Part 2: The Babylonian System’s Growth Through Reformation, Revivalism, and Media

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.” 1 Timothy 6:17 NKJV

The Babylonian system, characterized by materialism, pride, spiritual compromise, and exploitation, has progressively infiltrated Christian enterprises, transforming spiritual missions into commercial ventures. Part 1 defined the system and traced its early influence through the medieval church. This second part examines its growth during the Reformation, 19th-century revivalism, and the 20th-century rise of mega-ministries and media, focusing on how some figures exemplify Babylonian excesses. By understanding this evolution, believers can better recognize the system’s modern manifestations.

Evolution of the Babylonian System in Christian Enterprises (Continued)

1. Reformation and Early Modern Period (16th–18th Centuries)

The Protestant Reformation sought purification, but Babylonian tendencies persisted:

• Materialism and Luxury: Protestant state churches, like the Church of England, acquired wealth through royal patronage, with grand buildings like St. Paul’s Cathedral reflecting opulence (Rev. 18:3).

• Pride and Self-Glorification: Denominational rivalries fostered pride, with leaders like Calvin asserting theological superiority. The Puritan view of prosperity as divine favor laid groundwork for materialism, echoing Tyre’s hubris (Ezek. 28:2).

• Spiritual Compromise: State churches compromised with political powers, as in Henry VIII’s Anglican control, blending faith and nationalism, akin to Babylon’s “fornication” (Rev. 18:3).

• Exploitation: Colonial missions served economic interests, with churches profiting from slavery, mirroring Babylon’s commodification (Rev. 18:13).

Case Study: The Dutch Reformed Church’s support for the Dutch East India Company, profiting from colonialism, illustrates Babylonian exploitation (Noll, 2012).

Theological Insight: The Reformation corrected some errors but retained Babylonian values, as wealth and compromise persisted in state churches. 

2. Revivalism and the Rise of Modern Enterprises (19th Century)

The 19th-century revivals, like the Second Great Awakening, birthed modern Christian enterprises, introducing new Babylonian influences:

• Materialism and Luxury: Revivalists like Charles Finney raised funds through mass gatherings, with D.L. Moody’s Chicago tabernacle reflecting growing opulence (Rev. 18:3).

• Pride and Self-Glorification: Preachers like Moody and Billy Sunday became celebrities, their names driving attendance, risking Tyre’s hubris (Ezek. 28:2).

• Spiritual Compromise: Revivalism’s emotional focus, seen in camp meetings, sometimes overshadowed doctrine, resembling Babylon’s deception (Rev. 18:3).

• Exploitation: Fundraising pressured attendees, foreshadowing “seed-faith” tactics. Commercialized hymnals and tracts laid groundwork for Christian publishing, echoing Babylon’s commodification (Rev. 18:13).

Case Study: Moody’s 1875 Chicago campaigns, raising thousands, introduced a business-like evangelism, blending spiritual and commercial goals (Marsden, 2003).

Theological Insight: Revivalism’s scale and charisma amplified Babylonian tendencies, as ministries adopted marketing and celebrity culture.

3. 20th Century: The Rise of Mega-Ministries and Media

The 20th century saw the Babylonian system embed itself through media and technology, with abusive ministers exemplifying its traits:

• Materialism and Luxury: Radio and television birthed mega-ministries like those of Oral Roberts, generating millions. Jim Bakker’s PTL Club built Heritage USA, a Christian theme park, epitomizing commercial excess (Rev. 18:3). Joni Lamb, president of Daystar Television Network, has been criticized for a $1 million compensation package and owning seven homes worth $11.7 million, reflecting Babylon’s luxury (The Roys Report, 2025).

• Pride and Self-Glorification: Figures like Billy Graham became brands, while William Todd Coontz, convicted of tax evasion in 2019, promoted a prosperity gospel equating wealth with divine favor, echoing Tyre’s hubris (Ezek. 28:2). Coontz’s lavish lifestyle, funded by fraudulent tax returns, led to a five-year prison term, with current incarceration at Pensacola Federal Prison Camp (Trinity Foundation, 2021). Joni Lamb’s leadership at Daystar, marked by allegations of power struggles, reflects self-exaltation (The Roys Report, 2024).

• Spiritual Compromise: Televangelism’s focus on miracles and positivity diluted doctrine and sound teaching rooted and grounded in the Word of God. Daystar’s culture of control, including alleged cover-ups of abuse, resembles Babylon’s “fornication” (Rev. 18:3). Jeanette Hawkins’ 2010 lawsuit against Daystar exposed Marcus Lamb’s affair, highlighting a pattern of deception and cover-up (The Roys Report, 2025).

• Exploitation: “Seed-faith” giving manipulated donors, with Coontz’s schemes exploiting followers for personal gain, mirroring Babylon’s commodification (Rev. 18:13). Daystar’s refusal to refund donors, despite allegations of misuse for mansions and a $100,000 honeymoon, reflects exploitative practices (The Roys Report, 2024).

Case Study: Bakker’s 1987 PTL scandal, involving fraud and $279,000 in hush money, exposed Babylonian excess (Religion News Service, 2019). Joni Lamb’s 2024 Daystar scandal, with allegations of covering up her granddaughter’s sexual abuse, further illustrates exploitation and compromise (The Roys Report, 2024).

Theological Insight: Media amplified Babylonian values, as abusive ministers prioritized profit and fame over preaching the Gospel of Jesus Christ.

Conclusion for Part 2

This second part has explored the Babylonian system’s growth through the Reformation, revivalism, and 20th-century media, highlighting how abusive ministers embody its excesses. Part 3 will examine its contemporary manifestations in mega-churches, commercial industries, and Christian movies, offering a theological critique, counterarguments, commendations, and practical implications.

References for Part 2:

• Marsden, G. M. (2003). Jonathan Edwards: A Life. New Haven, CT: Yale University Press.

• Noll, M. A. (2012). Turning Points: Decisive Moments in the History of Christianity. Grand Rapids, MI: Baker Academic.

• Religion News Service. (2019). “Televangelists and Wealth.” https://religionnews.com.

• The Roys Report. (2024). “Daystar Denies Allegations of Abuse Cover-Up.” https://julieroys.com.

• The Roys Report. (2025). “Daystar’s Joni Lamb Faces Allegations of Lavish Spending.” https://julieroys.com.

• Trinity Foundation. (2021). “Televangelist Todd Coontz Begins Prison Term for Tax Evasion.”