All over the country a quiet revolution is taking place in the how and why of communication. The impetus for this revolution goes back to the scores of communication theories advanced during the past two decades by social scientists and by experts in mass communication.
Because Christian witness aims to pass on to others what Christ has done and wants to do for the individual, Christians should know these modern theories well enough to be able to apply their principles.
“Ye are my witnesses,” said Jesus, and a large part of his commission might be rephrased, “Ye are my communicators.” Christians who mean business in witnessing will benefit greatly from understanding how men respond to communications from others. In some cases modern research serves only to reiterate ancient principles. But in other cases it has revealed new vistas of understanding that relate not only to written and spoken witness but also to personal spiritual growth.
Cognitive dissonance is the specialist’s term for the lack of harmony between what one knows is right and what he does or has done. While the Apostle Paul would have included this disparity within the doctrine of sin, his declaration that “what I would, that do I not; but what I hate, that do I” (Rom. 7:15b) relates also to communication. Humanly speaking, this dissonance can be reduced either by changing one’s actions or by changing one’s beliefs. A Christian communicator should realize that a person will be especially receptive to new information that helps reduce cognitive dissonance and will tend intuitively to reject information that is too dissonant with his established behavior.
Content analysis, another principle of communication, has long been used by biblical scholars as a tool in “exegesis.” It deals with the “objective, systematic, and quantitative description of the manifest content of communication.” The exegete attempts to extract from the Bible exactly what God means to tell us. Sound biblical interpretation aims to communicate what the author meant when he wrote or spoke. Content analysis can help to discover what that one authentic meaning is.
Another illustration is the encoding and decoding of messages. Our thoughts cannot be perceived by someone else. So we encode them into selected words to be communicated to a receiver. The receiver must decode the message and translate these words into ideas understandable to himself—that is, by trying to relate the words to his own vocabulary, concepts, and past experience, he arrives at an “understanding” of the communication.
Now, one hindrance to correct transfer of communication is the use of terms and phrases that the receiver does not know. There is nothing wrong with using such expressions as “being saved,” “surrendering your life to Christ,” “redemption,” “propitiation,” and “sanctification,” provided that they have been defined or are familiar to the hearer or reader. But to a person lacking background to which to relate these religious expressions, they become mere “noise” and as such actually interrupt true communication.
The noise theory defines noise as any “disturbance which does not represent a message from a specified source.” Thus anything that interferes with our communication with God or a fellow Christian may also be called “noise.” Guilt, fear, intruding regret, or preoccupation may become noise.
Besides lack of faith, which leads to fear or to wrongful preoccupation with secular affairs at times of prayer, there is also involuntary noise that may prevent rapport with God. A sick or weary person may find his communion with God disrupted by wandering thoughts, by his falling asleep on his knees, or by pain. An understanding of the causes of involuntary noise may persuade the Christian to change his prayer session to another time of day. It may also remove discouragement when he is unable to concentrate on long prayers during illness.
Ecology and the effects of mass communication are two communication concerns that should be studied together. Ecology deals with the relation between man and his total environment. Every missionary to primitive tribes knows that communication, to be effective, must be delivered in terms of the knowledge of the receiving group. The Christian’s study of his total environment will supply better ways to communicate inside and outside the circle of God’s people.
The effects theory refers to the changes brought about within a person by the external world. Television, radio, magazines, and newspapers condition the mind to accept certain values. An understanding of how this works will act as a safeguard, thus helping Christians to resist becoming conformed to this world.
Empathy is a significant part of communication theory. It holds special meaning for Christians in their concern for non-Christian friends. Communications researchers describe empathy as “the process through which one arrives at expectations and anticipations of the internal psychological states of others.” More simply, it is putting oneself in the place of others to establish rapport. Christian fellowship and the spontaneous warmth arising within the heart of the believer in Jesus Christ when he meets another of his redeemed “race” illustrate spiritual empathy.
Christ commands us to love even those who despise us and wish us evil. Thus empathy becomes a mode of spiritual communication and finds its place in Christian love. If we are to communicate with those we hope to reach for Christ, we must recognize that channels of empathy exist in common interests, common vocabulary, and common activity. In reaching his generation Paul became “all things to all men,” through both correct encoding and Christ-controlled empathy.
Feedback is another noteworthy theory. It is defined as “return from a communication receiver.” Any word, gesture, or expression from the receiver that indicates his response to information can be regarded as “feedback.” Ministers are familiar with the evidences; yawns, dwindling congregations, or enthusiastic singing may all be feedback. If the feedback is mostly negative, revisions are overdue.
The gatekeeper theory describes the flow of information from one who has the power to select what goes from him to those who will hear or read it. Every Christian must stand as a gatekeeper, regulating what his mind encodes into words for other people to decode. Of necessity, Christianity closes the gate to much communication. The Apostle Paul speaks of fleeing from “filthy communication.” Not only must the Christian “gatekeep” the content and amount of communication; he must also regulate the occasion of communication.
Kinesics is a fascinating theory because of its subtlety. It has to do with bodily movements that carry meaning. Effective communication often takes place without words, and the meaning of spoken messages is often reinforced, negated, changed, or reflected by bodily movements. It is an old saying that “actions speak louder than words.” A biblical anticipation is found in Proverbs 6:13, which speaks of the wicked man who “winketh with his eyes,” “teacheth with his fingers,” and “speaketh with his feet.”
However, there is another important area of kinesics. No one can deliver an effective oral message unless he really believes it. Insincerity will show on his face, in his lack of enthusiasm, or in some other way. Furthermore, lack of training in public speaking or fear of what the audience will think often hampers the Christian communicator’s kinesics. A knowledge of kinesics will aid effective public witnessing.
Manner of presentation in persuasion is another vital principle of communication. More opinions in an audience will be shifted if one states his exact point of view than if the audience is left to draw its own conclusions. Again, the subject matter will dictate whether an emotional as opposed to a factual argument is more effective.
This theory also deals with practical approaches to an audience or individuals. Some persons are best persuaded by a direct declaration that they need Christ, such as, “Have you accepted Christ? or “God promises eternal punishment to those who reject him.” Other people would be deeply offended by such an approach. They will consider accepting Christ only if concrete facts in support of the deity of Christ are presented. Although the Holy Spirit is the source of true faith and life, a knowledge of audiences and of preferable approaches is indispensable to effective communication.
The redundancy theory deals in part with the necessity of keeping on with communication when the first reception is slight or negative. Missionaries to Muslim lands, for example, use redundancy; they must give their message over and over. Awareness of the necessity to repeat a message can be a help and an encouragement to the communicator who is getting negative feedback.
The theory of the meaning of meaning in semantics is important, because it lies at the core of one problem that troubles liberal and conservative theologians. Sometimes we use the same theological words but with different meanings. When the evangelical speaks of “salvation,” for example, he means it in the sense of Ephesians 2:8, 9: “For by grace are ye saved through faith … it is the gift of God, not of works, lest any man should boast.” But to a person with a liberal theological background, the term “salvation” may refer to something men achieve by doing good works, or by working together with God to bring it about—not at all something that is a free gift from God.
Other examples of a prevalent type of misunderstanding of meaning are praying to an object such as a cross instead of to God and confusing true worship with outward form. Meanings reside only in the minds of people, not in words or other symbols.
The problem of semantic differences must be faced. Unless one’s background has been the same as that of the person to whom he wishes to communicate, the message may become garbled because of unintentional connotations.
A final theory, the two-step flow of information, is extremely important, because it deals with an area in which contemporary evangelical Christianity is weak—namely, the passage of information from person to person, as well as from mass media to the individual. This theory shows the importance of influencing opinion leaders if groups of people are to be reached for Christ. Since it is easier to reach those who are “non-intellectual” and so more easily persuaded, most Christian workers in the United States and abroad have congregated where the common man lives. Yet professional people also need a living faith in Jesus Christ.
The two-step flow of information should be utilized. Leaders pass their beliefs on to other leaders and to the masses of people. If the leaders can be reached, a whole people may be encouraged to accept Christ.
These theories and others like them hold new insights for all Christians who will study and apply them. Not only the intended meanings of the words used but also the meanings which the hearer’s experience gives to them are essential to communication. Attention to communication theory can be the basis of greater effectiveness in witnessing to the Gospel of Jesus Christ.
