to 'Ihere l, the Last Day flare. Religious ly Nurtured Character and Maturation A flare along flris line stresses virtue, Christian intelligence, and a respectable personality. Virtue including joy, peace, kindness, goodness, rreekness, and loveliness; Christian intelligence being patient, making no cerrprerrise wiflr evil, continuing search for truflr and respectable personality, being just, right, carrpassionate, self- cnntrolled, hurble, etc. all are wiflrin this category. Religion-inspired Social Ethics A there along this line stresses the importance of man's moral relation and obligation to his fellcmren as man relates flre teaching of the Bible to his living in his camrunity. While There 6 is concerned about one ' s own maturation and perfection in regard to Christ's teaching, 'Ihere 7 stresses the necessity of one's out-put service to his fellowrren and society. It is concerned with all current issues, social, political, education and econarrical. Non-religious theres 393 APPENDIX J-2 Revised Positive, Negative and Neutral Religious 'I’neres The Last Day There If a there of flre Last Day is depicted as being flue glorious and joyous day, it may be considered a Positive last Day fliere. (h the oflrer hand, if it is depicted as the day of punishrrent and final judgrrent, it may be considered as a negative Last Day there. If it is depicted without presenting the positive or negative side of flre scene, it is a neutral Last Day there. Confession, Repentence and Reconciliation If a flare on confession and reconciliation is depicted in flre way of presenting its resultant joy of having confession, repentenoe and reconciliation, it may be considered a positive there. On fl're other hand, if its resultant pain or punishrrent for making no confes- sion or evangelical efforts is presented, it is a negative there. If neither side of the flare is nentioned, it is a neutral there. Applcyetic Ergosition and Argurentation of Doctrine and Truflr If the fliere is presented in the way of clarifying positively the focus of the argurrent in defense of the assertion or truth, flre there is positive. (I) the oflrer hand, if flre flare is presented in the way of atterpting to downgrade the other side of the argunent, it is regative. In short, if the argurent is inconclusive, leaving many doubts in the mind of flre audience, it is negative. If neither is present, it is neutral. Camrunion withGod If flre there is present with its resultant joy and security, it is a positive there. Or the other hand, if the there is depicted in flre way of presenting its resultant pain of having no curmunion with God, flre flare is considered a negative there on carmunion wiflr God. If neifl'rer is apparent, the flrere is neutral. Cergensation and Consolation If flre flrere is depicted in the way of simply derronstrating God's seeking love to flrosewhomaybe inneedof His support, flre flare is a positive one. If the there is given in the way of atterrpting to attribute misfortune or sadness to any hurran fault or misconduct or sinful state of mind, the flare is a negative one. If neiflrer is apparent, it is a reutral flrere. 394 APPENDIX J-Z . Continued 6. Religiously Nurtured Character and Maturation If flre there is present in the way of inviting a stronger desire for nofe Christian growth in terns of perfecting oneself in Christian living, the there is a positive one. On flre oflrer hand, if the flare is given in flre way of overerphasizing flre ability of the church or criticizing oflrer neans that may help achieve flre sane result, such as anoflrer religious faith, education, or social program, etc., the flare is considered a negative flare. If neiflrer is present, the flare is neutral. Religion-inspired Social Eflrics If the flare is depicted in the way of considering flre prarotion of human developrrent and respectable corrmunity life as one of the important tasks of flre church, the there is positive. If on the other hand, the there is considered as irrelevant to fle main func- tion of the church, flre there is a negative one. Any staterent that may make flre audieroe feel uneasy or uncerrfortable in regard to flue current issues is a negative there on ethics . Non-religious Ttares If any non-religious staterent is given in flre way of greeting or pleasing flre audience with the effect flrat the audience may feel nore receptive to the speaker, the flare is a positive non-religious flare. On flre other hand, if any negative reaction results, the flrere is a negative one. APPENDIX K ANALYSIS ON RELIGIOUS THEMES WORKSHEET 395 APPENDIX K Analysis on Religious 'I'neres Work-Sheet Prograrrr Title and Date: Date of Analysis: Analyst: Sex:___Class: mj or: Religion: Categories: 1. The Last. Day; 2. reconciliation; 3. Apologetics; 4. God-Man mlation; 5. Relation to Self; 6. Relation to oflrers; 7. Ideology; 8. Nonideology. Unit of Analysis: A sentence. Sentence Sentence Nurrber12345678Nurrber 12345678 ()()()()()()()() ()(HHHHHH) ()(HHHHHH) ()(HHHHHH) ()(HHHHHH) ()()()()()()()() ()(HHHHHH) ()()()()()()()() ()()()()()()()() ()(HHHHHH) ()()()()()()()() ()()()()()()()() ()(HHHHHH) ()(HHHHHH) ()()()()()()(H) ()(HHHHHH) ()(HHHHHH) ()(HHHHHH) ()()()()()()()() ()()()()()()()() ()(HHHHHH) ()()()()(H)()() ()()(H)()()()() ()()()()()()()() ()()()()()()()() ()(HHHHHH) (HHHHHHH) ()(HHHHHH) ()(HHHHHH) ()()()()()()()() ()()()()()()()() ()()()()()()()() ()()()()()()()() ()(HHHHHH) ()(HHHHHH) ()()()()()()()() ()(HHHHHH) ()(HHHHHH) ()()()()()()()() ()()()()()()()() Sub-total: Sub-total: ‘Ibtalof l.()()()2.()()()3.()()()4.()()() flrissheet:5.()()()6.()()()7-()()()8-()()() APPENDIX L THEMATIC ANALYSTS' COMMENTS 396 APPENDIX L KAREN'S CM’IENT ON FIRST VERSION RELIGICIB THEME CATEGORIES FOR CCNI‘ENT ANALYSIS ’L'ne use of flris categorical system in analysis of religious radio programs could be an effective instrument of analysis if there were more training of the analysts, a uniform unit of analysis, and perhaps a revision of the categories . I feel If I had had more training in analyzing flre programs wiflr the use of flre categories, I would have felt more confident in analyzing then. I did feel, however, flrat the meeting with the rest of flre analysts helped improve my understanding of the categories and clear up a few things. Perhaps more meetings of this type would have been beeficial to me and the rest of flre analysts. My under- standing of what each category included was quite clear but when trying to find fle right category for a particular staterent at times I felt unsure as to whether I was using flre right category. Also, I feel flrat in the beginning I used the positive, negative, and neutral more inflre sense ofwhatwas happeninginflre programardnotwhat the effect was on the listener. I also, feel flrat more conformity among analysts could have resulted if a uniform unit of analysis was used to analyze the programs. Wher one analyst analyzes each sentence separately and another does it by paragraphs, flrere will tend to be more of a difference in flre results of flre analyses . Thirdly, I feel a revision of the categories could be made by including more terms under scme of flre categories. Once in awhile I would run across staterents which I couldn't find any category in which to put flan. There should be a category which includes flre attributes of God, the miracles of God and perhaps other works like creation. Other t0pies mright include flrings like God's Will, the LoveofGod, andtheresmorealongflrelineofGod's reachingdown to man as opposed to man's continual striving to reach God and do His Will. A flare that suggests God's work in man flrrough His Holy Spirit and also God's manifestation to man could be included. Otherwise, I found these categories to be a workable system in analyzing these prograrrs. I can see how flris could be a useful instrurent in evaluating a religious program as to what type of message is being conveyed to flre listening audience and what effects it has on them. I felt many of flrese programs could have been re- evaluated as te what was emphasized the most in flre program and how the program could be improved to interest and attract more people and a wider range of people. 397 KAREN'S* CCMWENT ON SECIND VERSICN RELIGICIIS THEME CATEEORIES FOR CONTENT ANALYSIS Alfluough the first revised categories eliminated a lot of guesswork, a fev problers still existed when analyzing the radio scripts. At first I misinterpreted Category 3 and sure of flre theres were still lacking in a few areas. I flrought Category 3 was a necessary category and was glad fluat it was included in flue revised analysis. However, the problem arose that I misinterpreted the category and was putting any Biblical truflu and doctrine in this category when actually flre staterents contained nofluing argurentative about them which was what flue category stated. Perhaps flris category could have been divided into 1100 categories : l) with simple Biblical exposition of truflu and 2) argurentative Biblical doctrire. In sure ways flre categories were still lacking, but I don't flrink flrey overlapped as much as the first ones did. Sure areas which could have been erphasized more in the flares include the attributes of God, God' 3 concern and preservation for man on a day to day basis, and also man's incapability to lead a perfect life and his need for a savior. The final versiau categories I found to be more detailed in description, they emphasize more God's relation with man, contain a clearer explanation of positive, negative, and neutral theres, and insured better results with the double coding. Although I did not use the second revised categories to analyze any scripts, I feel that because flre categories were so clearly explained and little allowance for guesswork, I would have felt more comfortable in categorizing the staterents. ‘Ihe categories seem not to be lacking in any areas but still not overlapping each other. I flrink if flre analyst is properly trained in using flese categories and has scmevhat a religious background, she should be able to effectively use fluis system. *Karen: Luflueran background, experience with Campus Crusade; moderately conservative, junior majoring in Social work. 398 BOB'S* W (N THE FIRST VERSICN RELIGICIB THEME CATEXDRIES FOR CONTENT ANALYSIS My involverent in Mr. Cruen Hwang's project has been an interestirug experience. Having had no previous contact wiflu content analysis , freru flue start I found the possibility of a workable procedure for thematic analysis of religious messages an intriguing idea. At my first meeting wiflu Mr. Chen Hwang, I read over flue category explanation sheet and we went over the procedure for recording the data frem the analysis. Then I started right in from the start, I was skeptical about the notion of trying to classify any flare in a script under aue of only eight categories. Sure eruough, questions and problers soon arose. After sure individual meetings with Mr. Chen Hwang, it was decided to hold a group meeting of all flue analysts to discuss the categories and have flueir definitions clarified. This helped a great deal. Over time, I noticed fluat skill in using flue category system seered to be developing. A second analysis of sure of flue first scripts I had done caufirmed Mr Chen Hwang's belief fluat finer distinctions in the analysse were now possible. No difficulties in flue content analysis were recurring prdulers for me. First, some religious theres were easy to recognize in meaning, but difficult to classify. Generally for me these were theme which didn't seem to contain enough specific impact in flue content area of a single category . Often fluese theres involved no vertical component of God-man communication, only a horizontal communication of one Christian to anofluer. The discussions usually focused on questions of mrorality or on logical arguments about Christianity. A secorud problem area arose in flueres which seered negative in content or implication, but which were not to be classified as negative according to flue definition on flue category explanation sheet. Both of fluese problems would very likely have been greatly alleviated flurough additional measures to clarify flue category defini- tions. fibre group meetings would have been helpful. As flue arualysts' skill and refirarent in flue analysis technique increased, ruew questions arose which group discussion might have dealt wiflu most efficiently. *Bob: Religious Background, Free Mefluodist, Religious Ebcperience Campus Crusade, two years, Religious View withdrew from Campus Crusade, tolerant, Major in TV and Radio. 399 Furthenmore, a consensus on their resolution should have minimized flue effects of the analysts' personal religious backgrounds in difficult decisions of classification. A clear staterent of flue purpose of the content analysis was very helpful to me. (Perhaps fluis might have been included on flue category explanatieu sheet.) ‘Ihis helped remind me to consider the intent of the speaker when faced wiflu a difficult classification decision, and also to consider flue flare's probable effect on audience receptivity and understanding. These ideas were mentioned in our group meeting, but a reminder proved helpful to me. More individual help before an analyst begins would help considerably. Perhaps a few supervised "dry runs" with short scripts would get fle analyst's questions out in the open as soon as possible. My conclusion is that the problers wiflu fluis content analysis and flue disagreerent between analysts evidenced at our group meeting rest largely in flue training of the analyst and in clarification of category definitions, rafluer fluan in the category system itself. However, at several points in my work I felt that the addition of a category for "miscellaneous religious theres" might be good. This would counter flue likelihood of an analyst forcing a there into a classification by a vague connection a listener probably wouldn't make. If a there's intent is unclear or erbiguous, flue analyst, wiflu the present category system, has no way of indicating this. Given the additional help that hindsight suggests, flue analysts would probably produce few significant discrepancies in flueir data. At least, fluese should be minimized more fluan enough to make Mr. Chen Hwang's category system a very workable tool with flue potential to help a great deal in designing more effective religious broadcast messages. 400 HDB'S W (N THE SECOND VERSION RELIGIGB THEME CA'I'ECDRII'B FOR CONI'EN'I‘ ANALYSIS Having completed a second analysis of sure of flue scripts, using Mr. Cluen Hwang's revised categories, I would like to offer sore comments on fluis second phase of flue project. First, let me address mryself to flue revised categories fluerselves. 'Ihe regrouping of two original categories into flue revised category number two (confession, repentenoe and reconciliation) seered a logical move, since flue origirual category on self-examination was seldom used in anofluer context, if at all. The new category (aPOlogetic exposition, etc.) seered to have very limited use, however. If it could have been used for any fluere dealing wiflu the speaker's exposition of a doctrine where fluat flare did not fall more directly into ancfluer religious category, it could have served mudu like the type of "miscellaneous" religious category I had suggested. But since it was to be used only for apologetic exposition, its usefulness was extremely limuited simply by its being specialized this way. That seemed unfortunate. Additions and changes in the definitions of the categories was of great benefit. This, along wiflu a natural increase in skill, probably accounts for much of flue increase in overall efficiency achieved by flue category revisions. Analysis prmeded faster arud difficult decisions seered to be a bit more satisfying in their eveuuual resolutiou fluan was flue case when working wiflu flue original categories. Another contribution to fluis greater efficiency came in flue outlining of priorities in flue def initims of categories . Muat can the analysis uuruder flue revised categories tell us? It seers to deronstrate that no "perfect" category system is close at hand. No such revisions would likely produce an ultimate category system for classifying religious flueres, with flueir characteristic inter-relatedness. But I fluink flue very central advantage of Mr. Cheu Hwang's approach lies in flue fact fluat it gives flue researcher a tool which goes beyond flue kirud of simplistic analysis fluat can give "ultimate" answers; e.g., Is flue message personal or impersonal, does it speak more of good or of evil, heaven or hell?, etc. It allows for flexibility according to flue researcher's purpose—which can be expressed boflu in his definition of flue categories and in flue subtleties of priorities in classification. Thus, in the last look, I see in Mr. Chen Wang's work a pioneering effort fluat offers much promise. It should prove to be an effective tool which, unlike previous efforts, goes beyond very 401 simplistic categorizatious. Realistically, I do expect that a certain degree of disagreerent among analysts of a given script will remain. But fluis can be kept down to a level that is not leflual to flue system's usefulness. Besides, fluis second phase seered to deronstrate that just as analysts develop irucreasing skill wiflu a given category system, so also flue researcher can develop skill in refining flue category system itself. Mr. Chen Hwang has given us, I feel, a good start, a useful and workable approach to content analysis of religious broadcast messagse. 402 KA'I‘HLEEN'S*WI' ow 'IHE FINAL VEISICN RELIGICIB THEMES CAMRIES FOR CQ‘JTENT ANAIXSIS Definitely, I would have felt more confident flue first days (Friday, Saturday morning and afternoou) had we had more practice togefluer; more corparing and discussing. By Saturday evening, I felt fluat I understood the categories better, but Diane and I had ruot yet synchronized our understandings. 'Ihe pressure to corplete all scripts in a compact period of time was good in fluat it luelped in consistency of thought. The distinction between categories religious and nonreligious was uusually clear, but soretirres did depend on personal definitions arud umderstandirugs (e.g., areas of virtuuse, or persoral growflu as distinct from Christian growth, etc.) . Theoretically, I see no loopholes in the categories-—but practically placing sentences in correct categories was often difficult. Double-coding was most helpful. I grew up as a Cafluolic, not a Christian. I remerber flue trauma of confrontatiou by an older child when I was about lO—"are you a Cafluolic, or are you a Christian?" And I panicked because I really didn't know, but felt sure it was important to krucw. I was very strictly reared; spent eight years in a strict nun-run grade scluool; two years in a nun-rum boarding school. I received a good education basically and my faith was strong and "of course I believed." Why not?! After higlu sducol I euteredflue couvent. This hadbeenmry dream since 2nd grade. I loved community life; enjoyed reading flueology; discovered the Old Testament. I went flurough my "dark night of flue soul" and also experieuced sensitivity trainirug which opened up a world of emotions repressed through childhood. The four years wiflu the community are important to me both in my religious develop- ment auud mry erotioual develcprent. I left to try out my new awareuesses. Sore of my testing was dune in Israel. My decision to go there was based on purely practical, selfish cousideratious; I did feel sore religious sentimentality as flue boat neared "flue Promised Land. " Old Testarrent is Jewish religion. The Old Testament which had core to mean somuch tome in flue convent, ncwwas cpeningupinanewperspective. *KathTeen: Religious Backgrourud: Conservative Catholic; Religious experience: 6 monflus stay with Jewish family at Kibbutz in Israel; Religious View, very liberal, tolerant. She has a B-A. in Social Science 403 By fluis time I had abandoned my institutional religion (even though I had maintained hope for a loug time fluat sorehow flue Church would prove itself to me-I searched for meaning in it, in itself and in other countries, but flue hope pretty well died in Bore.) Basically I guess I'm hooked on sore kind of religiosity. I have no interest in beaming a religious Jew. Again for purely practical reasors if and when I decide to live in Israel, I will becore Jewish, primarily for flue sake of my cluildren who will grow upinaJewishstate. AndIhavenoqualmsbecause theGodof the Christian is flue God of flue Jews—Christians just flurow in a mediator (and a Cafluolic Church). How this all effects my daily living is probably difficult to see or say. Most people would say that I'm simply a humanitarian, and my belief in God is too vague to be real or effective. Who knows, maybe they're right. I can't let it bofluer me! My Understanding of the Catholic Church and Social Issues: Growing up, flue emphasis of my religious training was categories 1, 2,3,4,5. My reighbor was important, too-but ruot half as iurportant as flue condition of my own soul. Since Vatican II flue Church's teaching has almost gone to flue other extreme—my neighbor's soul is the only way I'm going to save my soul. And my neighbor's physical reeds first mrust be met before I reach for his soul. So I mrust becore actively aware of social prdulers and be more out-going and more loving, not only on a spiritucal level, but also on flue day-to-day contact wiflu any fellow man. And I must rererber fluat Jesus came for all men, so I must love especially flue black, and even flue Jew. That's present day party lirue. My Attituude on Social Issues: that social issues? Generally, I guess I'd consider myself liberal in my own conservative sort of way. I believe in justice for all, but don't know that selfishness doesn't usually core first. I don't accept church beliefs ou all issues, such as birth control, infallibility, etc. I geerally accept people for what fluey are, lend a helping hand where possible, and try to decrease flue amount of selfishness, so I can offer more. 404 DIANE'S* W (N THE FINAL VERSICN RELIGICIBTHEMECATEXDRIESFORCONI'ENTAMIXSIS My major difficulty was the changing of flue categories. I think if I had had a long, more fluorough review of what I was supposed to find, fluere might have been less discrepancy in flue answers. However, I do believe fluat flue major source of differences between myanswers andfluose of Kafluywas personal backgroundandhowwe viewed the subject. I do not know how you could control fluat aspect of flue experiment. Ch flue whole, I do believe it was a good and intense study. ' My religious background has beeu, uuntil the past few years, staunucluly Cafluolic uupbringing, I went eight years to a Catholic Parochial School and consistently attended church and flue Sacraments . During flue latter (years), however, i have tended to drift away from flue strict adherence to church doctrine-finding sore doctrirue as coutrary to my personal belief. I have core more to believe in more of "God Willin' " concept of religion. I believe by getting into contact wiflu flue Spirit of God wifluin a person, fluat persou fluen will grow and muature wiflu God and wiflu peace. I do not doubt the existence of an Outter God, or of Jesus Christ, nor do I doubt the divine inspiratiou of Buddha or Mohamed. I do not believe in 93:; 91% to "salvation", to reconciling flue "Inrer God" and the "cutter ", but what fits in best to the person's state of being. *Diane: Religious Background, Catholic; Junior muajoring in Sociology APPENDIX M ELEVEN SAMPLE SCRIPTS OF FLR PROGRAMS 10. ll. 12. l3. 14. 15. 16. 17. 405 APPENDIX M Program No. l CHAPEL OF THE AIR Broadcast Date: 6/12/73 Stay tuned now, for fle Chapel of flue Air. Does it make sense for an intelligent, fluinking person to believe in Christ arud flue Bible? Is christianity rational, reasonable? To answer fluat quuestion on today's Chapel of flue Air here is our guest speaker, Paul Little. The question is Christianity rational is a quuestiou asked by all fluinking Christians and non-christians as well. There are many non-Christians who feel that faith and christianity are merely a sophisticated synonym for superstition. A little Suunday school boy was asked one time, "What is faiflu?" and he replied, "Faith is believing sorefluings you know isn't true." There are a great muany Christians who have flue sare feeling. And fluey are not sure fluat Christianity can be rationally and reasonably defended. This is an important question, both for those considering coming to Christ, and also for fluose who are christian as fluey atterpt to communicate flue christian message . There are two equally erroreous viewpoints abroad today, arrong boflu duristians and non-christians, on this important question on wlether christianity is rational. Many Christians misunuderstand verses like Oolahsious 2:8 which says: "Beware, least anyone spoil you flurough philosophy or vain deceit after flue traditions of men." "After fle rudiments of flue world and ruot after Christ. " Sore use this verse in a way fluat gives flue impression fluat christi- anity is at least ruonrational , is not irrational . They fail to realize that a clearly reasoned presentation of flue gospel is as John Warwick Mantgorery puts it, "An Important factor, not as a rational substitute for faiflu, but as a groumd for faith. Not a replacerent for the spirits working, but as a means by which flue objective truflu of God's word can be muade clear, so fluat men will heed it as a vehicle of the spirit who can glitz the world flurough its message." Muntgorery further observes, in his book, "The Place of Reason", flue analytical philos0pher, Anthony Flew, in developing a parable from a tale told by John Wisdom, illustrates how meaningless to flue non- christian are religious assertions incapable of being tested objectively. B. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39 . 40. 41. 406 Once upon a time, two explorers came upon a clearing in flue jungle. In the clearing were growing many flowers and many weeds. One explorer said, "Sore gardener must tend this plot." The ofluer disagrees, "There is no gardener. " So fluey pitched flueir tents and set a watch. No gardener is ever seen. But perhaps he is an invisible gardener. So fluey set up a barbed wire fence. They electrify it and fluey patrol wiflu bloodhoumds. For they reruerber how H. G. Wells', "The Invisible Man" could boflu be smelt and touched fluough he could not be seen. But ruo shrieks ever suggest that sore intruuder has received a shock. No moverents of fle wire ever betray an invisible climber. The bloodhonuds never give cry, yet still flue believer is not convinced. But fluere is a gardener, invisible, insensible to electric shocks, a gardener who comes secretly to look after flue garden which he loves. At last flue skeptic despairs ; but wluat remains of your original assertion? Just how does what you call an invisible intangible, eternally elusive gardener differ from an imaginary garderer or even from no gardener at all? This parable is daruning juudgerent on all christianity we do not have merely an allegation that flue gardener of fluis world is teruded by a loving garderer, we have flue actual, erpirical entrance of the gardener into flue human scee in the person of Christ. And fluis entrance is verifiable by way of his ressuurection. Onflueoflerhand, flerearefluosewhonaively trustasetof answers andtrytoarguepeople intothekingdom. This is an impossibility and is doored to failure as atterpting to put a hole in a brick wall by shooting it wiflu a water pistol. There is an intellectual factor in fle gospel, but there are also moral considerations . The natuural man does ruot receive the things of the spirit of God, for fluey are foolishness uuruto him. Neifluer can he know fluem because fluey're spiritually disearned. Paul writes to flue Corinthians in his first letter, chapter 2 verse 14. "Apart from fle work of the holy spirit, ruo man will believe, but one of flue instruments the holy spirit uses to brirug enlightement is a reasonable explanation of flue gospel and in God's dealings with man." 42. 43. 44. 45. 46 . 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 407 "Beyond fluese progmatic consideratious, however, are flue Biblical assertions of fle reasonableuess of the gospel . " "Along wiflu fluis, fluere are clear Biblical commands to Christians to be intelligent in flueir faith." Peter writes in his first letter, chapter 3, verse 15: "Be ready always to give an answer to every man fluat asks you reason for flue rope that is in you, but yet do it wiflu meekress and fear." Ifweareunabletogivereasonsforourfaiflu, andifweallowflue same Christians to defeat us in conversation time after time, we're being disobedient. By our own ignorance, we are conf1rm1ng' ' unbelievers in flueir unbelief. There are sound practical reasons why fluis cormuand has been given us. In the first place, it's necessary for fle strengfluening of our faith as Christians. If we kruow Jesus lives, only because as flue hymn says, "He lives within my heart," we're going to be in trouble flue first time we don't feel he's flere. And when soreone from a non-christian position claims to have experi- eucedfluesarrethings fromhis God, ourmouthswillbestopped. We may choose to ignore douubts, but eventually fluey will get to us. One carunot indefinitely drive himself to do by will power fluat of whiclu he is not intellectually convinced. Witruessing, for example. He eventually suffers erotional collapse. When soreorue tells us the only reason we believe is because of our parents and our religious background, we must be able to show our- selves arud ofluers fluat what we believe is objectively true, regardless of who told us. Many non-Christians fail to consider flue gospel seriously because no one has ever presented the facts to flarr cogently. They associate faiflu wiflu superstition based primarily on erotional considerations and therefore fley reject it out of hand. Further Biblical indication of a rational basis of the gospel appears in our Lord's command to love the Lord our God, with all fluy heart, with all thy soul, wiflu all fluy mind, flue erotions and flue will. In Matthew 22:37. The whole muan is involved in conversion. The muind, fle erotiorus and flue will. Paul says fluat he is set for the defense of flue gospel. Phillipians 1:17. All of this implies a clearly uunderstandable gospel which can be rationally understood and defended. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 408 Itisquitetruethatanunenlightenedmindcannotcoretothetruth ofGoduunaided. But enlightenment brings comprehension of a rational body of truflu . The gospel in fle scripture is always equated with truth. Truth is always flue opposite of error as Paul points out in his second Thesalonians: 2, verses 11 and 12. Non-Christians are defined by Paul as fluose who quote, "Do not obey flue truth". End quote. A Roruans: 2:8. These statements would be meanirugless unless fluere were a way to establish objectively what fl'e truth is . If fluere were no suuch possibilities, truflu and error would, for all practical puurposes, be flue sare because we would have no way of telling one from flue ofluer. In writing to the Roruans, Paul makes it clear fluat men have enouugh knowledge from creation itself to know whefluer fluere is a God, according to Humans 1:20. Hegoesorutoshowfluatfluebasicreasonmendonotknochdisnot because he oanruot be known or understood, but because men have rebelled against Him, fleir creator. Mueu they know God, fluey glorified him not as God, he says in verse 21. They duanged flue glory of an incorruptible God into an image made like umto corruptible muan. Romans 1:23. AndflueychangedthetruthofGodintoalie, verse25. And finally did not like to retain God in flueir knowledge. Verse 28 of Romans: 1. The moral issue always oversh adows the intellectual issue in Christianity. Jesus pointed flue Pharisses this as to flue root of fleir problem. It is not fluat man cannot believe, it is that he will uuot believe. You will not core to me, he told them so that you will have life. In John 5:40. He muakes it abundantly clear fluat moral cormiturent leads to flue solu- tion of flue intellectual problers. If any man wills or wants to do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. Alleged intellectual problers are often a smoke-screen covering moral rebellion. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99 . 100. 101. 102. 103. 104 . 105 . 106 . 107 O 108 . 109 . 110 . 111 . 112 . 409 A stuudent ouoe told me I had satisfactorily answered all his questions. "Are you going to becore a christian?" I asked, "No", he replied. Puzzled, I asked him why not. He admitted frankly, "Because it would mess up flue way I'm living." He realized that flue real issue for him was not intellectual, but moral. The question is often asked, if christianity is moral and true, why is it fluat most eduucated people ubn't believe it? It's not a matter of brain power, for there are outstanding cluristians in every field of the arts and scieuces . It's primuarily a matter of flue will. JohnStockof allSouls Iangdoninlondon struuck fluebalancewluenhe said, "We cannot ponder to a man's intellectual arrogance, but we must cater to his intellectual integrity." mny christians becore troubled when fluey think about flueir faith. And soretimes even wonder if its true. Doubt is a word that strikes terror to flue soul arud often is supressed in a way fluat is very unhealfluy. There is a particularly accuute problem for fluose who have been reared in christian homes and in flue christian church. From flueir earliest years, they have accepted flue facts of christianity solely on the basis of confidence and trust in parents, friends, and minister. As the educational process develops , a reexamination of flueir position takes place. This is a healthy and necessary experience to bring healthy and virite faith into being. It's nothing to fear or to be shocked about. Occasionally I ask myself as I walk down flue street, "How do you know you haven't been taken in by a colossal propaganda program?" After all, you can't see God, touch him, taste him or feel him. AndfluenIgoontoaskmyselftowIknowfluegospel istrue. I always core back to flue objective historical facts of the ressurec- tiou and flue subjective personal internal experience of the Christ whom I have known. Muen young people begin to fluink and seem to have doubts, fluey should bewelcored intoaclimuatewhere flueyare freetounloadandexpress flueir doubts. Many young peOple have been driven umderground a lost for good to the cause of Christ because flue adults with whom fluey first talked had a shock index. 113. 114. 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129 C 130. 131. 132. 133. 134. 135. 136. 410 hey implied fluat a good christian would never doubt and flue question of spiritual light must be slipping because he was fluinking. Youung people aren ' t stupid . When they meet fluis response, fluey quickly shift gears and mouflu flue party line even flough it doesn't core from flue heart. They quuietly wait until fluey are out from uunder the pressure to conform arud fluen fluey shed a fate that had never becore flueir own. Doubt and questioning are rormal to any thinkirg persou. Rafluer than to express shock, it is better for us to hear the questioner out, and if possible, even sharpen flue question a little more. 'Iheu an answer can be suggested because christianity is about flue one who is true. Closeexaminationcanduitroharm. If we don't have the answer at flue morent, we needn't hit the panic buttou. We can always suggest we'll be glad to get flue answer. It is improbable that anyorue fluought up flue question last week fluat will bring christianity crashing down. Brilliant minds have fluought through the profouund questions of every age, and have ably answered flan. Christianity then, is rational but not ratioualistic. We accept flue fact of God's revelation which immediately rules rationalisrm which muakes flue muind flue measure of all fluings. But fluat revelation has core to us in rational terms so we can grasp it and understand it. Tororrow we'll consider a question fluat puuzzles arud bothers many great people, "Why does God allow suffering and evil?" You've been listenirg to flue Chapel of flue Air, and today's guest speaker, Paul Little . His radio talk will be sent to you on request if you follow flese simple rules: First print your name and full address plainly on sl‘eet of paper. Second, add the call letters of this station. Third, mention today's date, not flue subject matter. And fourth, mail your letter to flue Chapel of flue Air, Wheaton, Illirois 60187. Allow about two weeks for the material to arrive. Then, while you are writing, you may want to ask for fle Jurue issue of our informative monthly newsletter. You' 11 learn mruuch about fluis everexpanding radio outreach . 137. 138. 139 . 140. 141. 142. 143. 144 . 145. 146 . 147. 148. 149. 411 And by picture and printed word you ' 11 have an opportunity to meet founder and regular speaker, John D. Jess, his wife, Mary, and ofluers associated with the broadcast. So ask for the newsletter and we'll be glad to send it. Keep in mind our address: THE CHAPEL OF THE AIR, Wheaton, Illirois 60187. I'm always asking peOple to write us, and soretimes I fail to fluank flose who (b. let me take fluis Opportunity to say, God Bless You. You encourage us month after month with your letters , and your sacrificial gifts. To know flue broadcast is adding a spiritual dimension to your life is very important to us. And it makes the whole muinistry worfluwhile. Thank you very very muuch. Tororrow's message by Paul Little is on flue there, "Why does God allow sufferirg and evil?" I hope that you'll be listening and fluat you'll ask a frieud to listen too. As we core your way wiflu flue Chapel of flue Air. (MBIC) Program No. 2 PSYCHOIDGY FOR LIVING Broadcast Date: 6/12/73 Announcer : 1. 2. "Psyclology for Living . " Our speaker is Dr. Clyde Narramore, nationally known psychologist and director of the Christian Counselirg Foundation, Rosereade, California, and now Dr. Narramore. Dr. Narramore: 3. Thank you very much. 4. Hello, friends. 5. Welcorue to "Psychology for Living." 6 . This broadcast originates from our international headquarters in Rosereade, California. 7. My wife is at my side and we will be reading and discussing sore interesting letters. 8. If you wish to write me, simply address your correspondence to "Living," Ibsereade, California. 9. 412 Now, Honey, will you read our first letter? Listener #1: 10. 11. 12. 13. 14. Dr. "Dear Dr. Narramore, I have been listening to your radio broadcast auud have been enjoying them very much. Please send me flue booklet #4 offered on the air, called "Self- confidence." I would like to ask fluis question: What makes a person—an adult, at fluat—be afraid to eat with ofluer people? Is it best to avoid eating wiflu ofluers? Or should one do it more often to try to overcore this fear?" Nar ramore : 15. 16 . 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. Thank you very mruuch for fluis letter. This problem is more comron fluan you may fluink and even if you do uuot have flue problem, remerber fluat muany ofluers Cb. Now fluis is ore of many fears or phobias fluat beset people. I suppose that all of us have sore kinds of fears but they may not interfere especially with our living. But soretimes with many people fluese fears becore quite extrere so fluat fluey begin to interfere with livirg. And these phobias are usually caused in early childhood or in flue adolescent years. But fluey usuually do rot show flarselves until later. This is an interesting fluing because you seldom find a child wiflu these kinds of fears but many aduults have flan. Now fluis is a simple thirg to say but it's true, fluere are definite causes. There are a number of reasons why this person has fluis kirud of fear fluat he doesn't want to eat wiflu ofler people-he wants to avoid eatirg wiflu anyone else. What fluis person nwds is diagnosis to determine flue causes of flese fears and then he needs fluerapy. I would suggest that if you can find a Christian psychiatrist or a Christian psychologist, fluat you set up a number of appointments with him arud firud the causes for this. Nowmostof thesecausesarehiddentousandwedorot findflan. But fle job of flue psychiatrist or flue psychologist flurough psycl'o— fluerapy is to lead you to apoint where you can find fle causes for fluese fears arud flen fluese are flue dynamics . When you find fluese causes and discuss fluem and see fleir relation to your present fears, fluese fears will begin to becore muiniumized and disappear. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 413 But when you have these fears and do not understand fluem, fluen they get worse. There may be one chapter in our book, This Way to Happiress on fears that would help you especially. And flue name of fluat book is This Way to Happiness and you can get it at your local Christian bookstore. Remerber fluat these fears are not too uncommon. They beset muany people. They usually have fleir beginnings in early childhood. Arud fluere are definite causes. What you need is diagrosis and then therapy so that you can discover flan, discuss flan, and muinimuize flan and you'd be surprised how these will leave you fluen. Thank you very muuch for this good letter. Now, Mrs. Narrarore, our nest one. Listener #2: 40. 41. 42. 43. 44. 45. 46. 47. 48. "Dear Dr. Narrarore, your books are so enlightening. It would be wonderful if flue churches would put this literature into flue hares of its church members. Since so many bores are brokeu and so many parents are rot capable of guiding flueir children or disciplinirg fluem. Blind are leaders of blind and fluey are all fallen in the ditch togefluer. Many parents go to church but are groping in flue dark. They rever teach their children one word from flue Bible. The church could have saved me from many pitfalls and snares if fluey had waned me as fluey should. They just take muany fluings for granted and fley do not teach many important fluings fluat fley do rot know." Please send me your booklet, "God Spare flue Believer." Narrarore : 49. 50. 51. Thank you very much and I've already sent you that. You should receive it row in the next day or two. Thank you for this excellent letter and I might say fluat I certainly agree wiflu you that flurouglu Christian literature, whefluer fluey're my books or anyone else's books-anyone who loves flue Lord—that fluere is a great muinistry and you may get fluese books and put fluem in your church library . 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 414 That would be a wonderful gift to flue church. It is to give fluen to your pastor if you don't have a library arud flenfluesefluingscanget intoflueheartsandmindsofouryoungpeople. I would like to encourage all you muinisters and youth leaders to seriously consider what fluis woman has written. She says, "The church could have saved me from many pitfalls arud snares, if the Church had warned me as it should have. They just take many fluings for granted and fley do rot teach many important things fluat fluey kruow." I often feel fluat one of the best quualified people in any community, one of flue most intelligent men, wiflu one of flue greatest storage of knowledge, is flue pastor. As a Christian, certainly be is one of flue most outstanding men in any community and he has a great knowledge and a great understanding, but soretimes I think fluat he doesn't share fluis with flue people in the community. He merely gets in his pulpit on Sunday morning and Sunday night, preaches sorefluing from flue Bible and fluat's about it. Now your greatest responsibility as a man of God is to lead ofluers to Christ, point flueru to Jesus who can save flan from flueir sin. But you also have responsibility of havirg meetings wiflu your younug people and explainirg to flan matters of sex eduucation and matters of dating and courtship, all of these fluings. Now our book, Life and love, would be a good one, I think, fluat you could follow in setting up five or six Friday niglut meetings. That's Life and love. That's why we wrote flue book so you, muinisters, could have this and guide your young people . But fluere would be many fewer l'eartaches if ministers would accept flueir responsibility for witressing to peOple, getting flan saved, and fluen having meetings fluroughout flue church and helping peOple with their practical coroerns. For example, vocational guidance, fluat's sorething our ministers have almost left to flue worldly people and yet our young people do need guidance in vocational matters. Thank you again for fluat letter . Now Mrs. Narramore has stepped to the organ and I've asked her to play a number which has been requested but it's called "Ivory Palaces." Song #1 (Ivory Palaces) Thank you, Honey, for fluat lovely number, "Ivory Palaces." I think it's one of my favorites and certainly wiflu muany peOple. 72. 73. 74. 415 Friends, we've been appreciating your fine letters and I would like to say for flosewhoare listeningin for the firsttime fluatwehave Christian literatuure on the field of psyd'ology which is available to you. We have many booklets on many topics and you just reed to ask for the fellowship plan that will send you the booklets every monflu and also fle monfluly magazine . Now, Ruth, for our next letter. Mrs. Narrarore: 75. Here is a letter from a little boy and he writes: Listener #3: 76. Dr. "Dear Mr. Radioran, I listen to youur radio program and I wondered if youcouldsendmeabooklet formymofluerbecause itis goirg tobe her birfluday and if it costs anyfluing, just tell me and I will send you flue money." Narrarore : 77. 78. 79. 80. Isn't that a sweet letter from this little boy who wants a booklet for his mormy because she's going to have a birthday. Well, of course, we'll send you a booklet, honey. You know what I think I'll seud you to give your mother? Sorefluing about understandirg children. 81. Alright, our next letter, Ruth. Listener #4: 82. "Dear Dr. Narrarore, I have enjoyed your broadcasts for many months 83. 84. 85. 86. 87. 88. 89. 90. and since I an a Sunday School teacher of Juruior High girls, I thought I sluould find out about your fellowship plan concerning literature. So many problems core up in dealing wiflu young people and we need all the kelp of fluis kind fluat we can get. I amwriting fluis letter as I anwaitirg for one ofmy Suruday School girls to core and visit me to talk over a problem. The respousibility of our influence on flese young people is so great. I just pray fluat God will give us flue ability to meet each new challenge. God bless you in your wonderful work." Narrarore: Thank you for this good letter. May I say fluat you are engaged in one of flue most wonderful works in all flue world and fluat is counseling wiflu youung people. I just love that sentence, where you say, "I am writing this as I sit here waiting for one of my Sunday School girls to core visit me to talk over a problem." 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 416 May I say that I receive many, many, many flousands of letters from peoplewrosayfluattheyhaveroonetowhorrflueycantalkovertheir problem. Soretimes flue husband or flue wife or the mother or fafluer is in the problem himself or herself and so fluat person canrot really talk to him or her so fluey must find someore else. Arud fluis is one of flue greatest fluings you can do is to invite youung people to your here or meet with youung peOple and counsel flan about their problers. I'm going to send you a book about counselirg, a booklet we have fluat I fluiruk you'll appreciate. Also, if fluis is a teeuager, our two books, Youurug Only Once and Life and love, will be of help. You can get those at youur local bookstore arud fluat's Youung Orly Once and Life and Iove. They would be helpful in counselirg with younug people. Friends, our time is goue and I want to tell you what a joy it's been to spend fluese few minutes togefler. If you would like to have Christ-centered literatuure on every day problers, just write us. Simply address your letter to "Livirg" Rosereade, California. Please inclurie your zip number. Goodbye for now. Announcer : 103. 104. Your speaker has been Dr. Clyde M. Narrarore, director of flue Narrarore Christian Fouurudation, Rosemeade , California . Kindly address your correspondence to "Living, " L—I—V—I—N—G, Rosereade, California; fle zip code is 91770. 105 . 106 . That's Rosereade California 91770. (Music in background concludes program.) Program No. 3 PRAYER PARINER Broadcast Date: 6/18/73 IeV. Bolfluouse: 1. Well, good morning everybody, Warren Bolfluouse here for "Prayer Partner," 2. 3. on fluis beautiful day. Beautiful, muisty grey anday, but bless your heart, let's have a good timeof fellowship togefler auud dispel flue gloom and the clouds and have a testimony time. That will just brighten your day. 417 4. Sonice tobebackwifluyouaftertwoweeksof tryingtokeep the radio off at home and there was re vacationing because we had a lot ofworktodoatfluehouse. 5. But itwas achangeof pace anditwas justgoodtobe on the listening' end for awhile and to realize with a new perspective and a raw dumens' ion flue fact that when you are on the listenirg' end, why it's a great blessing. 6. So we did fluat for a couple of weeks arud it's nice to be back with you again for "Prayer Partner," and for the many fluings fluat we'll be doing togefluer for the week flat is before us. 7. Thanks so much for being faifluful by continually listening to the sound of Family Life Radio. 8. Now, Munday is testimony time and we're going to hear from you; we want you to do flue talking and as you come into flue prayer chapel we want you to tell us, because we want to hear what you have to say about, perhaps, what happened this past week or maybe you went on vacation too. 9. Maybe you muissed us, that's good to hear, maybe you're back in flue area and you are once again enjoying this fellowship. lO. baybe sorefluung' happened to you or somethun' g in your church fluat you want to share wiflu us. 11. Remerber, what you have to say may parallel the experieuces of some- body else. 12. Maybe it will relate to somebody else and so don't underestimate flue importance of your own testimony. 13. The number to call is 676-2488 in Mason, for open mike testumo' ny tume' . 14. We also give flue FM station number for prayer requests which is 531-4478, but for flue open mike calls it's 676-2488 in Mason. 15. Isn't it wonderful to always know fluat flue gospel is true, fluat Jesus Christ is flue same today as yesterday and forever— (pause) 16. Ah, yes, it's my old favorite, "It's Good Enough for Ne." 17. We've got all kinds of calls waitung' to core on flue air and we're just delighted fluat you are calling and we're goirg to find out what has beer happenirg here. 18. Hello, Prayer Partuers. 19. Just a morent, we are having a little difficulty and we'll find out what flue prdulem is. 20. Hold on a morent, please- 21. Hello, now I think we're all right. Listerer #1: 22. Yes, I'm Shirley Sarrow and I want to really fluank flue lord for wrat he has doue for me and my two girls, really. 418 23. My husband too even though he is unsaved yet. 24. Just fluis past week or so, well two weeks, my husband, or ah the devil has really been working on me. 25. There is a part of my past fluat I'm rot really proud of and the devil has really been working, coming flurough flat. 26. T‘ten just last night our minister really preached on about how every- fluirg cauu be worked in fle blood (?) and he gave sore scriptures. . . Rev. Bolfluouse: 27. Total forgiveress? Listerer #1: 28. Yes, and I really want to fluank the lord for saving my soul and for keeping me in his arms. Rev. Bolthouse: 29 . Wonderful. Listener #1: 30. Andforprotecting thetwogirls andehilemyhusbandhasbeeuin Canada and, oh, a couple of weeks ago we were at my sister-in-law's house. 31. We went over fluere and spent flue afternoon with her while my husband was workirg. 32. My three year old at lundu-time at the dinner table, she goes, "Mara let's pray." 33. My sisterin-law and her husband don't know fle lord and they are uurusaved and it really shocked me 'cause she's never said that in front of anybody else and I want to pray to the lord and hope that flurough her and I and flurourgh our prayers flat my sister-in—law andmyhusbandandhisbrofluercanbesaved. Rev. Bolfluose: 34. Wonderful, well, you keep prayirg and trusting. Listerer #1: 35. Oh, I will, it's a battle, I krow, because I've tried to keep lookirug upandfluemore I try, therarder old Satanandmyhusbandkeeps gettirg to me. Rev. Bolfluouse: 36. All right, you take a good look at Galatians (2:20) , and just feed your heart on fluat verse . 37. Remerber, we can't live flue Christian life alone, right? Listener #1: 38. Right. 419 Rev. Bolthouse : 39. And that He is living flurough us and can keep praying and tured in. Listener #1: 40. Oh, I will. rev. Rolflouse: 41. 42. 43. Thanks for calling. Good bye now. Hello, Prayer Partrers . Listener #2: 44. Yes , hello, Warren. Rev. Bolthouse: 45. Arud who is calling? Listener #2: 46. Helen Crawford . Rev. Bolthouse: 47. Yes . Listener #2: 48. 49. 50. 51. 52. 53. 54. 55. And my mother and I were led, I know that we were led by flue lord, to this little country church yesterday. ArudIhadtocallmypastorandtellhimaboutitfluismorning arud flere were only sixteen of us in fluis Suunday School, in this little commmmity Bible Church. And the man fluat was asked to lead flue prayers "lord, fluere are not too many of us here but flue spirit of flue lord was here." And it was just wouderful. We didn't have a piaro player but he had us sing and he asked if we had any favorite songs and I said "He Lives" (124) (?) , and I had to lead it and oh it was just wonderful, just to see flue minister. Just before Suruday School closed, flue muinister asked these four little girls to core up and I fluink flue oldest one was about 16 or 17 and flue youngest mmst have been about nine. He asked fluem to core up and sing, "I Have Decided," and it was just good for fle heart to see flese four little girls that had just been baptized, to see flan fluanking fle lord and it was wouderful. It was rainirg outside, but it was showerirg blessings inside. Rev. Bolfluouse: 56. Well, fluat is just great. 420 listener #2: 57. And I really enjoyed meeting you flue ofluer day when I was washing windows and I know the lord led me there and I've shared so many new meetings with you and coffee and soup and I just. . . Rev. Bolflouse: 58. O.K., well, thank you for sharirg wiflu us fluis morning. Listerer #2: 59 . Yes, and keep praying for fluese muinisters and muissionaries and my prayers are wiflu then and flese children that are in Bible schools not only at our church but all over. 60. I fluink it's important that we get these children in Suunday school and krock on doors and ask flue mofluers and fafluers if we can bring flueru in on buses for these are our future muinisters and missionaries. Rev. Bolthouse: 61. Right. Listener #2: 62. Um, I'm just gonna do all I can. 63. We have 800 in our Bible school last year, and I'm gonna do all I can to go over the top; we're tryirug for 1,000 this year, and I'm gonna cb all I can to get it over a fluousand. Rev. Bolthouse: 64. Isn't fluat sorething. Listener #2: 65. Well, we just praise the lord for it. Rev. Bolfluouse: 66. Okay, thanks for calling. LiStener #2: 67. Umhm. Byebye. Rev. Bolfluouse: 68. Bye bye. 69. Well, it's-uh, we're started. 70. We're started with sore good response on open mike. 71. anday is always open mike time. 72. And-eh-you know, you're going to touch somebody's life by what you have to say. 73. In fact, you keep touching sorebody's life every day. 74. Every one of us touches sorebody. 75. And God wants to touch your life. 421 76. We'll do it. . . 77. The touuch of his rand-my, how we need to be touched by God these days. 78. Churdues need it, families need it, individuals need it--busiressmen, senior citizens, young people; we all need to be touched by God. 79. Well, we have several calls on the lire. 80 . Hello—o, Prayer Partner. Listener #3: 81. Hello, Warren? Rev. Bolthouse: 82. Ye-es. Listener #3: 83. I would just like to say--this first lady said, you know flue devil-e-if you've done somefluirug wrong, you know he's gotta tattle-tale. Rev. Bolfluose: 84. Oh-oh? Boy. Listener #3: 85. And theu all along, he'll try to defeat you—he did me, and this very sare (ploy? boy?) . 86. And I knew I'd beeu forgiven so I had to—I was working at a place auud somebody knew fluis. 87. And they told it. 88. And I krew this was just Satan to defeat me, because you wanted me to start livin' througtu flue lord—why he's going to start makin' it rouglu on ya. (Interjectirg umhm's, umhuh's fluroughout) by Rev. Bolthouse. 89. So I had to get on my knees every morning before I went in there. 90. I fluought I couldn't do it. 91. Because little rerarks were made, and you krow—-of course fluis had been forgiven. 92. And I had to get on my knees—fluat's why you should marorize verses, since I can do all things through Christ, which strergtherueflu me. 93. And fluat Christ, flat he'll forgive ya; and I had to do fluis for a long timre. 94. And firally fluat fear just washed away-you know--he just took it away, it was washed away--you know he just was wiflu me. Rev. Bolfluouse: 95. Well, fluat's wonderful fluat you can share wiflu fluis first caller. 96. Arud, run, we would remind ourselves that flue word of God says that Satan is an accuser of the brethren, he never stops. 422 Listerer #3: 97. 'Ihat is right, and any Christian or anything-«or anybody-u-that's why you should be awful careful. 98. You should spend every day with the Heavenly Father, because Satan will use the very thing that hurts you Host—confuse you. Rev. Bolthouse: 99. Unhm, right. . .One of the things that does us most harm is to go on blaming ourselves, and trying to punish ourselves. . . Listener #3: 100. That's right. Rev. Bolthouse: 101. . . .for something of the past when the past has been totally forgiven. Listener #3: 102. 'Ihat's right: he gives us sea (?) over that, and it's only throigh him, and it helps to find these verses. 103. Then you can be prepared when you think you can't do it. 104. But if you call upon Him, he's going to help you. 105. Andhe's there, Iknov; Ikncwwhat thiswananmeans, andIhope she doesn't get discouraged, because the Lord will help you. 106. You gotta be close to him, and you gotta read His Word, that's your armor right there , in prayer—get down on your knees . . . Rev. Bolthouse: 107. Right. Listener #3: 108. And He'll give you strength. 109. It's worked for me and I'm so thankful, so glad. Rev. Bolthouse: 110. First John 1:7: "The blood of Jesus Christ, God's son, cleaneses us fran all sin." Listener #3: 111. That's right, and you know, Warren, I think nore Christians or people that are saved have a problan that way, because people know bout sanething that you said or did, and of course, the world will us that against you if you try to live for Christ. 112. I think--I'll tell you they'll have a hard time working, they can make you miserable, but you've just gotta ask Christ that, and then live it. . . 113. And you can win sane of those very people. 114. You might not win'em to Christ, but they're gonna respect yoir life. 115. 'Ihaz'swhat happened for me, and I didn't say anything, I didn't ask anybody, and finally people quit. 423 Rev. Bolthouse: 116. "Vengeance is mine, 'saith the Lord, 'I will repay.” Listener #3: 117. That's right, and I've see: that happen, too. 118. 119 . Rev. I've seen the Lord work in other people's lives—and like that. So, He's with it, I mean, soretimes it seems like he maybe isn't there, but He's there. Bolthouse: 120. O.k., thank you for sharing with us, and have a good day. Listener #3: 121. Rev. Yes . Bye . Bolthouse: 122. 123. 124. 125. 126 . 127. 128. 129 . 130 . 131 . 132. Bye bye. Well, these are important days, aren't they? Revelation 21:6 says "I am Alpha and Omega, the beginning and the end. "I will give unto him that is a thirst, of the fountain of the water of life freely." And let's remind ourselves that if we thirst and hunger for righteousness, God says, "I'll fill ya." But ya know what? We find ourselves to) preoccupied with unimportant things that we no longer have a hunger and thirst, for righteousness. And un so we go on sturbling along, wondering why we're having defeat. Isaiah 12:2 says "Behold, Cod is my salvation. "I will trust and not be afraid." Hello , Prayer Partners . Listener #4: 133. 134. 135. 136. 137. IEV. Hello, this is Mrs. 'Ihotpson from Glockamora (?) Bible Church in Lansing. I was wanting to share with the listening audience the lesson of knowing that once you are saved, you can't be unsaved. Yoi know, you can ' t lose your salvation. It was pointed wt to me that it's like--to be born into God's family is just like being born into your own physical family. Once you're born into a family, you can't sever that relationship, any more than you can sever the relationshp between you and God. Bolthouse: 138. A lot of people walk out of the fellowship, though, don't they? 424 Listener #4: 139. 140. 141. IEV. Yes, they do. Yet it's wonderful to know that once you're God's, you are His forever. And it's been a blessing to me to know this. Bolthouse: 142. 143. John 17 is a good chapter, John 17 for the folks who'd like to bathe themselves in the promises of that chapter. O.k., well thank yon for sharing. Listener #4: 144 . Rev. Thank you. Bolthouse : 145. 146. 147. 148. 149 . 150. 151. 152. 153. Have a good day. Bye. Well, bless your heart. The sun is not breaking through yet, but I hOpe it is upon your own hearts because there're things that are being shared with some of you, some of you wonderful peOple that are relating to others, and that's very, very important. What can be said between two peeple like yourselves will speak volumes to the hearts of those who are listening and perhaps will speak more definitely and convincingly than 1,000 sermons. I've noticed many times that for some reascn when people go to church, they just sort of "turn off" the preacher. 'Ihey're there, physically, but they sort of turn him off, and that's too bad isn't it, because many times the pastor has wept over his sermon. I believe we'll switch to the FM station briefly to get the report there and see what we have in prayer requests. We'll be back in just a moment. I think it's Terry who takes the micrOphone. Listener #5: 154. 155. 156 . 157. Yes, Warren, we have some calls that came in today. One was from the Spring Arbor area for two families that have back- slidden and that are leading children wrongly; and they ask to have a prayer that they will return to serving Christ. Also, we had a call from the Jackson area, requesting prayer for four men who are trapped in a submarine off the Florida Keys. As we know the oxygen will only last till noon, and to pray that God's will will be done here, and that whatever happens will be for His glory. 158. 159 O 425 And of coirse weremember the FM station here and the AM station of Family Life Radio, we constantly need your prayer. Andnowwe turn itbacktoAllenCook. Nun Cbok: 160 . 161. 162. 163. 164. 165. 166 . 167. 168. 169 . 170. 171. Thank you, Terry. We have several prayer requests also that we'd ask you to be praying about. We're asking you to pray for Mrs. Lloyd Silsby, a member who is hospitalized for knee surgery this week. Also, please be praying for Mrs. Han, who has been very ill. Also we're asked to pray with a wife that her husband will come back to the Lord now after his severe heart attach last month, she's just praying that he will find Jesus again. A friend asks prayer for Ina Ford who's seriously ill at Sparrow Hospital. And also a friend asks prayer for Ishmael Kemmons, to pray for his physical and spiritual healing. ‘Ihese are important prayer requests; we hope that you'll take them to heart. And as Terry mentioned, we hOpe that you'll pray as much for Family Life Radio. We've been emphasizing it over the last few weeks; we'll continue to emphasize that Family Life Radio only moves forward, it only stays strong as long as you continue to pray—dailyb-for the operation. When you cease to pray, when we cease to pray, then things go wrong. So please, pray much, and Family Life Radio will continue to move along in the Lord's care. Bolthouse : 172. 173. 174. 175. And it's one of the hardest things to just quiet ourselves, wherever we may be, and steal away and turn off the things that so easily preoccupy us, and take our mind, and take our emotional energies and just close ourselves in, sort of shut ourselves in, to the spirit of God and His leading. (Organ music in backgromd, muted) . Can you do that? Can you quiet yourself enough, long enough, to just say; Lord, help me today to have the assurance, to have the joy, to have the peace, to have the longsuffering, the goodness-end you know all those things, it starts oit with love, all those things are the fruit of the Spirit. Satebody says, well how do ya know if you have the spirit of God in you? 176 . 177. 178. 179 . 180. 181. 182. 183. 184. 185. 186 . 187. 188. 426 Well, if you have the fruit of the spirit; love, joy, peace, long- suffering, goodness, gentleness, neatness, and so on-that's the fruit of the spirit. You can't have the spirit without the fruit of the spirit. And so He continues to be our schoolteacher, and we sit, as it were, at the feet of Jesus, continually learning whether we're 15, or 85, we're always in the school of learning in the spirit of God, as he teaches us from the word. Just a little bit from lst Cor. 15: "Moreover, brethren, I declare unto yoi the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain \mto this present, but some are fallen asleep." Our shut-in for today is Mina Sonnega (S-o-n—n-e—g-a) , and she's at Park Trace, Park Trace (T—r—a-ee), Okemos, Michigan, 48864. Had an auto accident 18 months ago, and she's paralyzed. . . Bless your heart, ana, we'll be prayin' for ya. . . Mena Sonnega (S-o-n-n-e—g-a) , Park Trace, Okatos, Michigan. (Music still in background throughout) 189 . 190 . 191. 192. 193. 194. Now let's pray, shall we? Father, we thank The for these few fleeting morents, and though the clouds do hide the sunshine, yet we realize that-un—we're rot subject to these things. The sunshine of your love breaks through and that we can experience peace, we can experience joy, fulfillment; as we wait upon Thee. Mettheneedsof thosementicned, wepray; andevenaswebowedour heads in prayer before this broadcast asking Thee to make US tender, asking ‘Ihee to give us a vision of what it means to be in that hospital room, in that wheelchair, or in that busy, preoccupied businessman who puts everything before God. . . Father, speak to hearts in many different ways today through the broadcast, we thank Thee for it all, for we pray in Christ's mare, and for His sake, Men. Well, it's real nice to be back with you again after two weeks of being gone. 427 195. And let's just pray for each other, and ask God to continue and make us tender and Open and honest, and-un-let's see God do a marvelous work in our midst—in your home, in your heart. 196. Warren Bolthouse here, have a good day. (Electric organ music ends) MUS. #1 M15. #2 199 . 200. 201. 202. 203. 204. 205. 206. 209 . 197. Familiar hymn tune (instrurental: bell chimes mood: sedate, slow, serious) 198. "Give me that Old Time Religion" Refrain: Give me that old time religion, Give me that old time religion, Give me that old time religion, It's good enough for me. My father had the old time religion (male voices only) (repeat three times' ) and it's good enough for me. It was good for dear old mother (etc.) (female voices only) Refrain - repeat. It was good in the days before me (etc.) (mixed chorus) Refrain - repeat. Refrain - repeat. Makes me love everybody (etc.) Refrain - repeat. (vocal--chorus . unaccompanied subject: asking for the "old-time" religion of one's parents, etc. mood: swing-y, lilting, lulling. Tune a Negro spiritual. Sung rhythmically, in a pOpular fashion.) 207. familiar hylm (instrmental-electric organ. sad, sweet.) 208. "The Touch of His hand on Mine" The touch of His hand on mine The thrill of his presence divine When I trerble with fear, He will understand; WhenIneedhim, he's nearme to hold my hand. Infrain: I love him, I count on his care. When I need him, he's always there. I just couldn't live. If he didn't give me The tOLlCh of his wonderful hand. 210 . #5 212 . 213 . 214 . 428 When pathways are dark and drear, Afriendcomes tobringmecheer The face of my saviour I see He offers his love to me Cotpassion and sympathy His gentle hand is reaching out to me (vocal—male solo. accompaniment: accordion, electric organ, piano, other percussion. subj: the touch of God's or Jesus' hand-—its sustaining value mood: lilting rhythmic; plaintive, wailing manner almost in which it is sung. (trills in acolmpaniment-melodramatic) 211. "Steal Away to Jesus" Refrain: Steal away. Steal away. Steal away, to Jesus. Steal away, Steal away home. Think I'm g'wan to stay here. My Lord, He calls me. He calls me by the thunder The trumpets are within my soul Think I'm g'wan to stay here. Refrain - repeat Green trees are buildin' The sinners then are tretblin' The trumpets are within my soul. Think I'm g'wan to stay here. (vocal--chorus. (mixed) unaccompanied; (except soretimes female voices used as accompaniment, in humming) Subject: finding a hore in Jesus, being called by God. mod: sweet, syruppy, lulling. (This is (or was) a Negro spiritual.) Program No. 4. BACK TO THE BIBLE Broadcast Date: 6.7/73 leader: 1. 2. 3. 4. It's a real joy to begin a broadcast like that—with a song that has such a positive message, "I am Redeemed." Today another special statement I want to make. I want to in a very special way today to salute Radio Station HCJB in Kito, Ecuador. 'Ihis month marks thirty years that "Back to the Bible" broadcast has been heard on Radio Station HCJB, and we have had wonderful fellowship over these thirty years. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 429 Now this station began broadcasting on Christmas Day, 1931, over a smell, low power transmitter when there were only six known radios in the country of Ecuador. Thus began a pioreer adventure in Gospel broadcasting on the mission field through the burden of and division of two Godly, dedicated leaders of the Lord. These men were Dr. Clarence Jones and Dr. Reuben Larsm, both of whom are still active in the ministry of the Lord in various fields. Their facilities, that is HCJB's, have now been multiplied to becore several transmitters with over one-half million watts of power broadcasting simultaneously on nurerous frequences to many, many parts of the world. Thirty years ago "Back to the Bible" was aired on this station. Since then sore 175 overseas stations are now carrying the "Back to the Bible" broadcast, but we remember that HCJB was or beginning overseas. So we at "Back to the Bible" broadcast in Lincoln, Nebraska, U.S.A., wish you on this particular broadcast month, celebrate your thirtieth anniversary having been on this station and especially a salute to HCJB. We're enjoying a wonderful relationship in this venture of reaching the great masses of pecple, yet, in an individual way by means of radio. If those of you who listen to HCJB hear this broadcast, I would believe it would be a real token of appreciation, wherever you hear it, write to HCJB and thank them for carrying the Gospel. Won't you do that? Simply write to HCJB, Kito, Ecuador. And thenof course we would like to hear from you, and here is our address: "Back to the Bible,"Broadcast; Box 82808; Lincoln, Nebraska, 68501. Our lesson for today is taken from the last few verses of the fifth chapter of Ephesians beginning with verse 31: "For this cause shall a man leave his father and mother and shall be joined unto his wife and they two shall be one flesh." This is a great mystery but I speak concerning Christ and the Church. Nevertheless, let everyore of you in particular so love his wife even as himself, and the wife sees that she reverence her husband. Now in this whole passage we have seen first of all God's order- order concerning the wife and her relationship to her husband, and his order concerning the husband and his relationship to his wife. When these are mutually followed, wonderful things can be definitely expected. Of course, this is addressed especially to those who are believers and it is illustrated by the lord Jesus Christ and his relationship to the Church. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 430 And the Church and his relationship to Jesus Christ. But now cores the climax. And again the relationship between Christ and the Church are used as an illustration of the relationship of the marriage between man and woman. Here we then see the sacred implications of Christian marriage. In verse 31, first of all, let me read it again: "For this cause shall a man leave his father and mother and shall be joined unto his wife and they two shall be one flesh." Now in this verse, marriage is an intimate and permanent union—not capable of being dissolved or undone. You see that's quite a staterent! I know it is! But I'm stating it according to God's word. This is necessarily so because of its origin and nature. God said, "The two are to becore one flesh." This having been done, God said it's impossible to dissolve something that has beoxre one flesh and so we've got to take that into consid- eration. God so declared it from the very, very beginning. This isn't something new. I go all the way back to Genesis, the second chapter and I read 23 and 24, where He says and He says very much the same thing we just read—-now I'm going to read it: AndAdamsaid, speaking of thewomanGodhadgivenhimandmade from his side, said, "This is now bones of my bones and flesh of my flesh. She shall be called woman because she was taken wt of man. Therefore, shall a man leave his father and mother and shall cleave to his wife and they shall be one flesh." God ' s pronouncement . So then in oir passage we see then demonstrated how Christ came to woo and claim also his bride in the same, sate manner. Now verse 32 states that further. "This is a great mystery but I speak concerning Christ and the Church." The Christian is bound to hold marriage sacred and indissoluble since it sets forth and reflects the mystery of Christ and the Church. Will or can Christ ever cast off his Chruch? I want you to look at it from that angle now. Will or can he? 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 431 listen to what he himself has said: "I will build my church," he says, "and the gates of hell shall not prevail against it." In other words, God says, "I am definitely undertaking." Now let's just see God's side first. In the fourteenth chapter of John,Jesus himself made the statement and this is illustrating God's side but it's illustrating God's side to man. listen to it: "Let not your heart be troubled. If you believe in God, you believe also in me. In my Father's house are many mansions. If it were rot so, I would have told you. I go to prepare a place for you and if I go to prepare a place for you, I will core again and receive you unto myself. Thatwhere I amthere ye maybe also andwhither I go, ye goand the way ye know." What we saw, my dear friends, is that on God's part, He says, "I have row taken you people and are making you, and I ' m going to prepare a place for you but then I'm coming back again." Now God cannot lie. So He's coming back again. Jesus is God and he says, "I'm going to take you to myself." He cannot lie. So that's true. And as we also studied in the book of Ephesians, chapter one, verse 13 and 14 where He made that so clear when He spoke of sealing by the Spirit. He said, "In whom also after that ye believed"--that is, when you were saved—"we were sealed with the Holy Spirit of our promise which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory. " In other words, He says, "I am putting my seal upon it, calling you mine and my seal of owrership and my seal that makes it sure that you are mine." This is God's side now. This is illustrating now man and his wife. Then how can a man cast away his wife if the lord Jesus Christ says, "I will never cast aside the Church"? 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 432 The two are oi the saie basic level, spirtually speaking. Over against that, let's take another look at another passage which would look at it from the woman's standpoint. And I read from the tenth chapter of the Gospel of John, verse 28 and 29, where he says, "And I give unto them," (speaking to those who believe) "eternal life and they shall never peris ." I'm not saying that God did that; that is, in no wise ever perishes what he says. In no wise ever perishes! Neither shall any man pluck them out of my hand-can't take them out of my hand. My father who gave then me is greater than all and no man is able to pluck them out of my father's hand." You see, this is God's doings and God says that no man is able to pluck them out of my hand. Now God is making this contrast or a parallel, I should say, between the Church and Christ, and between the woman and the man. So far as the woman is concerned, how can a wife then sever her relationship to her husband. For it's on the same basis. To violate one or the other is to do violence to the sacredness of Christ and his Chruch. This is just that simple. Now we turn to the 33rd verse, the last verse, and here we'll note the place of love and reverence . "Nevertheless let every one of you in particular so love his wife even as himself." This is now the climax of the whole thing, pulling all the loose ends together. You husbands love y our wives as yourselves and i f you are not, you are rebellious against God. "And the wife see that she reverences her husband." And if you're not, you're rebelling against God's command. So, I say again, love and reverence are the fmdarental nature or quality of the mutual marriage obligation which is in the Lord. Now the word "reverence" means to fear and soretimes even to be afraid, but here it is speaking more in harmony of what we saw in the fifth chapter, verse 22 to 24. There isn't any reed there then to fear. Wives , submit yourselves unto your own husbands as unto the Lord and for the husband is the head of the wife even as Christ is the head of the Church and he is the savior of the body. 98. 99. 100 . 101. 102. 103. 104 . 105 . 106 . 107. 108. 109. 110 . 111. 112 . 113. 114 . 115 . 116 . 117 . 118. 119 . 120 . 433 Seewhat he's done: because he is the head, he has saved the body. Therefore, as the Church is subject to Christ, so let the wives be to their own husbands in everything. This is a mutual affair. So then here as I say, this is in harmony with these verses; it speaks of veneration to treat with respect, submission to one's own husband. Now in the world of society today, non-Christian mostly, one of the most degenerating factors is the excessive (mannishness) of woren, expressed in ever so many ways. However, I'm sorry to say that it has been creeping in so much into Christian circles as well. Basically, friends, this is nothing but rebellion against what God has made them—not that He's made them lower—He just has an order and an order the way it should be. Reretber man is not said to be superior in personality or intellect at all. But in his position, he is clearly set forth and it is clearly seen here in the relationship as the head is to the body. We can't get away from that—it's God's way. We live in a day of woren's rights. Well, may I just say this, what she has gained politically and in other spheres is counterbalanced by what she has lost. Let me review that, because we see she has left her position of submission to her husband and she has lost his respect as being his own body which he loves and cherishes with total love towards her. I realize that both are to blate in many ways, but we deal here with believers only and when they are believing and in the Lord, there need to be no reason for any blate whatsoever. look where all this got started, friends. Did you every notice where it got started? That's right. Woman stepped out from her own position of submission to her husband in the Garden of Eden. She listened to the lure of Satan who invited her to act independently of her head. She didn't talk it over with him. She didn't coinsel with him. Ste acted independently of him and she was thus deceived. However, Adar-Adam chose the liberty when he had saw what had happened to Eve and that she had fallen and lost her position in God's sight as pure. 121. 122 . 123. 124. 125 . 126 . 127. 128. 129 . 130 . 131. 132. 133. 134 . 135. 136. 137. 138. 139. 140. 141. 142. 143. 434 He then deliberately chose to throw in his lot with his fallen wife and then, of course, as such, he has plunged the whole mankind into sin. This is clearly seen in Timothy, the second chapter, verses 13 and 14, where he says: "For Adam was first formed, and then Eve. And Adam was not deceived but the woman being deceived was in the transgressim." Now this is God's way of looking at this particular subject. Now the day of easy divorce has lowered marriage to a level of little more than a civil contract to be broken whenever anybody wants to--without any reason or good reasons. Of course, much of this in the unsaved world, but even in the saved world and this is the thing that disturbs me—that Christians take this thing so lightly. Now this problem of broken homes is but a picture of the corresponding unfaithfulness towards Christ who is the head of the Church. And there is the basic reason. If we would take or place in submission to the head of the Chruch, Jesus Christ, a lot of these other things would be absolutely different. Aand what we see today is simply spiritual harlotry. There's little concern seen in the Church today. For trey that are married one to another even as unto Christ doesn't seem to mean much. In R1mans 7:4, He simply says, "We are married as to another, even as to Christ." But because we take this union so lightly, rebel, lose our position in Christ, our position of submission unto him, we want to run or own lives, and our own ways, and all of this lays the foundation for what we see in the marriage relationship today. little wonder Satan hates the opening chapters of Genesis. He doesn't like then for many reasons, but one of them is because God's eternal plan and purpose concerning man and his wife which foreshadows,, of course, the Church is so clearly laid forth here in these first chapters of the book of Genesis. Beloved, we need to get back to the Bible. We need to get back to the beginning. We need to search our hearts once more. What is our attitude? Our rebellion-what is it all about? What's causing it? 435 144. That's right! 145. It's plain rebellion against God, against God's order, and God's way. 146. Now of course, we can say, "Well, I can blame sore woren because of their husbands." 147. No, maybe we can look at it that way, but still that doesn't change their position and some of you husbands, you need to get right with Godtoo, becauseGodhasputyoiinaplacewhereyoineedtobe. 148. Read again this pretty basic chapter. 149. It's very, very important. 150. Now next week we want to talk about relationships as far as children and parents are concerned and then parents and servants . 151. If we can be of further help to you, do not hesitate to write to us and espeically if you want to know more about what God has to say about divorce and marriage, write for my booklet on that subject and we'll send it to you free of charge. 152. Here's our mailing address: "Back to the Bible" Broadcast: Lincoln, Nebraska 68501. 153. I'm Theodore Eber and once again we say, "Goodbye" and leave this thought with you 154. "Marriage used to be a contract. 155. Now many regard it as a ninety day option." 156. Today's broadcast was presented by the "Good News" Broadcasting Association and came to you over a special international radio network for the "Back to the Bible" broadcast. (Background organ music concludes the program) . 157. Song #1: "I Have Been Redeemed" (vocal: men's chorus. piano accorpaniment. subject: story of man's rechrption mood: pleasant, contenttent.) 158. Song #2: "How Great is Thy Love" (vocal: mixed chorus. piano accotpaniment. subject: praise to God for His greatness mood: rejoiceful) 159. Song #3: Forevermore in Jesus" (vocal: duet between man and woman. accompiment organ and chimes subject: man's dependence on Jesus for living mood: slow, comforting). l60.Song #4: "There's a Wideness in God's Mercy" (vocal: mixed chorus. Accompaniment: piano and organ. subject: God's love and mercy for His people. mood: slow, comforting). 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 436 Program No. 6 GOOD NEWS AT NCIN Broadcast Date: 6/12/73 And "Good News at Noon" is up now. This is your host, Randy Carlson, filling in for director Warren Bolthouse who is away this week. We have sore special things to share with you for the next twenty-eight minutes or so. Sit back. Share sore of your lunch with me and enjoy "Good News at Noon" on a warm Tuesday morning-T‘uesday afternoon now. And how are you today? My voice almost fell apart there for a second. And I hope you are having a good Tuesday afternoon—even though it is only three minutes old so far. And this will be the only afternoon on Tuesday, June the twelth, 1973 for all eternity. What are you going to do with it? It's only three minutes old and you have a lot of time left to do sotething with it. And it's either going to be positive or negative—there's no border or fence or line or wall to walk in between either positive or negative. Negative if you're not doing anything. Positive, if you're doing sotething. But only if it's sorething for the lord. Well, you might say, "Well, just a second there. I can Cb things that aren't for the lord and they can still be positive and beneficial." True, but your motive behind it is what makes the difference. We're going to do sorething a little different today on "Good News at Noon". I have a booklet here talking about the Christian life and how you can enjoy the Christian life. It's broken down into sections and we're going to break down "Good News at Noon" into sections and share this booklet with you or just a portion of it actually. The first portion is "Must We be Joyful as Christians"--how to enjoy the Christian life. But must we be joyful—that's a question. We'll deal with it in just a moment or two. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 437 First of all, here's a letter coming in from one of our dear elderly listeners. "I praise the lord that I am able to get your program real good now over an old radio. I live away for a short time from the area. So I've had it on for a long time. I could not get the radio station since I lived away from the area. Enclosed is a smell atount for Family Life Radio. WishI oouldsendmore butI thankGod forwhatl amable todo. I 'm past eighty years old, teaching a Sunday School class of second grade girls, also, V83 80 I praise the lord for helping me. " From Saginaw, Michigan Isn't that sorething. From Saginaw, Michigan. I wonder if she's hearing the station way up there. Well, we love to receive letters like those. And we would love to receive a letter from you. Why don't you drop us a line? Family life Radio; Mason, Michigan 48854. We'll be back in a morent and discuss "Must we be Joyful as Christians?" (Pause) 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. Well, we've kind of pricked the minds, hopefully the hearts—move the hearts of men with the message of Christ. It's not our message, it's not our words. We're just relaying to you the music. The Word of God, the message of God. That's what we're here for. That's what the only reasons we're here for. I want to talk straight to you Christians, those who have been born again, revitalized, have a new life in Christ, are secure. Do you enjoy your Christian life? Must you enjoy your Christian life? In his textbook, mdern Psychiatry, William S. Sadler suggests strongly that many people enjoy poor health. Dare we as Christians enjoy poor spirtual health and suffer the disease of joylessness? 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 438 Why should we enjoy the Christian life? Although the reasons are manifold, one centers on the influence of our joy or its absence or our own self-image. Our first love for Christ often fades away but the memories linger and we feel that sotehow we can regain that plateau of spiritual health. With the failure to do so come the lingering sense of guilt, a developrent of an inadequacy, an image in stort. We becore joyless. We feel defeatless. But continuing defeat is foreight to the normal Christian life. Surely the Lord grieves when he sees the joylessness of His redeemed people. Because many believers have accepted life in the lowlands, and valleys as normal . The Church of Christ has been infected by this spirtual mediocrity. As individuals and as a comunity of believers, we have not appro- priated the fullness of joy bequeathed to us by Christ. Thus we are poor-poor examples of our Lord . We must never underestimate the influence of our joyous living on the nonbelievers . If we are walking in the spirit of love and joy of Christ which Christ has provided. We will in due time make people thirsty for God. But how do we do that? No one cause,noonecure. We'll be talking about that—how can you enjoy this joyous life in Christ. Joyful life, in just a ment or two. And while we're thinking about that, let's have sore joyful singing from Dell Dekker. (Pause) 74. 75. 76. 77. 78. Joyful 1 I got one of those head sets on here-you know, the ones that help yoi hear. Well, when I turn my head sideways, the one ear stops working, well, not the ear but the earphone or whatever you call them. So I have to talk straight ahead and not move. 80 we have difficulties here too, you know. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 439 So you're at bore and you just boiled sore water and it burnt or if you just dropped your bacon, lettuce, and tomato sandwich all over the floor or possibly little Johnny or Susie did that for you. Well, don't let it get you down. Everyone' s got problems . But we can overcome our problers and still have a joyous Christian experience. That's on special topic today on our "Good News at Noon". First of all, we realize that we must have joyfulness—it's part of our life as a Christian—it should be at least. How do we attain it? How do we reach it? How does it becore a reality in or lives? So now we see the problers—fullress of joy is our heritage but not our experience. How sholld we bring ourselves or how can we be brought, to the walk of continual comune with God? As we walk among men, this writer is convinced that God's people can experience daily, intimate, and thoroughly enjoyable communion with God, a self-revealing one. Of course there will be defeats and failures. They're all part of God's program to gradually conform us to the image of Christ. That is why each believer must echo the apostle Paul's evaluation of his spiritual life. 94."Yet my brothers I do not consider myself to have arrived spirtually 95. 96. 97. 98. 99. 100. 101. no do I consider myself already perfect. But I keep going on." Phillipians 3:12 from Philip's translation. Just as there is no one cause for spiritual defeat so there is no one single cure or formula which can be guaranteed to unlock the blessing of God on an indivuial's life. A broad knowledge of the Bible or theology, even a host of degrees earned or honorary cannot insure spiritual reality and joy. Evangelical as a segment of Christiandom probably knows the Bible and its teachings as well as any other group. But knowledge alone is rot power. It must be acted on and when it cores to practicing daily the spirit- ual principles which we know, most of us know much more than we practice. 102. 103. 104 . 105 . 106. 107. 108. 109 . 110 . 111 . 112 . 113. 114. 115 . 116 . 117 . 440 Let me say that again. And when it cores to practicing daily the spiritual principles which weknow, mostof usknowmuchmore thanwepractice. Some Christians propose their spiritual life reality may be maintained simply by attendance of church or meetings seeking spiritual life. Dare not be confined solely to Church meetings. True, these should be attended but if we try to maintain a joyful walk with the Spirit on the strength of attendance of church and prayer meetings, we will becore weary and faint by the wayside. Sorething more is needed. How true! I've been to sore church meetings before which don't make you feel joyous and I've seen sore church members who really don't demonstrate the joyfulness of Christ. Before I leave here on "Good News at Noam" in about four or five or six minutes, I want to share with you if every dwelling or every persm is a temple of joyfulness. We're going to get to that so that if you're leaving right now, your're going to miss out on the whole point that I've been driving at the whole program, the whole joyfulness of a Christian life. So just eat a little slower, tell the boss to settle down, you'll get back to work in a minute or two. If you're at hote, well just put everything aside and listen. This could make a difference in your life-rot because of my words or what I've been saying but because God's speaking to you through the words here. listen! I want to share this with you in aboit five or six minutes. But in the meantime, some music—music aboit a miracle. (Pause) 118 . 119 . 120 . 121. 122 . Let's see what God's Word has to say abort the topic of joy. We look at Psalms chapter one--a very familiar chapter from the Living Bible: "All the joys of those wro do not follow evil men's advice, who Cb not hang around with sinners scoffing at the things of God but they delight in doing everything God wants them to do anddayandnightarealwaysmeditatingonlfislawsandthirfldng about wasy to follow Him more closely. They are like trees along a river bank, bearing lucious fruit each seasm without fail. Their leaves shall never wither and all they do shall prosper. But for sinners what a different story. 123 . 124 . 125 . 126 . 127. 128. 441 They blow away like chaff before the wind. They are rot saved on judgment day. They shallnotstandarmgtheGodly. Forlordwatchesoveralltleplansandpathsof Godlymenbutthe pathsofthegodlessleadtodo. All the joys of those who (b not follow evil men's advice. Psalm 1:1 I'll be back in about two minutes towrap up "Good News at Noon" talking straight to you. (Pause) 129 . 130. 131. 132. 133. 134. 135. 136 . 137 . 138 . 139 . 140 . 141 . 142 . 143. 144. 145 . God himself and strength throigh the Spirit must be fomd day by day in the meeremonious , unseen, unlauded hours spent in our private meeting place with God. Such attempts are conducted regularly in the proper Spirit and with spiritual motives will saturate us with the presence of God and help us relate our faith to every area of our daily lives. Our spiritual vitality and its spiritual by products must be found daybydayinourcwnhomesaswepoiroverGod'sWordinprolonged but relaxed sessions of prayer, Bible reading and intense meditation. Far too often we are guilty of seeking magic formulas that will guarnatee spirtual success and will produce Christi an character. We want character but we despise crosses. It is typical but not impossible to find crosses without tears, time, and self-discipline. In our merry-go-round organization and centered society it takes spirit empowered and inspired discipline to stop and think, to meditate on God's Word, to discover personal weaknesses of character, andtoerase the imperfections inourwalk beforeGodaidmen. But our superficial society no longer seeks God as the constant and basic soirce of happiness, joy, and spiritual vitality. We needrotbe convinced thatwemust taketime tobeholy. We simply must do that. Defeat here is defeat in every area of our lives. Although others may be unaware of or failure to spend time with God, sooner or later our weakness will slow itself. All tooftenwhenwe fail tomeet thelord inavitalway. EverydaywethinkHeispeevedatus. On the contrary He is grieved at our absence at His throne. mad Jeremiah 2:32. 146 . 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158. 159 . 160 . 161. 162. 163. 164. 165. 166 . 167. 442 WeknowfromtheWordofGodandfromourownexperience thatwe should tirn to God daily and that failure to do so not only weakens our walk with tie Lord but also mounts to sin. The wise and practical Jates has told us clearly, "To him that kroweth to do good and doeth it not, to him it is sin." Jares 4:17. And the joy of the lord departs when we walk in sin-«whether we walk in the sin ofccmmission or omission. There is joy and adventure in walking with God day by day. It is a legacy about inheritance of all believers. It can be yours but how? It starts with yoir use of time. Do you have time for God. If you do, yoi will find the next chapter helpful. If you do not, you will find it difficult to enjoy the Christian life. But we always have time for the things we consider reedful. Is there anything more needful in life than to spend time alone with God? Remember such time is only the gateway to gladness. In His presence is the fullress of joy. He has promised, "Ye shall seek me and find me, ye shall search for me with all your heart." Are you seeking Him, searching for Him, looking for Him today? That aboit does it for "Good News at Noon" today—our t0pic of joy- fullress-"Must we be Joyful as Christians?" What is the cure? What is the cause of joylessness in on lives? And how to enjoy the Christian life. Very simple process of following God and allowing God to commune withyouasyoucomunewithHim. Just before we leave you on "Good News at Noon" we're going to find out who our team matter for today is and then we'll move right along to the 12:30 report with Alan Cook. (Pause) 168. 169 . 170 . Andwith the somd of the doorbell, nowwe enter thehoreof Mr. and Mrs. Jerry McDermitt of Jackson, Michigan. They are our teammerbers for today. This family like many others say trey will give so much each month to the ministry of Life Radio—Faithful individuals making the ministry of Life Radio possible and to all our team merbers who joined the team this month, we are sending out a special booklet. God Smuggler . 171. 172 . 173. 174. 175. 176. 177. 178. 179. 180 . 181. 182. 443 Thatwillbecomingtoyouinthemailverysoon. Our team matter for today, Mr. and Mrs. Jerry McDenmitt of Jackson, Michigan. If youwould like to be our teammetber for the day or if yo: would jIBt like to join our team of supporters of Family Life Radio and have your name mentiored as anonymous on the air—it doesn't really matter. What we are looking for are individauls wro are willing to become faithful members of tie supporting team of Family Life Radio, Mason, Michigan 48854 or Family Life Radio, Albion, Michigan, 49224. And that does it for "Good News at Noon" today. Randy Carlson, your lost, filling in for our director, Warren Bolthouse. Coming up next news and weather with Alan Cook. Song #1 1. vocal 2. men's chorus 3. story of salvation throigh God's grace 4. Chorus—"Heaven care down and Glory filled my Soul" Accorpanied by small orchestra. 5. Small orchestra of instrurents—-violins, piaro xylophore, etc. 6. Song of joy and gladness. Song #2 l. vocal 2. solo 3. "Have you thought about God? " 4. Ordestra used for solo 5. Seriois, slow, thought-provoking. Song #3 1. vocal 2. chorus of men and woxen 3. "The Good shall meet above" 4. What a glorious site on Judgment Day when we go to heaven 5. Joyful, light—in the tone of Gospel music Song #4 l. vocal 2. solo 3. She is a stranger in this world. 4. Guided by her Savior, she will return hate to heaven 5. Guitar with a chorus coming in the background 6. sad, serious—type of folk music. Smg #5 l. vocal 2. chorus of men 3. "Now let me Fly into Zion" 4. They are confident that trey will sore day fly into the gates of Zion. 5. Accompaniedbyaguitarandbass 444 6. Joyful, tone of confidence; Spiritual type of music 7. (Church Bells chime) 183. Song #6 l. instrumental 2. Music from previous song of "Heaven Cale Down and Glory Filled my Soul" 3. Organ with accorpanying small orchestra 4. orchestra 5. Joyful, and light 184. Song #7 1. Same as Song #1 Program No. 7 BETWEEN US mMEN Broadcast Date: 6/7/73 Announcer: 1. Right now it's time for "Beteen Us Woren" with JillRenig. leader: 2. Hello! Welcote to "Between Us Woren"! 3. Welcore to this Bible series that we are having from the book of II Peter, the first chapter. 4. Now our series is called, "Growing in Maturity," and I think as you stay with us today that you will thoroughly enjoy what it means to grow in the Christian life. S. Itseems like there issolittle saidtousabouth_ow_togrowin the Christian life and so this is a subject I love to talk about- especially when it's anchored so solidly into God's word. 6. In studying this first chapter of Peter, we have talked about tre fact that we have his divire nature within us wwhen we ask Jesus Christ to come into our hearts. 7. And those difficult places we find in life, he living within us by his Holy Spirit is able to give us the power to live the way we ought to live. 8. Ewen thoigh his divine life is in us, we still have a free choice and ifwe don'twant to call onhim tohelp us, wecan justmuddle through or Christian lives all we want to, because he doesn't want puppets at the end of a string. 9. Of course, what all of us look for and hope for in the Christian life is that by sore miracle all the sin and selfishness can be taken out of our lives and we becore cotpletely new and never have any more troubles the rest of or lives. 10. Actually this only cores when we get to Heaven. 11. When we get to heaven, we will be made completely new. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 445 Maileweareleremearth,wearegivenrewdrivesardarew directionandanewpoer. But tlere's always tie possibility of doing what we want to do when we want to do it. Butwhen Jesus Christ comes in and takes over the life it's thrilling howwenolongerwanttocbwhatwewanttodowhenwewanttodoit. But these habits in on lives are not easily broken and it takes time to grow in maturity and the challenge of the Christian life is thatwekeeponandongrowing. I can rererber as a little girl, i couldn't believe as I looked at real, real old people that would be in their 60's or N's—funny but trey don't look so old anymore-but I used to look at them and wonder, how could they still be growing in the Christian life. And trey used to say as they would discuss their theologies with myfather, hmitseeredthattleclosertl'eygottotleedoftte road or the closer they got to Jesus Christ, the more they saw their unworthiness. Now as a little girl, I could see how umorthy I was. I could see how naughty I was. Icouldseehowhardltriedandhowlittlelproducedwheanas alittlechild. But older people, certainly older people didn't have it all that hard but you know as I've gotten older, I find that older people have the tetptations of older people. Younger people have the tetptatims of yomger people . AndasPaul saidtoTimothybecause Tinothywasayoungman, hesaid to him, "Flee youthful lusts." And 11513 are those over-developed desires that we have when we are young. Whenwearetoldtofleeyoithful lusts andwehave allthepowerof Godwithinustofleethethings thatcrcwdour liveswhenweareyomg. But many of you win listen to this broadcast are older. In fact, it's been a thrill to receive letters from you older people. It's such fun too when yo: write me and tell me that yoi're 64 or you're 72 andsore of you thatwrite tomeare even inyour 80's. And I have to mention of course, tlose who write to us in tteir 20's and 30's. And it's just really fun getting your letters and I'm hoping one of thesedaysAnnandIcanmakeabroadcastreadingyoir lettersand sharing them am the air because sore of your letters have been so encouraging and so good. ButI want to say rot only arewe to flee youthful lusts. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 446 There are certain desires thatwe havewlenwe're younger butwe're also to flee older hats—that awful settled—domess of sort of wanting to sitinarockingchairorshallIsaywantingtobewaitedonor wanting the younger people to defer to us because we are older. Andagainlwastalkingtooeofmyfriexisandassl'ewaswatching how her mother was becoming set in a negative outlook on life or being more impatient than she had ever roticed that she had been before. She suddenly realized, "Now if I'm going to be a patient person when I'm older, I'll have to start exercising my patience while I am younger." But impatience if it hasn't been exercised in you becotes the lust of old age. You just give in more and more to impatience. As yo1 get older, whatever is rot divirely told when we are yomger, it just seats to be magnified when we're older. I know of an older woman win is really financially perfectly comfortable butslehasbeenapersoiwhowas scared todeath of insecurity andof being penniless when she was older. And she just drives her family—ale rever does this outside of her family--th she drives l'er family rearly crazy talki ng about money and how poor she is and how sre camot afford this, that or the other thing. And rer family knows that sre is comfortably situated if not well situated. But she rever controlled the lust for thinking about money and trying to work for security until this thing has becote a real disease with her now that she is older. Well, as we grow into maturity, tlose of us who are open, growing, alive Christians, God has a list of, I believe, seven virtues or seven steps I could call it to the Christian life and they are found in this first chapter of II Peter. I could just read all of these today but I think we'll get stuck on the second one like we were a little bit yesterday—I keep saying yesterday, but actually I mean the last time we were om the air. First Peter the fifth verse says, "And besides this, giving all diligeroe," and we mentioned how important that is and how little diligence actually we do give to our Christian lives. But God says if we're to give all diligence, we're really to krock outselves out. Wearetoreallyputoirheartsintothis,we'retoaddtoyoirfaith virtueandwegottotalkingaboutvirtue the lasttimewewereon theair. Notonlyarewetoaddtoourfaithvirtue,wearetoadltooir virtueknowledge. T'hentoknowledgewe're toadd temperanceandtotemperancewe're to add patience and to patience we are to add godliness or God-likeness and to God—likeness we're to add brotherly kindness and to brotherly kindness we are to add charity which is an old-fashioned word for love. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 447 AndtheninverseBitgoesontosay, "If thesethingsbeinyouand abomd full of these particular characteristics, they make you that you slould be neitler barren or meruitful in the knowledge of our Lord Jesus Christ." Thentherearesotereallyhardversesinverse 9. "But you, " he says, "You that ladc these things are blind and cannot see afar off and forgot that from which you were purged—your old sins from which you were purged." Therefore, we should give diligence to making sure about our Christian life, it says in verse 10. But I world like to go back and pick up this word, virtue, that first word to add to on faith, virtue. AndasIsaidthelasttimeIcameontleair, virtue isanold-fashiored word and we gave a small definition of it then. But as I lodced it up in the dictionary, Plato has a definition for virtue and this was in Webster's Dictionary. Plato defires virtue in for different qualities that I thought were sointerestingwhenwe think of themin terms ofus asChristianworen. The first of these qualities is prudence. Now that is an old—fashiored word, so I looked up what prudence was and prudence means the ability to regulate or discipline yourself through the exercise of reason. In other words, the prudent woman is a woman, instead of fmctioning by her emotions, she functions by her mind and does that which is right by reasm of the fact that it is right and rot because emotionally she doesn't feel like doing it. 60.You just love to work and live with a prudent woman—a wise woman who 61. 62. 63. 64. 65. 66. 67. 68. uses her mind. Then the second virtue Plato mentioned was fortitude. Andfortitudelthinkofasinxerstrength. The dictionary defires fortitude as strength and impregnability, but as I said to Ann that the impregnability is just rot used any more today. But I think of fortitude. Maybe they use tre word inner fortitude, but fortitude or an impreg- nablepersonisatypeofapersonthathasthatinnerstrengthand thisissomething thatGodcangivetoapersonthroughvirtue. Then the third of virtue re describes as being terperance. Nowwe thinkof temperanceasbeingtheabstirence fromalcohol but the word tetperance means habitual, and rotice that word, "Habitual moderatim." In other words, it's the habit of our lives to be moderate or be balanced woten in everything that we do. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 448 Wed3n'toverdoanythingbutwearebalanoedwoten. And then the dictimary also goes on to say, "habitual moderation in the indulgeoe of appetites and the passions." mderation or self-control or calmness—all of that is a part of terperance. A tetperate person does not have to indulge himself in anything which could be overeating, oversleeping, cverbuying, over-anything. A telperate person is (re who is a balanced person. The fourth virtue as Plato sees it is justice. Isn't that a good word? Integrity of character—I think of justice being fairness—being fair with our children, being fair with our husbands, being fair-minded with people with whomwe have to do. And isn't that a lot of virtue when really go into virtue in depth? NowwhenGodhascomeintooirlivesbyfaithandGodisworkingin our lives, this is what Ire begins to work in us. He begins to work in us prudence, fortitude, temperance, justice. I hope you have written down those four words in your "Between Us Woten" notebook ard check it out with your own life. Do yoi find that you are a prudent woman who has inner fortitude, wto has self cmtrol, and wlo is just and fair in all of your dealings. Thank YQl, Heavenly Father, that you will show us where we are lacking in our lives that we dan't have to be discouraged because we can turn over to you these areas of weaknesses and in our weakresses by faith you can make us strong. For Jesus' sake and for his glory, Amen. This is your friend Jill mnek saying, may your life demonstrate tte virtue that God can give you. W: 85. 1. Don't forget Jill Raek cores your way Tuesdays and Thursdays over Family Life Radio as a feature of FLR. Program No. 8 SUNSHINE LANE Broadcast Date: 6/9/73 Song #1 "Yoi're Walking Down Sunshine Lane When the lord Walks with You" (piano ard bass accotp.) (vocal: solo—male; with background chorus. subject: life with God can be joyful and happy with occasimal problers. mood: happy, light, joyful). 449 Ieachr: 2. 3. 4. 10. Good morning this Saturday and welcote to "Sunshire Lane." It's sunshire on the lane and sunshire off the lane today and that's a lot of positive somd for this weekend. And besides that, we have sore music ard words for you to brighten up this day. Okay! Come along with us. Your friend and tour guide and host for the program today is Randy Carlson. let's go over to that mountain over there and kind of sing out the phrases aboit our Savior. Song #2 "Go Tell It on the Mountain, That Jesus Christ is lord." (vocal: mixed chorus. Guitar and harmonica accotpaniment. subject: We have a commission to tell others about Christ. mood: slow, serious, soft.) Song #3. (instnmental—-orchestra. mood: soft, slow-moving and speeds up at end). Song #4 (instrmental—-ordest:a mood: solemn, fast-moving) . leader: 11. 12. l3. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. Iodcinginto theWordofGodandinthebookof Romans,chapter9, we continue our reading from this book. Romans 9:14, was God being unfair? Of course rot, for God had said to Noses: "If I want to be kind to soteore, I will. And I will take pity on anyone I want to." And so God's blessings are rot given just because soteone decided to have them or works hard to get them. They aregivenbecauseGodtakespityonthosehewants to. Pharaoh, Kind of Egypt, was an example of this fact. For God told him, he had been given the kingdom of Egypt with the very purpose of displaying the awesore splendor of God against him so that all the world would hear aboit God's glorious name. SoyouseeGodis kindtosore justbecausehewants tobe, andhe makes sore refuse to listen. Well, then, why does God blate them for rot listening? Haven't they done what he made them do? No, they dm't say that. 450 24. Mac are yo: to criticize God? 25. Shouldthethingmadesaytotheonewhomadeit, "Whyhaveyoumade me like this?" 26. When a man makes a jar out of clay, doesn't he have the right to use the sate clump of clay to make one jar beautiful to be used to hold flowers ad to other to hold garbage? 27. Didn't God have the perfect right to show his fury and power against tlose who are fit only for destruction—tiose he has been patient with for all this time? 28. Andhehas the righttotakeothers suchasourselveswtohavebeen made for pouring the riches of his glory into—wrether we are Jews orGentilesandtobekirdtoussothateveryonecanseehowvery great his glory is. 29. Well, SCII‘E passages of Scriptures that could be very confusing, very misleading at times. 30. What do they mean to yoi this morning? 31. I'll be horest with you. 32. There are sure questions in this particular passage I would like to have discussed. 33. Too bad we don't have Pastor Nadar here today to discuss these, but keep this passage in mind: Romans, Chapter 9. 34. And on Maday morning we'll continue our reading, starting with verse 25. 35. Weather. 36. Song #5 "Is Your Burden Heavy as You Carry It Alone?" (vocal: male chorus. piano adbassaccolp. subject: If you're discouraged, lean on Jesus to carry your burden every day. mood: slow, serious, comforting). 37. Song #6 "He's the One" (vocal: mimd chorus. Guitar ad piano accomp. subject: Christ is the only one who can provide; with love he showed us how to live mood: joyful and gay.) 38. (lecitation with music in the background) . leader: 39. Tbmetherewas nothingquitesosweetasholding inmyarmsour new-born baby. 40. To know that this was our child, ours to love and care for, ours to feed and clothe, mm to teach ad guide; but with this pride and joy also came the realizatim that this child was going to face a world that was rot very beautiful. 41.Ardababyisrotarewtoybutanimmortalsoul. "31 g! a: . ~ I" L no, n if! f I 1.) 1L',‘ 1“ ‘ - 9"!“ ~7 yak) ' . U 4.: ‘AH‘ “:17 w h' . . “1. '(UD ’1‘. . I- .. can A «~1an -.'..\l'-)I'fl’ 3. . .31 a!” a w l.‘ a 74 . ‘ mu. 3,, ., ... -'.. \ (Uh! .. I '1?)le - .. ‘31:“ 1' ' ‘ ..jfll ALL - ' ‘ w mum. sue a ‘ ;' '1 _ I,” :1. 1.5.5 ' ..éiixb m' ‘ x‘.:.!v' iL-f £2.15 ’f-{zg ..J" A; .13. L m. ing, 7'” JuU MIG-w , 11"} U _ . 934 Nut?) 31:11 W! 451 42. I don't think that I'd have the courage to look our little babies in tie face in the light of today's headlines if itwere not for the fact of an elpty tort) of our risen lord and a philosophy of life that brings life into focus, gives beauty for ashes, puts lope in the heart. 43. men the days are uncertain, the future is sure. 44. Because of a man called Jesus, I can look our babies in the face. 45. Because he lives, we can face totorrow. 46. Because I know, my fear is gone. 47. Because I kxow he holds the future ad life is worth living, just because he lives. 48. Song #7 "Because He Lives, I Can Face Totorrcw." (vocal: Chorus. orcrestral accotpaniment. subject: With faith in christ and his ressurrection, life is worth living. mood: comforting, joyful). leader: 49. Well, l'ere we are on top of Sunshine mintain on a Saturday, a 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. gorgeous day-dell, a great day, an exciting day that tie Lord has made. Are you getting or are you giving? That's a good topic. That's what we're going to talk about right now. I've just picked this booklet up and I haven't even read through it— just the first paragraph—but it looksso interesting that I just want to share it with you right away today. Solet's sitcbwnonarockhereandtakealoadoffourfeetand rest for a ment or two and turn attention to this topic. "Where's the accent in yoir life? On giving or getting" Having troible with yourself? How aboit ulcers? Yoiknowninechancesoutof tenthere's toomuchgtandtoo little five in you. It's the pressure of getting that ties a man up in knots. It's tie pleasure of giving that eases him oit into freedom and efficiency. Take this candid shot of a very familiar experience as seen as a service club in a large city. The time is the first weekly lunchem following Thanksgiving; the occasion is a report of the committee on Thanksgiving baskets to poor families. in"; “.9“ 1' J LIT: :5 m“: ‘ugi £1” V m mam—:3 (111‘.1H1;'..'».; ,,;7 SW“? 5.1“; . -: ‘20 m,“ _ 7,."..- 10 M r NW‘L'D .KDO} -- L'ur‘tflm Ii" $41 111110 " 7' :53 93 ‘ ~' H 9" w ‘ I): "i ,u 1: REM ' (r; :t'ihf 1". irn I: m “L' ."CJ IO " 1:1-".1 n i m! w 't '- who! 11,-- 4" .r, . . ‘ 6(1) LullJEy uni. ,.:[M"(‘ ‘1 +4. “w. l‘wbp ”I; 1 "T3? -‘13v fibm’: ** 3m Lu W 4 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 452 Blhbling over the sheer pleasure, the chairman of local CPA tells the thrill the committee received as they delivered the baskets the week before. He tries to describe beyond belief tl'e eyes of a care-worn mother as she is harded a basket filled with turkey and all the trimmings. He tells about the uninhibited excitement of all the kiddies as they crowded aron'd, eyes bugging oit, trying to get a peek into the basket. He pictures the speediless gratitude of a family that expected to have beans for Thanksgiving. Witho1t disguised emotion the chairman says something like this, "This was the greatest. I'll never forget this experieoe." "It does sorething to man to see how much such little food means to these people. We got a bigger bang out of giving these baskets than they did receiving then. let's put out twice as many baskets for Christmas. As he speaks, the wwhole club gets a lift from the heart-warming report. Even man feels the downright thrill of giving. Of course, Jesus Christ makes sense when he declares, "It is more blessed to give than to receive." "Man was meant to be a chamel-wnot a reservoir. The man that bottles up his blessings discovers that they turn rancid ad bitter. When a man shuts up the outgo in his life, he stagnates his life and all gets clogged up. When re opens the chamel, he mellows ard matures. Pity the sour, dried-up, grmpy, touchy, fussy men who put the accent on getting in life rather than giving. Luke 6:38 sums it up: "Give and it shall be given Lmto you good measure, pressed down ad shaken together ad running over." Good News to give-rot to get. How about it, men, women, girls, boys, guys ad gals-everyone. let's give what we have—both material and within oirselves . let's give instead of trying to get all the time. Sound good? Sourds fair to me. I'll be back in about fifteen minutes or so to share with yoi the biography of Jates Monroe . 89. 453 Song #8 "Happiress is the lord" (vocal. male chorus. Orchestral accorpaniment. subject: Life with Christ is full of all kirds of happiress. mod=1ight. ram and gay ) . Song #9 "Noah Fourd Grace in the Eyes of the Lord" 91. (vocal: mixed dorus. orchestral accotpaximent. subject: tie story of Noah; and how we live a life of grace. mood: gay and light, hutorous.) Song #10 "There Will be a Bright New borning" (vocal: female solo. Orchestral accompaniment. subject: Hope for a new world. mood: folk sod—bright ad light). Program No. 9 UNSHACKLED Broadcast Date: 7/15/73 Narrator : l. 2. 3. 4. 5. Good evening. Core with us, won't you? You'll meet a man who, by his own admission, was a liar and a thief, seldom scher, and unable to meet his responsibilities. These things alone would rot make a story worth telling. It is well worth telling, though, because all trese things were changed, ad the man was altogetler transformed, when his leart and mind ad life were: "Unshackled." (Organ music cores in at this climax; continues, muted) 6. lo. 11. From Chicago, crossroads of America, the Pacific Garden Mission presents "Unshackled," a transcribed series in the tradition of the great days of radio drama, telling the true stories of real peOple for today's listeners. For almost 96 years, the old lightrouse in Chicago, Pacific Garden Missim, has offered help to the men ad men of the streets. And with it the promise that if your life is erpty, it can be filled to overflowing. For almost 23 years that same assurance ras been going out arourd the earth in ever-widening circles, to reach listeners in almost every nation. The prograts are traislated ad redramatized in several languages by nationals. This glchal ad multilingual outreach has core to be as sore of those who listen have made it their business to help make it possible for others to tear tl'e program that makes yo: face yourself ad think. 454 (Music) Narrator: 12. Christmas had core and gone two days earlier. 13. Up ad down the quiet street in Lansing, Michigan, a lighted Christmas tree stood in the window of almost every bore. 14. And then as the hour drew late, the colored lights began going out. 15. At last only one window remaired lighted. 16. An excess of Christmas Spirit? 17. Hardly; beside that tree sat a lonely ad very discouraged young woran, waiting. 18. At last, after midnight, she was roused from her thoughts by smps on tl'e porch. (Step5! (i301. opening) _C§r_l: 19. Hi. . . Anita: 20. Well? What brings you home, finally. Carl: 21. (Drunk) Wassa matter/ Can't a man go to his hote at the end of a hard day? Anita: 22. This time it seems to have been a hard four days. 23. We haven't seen you since Saturday. Earl: 24. So? Anita: 25. What do you mean, "so?" 26. Sunday was Christmas. 27. Today was Wed—Io, it's Thursday row. 28. Yoiknowtherearetwolittleboys upstairswhohadtogo through Christmas without their dad. _C_a_r_];: 29. I got their presents, didn't I/ Anita: 30. Of course, I thought of that. 31. If I'd depended on you, they'd still be waiting. .. fa 1.2m 2 re 3 5W 4““ . 1‘ 11W -- we”. «.4. 115 #7 I w. ”"11 ' IJ. ‘ ~ -_ - a, 70. . . -' :2“? mm’ 0’.” I‘ I ' ‘ ~ ~ - w :r' w 91.43911 M"; f... 455 Carl: 32. Eh. What are those packages under the tree? IE 33. T’rose are for you. . .gifts from relatives. . .Merry Christmas. _Ca__r_1_: 34. Aw, don't give me that, I don't have to be insulted. 35. Really! Can you thinkof anything more insulting to me and my children than what you've done? (crying) 36. Christ's birthday, and where were you? 37. Out on the town! C__a_r_]_:_: 38. Christ's birtl'day, hub? 39. Well, let me show you what I think of you, or you relatives, ad tl'eir cheap presents, or your kids, or Christ. . . 40. What are you doing? Cir}; 41. I'm takin' these lousy packages, ad I'm gonna burn 'em. . . Anita: 42. You wouldn't! _C_ar_1: 43. You just think I wouldn't. Anita: mans) 44. Don't! Carl: 45. When I finish with these, you'll know what exactly I think of you, ad your mother, ad your wfole family. 46. This junk goes in the furnace, right now. Anita: 47. (Cries) (Music) Narrator: 48. Christmas in a rouseold where alcolol is a problem is always a time of fear. 49. Usually, with good reason. 50. 51. 52. 53. 456 Not every fanily sees the destruction of Christmas gifts. But in such households at the Christmas season, satething is usually destroyed. So it was in the family of Carl Aldrich. You'll hear his story, right now, on "Unshackled." Carl: S4. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. I'm the husbad ad father who made Christmas a nightmare for my wife ad children. It was also a nightmare time for me. But that isn't nearly so inportant—rry nightmare went on every week of the year. How did I become that kird of person? Is there sate kird of clue in my early life? Well, possibly, but I doubt it. I'll tell you the story ad you can judge for yourself. I was born on a small farm about 30 miles south of Lansing in 1919, my parents' only living child. BythetirreIwas 5,wehadmvedtoasuburbofLansing, adlived in a neighborhood that was poor, but reasonably respectable. Wdaddroveafurnituretrudadearnedenmghtokeepusgoingad tomakethenortgagepaynentsonouranalll'mnse. I learned very early that good behavior brought rewards and oomnerdation at hare . However, I also harbored scme very deep hostilities, which I was careful to e:cpress--outside, saving my good oorduct for use at hare. This double life caused me to lie so mob, and with so much skill, that falsehood becane nuch nore interesting than truth. One thing is significant in the light of later events: my own misconduct always brought a deep sense of guilt. That, in tum, led to further hostilities. In 1929, when I was ten years old, tragedy struck. My dad suddenly became totally blind. This left him without a job, of course, and threw a heavy burden on my nether. She accepted the responsibility with a great deal of courage. For the first three years of Dad's blindness, he was obliged to go to the cbctor, every day. 'Ihedistaioewasthreemiles, andhehadtobeledeverystepof theway. w .k . ! -3 'tr. beam - » I'd“ fl ,4 ‘ . , . 1m emu-t "' l 'Jli "l'fi . I . . '; .': ..': mm .. . « {fill-fly ' ‘ ~. I ‘LGnm , r'. 4. . f5 ’ ’ ' 'W‘maé .4:— .I , ‘ ' _- i ' ..f' «‘.‘ \.‘-..: a.“ M' ' I . , . ‘ ‘ .qusid {11.5503 ':_ | W { a ‘ '1': (tirmd ‘1' Law : u . ‘ :1. .mum; in .mt B ‘ . "i' I". “.' .‘ut—fuv‘.’ to grit“ ':.u.._; b 7".‘rw Wif- '- " .. . 4 09 W 09 on 571193) :J'd 5w .1eaath‘uld a'bbl'l 30 M .7 o " 1 10 qua m be! or! c: had "A has maul. V 457 75. In our financial situation walking was the only way to get there, regardless of weather. . . Mm: 76. Ready, if we don't start now we'll be late for your appointment. (sounds of wind howling outside). Dad: 77. You can't go out in a storm like this, Bertha. 78. Rainmstbeoaningdominsheets. Mn: 79. Taking care of your eyes is a lot more important than a little rain. 80. Here, I'll button up your raincoat. D_§_d: 81. Do you have the unbrella? km: 82. Right here. I wouldn't be surprised if the wind'd turn it inside out (door unlatching) . Ed: 83. I hate to do this to you, Bertha. Q: 84. Oh, nonsense. A little rain never hurt anyone. 85. Now watch the steps. 86. If you fell dawn, I'm just not strong enough to pick you up. (Music) _C_a_r_l: 87. They had courage, both of them. 88. They needed it, too. 89. We had to go on welfare, of course. 90. By 1932, no me in the neighborhood was very nuch better off than we were. 91. Hard times care to everycne, but for people like us at the bottan of the heap, hard tines were a disaster. 92. Up until that tine, my parents were able to draw on some small savings. - 93. 'Ihen the savings were wiped out by balk failure. Dad: 94. (pen the letter, Bertha. 95. If there's any more bad news, we might as well know it. . .well? r': n . A” Jam? .' 11p .-. anjsn .311 -- «sub 5 31.-N ..'._ ." _ T ,‘u 'l _‘M aim w: v .vruius‘. mu"? m Jun m ‘ W . ' y... 1.... -o "_4.‘ '. z E P. i 458 a; Lens 96. 'Ihey couldn't! They just couldn't. 224.: 97. Couldn't what? 2m: 98. Foreclose. Don't they realize we only owe a balance of $300; and then the house is ours . _D_a_(_i.: 99. Sure, they know. 100. If they foreclose now, then they have the money, and the house to go with it. (Music) <_:_ar_.1_= 101. That day I saw my dad cry. 102. Tears flowing from eyes that couldn't see. 103. It hurt—I'll say that--it hurt. 104. Well, during my last two years in high school I became a very self-centered boy. 105. Also, I discovered alcohol. 106. It was beer at first, but I fourd that even that seemed to open up my personality. 107. After a few drinks instead of being moody ad hostile, I was confident and outgoing—-the life of the party. 108. What I didn't know then was that this was almost the classic beginning for what the world calls "an alcoholic. " 109. In my senior year of high school, I met Anita. 110. She was what people speak of as a—"a nice girl." 111. I knew that some aspects of my lifestyle wouldn't be acceptable to her. 112. But that was no prdalem: I'd been leading a double life for years. 113. It was easy to show Anita one side of my personality while I concealed the other. 114. We were marriednin 1939. 115. At that time I worked in a paint store; socm after I fourd a job as a warehouse foreman in a furniture store . 116. Then in February of 1942, when all the single young men were going into the Armed Forces, I landed a job that meant a considerable increase in our income. 117. Now, no one gets up earlier in the morning than a milkman. 96) 'i "t. :._!J ‘1'! * ‘_'-' up Um ‘ I n-3,“: W' i-L 1m! ’ ’ ‘ ,nIfi I 1 I 'a_‘ -fi.‘: 1' ".1 Jeni}. ' A. A ‘ . Agent -.- ‘ ' 1C: '33” ' ' 7' t" , ..v ‘ . - ,3 -1 mm and," h .ji'. ._ ,L‘ I I ELM!) hm . T -‘ 3&3): . . *7 n‘s!“ ’0 « I . , ‘ x I“ a“ . "‘ 1 ’1‘“? fl” ; y - . ' m 2.: arm. - a p I ‘ - .. ' 1w 1;. .- . ' . L M. 3' J '08! ' 3’ 9 , ‘ 0%9‘ " 3,3: , - ~ h I: m a. "J”. '3 I: !' -)"..' : 1 ’ r: z-vf 98 9*!3; a M . I ' angina!) 34K ‘ .- 1.. ' 2 mice «15% m.“ {rang -l;»:':: '14.: Hr: nth! SAW ." Mikaduan’xj {1 hpyfm ;. v .‘- ,‘ :. :ebnel I . “' ’ .y. - .3" ' . I..| _ I _.1.I' ‘: ‘ ~ [Q’s-g4 . - '_- ’ 459 118. You'd think that would result in a life of "early to bed, early to rise." 119. But-un--it didn't work out that way. 120. Trotble was that I finished work early in the afternoon, and it was very convenient to stop off in a neighborhood tavern. 121. Ard, after that, anything could happen. 122. Well, before long, I was having serious problems with alcohol. 123. And when a man gets into that situation, he also has serious problems with mmey. 124. We were rarodeling the house we had talked about, and I very often ignored the bills. 125. However, I was a skilled liar and very often made good use of my skill. (Klocking) Anita: 126. Carl? Go see who's at the door. (distant) Ear___l: 127. Oh-h. okay. . .I'm caning. Well? Repair Man: 128. Are you Carl Aldrich? gag: 129. Yes-1m-what about it? Repair Man: 130. I'm the one who put the new gutters on your house. C__a__r_];: 131. Yeah? oh, yeah? Repair Man: 132. Yeh, it's about this unpaid bill. 133. We did the job 18 months ago, and we haven't been paid a dime. _Cgl: 134. (Astonished) You haven't? Repairman: 135. Mister, I shouldn't have to tell you that. C_§_r_]_.: 136. Oh! Just a minute, I'd better step out on the porch with you. Rem: 137. Huh? (scraping sourds of moving to porch) 460 Carl: 138. (lower) Listen, my wife. . .she hasn't paid you? Yet? Repair Man: 139. Nav, that's why I'm here. 9251;: 140. Oh, dear. Well, you might as well know the situation. Repair man: 141. (angry) The situation is that I want my money. Cari: 142. Ard I don't blame you one bit for that. 143. You see, my wife-"she has problems handling money. 144. And this bill of yours is a good example. 145. Do you know, I've given her money to pay your bill three different times? fépair Man: 146. Then why hasn't she paid me? _Ca_i;l_: 147. Well, as I say, she has a problem handling money. 148. And I'm glad you told me about this, my friend, I'll pay you very shortly , you can count on that . (Music) Carl: 149. By December of 1944, my skill as a liar was becoming insufficient to keep me out of trouble. 150. My boss at the dairy had issued a warning about drinking. 151. My wife was becoming very much fed up with my conduct, ad my creditors were pressing me hard. 152. I began staying in the local tavern from early afterroon until closing time. 153. Ardtheanentbacktothe dairy andmadeabedof strawin the horse barn. 154. On Christmas Eve, at a party a middle-aged woman looked at me very sharply. Woman: 155. Aren't you Mabel Selden's son-in-law? Earl} 156. Yeah--so what? . “‘5. V ' .m .M" 3'! 1 "dbl? 30‘ ,l "i WEN” our . ‘I .4 " fir-0%,"? ' .. ‘ . v v ‘ . ‘ A "a! I '3 “I .t I '3 ' 74‘ . . .. . - w. '.' f ‘ ‘ L‘i‘fi-f m, a]. =.. m .- w’mrm a‘ .. 461 Woman: 157. Then you should be ashamed of yourself. 158. Here it is Christmas Eve, your wife and little sons are at home waiting for you, ad what are you doing? 159. Drinking yourself into a stupor. (Music) _C_I_ar_l: 160. I staggered out of that place, ad I was furious. 161. But I didn't go bore. 162. In fact, I didn't go hole until the following Wednesday, that's the 27th. 163. And that's the night I went into a rage and burned the Christmas presents. 164. After that little scene I left the house ad stayed away two days longer. 165. It was becoming clear that unless something happened to change the course of my life, real trouble lay ahead. (Music) Narrator: 166. You'll learn in a moment what did happen. 167. First, though Harry Solnier, Superintendent of Pacific Garden Mission. 168. Harry, if a man like Carl Aldrich, care into tl'e old lighthouse, could he be helped? 1.1.9331: 169. Over the years thousadsofmen, adwoten, whowereverymuch like Carl, have been helped. 170. But we'are not thinking so much of help, which somehow suggests giving assistance so that a crippled person can walk better. Narrator : 171. You're thinking of that word "Transformed" that we used when we spoke of Carl. Harry: ‘ 172. That's the word! 173. Transformed. And it isn't a question of a person turning over a new leaf, or doing better, or reforming. 174. lbs power of God transforms. 175. ‘Ihe new person has placed in him what is called a clean heart. 176. As a new person, with new attitudes and desires, he or she begins to live a new life in Christ. 462 177. Mich would you rather have happen; to be helped to get along better as youwere, or tobe transformed ad tobecolenew? Narrator: 178. Oh, much better to becore new to be born again. _Harrx: 179. And that is what the people of the old lighthouse have been saying for almost 96 years, ad will keep right on saying until the Lord returns. 180. This is the real work of the Pacific Garden Missim. 181. We may serve thousads of free meals a month, give away thousads of articles of clothing, slelter thousads of people each month, and provide many other free services. 182. These things are all good, but there is sorething better. 183. We rever want to stop at making a person feel better, but without a changed heart. 184. The work of the old lighthouse is to lead men and woren to receive Christ. Narrator: 185. For information, for counsel, to ask kelp or to offer it, address Pacific Garden Mission, Chicago, Illinois, 60605. (Repeats add.) (Music) Carl : 186. A man often thinks he can alter his situation by making sore sort of drastic charge in his surroundings. 187. My change was easily made. . . (sounds of conversation) 9.113: 188. So, Carl, this is true what I hear—you've joired the Navy? __Ca_r_]_._: 189. Right. Don't you think it's about time? aura: 190. Well, maybe, but what about your wife and kids, Carl? 191. A man has to think about his responsibilities, ya know. Carl: 192. Ah, right now, Duffy, my first responsiblity is to my country, to the flag, to the cause of freedom. are: 193. Well, I wish more guys felt the way you do. _Ca_1_:_l_.: 194. First things first, ya know. .84 9 mammal” “first; m Line mt. . v A 3.? 101!” .- :1 -o ' a". ...C'UIDQLD ¢:L , -: 3:813 m 6 mp 1L5 'g' .15.; (p03 w- h, . aflfirlf MO ..LKAD 3C7! "‘ ‘ " .1101 " A43} in I U'2U1fll ’ .i-lm \ x 5:, an 2'31 Mi . ..4. {-‘fi'w *uox' 1m .. - ~' rg' _.=,nq2J; aid .‘21 ‘ guru“)? 33‘. 1;: tr (Murine 1531 fink} F artisan} Zr Ii"; am am at: 11$ , , 463 Duffy: 195. Yeh. Hey Carl, long as you're goin' away, hov'sabout a drink on tl’e house? Carl: 196. Ch, it's a pleasure to accept, Duffy, a real pleasure. (music) C_§._r_l: 197. My real motives, of course, were a lot simplier. 198. For all the talk about responsibility, what I really had in mind was getting away from the responsiblity for supporting my family properly, for being a decent husbad ad father, for paying my bills, for staying sober, and out of trouble with my boss. . . (Music) 199. I went through "boot training" at Great Lakes. 200. While there I lost none of the old touch as a liar. 201. While there I wrote several glowing letters to Anita, telling her I hadgivenupdrinking, and that the Navy hadmadeanewmanofme. 202. On a Friday evening I'd mail my letter and then get on the rext train for Chicago, head for a wide open section of town that was South State Street. Navy Friend: 203. Hey, ya know something, Carl? looking up and down this crazy street, I don't know where to begin. Carl: 204. Well, you can begin almost any place: Trockadarrel (?) , Pink Kitten, Peep Show, Sober Bar. . .but ya better drink fast in any of 'em before the "B” girls hustle so many drinks, you're broke. 205. If you can do that, trough, I'll guarantee you ore thing: however, you started the evening, you'll erd it up drunk. Friend: 206. Yeah. . .I don't want to get picked up by the MP's either. 207. Hey listen, Carl, we passed a place down the street—a service man's center. 208. Maybe we ougita stop there, have a cup of coffee ad plan the evening ad try to stay out of trouble. Carl: 209. Serviceman's center! Are you kidding? 210. Do you krow what that place is? 464 Friend: 211 . No, why, it looked nice ad clean. Carl: 212 . 213. 214. 215 . 216. 217. Oh, it's clean, all right, so clean it'll bore you to death. That's Pacific Garden Mission. Anybody in that joint is sore kird of a nut, they're all religious fanatics, every last me of 'em. It was easy for me to identify with that street, but not with the Missim. 'Ihe crutby places all around suited me fire, though. I felt at home with their kird of people, ad when I found myself short of money, I wasn't a bit reluctant to fird myself a drunk on the street, ad jackroll him. (Music) 218. 219 . 220 . 221. 222. 223. 224 . Well, early in 1945 it didn't take long to get into an active theatre. I got sea duty aboard a destroyer escort for Okinawa. ‘Ihat was in the days of tre kamikaze suicide attempts on the fleet that came to stay. Now I rever had a religious urge of any kird. But when a church service was taking place on tie after deck, and things were comparatively quiet, I decided to sit in ad listen. Just barely, though: I carefully fourd a place in the last row and everythingwentwell mtil just attheerdof the service. . . (Singing) "God stay with you till we meet again" Sailors : 225 O 226 . (shouting, confusion sudden) Man the guns! They're comin' down in kamikaze! (Music) Carl: 227. 228. 229 . 230 . 231. 232. 233. As I prepared to begin firing, I shook my fist at tie sky, ad I prayed. Isaid, "God. Pleasehelpmetostayoithisgunadnotrunlike therestofthemen." My first prayer, such as it was, ad the prayer of a rank unbeliever. We had 14 men injured in that ore, and I was spared. And scoffer though I was, I began towonder if that could have been bythemercyofanunseenPower. Well, nothing really changed in my way of living. men I could get to liquor, I drank as much as ever. 465 234. 'Ihere was one thing, though. 235. My hangovers became much more painful-—not physically, but emotionally, ad psydiologically. 236. The drink” ing' bout left me with an overwhelmung' sense of guilt, a fear of sore unknown menace, ad a sick kind of remorse. (Music) 237. When I reacted hole in 1946, my old job was waiting for me, but I did as little as possible in return for it. 238. I drank more and more heavily, ran deeper into debt, tried to work one finance company loan tocover another. 239. And you might say that all my banking was done in a bar; that is, my paycheck was cashed in a bar, I began making regular deposits into the cash register, a drink at a time' . 240. Huntmg’ ad fisrung—' sports that had always meant so much to me, were completely forgotten . 241. Medical ad dental care needed by my family were put aside. . .costing too much morey. 242. My in—law's detested me, my wife and children tolerated me-just—-and when I couldn't think of another place to raise morey, I persuaded myownmothertocash the last ofherwarbondsadgiveme thatmoney. 243. She agreed to meet me at the balk to hardle the trasaction. me: 244. Well, tl'e bods are here in my purse, Carl. Carl: 245. Good. Ah, core on over to the desk, and endorse tl'em. me: 246. Carl? Carl: . 247. Yeah, Mam, yeah. _m“_= 248. Are you sure you need this money? Carl: 249. Oh, yes, Mom, very sure. 250. Here, here's the pen. (Music) Carl: 251.1 reeded that money as badly as I had ever reeded any in my life; to cover my small-time embezzlement of dairy funds. 466 252. 'Ihat incident was enough to let a man know; he had reached rock-bottom. 253. So, with the terrible remorse-filled hangovers, I was at the erd of my rope. Anita: 254. You say you want me to write a letter for you? 255. To which creditor? _C_2_ar__]_.: 256. No, no, ro, this is different, roney. 257. I want you to write to Alcoholics Anonymous, ad tell 'em, I need help. (Music) 258. The reply we received to that letter was direct, made no offer to coddle me. 259. What it saidwas this: we'll help him to stay dry, but l'e must get dry am his own. 260. So it was that on Nbrday, December 10, 1951, a man named Frank who had been "dry" only 3 months himself, helped me to get started on tl'e program. Frank: 261. Now, un, you got it straight? _Ca_r_l_: 262. Ithinkso. . .adayatatime. 263. Um—rever take the first drink. 264. Admit I'm helpless. 265. Tell the truth about myself to God, ad to another person. 266. Try to kelp others. Lens: 267. .thm—dwell, you're off to a good start. 268. But dm't ever think you can cut corrers ad get away with it. 269. Dry means just that--dry. Dry. (Music) _Car____l: 270. When I went into the house, it was long past midnight. 271. Even so, Anita was up and waiting, with the rervous fear of a woman who's married to a drunk. Anita: 272. You had me worried, but I see now I needn't have been. 467 Carl: 273. Not this time anyway. 274. Anita, I've promised you a thousand times I'd rever drink again, ad this time I won't promise; but I promise I'll try. (Music) 275. Upstairs, I put my foot against the door of my room so my wife couldn't come in and surprise me while I was praying. 276. I prayed, "God, if you are there, please help me." 277. And He did. I“ 278. I got past the Christmas season without a slip, and by Easter I had begun reading the Bible. 279. I was a lorely piece of work, but I trusted ro clergyman, and my own study of the Bible was "hit ad miss." 280. Along with it I read The Greatest Story Ever Told, and wept bitterly over the crucifixion. 281. Then I went back to tie Bible, convinced that I really reeded to be saved, and that I needed to be made--not just dry--but a new man altogetl'er. Anita: 282. You're doing beautifully, Carl. 283. What more do you want? _C§r__l_: 284. I'm stayin' dry, a day at a time. 285. What I need now is sorething for eternity. 286. Are you getting to be dissatisfied with AA? Carl: 287. No, no-it's helped trousands ad thousands of people like me to get dry, and to stay dry--and that's beautiful. 288. But there's more to being a human being than to staying dry. 289. AA is neither a way to hell, nor a way to heaven, but it can help keep you sober while you decide which way you want to go. 290. No, I've decided, and I've decided for heaven. (Music) 291. I began reading history, and was surprised to find that secular historians accept tie historical fact of Jesus of Nazareth. 292. Then, as I studied the Bible I found that although certainly I was a most unclean person, I was rot alore . w... 1 _ O : 468 293. "The Fool hath said in his heart, "Here is no God." 294. "Corrupt are they and have done abominably iniquity. 295. "There is nore that doeth good. 296. "God locked down from heaven upon the children of men to see if there were any that did urderstard, that did seek God. 297. "Everyore of them has gone back; they are altogether becore filthy. 298. There is more that doeth good, no not one." 299. Well, if all men were born in sin, then I stood equal before God. 300. This was an important part, to me, of the good news that Christ Jesus came into the world to save sinners. 301. I had one more hurdle ahead of me, though; that was a stubborn inability to accept the Virgin Birth as reality. 302. In sore ways, I think the question was a "red Herring," dram across the trail by Satan, in an effort to keep me from putting my trust in Christ. 303. But in August of 1952, I knew I had to ask Christ to come into my heart. 304. Ard my prayer began, "Lord, I believe in You. 305. And I want to believe in Jesus Christ. 306. I want him as my Savior." 307. And it ended, "Make me believe Jesus Christ was born of a virgin." 308. 'mat day, my doubts left me, and I've trusted in Christ—in the blood of his cross—for life, ad that more aburdantly, for eternity. (Music) Narrator: 309. Carl, what's happered since that time? __Ca_r_l: 310. Oh, so mmoh, Jack. 311. Anita became incurably ill a few years later and was unable to walk. 312. But she had put l'er trust in Christ, ad with a very beautiful kird of faith. (Music) 313. Carl, I may rever walk again-here. 314. But sore day I'll be dancing in the streets of heaven. (Music) C_a_rl_: 315. There's even more, but no time to tell it. . . . I -;‘l 11.-ix“. 469 316. After Anita went to be with the Lord, He fourd me another companion. 317. And she led my old dad to Christ when he was 75 years old. 318. These days the Lord keeps me busy; sore of the time helping out at the Lansing City Ibscue Mission, where Mal Hoyt is Superinterdent. Narrator: 319. Ard we've told Mal's story on an earlier program. 320. Now Carl, you have about 20 secods. ed: 321. I was chaired to self as much as to alcohol. 322. Together they almost destroyed me and the people aromd me. 323. You see sin takes many forms: drunkenress is only one of them. 324. There is one answer to all; "Believe on the lord Jesus Christ, and Thou salt be saved." (Music) Narrator: 325. To counsel with soteore wko is concened about you, feel free to get in tomb with Pacific Garden Mission, Chicago, Illinois 60605. 326. The telephone number in Chicago, area 312-922-1462. 327. In Europe, address "Unshackled," care of TransWorld Radio, Carolyn House, Crowden, England. 328. In tke Philippires, address "Unshackled" c/9 The Pacific Mission, Post Office Box 1467, Manila. (Music) 329. Take time this week to write ad let us know that you hear "Unshackled." 330. And wken you listen, ask others to listen with you. 331. Heard in the true story of Carl Aldrich were Kerby Scott as Mr. Aldrich, with Sondra Gare, Helen Maloe, Bill Bowman, ad Tony mckus. 332. Original music was Ceil Becker, 333. "Unshackl " is produced ad transcribed by Pacific Garden Mission, to show through true stories that if your life's empty, it can be filled to overflowing. 334. Write this week; your encouragement means much. 335. Ard if you need spiritual kelp now, you may call Pacific Garden Mission in Chicago, Area 312-922-1462. (Electric organ music closes out program) . ‘w‘ . 3. . Hug—{I‘- ll. 12 . 13. 14. 15. l6. 17. 18. 19. 20. 21. 22. 23. 24. 470 Program No. 10 NIGH'IWA'ICH Broadcast Date: 6/12/73 Good evening. This is Nightwatch. Anybody hungry tonight? Isure am, andIhaveacupofhotchocolatehereandabagof pretzels. It may not, sourd like the most exciting cotbinatim you can think of, but it's better than nothing. I've been a pretzel fan for many years back. 3* I started tke whole thing back in Pennsylvalia. That's where they make the best ores I guess. Incidentally, I'm 13111 pierce. The program Nightwatch cores your way most nights a week, tke weekerds being an exceptim. The music you're hearing is Claw W. C. Impressionist French Corposer. A work called (?) "Beautiful Evening", ad so it sears to set the mood for what happens here late at night. Hcpe you're so disposed to join me here for thirty minutes or so. We have a rather intimate type of communication but it always puts me in a kird of compatible mood to go through the letters which are usually due before I core up to Nightwatch. Just finisked a whole slew of them. You people sure don't write easy letters as far as answering is concerred. I don't knov, I got sore pretty keavy ores today, but I enjoy very much the sharing possibility that goes on. Well, music is certainly a vital part of our program here, the kird of music that I think is suitable for this time of night. Here is a young group called "The Free Spirit" to sing a soig entitled Walk With Me—pause—"The Free Spirit", Walk With Me. In our "Did you Know" department on Nightwatch tonight I have a couple little krown facts. You may learn sorething . “I Everyday it's good to keep your eyes ad ears open for sorething. I hope to learn sorething everyday, even if it's a matter that may seemingly be insignificant. Did you know that the library of Thomas Jefferson consisted of 10,000 volmes? 471 25. I say you didn't know this, at birth a hippopotamus weighs about 100 lbs 26. The liren badages that were used to wrap Egyptian mummies averaged 1,000 yards in length. 27. Did you know that the baroreter was invented by Evangelista Torricelli in 1643? 28. Did you know that the country of Egypt has the lowest suicide rate in the world? 29. Well I guess we can go on with that, this is the kird of knowledge that is interesting to know. 30. Must likely you'll rever have to put it to use, but just in case; someone cores uptoyou, totorrowadasks, "Howmmch does ahip- popotams weigh when ke's born?" you'll be able to tell them or that it takes forty minutes to boil an ostrich egg. 31. I guess it's a "Who Cares" department of the program. 32. Well, anyway, moving akead kere, how are you doing tonight? 33. I almost hear you aswering. 34. Just in my mird of course, but I can hear it coming from all points, "Just fire thanks, I had a great day", or "eh, uneventful," or perhaps, "Don't even talk about it, I'd like to forget it as soon as possible." 35. One great thing to know when you're in tke mists of anything that's traumatic or incongruous or even tmfair, or, well, just sorething you're in, is to know that you were actually created for a purpose, and that you are loved. 36. When yo: know you are loved, you, can, well you can erdure just abort anything because that certainly takes tke edge off a lot of it. 37. Especially to know that you are loved by God ard that he actually knows all about yon. 38. Well, he even krows your nare and it could very well be that ke's been trying to get in touch with you for a long, long time. 39. InthatGodknows ushe certainlykrowswhatwe aremade of andwhat we are capable of, or potential. 40. He knows our potential weaknesses too. 41. And because we are free moral agents, we have the capacity to say yesornotohim, ardwe are really responsible forouractions. 42. I suppose I could blare a certain amomt of my problers o1 environ- mental pressures or situations, but I don't krow if they will stard a test of time. 43.AndwestandbeforeGodtosaythatwereverreallyhadanytoyswken wewerelittle, orthatwereverhadsoreoftheadvantages that othershave. 472 44. I know this can really work a hardship, but God is bigger than this, andthevery fact thatyouadI canhaveapartinahalfhourprogram like this, either as the cormunicator or as tke listener, means that we are people of responsibility. 45. We can assess things and we can make conclusims. 46. A psyciatrist recently stated in a magazine article that a man who committed a heinous crime in tke state of Illinois, one that shocked the nation, was not responsible for his action. 47. Infact, ke said itnotoilytotheworldbuttotkecriminalhimself, and this is the position of much of psychiatry today. 48. Tonight, man is rot responsible for his bad behavior? 49. They may call it a psycogenic hangover from an unfortunate childkood or sorething. 50. The thing is, tonight God says man _i_s_ responsible for his actions. 51. He says we will be damred for what we fail to do. 52. The most important thing is that provided for him in a matter of choice , namely to accept the provided and reeded righteousress through Jesus Christ his son. 53. John D. Jess who said, "I have no patience, nor does God, with the idea that human weakress is a character deficiency for which man cannot be held responsible. 54. It has turred criminals loose on society, has coddled traitors, ad has encoiraged ad imbedded the flouting of social ad moral responsibility." 55. Well, the Bible says man is responsible and that it is a deliberate ad militant act against righteous principles set forth by God. 56.This has always been, from the garden of Eden on. 57. That is, until the stay-eyed philosophers took over. 58. So there are sore things tonight, even if we live in the lap of luxury thatwe are going to have to face. 59. The fact that man is respoisible is the basis upon which God is going to judge the world. 60. In the new testiment, Book of Romans, chapter ore, verse 28, St. Paul says men are guilty because, "They did not like to retain God in tkeir krowledge." 61. So God gave them over to a reprobate mind. 62. I doi't think God is a nagger, do you? 63. Not for the most part anyway. 64. We've all read, or at least most of us have read that Hourd of Heaven. 65. The principle was hounded by the mercy and love of Christ, but there will come apointwkereGodwill give them over to tkepath of least resistance. - fll- . | | 473 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. I think a harbinger of this is situation epics. Whatever is meaningful, things are relative. There is ro black ad white, no definition, everything is sort of light, fuzzy—grey. But God gave them over. In fact, mens' eyes can be blinded, the eyes of tkeir intellect and their spirit. Soinasensetonight, youadIarerotvictims ofcircurstances beyord our control, at least to their destiny. '; So unless we face sin for what it really is and man is responsible, we'll see society continue to disintegrate until there are no more E pieces left to pick up. »‘ I heard ore time it explained that there are two kirds of people in theworld, thosewkothrovbeercansdownadthosewkopidc them up, adrottocoroentrateoithearticalbuttkeact, adtke motive or lack of action. Are you a ruiner or a restorer? Do you kelp restore peOple? You can, no matter what your backgroird, because the spirit of God can touch yo: and as yon give Him first place, He can make you into soreore you rever dreared you could be. (Pause) The word "Miracle" cores to my mird right now. In fact that is the title of the final number we play in tonight's program. Miracles happen everyday. The miracle of birth happered just a few seconds ago, once again. It's happening so many hurdreds of millions of times, and yet to a father there is nothing like it. Maybe because you've been overly familiar with certain tkeological jargon, you may have heard, rot recognizing the fact that a miracle was involved. A miracle of new life beginning, being created, this can happen to you, right now if it rever has before. I just answered sore letters a few marents ago from young people. (he of them said, how can I truly find peace within? Well it's all wrapped up in a God consciousress. Ore young lady said, "I have accepted Christ ad I feel rothing." Well now, new born babies are rot to consciois of what they are feeling either. They go by instinct I guess, but they are beginning to live ad move and to progress. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. lOO. 101. 102. 103. 104. 105 . 106. 107. 108. 109 . 110. 111. 112 . 113. 114 . 115 . 474 Don't go by feelings, go by faith, that's the order of the moment, not the sensate but the integrity of tke everlasting God. Are you ready for a miracle? A small ore or maybe the most important ore, that being, as Paul says, "If any man be in Christ, ke's a brand new creation. Behold, all things are becoming rew." (Pause) "The Miracle" as played by a young christian boy nated Dino Cartsiacus (?) tonight, with David Russ ad the orchestra. I have abook here with the contents that I think is very intriging. "Cutting man's greatest fears down to size"is one of the tables of contents. "Space age progress?" "Dissatisfied?" are others of the questions asked in tke contents. "What do you do wken failure strikes?" "Trouble?" "Does God mally Answer Prayer?" "What makes Life worth living?" "Are you tired and discoiraged?" These are a few of the questions which have real implications for many people . They are answered concisely and biblically in a book called Guidelines For A Successful Life. If you aspire to success you might ask yourself, "What kind of success am I aiming at?" "Who's frare of reference?" "By who's stardards?" Ithinkyoumaygetadifferentperspectiveinthisbookadit's yours free ad post paid by writing to: 820 N orth LaSalle Street, Chicago, Illirois 60610. Well, it's sure been great to be with you tonight on tke program. Icorelmtothesttdiosotetimesavictimoftkevariousstimmili thathavecomemywayintheday. Sotetimestassmymoodsontoyou. I hope rot distressingly though. I thinkwecanidentifywitheachotkerinsomanywaysadthis is oe of the beautiful things about cotpanioxship and frierdship. And better than just lay out the problems, if we discuss them to asolutionadrelate tkemtotheorewhomadeus, this istkebest thingwecando. Ihqaethereis,orhasbeensoreoxmfortcotetoyoutoiight. 475 116. Thalk you for writing, incidently if you'd care to correspond, I'd love to kear from you. 117. My mailing address is: Nightwatch, 820 N. LaSalle Street, Chicago, Illinois 60610. 118. I'm Bill Pierce ad the program is Nightwatch. 119. I hope that things will go well with you tororrow, that you have a good day confident in the fact that God is still sovereign no matter what may be happening arourd yoi, ad until we meet again, a very pleasant ad happy good night. msic, vocal--Music, vocal Walk With len-Music, Vocal Somebodies Callin' {y Name—Spoken: 120. T'ke music of Nightwatch continues now with the quartet to sing a song, written by tke late Harry Dixion Iouis (?) many years ago, which fits tke mood of the evening, tke title is In The Still of the Night. 121. The things are sort of magnified at night, specters loom bigger at this time of night wken you can think of things that matter. 122. Music, vocal In the Still of the Night. Music, instrurental. Program No. 18 STORIES OF GREAT CHRISTIABB Broadcast Date: 6/12/73 Host: 1. Well, good evening, more ad dads, boys and girls. 2. Uncle Fran your host once again tonight on this new week we core to you on this program we call the Family Hoir, and we are still inthe contimed story of Anton J. Gilies, a garbler turned preacher. 3. And then we follov with Sailor Sam, and then boys ad girls and sore- thing especially just for our boys and girls at the close of these two programs. 4. So let's listen carefully ad we'll join you in a little while. Narrator: 5. Mission to Europe was completed for Anton Gillies in late 1947. 6. Thirteen thorsand miles were involved in reaching Lithuanian refugees in Great Britain, France, Switzerlad, Belgium, Germany, Scandinavia ad behird the Iron Curtain in Polad. 7. A definite program of relief was establisked for Lithuanian believers, as well as local preaching ministries in Belgium ad in Poland. 8. Missionary work among Lituanians, though still sparse ad hardicapped by lack of sufficient workers, was now becoming consolidated on three different contirents: in North ad Soith America, and once again in Europe. (Electric organ music (of the type used as there songs on radio soap operas) has been playing softly as backgroird and now climaxes in this Pause.) 'm- ”'rlu- ‘, * 476 Anton 9. Anna, do you realize that there are Lithuanias in India? Anna: 10. We're not certain, Anton. Anton: 11. Well, it should be investigated. 12. It's quite possible, you know. 13. After all, many historias have maintaired that the Lithuanians originally care from India, the high caste Irdian Hindus. 14. And the language is tke nearest thing in Europe to Sanskrit. :, Anna: 15. But we still aren't sure. Anton: 16. Arotker thing the Lithuanians used to be nature worshippers, worship- ing the god of lightning, and this one tribe in Nortkern India still does this. 17. Think of it, Anna, if we could reach that tribe in the Himalayas with the Lithuanian language, why, how much time could be saved. 18. Missionaries woJldn't have to spend years in getting tke language into writing. 19. We could go right in ad witress to tkose people. Anna: 20. (Troubled) Anton, you're rever satisfied, are you? Anton: 21. My field is the world, Anna. 22. It sees that we break through one frontier, and then there's always another. 23. There's work to be done in South Africa ad Australia too. Anna: 24. We're not getting a1y younger. Anton: 25. Perhaps we won't see these fields open in or lifetime, Anna. 26. But ore day they will be. 27. Lithuania will be free again, too. 28. What an opportunity there'll be to preach tke gOSpel. (loud knocking at the door) (Door opens) Anna: 29.—Yes? Deliveryman: 30. I have a special delivery letter for the Lithuaiian Missimary Society. L . .3271? 477 Anna: 31. This is tke right place. Deliveryman: 32. Quite a few packages, ma'am. 33. You want 'em all in here? Anna: 34. How many are there? Deliveryman: 35. Well, the shipment's from England. 36. A thousand Bibles, I believe. Anton: 37. Bibles? 38. A thousad Bibles? 39. So, they must have printed them after all. 40. You'd better take them to the basement. Anna: 41. What are we going to use for money? Delivery man: 42. Shipment is paid, ma'am. Anton: 43. Anna, we've paid for more Bibles. 44. Now we have them. 45. The money will cure, too. (Orgai music interlude) Anna: 46. We'll have to hurry kome if we're going to get lunch. Anton: 47. Eh, the meeting's at 3 o'clock, we have time enough. Anna: 48. Anton! Watch out for that taxi. Anton: 49. He's not stopping at that stop sign! (Sourds of cars crashing (mmted)) . Pause. Anna: 50. Hov is ke, doctor? 51. Are yo: sure he'll be alive? Doctor: 52. Yes, just a bit of shock, that's all. Anna: 53. Anton was m the far side of the car. 478 54. I cam't urderstad why he was hurt, and I wasn't even scratched. Doctor: 55. Your husband was up in years, ma'am, soretimes that makes a difference. 56. Tell me, has he had a1 operation recently? Anna: 57. A year ago—a, a tutor. Doctor 58. Oh '0 Not malignant? 59. Th doctors told me it wasn't and it wasn't removed. ‘. 60. Why do you ask? Q Doctor: 61. Perhaps it's nothing. 62. On the other hard, soretimes a shock like this brings on complications. 63. Ard particularly when there's a tutor present. 64. At any rate, your husband will return home tororrcw. (More Music) Anton: 65. Brother Iranus! Sit down. Visitor: 66. At last we're in America. Anton: 67. Ha-Ha. 68. An answer to my prayers. i . 7.1...» 69. The papers were so long in coming, though too bad you find me in the hospital. Visitor: 70. You' ll recover. 71. I've never seen you confined to a bed for very long. Anton: 72. It's beet six weeks already. 73. In Argentine it was three months. Visitor: 74. Well, we need you too much in the work. 75. God will spare you. Anton: :76. That's for Him to decide. 77. How's yoir traslation work? 479 Visitor: 78. Oh, I've got sore material to show you. 79. I've finished all the work on the epistles of Paul. Anton: 80 . Wonderful! Visitor: 81. The British Foreign Bible Society wants me to complete the work as soonaspossible, sothatanevediticnof tkeNewTestamentcanbe printed. Anton: 82. They're satisfied with the work? Visitor: 83. They want an advisory committee to lock it over, but that will be done. Anton: 84. Then, after all these years, we shall have a new traslation. Visitor: 85. Yes, but-un, there's still much work to be done on the Old Testatent. Anton: 86. If you do nothing else, my brother, this work alore will have made your life worthwhile. Visitor: 87. Yess. But if you hadn't given me the opportunity to preach ad work in Lithuania wken I was still a student, I wonder if this work would have been accomplished. Anton: 88. Perhaps I did give you tke Opportunity, but I was oily tke means. 89. It was tke Holy Spirit who called you, and Brotker Iranus, never be unfaithful to that calling. 90. let me see in almost 30 years that I've known tke lord, soretimes I wmdered if I was wise in trying to reach my own people for Christ. 91. You know, soretimes, that's the hardest. 92. Christ himself had more difficulty in Nazareth than ary place else. 93. A propket is almost always without horor atong his own people. 94. But, if I hadn't gone to them, who would? 95. You're a brilliant student. 96. Perhaps one day you'll be tempted to use your talents elsewhere. 97. But, don't forget yorr own people. 98. If Jesus Christ could go first of all to his own, we can too. 99. God bless you, son. (Music of organ again) Narrator : 100. Anton Gillies remaired in a west suburban hospital in Chicago for three months, steadily declining in health. 480 101. At the sale time, his son, John,was an anrouncer on the staff of WNBI. 102. During his illress an interview took place which was originally heard on the shut-in request program. 103. We thought perhaps yo: might want to hear it again. Son: 104. Dad, how long have you been at tke west suburban hospital? Anton: 105. 9 weeks (faint) Son 5 106. 9 weeks exactly today, isn't it? " Anton: . 107. That's right. r‘ Son: 108. And-un—what is the nature of you illress, Dad? 109. Would you tell LB what has laid you up for these months? Anton: 110. Well, beginning. . .(unintelligible to me). . .a milignant tumor. .6222: 111. Ard are you in a great deal of pain during these days? Anton: 112. Well, I dm't know. 113. Soretimes I get relief from a certain atomt of medicire. . . Son: 114. Well, we'd like to krow how it was that yo: fourd the Lord, we'd like to jet have a word of testimony from yoi. Anton 115. (Very faint, somding like an old man here) Well, I was a very religois mat, believed in God, but I had rothing, I had no __(lcve)? in my heart, and I didn't know just what was lacking. 116. So one night, when I was coming hole, from one of the salocns or garblinghoises, Imetaotheryoungmanhecateuptomeandgave me a tract, "Tke Way of Life Made Plain," written by Norman Campbell. 117. I read it, ad the Holy Spirit came lifted me of sin, called me in tke name of the Lord. 118. And tke Lord saved me that nightmade me a preacher in Christ Jesus. .822: 119. Well that night actually you were on you way to lake Michigan with tke purpose of committing suicide, wasn't it? Anton 120. Yes, I was thinking about a suicide. 121. But the Iord changed my mird adkeart. 481 122. Everything was changed when he spared my life. Son: 123. (Repeats) wken He spared your life. 124. Uh-how many years ago was that? Anton: 125. This was in 1920. Just exactly-- Son: 126. 29 years ago. Anton: P‘ 127. 29 years ago, that's right. 5 Son: 128. Well, since that time now, how long have you been in the Lord's work? )‘ Anton: 129. Well, of course, I did not give my whole time. . .but I did serve the Lord every day-un-immediately. 130. But later, as I lived, I began to attend institues ard the seminary. 131. I gave my whole time in the Lord's work. Son: 132. How many places did that take you? 133. Just in this country or where else? Anton: 134. Oh, I preached in this country, and went to Europe, and went to South America. Son: 135. Well, looking back-un-over all these years, do you have a verse of scripture that is ore of your favorites? 136. That you'd like to share with our other shut-in frierds? Anton: 137. Well, I have so many favorite verses since God saved me. 138. But as I meditate on God's work. . .serving Him every day, the most favorite verse to me is Romans 6:23. 139. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Narrator: 140. That interview took place just three short weeks before Anton Gillies passed away to be with his Lord. 141. He was a tired ad sick man as he spoke, but surely you realized his deep devotion to his Christ, even at this painful stage of his life. 142. He died on June 24, 1949. 143. Although funerals are not usually happy occasions, his was unusual in its spirit. 482 144. T‘ke Deltm Aveme Baptist Church, where he'd been a merber, was filled to capacity with both Lithuanians ad Americas. 145. The service itself was conducted in both languages. 146. What symbolized his life? 147. Perhaps the hurble monument he reqrested answers this. 148. Standing in Chicago's Lithuanian national cetetery is an open Bible, with the scripture verse in both Lithuanian and English point tke way to Christ. 149. What had ke accomplished? 150. Almost thirty years of devoted service to tke Lord, a ministry which took him to three different contirents, involving rearly a half million miles, a ministry which continues today, with workers in Argentina, Brazil, Belgium ad the United States. 151. A work which will again be resured, please God in those countries now closed to the gospel by commmism. 152. Eh, he was a humble immigrant, whose entire life had been changed by a simply written gospel tract. 153. But which again proves that God can make of anyone a great ad useful Christian. (Electric organ music has been playing as back gromd music throughout this last narrator's part, peaks here, pause in speaking. It is hymn music). Host: 154. Ard so we conclude the final chapter of "A Gambler Becores a Preacher: The life story of Anton J. Gillies." 155. Your producer was Joyce Blackburn. 156. Those heard in the cast were Walter Carlson as Antm Gillies, with Rex Brenrer, A1 Catpbell, Narylou Moore, Stuart Pettis ad Myroi Canaday. 157. Sound effects were by John Merdel ad original music by Marjorie Bradbury. 158. John Gillies wrote the script, based on Aton Gillies' autobiography, soon to be released. 159. This has been another in tke series, Stories of Great Christians, wl'iichcoretoyoifromtheradiofromtheradiosttdiosoftke Moody Bible Institute in Chicago. (Organ music still as backgrourd stops). Program No. 37 JACK VAN IMPE Broadcast Date: 6/10/73 Jack Van Impe: 1. Our blessed heavenly Father, we core in Jesus' name as we look into thy word, may tke Holy Spirit use tkese things to on kearts, we ask in Christ's name and for his sake, Men. 2. 3. 4. 483 Aswetravel arourdtheUnitedStates ofAmerica, I appearonmany talk shows where they call in Bible questions, ad we thought it would be an interesting thing for a few weeks to just have questios answered thatmanyoftke people inourradio atdience have sent tous. So today we're going to begin that, and it'll go on for a nutter of weeks. Rexella, my wife, will ask the questions and I'll try to answer them for you from the word of tke Lord. Rexella: 5. 6. Jack: 7. The word "rapture" is rot fourd in tke Bible, but tke Latin word, 10. I think this is a very pertirent question, Jack. 3" Is the word "rapture" food in the Bible? .4. a}: rapio, means a snatching away ad because the Bible talks about Christ's coming in the twinkling of an eye, we use the word, and so it's a legitimate thing to do. First Corinthians 15:51-54 says (reading, very dramatic): "Behold, I show yoi a mystery: We shall rot all sleep, but shall all be changed. In a moment, in tke twinkling of an eye, at tke last trurpet, for tke tnnpet shall sourd, and the dead shall be raised incorruptible, ad we shall be changed. "For this corruptible must put em incorruption, and this mortal must put at immortality." . . .in the twinkling of an eye! Gereral Electric tells us that's one-hurdredths of a secord, ad because it's a snatching away, it certainly is right to me tke word "rapio," becatse we're going to be taker suddenly. Iexella : ll. 12. I believe that fully answers that question, Jack. . The text question, Jack: What is tke difference between rapture ad tke revelation?" Jack: 13. The rapture is Christ coming in tke clouds for his saints. 14. 15. l6. 17. 18. 19. 20. The revelatim, seven years later, is the coming of Christ to the earth, with his saints. In Revelation 4, Verse 1, we fird the words "Cole up, hither." This is his coming, in the cloids for his saints. Now seven years later, in Revelation 19:11, ke returns with his saints. He camot return with them unless they're in his presence. So we must have "core up, hither," of Revelation 4:1 so that seven years later we Christians might return with or Lord. And here is that gloriois return, wken you and I core back with or Savioir, as fourd in the 19th chapter of the book of revelation, Verse 11. (wading, again dramatic:) 2-?"!. e".._ - 484 21. "Ard I saw keaven opened, ad behold a white horse; and he that sat uponhimwas called faithfulandtrue, andinrighteorsresshedoth judgeadmake war. ‘ 22. "His eyeswereasaflaneof fire, andonhisheadweremenycrowns; adkehadanarewritten, thatromanknev, buthehimself." 23. Verse 16: "Ard ke had on his vesture ad on his thigh a name written King of Kirngs, and Lord of lords." 24. And think of it, we'll be coming back with him to rule ad reign because the word of God definitely says in Jude 14: "The lord coneth with ten thorsands of his saints." i 25. Get our record of shocking signs and the end of tke age that explains the difference between tke rapture and revelation, ad 1 fits all the Biblical signs into tkeir proper perspective ad place . V Rexella: 26. Now here's arother ore, Jack. 27. The tribulation: wil the church go through that seven years of tribulation? Jack: 28. (Very fired up) I do rot believe for ore mnolent that the church is going throrgh the tribulation . 29. There are pre—tribulationists ad post-tribulationists. 30. A pre-tribulationist is ore wkno believes tke church leaves before the tribulation, for "pre" means before. 31. A post-tribulationist believes the church is going through the tribulation because "post" means after . 32. I am so pre-tribulational that I no longer eat Post Toasties. 33. The Bible says in Revelation 3:10: "Because thou hast kept tke word of my patience, I will keep you from"-(rot through, from, Praise God!) "'Ihe hour of temptation which shall core upon the earth." 34. First 'Ihessalonians 5 is talking abort the tribulation when it mentions wrath; it's not talking abort tke wrath of hell but the wrath of that horrible kour. 35. Ard our Bible says: God knath rot appointed us to wrath. 36. So, yor see, the tribulation is Jacob's trouble, and Jacob is Israel, the Jew. 37. "Alas for that day is great that rorne is like it it is the time of Jacob's trorble"-Jeremiah 30, verse 7. 38. I personally believe with all of my keart that wken this horrible tribulation period cores upon this earth, we Christians will be gone. Rexella: 39. Now, Jack, if we are raptured before the tribulation, what will happen right after the Christians are raptured-what will we be doing for 7 years? “ 4.”! ..~' 485 Jadk: 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. During tke 7 years, the Christians are in the presence of God. And as soon as we get into heaven, the judgment seat of Christ begins for the believers, like it works. 2nd Cor. 5:10: "For we must all appear before the judgment seat of Christ that every one may receive the things dore in his body, according to that he hath cbre, whether it be good or be ." Paul says in Romans 14:10, "We sknall all stad before the judgment seat of Christ," ad in verse 12, "Every one of us Christians shall give an account of himself." F Christian, every morent since yor were converted ad until you meet Jesus Christ at that hour, you must be accounted for. What have ya dore with your time, your talents, your money, your life? And the Bible says when we Christians stand there, many of us are going to be ashated. First John 2:28: "Little children abide in Him that when He appears we have confidence and not be ashated. " Ashaned before Him when—rotice the wording—His coming. Jesus may core today. We Christians may have to begin giving that accounting of our lives. Sore of you Christians say, oh, praise the lord, the signs are here, Jesus is orming soon. And yet you're not really dedicated, consecrated, sold out to God. Oh, let's get right with God lest we be ashamed wken Jesus cores. let's live for him and hear him say, "Well don, good and faithful servant" at that hour. Rexella: 55. Here's a portion of a verse, Jack, and that I think we've misunderstood. 56. What does the Bible mean when it says, "We shall be saved, yet, so as thy fire?" Jack: 57. That is fourd in lst Cor. Chapter 3, beginning with verse 11 through 58. 59. 60. 61. 15 and perhaps we should go through tke entire text to understard it. It says: "For other foundation can no man lay than that is laid, which is Jesus Christ. "Now if any mnan build upon this forndation gold, silver, precious stores, wood, hay, stubble; every man's work shall be made manifest: for it shall be revealed by fire, every man's work of what sort it is. "If any man's work abide which he has built upon, he shall receive a reward. "If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, so as by fire." 62. 63. 64. 65. 66. 67. 68. 69. 70. 486 Now God puts all the works of believers through a time of testing wken we stad before Him at this jtdgment seat of Christ, I mentioned in the last question. If our works are genuine, if orr works for Christ were performed with the right motive—not for self-glory, but for tke lord Jesus Christ- they cone back out of the fire because or works tken are of the quality of "gold, silver, precious stones. " But if our wodcs are "Wood, hay, stubble," we've cbne it for self, we'te had impure motives—we wanted the glory, we weren't doing it for tke souls of men but for prestige . a Wood, hayadstubbleburns, adsoitgoesthroughthe fireand we have rothing left but ashes. Christian, let me ask you wken we stand before Jesus and could be sued (?), ad 11 of orr works go through tke fires of that day, will the works last or will they be burned? Will we receive crowns because tke work lasted, or will be have ashes? Ard remerber, we shall lay crowns at tke feet of Jesus, IF ourworks havebeenwhat they should have been. Revelations 4: 10: "The for and twenty elders fall down before him that sat on the throre, ad worship him that liveth forever and ever, adcasttheircrowmsbeforetkethroe,. . ." Ho,Iwanttobeinthatnunber! _ if micella: 71 72 . . "Weshallbe saved, yetsoasby fire." Now, Jack, what does this fire refer to, a type of purgatory? Jack: 73. 74. 75. 76. 77. 78. 79. No, the Bible nowkere mentions a type of purgatory. This, as we saw in the last question, has to do with works. Andtke reasonwecandogmaticallysayithasnothing todowith purgatory isbecausepurging is that fromwhichwe gettheword purgatory. A purging of sin. Praise God, tke Bible teackes that when Jesus Christ died on the cross, his blood was so efficacious ad poerful that it purges ns—from which we get that word, purgatory—purges us from all sin. Hebrews 1:3 says, "Who when he had by himself PURGED our sins," praise the Lord!" (Almost shouting) . . . Tkere it is—through his blood, that's tke answer. Rexella: 80 . All right, here's one more question: What part of the book of Revelation covers the 7 year period of tribulation that you spoke about amonent ago? 487 Jack: 81. kvelation 6, 69:19. Rexella: 82. All right, Jack, un, what part, wken Christ onnes back to earth, will tke Christians have in that 1,000—year reign, with Christ? Jack: 83. When the lord Jesus Christ cores back, we Christians will rule and reign with Him because Revelation 20, verse 4 says, "They live and reign with Christ for a thousand years. ." Rexella: 84. Now here's a personal question. 85. Wknat, in your mind, is the greatest sign that Jesus Cknrist, our Lord, is coming back very soon? w? 4 Jack: 86. Luke 21, verse 24: "Jerusalem shall be trodden down of the Gentiles nmtil the times of the Gentiles be fulfilled? 87. let me put that into modern English: They said, Jesns when are you coming back, ad he said, Jerusalem will always be controlled by Gentile powers--under the Gentile heel, trodden down by Gentiles. 88. But, when yon see Jerusalem controlled by people, the Jews, I WILL REIURN. 89. It could never happen until the Six Day War. 90. We are the only people wkno have lived to see Jerusalem controlled by Jews, and Jesus said This is when I shall return. Rexella: 91. Nowwe realize the Bible is an up-to—date book because God wrote it. 92. Does tke Bible speak about rapid transit for the last days? Jack: 93. Very definitely. 94. Nahum, Chapter 2, verses 3 ad 4: "The cknariots shall be with flaming torckes in the day of tke preparation. . .T'ke chariots shall rage in the streets, they shall jostle one against another in the broad ways : they skall seem like torches "-headlights and tailights—-"and they sknall run like lightnings. " 95. The actual Hebrew is "fire, encased within steel"-raging on the streets in the days when tke messiah returns. Rexella: 96. So many people today seem to ridicule tke secord coning-un--does the Bible speak about this-—that they world ridicule in the last days/ Jack: 97. 2rd Peter 3: "Knowing this first that there shall cone in the last, day, scoffers say, "Where is the promise of his coming?" 98. "For since orr father fell asleep all things continue as they were." 99. In the last days, they'll say, "Anw, I've always heard those things. Grandma used to tell me abort it." smu~ 488 100. --The exact prediction of the word of God that they'll be saying this when tke Lord Jesus returns. Rexella : 101. Now, does the Bible speak anything about a worldwide ability to travel in the last days? Jack: 102. Yes, Daniel 12, Verse 4: "Thou, 0 Daniel, shut up the words and seal the book, even to the time of the end. 103. "Many sknall run to and for, and knowledge shall be increased." 104. Notice, there are a number of things here. 105. The book of Daniel was not to be a book that one could understand until the erd. 106. There have been no expositions on the book of Daniel until recent days. 107. That in itself is miraculous, but then he says, along with this, "many shall run to ad fro." 108. Tremendous travel taking place, and "knowledge shall be increased." 109. They tell me that every three years now we're producing as murch new knowledge as we have practically since the creation of the world; again, the signs said: "Jesus is coming". Rexella: 110. Nov, Jack, there are some ministers who ridicule the precious Bible truths—um, is that possible? How can they do this? in these last days. Jack: 111. 2nd Peter, Chapter 2, Verse 1-3: "There were false prophets also among the people, even as there shall be false teachers arong you, wkno shall bring in damnable heresies, even denying the Lord. . " 112. Wknat? EVEN denying the 10rd,". . .the Lord that brought them, and bring upon themselves swift destruction." 113. When I hear ministers scoffing the Virgin Birth of Jesus Christ, the deity of the saviour that ke's God in the flesh as broughtto him by the Resurrection, I know that this is wknat tke apostle Peter in his second book, Chapter 2, Verses 1-3, was talking about. Rexella: 114. All right, Jack, we've seen so many today turnirng to devil worship, especially in sore of the California areas out there. 115. Did the Bible say that in the last days there would be devil worship? Jack: 116 . Very definitely. 117. lst Timothy 4:1, "Now the Spirit speaketh expressly, that in the latter times, sore shall depart from the faith, givirng heed to seducing spirits, ad doctrines of deviles;" 118. In Revelation Chapter 9, the tribulation hour, the judgment of God is falling upon this earth because men will rot repent. 489 119. But, listen, they will rot repent of certain things; "Neither repented they of the works of their hands, that they should worship devils." 120. Where is that again? 121. Revelation 9:20. 122. And they will at that horr not repent of devil worship and that's one of the signs that fills this earth after we Christians are gone, and we already see it happening. 123. Jesus murst be coming very soon. Rexella: 124. All right, Jack, the last question row about the coming of Christ in this day. 125. How can a person listening to our voice today know that they are ready, if the lord should come within the next hour-right now, can they be sure? Jack: 126. Well, lst Cor. 15, Verses 51 to 54 quoted earlier in this program states that when Jesus Christ comes, it's tkose wko are in Christ that are taken. 127. The dead in Christ rise first we also find in lst Tress. 4:16-18, ". . .if the dead in Christ rise, then only the living in Christ can m." 128. How does one get into Christ, and how does Christ get into one's heart? 129. By receiving him. 130. John 1:12 says, "as many as receive Jesus Christ, to them be given power to becore the sons of God." 131. "Whosoever shall call upon the nane of the Lord shall be saved" -Romau510:l3. 132. You see, Christianity is CHRIST IN YOU. 133. Colossians l:27--"Like a huge magnet sweeps over a factory floor, picks up pieces of metal, so in that hour when Jesus calls, 'cote up hither'--Reve1. 4:1-those have the savior in the heart because they asked him there, because he's been there personal saviour. 134. I tell you, it's the only way to be ready, friends. 135. And I'm askirng you today, after hearirng all these signs that Jesus is coming soon, to get ready. 136. Will you bow your head with me and receive the lord Father. 137. May needy hearts this day receive our Father, in Jesus' name, Amen. 138. Song #1 "If yor are tired of the loan of your sin, (solo bass voice) let Jesus come into your heart." (chorus, accomp.) (a hymn, sweet, lulling) (music continues in background wknile he says) : 490 Jadc: 139. I want you to know my lord and Saviour, Jesus Christ. 140. There is no other way of salvation. 141. He is the lab of God wko sked his precious blood for you. 142. Now yor must ask him in yorr life. 143. Rxmans 10:13 says, "whosoever shall call on tke name of the Lord shall be saved." 144. (pleading, almost tearful) Call him into your life—right now. 145. Song #1, resurging again: ". . .who shall reject him ro more, cone now, now open the door—let Jesus cone into your heart." (song, contd.,: (male bass voice dominant, mixed chorus backgrorrd, organ acconp. subject: letting Jesus into ore's life. mood: soothing, gentle, appealing; seductive almost, pleading, scher and restraired.) Announcer: 146. You've been listening to Dr. Jack Van Impe answering Bible questions submitted by you, our listerers. 147. This serves to remird us that this broadcast is interested in you. 148. When you write, yorr letter is carefully ard prayerfully considered. 149. Don't ever hesitate to write if you feel we can help you. 150. Our address is Jack Van Impe Crusades, Washington Square Plaza, Riyal Oak, Michigan 48067. 151. That's Jack Van Impe Crusades, Washington Square Plaza, Riyal Oak, Michigan, 48067. 152. Once again this remirder abort the two new exciting long—play records just produced by the Jack Van Impe Crusade. 153. Ore is a recording of Dr. Van Impe's important sermons on abortion, capital puniskment, and apostasy, liberalism ad the ecumenical movement. 154. The other features the music of t-e Jack Van Impe crusades radio choir and orcknestra. 155. For information on how yor can obtain tkese timely and inspirational records, just write to this program. 156. Our address once again is: Jack Van Impe Crusades, Washington Square Plaza, loyal Oak, Michigan 48067. 157. That's (repeats address again). 158. That's Jack Van Impe—ad that's spelled capital V-a-n, capital I-m-p-e. 159. This international broadcast is presented each week on this special network of stations. 160 . l6l. 162 . 163. 164. 491 We can only continue as God's people stand behind us with prayer and financial support. Now this is Chuck (nan, speakirng for Dr. Van Impe and his entire staff, reminding yor that "God is so wonderful"— Song #2: "God Is So Wonderful" "God is so Wonderful. . . all I can say— All I can say: Glory, hallelujiah, Praise his knoly name, his holy name. (Vocal: chorts of female voices, acconpanied small orchestra) subject: Praise of God mood: Tries to be celebratory. (However, tke music sorrds like that from a musical, somewhat like "Love is a Many-Splendored Thing.") This is MIE'N, Albion. Ture in again nest Surday night, for Jack Van Impe Crusades, at 10:30 p.m., over Family Life radio. (Music continuing as backgrorrd—instrutental) an APPENDIX N COST OF THIS RESEARCH 492 APPENDIX N COST OF THIS RESEARCH The following list is made for those who may become interested in trying for themselves a similar study, and provides a basis for estimating the cost of research. A. The transcribing of radio programs 1. Tapes for recording 72 used tapes 5 72.00 (reel-to-reel) 2. Tape recorders for transcribing (rent) 69.00 3. Transcribing and re-typing (three typists) 240.50 4. Re-typing only (two typists) 39.85 B. Questionnaire mailing 1. Printing (done in FLR's print shop) (free) 2. Postage 90.66 3. Envelopes and ballpoint pens (made in Taiwan) 4. Secretarial work 28.50 C. Telephone follow-up and telephone survey 58.90 1. Telephone follow-up $26.00 2. Telephone survey 22.90 D. Computer Programming Service 48.00 Computer Time (paid by College of Education 94.18 E. Thematic content analysis and data sorting (five analysts) 547.96 F. Secretarial work 333.50 G. Typing thesis (not included) Total $1,623.05 r- —v‘V - .ino.~o - 8v u t . O . . ..e. .in ; 4 .Il.al.&l¢o legwo¢14ltln . . 1 . , . . . . . . i ... . ...? :r.. . «.01-«... an. .d I J 1 Fatal up. .. CU -P_ O.\ /_ .. ....o ....t-ogovo.‘. _ _ . . . . . . . . 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