Sentences with phrase «making religious programming»

Making religious programming more representative of British society, including other religions and atheists on Thought of the Day and Songs of Praise

Though the networks sought to make all religious programming emphasize broad religious truths rather than individual tenets of denominations and to avoid dealing with controversial economic and social issues which were of religious significance, many programs produced by the churches in relation with the networks were critical or prophetic in nature.

Not exact matches

In addition to making policy recommendations on administration policies affecting faith - based and community programs, the newly - formed office will also inform the administration of «any failures of the executive branch to comply with religious liberty protections under law.»

The practice of the networks was to produce religious programs, either by making production facilities, technical services and some budget resources available to the religious groups for the production of their own programs, or by using these religious agencies as consultants on their own religious programs.

In the face of his predecessor Sydney Ahlstrom, who made much of the Puritan thread in American religion, Butler announces a program that attaches less importance to Puritanism and more to what he calls throughout the book «religious eclecticism.»

His program consisted solely of a speech or classroom lecture on a religious or moral subject, presented in a study - type set, with the aid of a blackboard on which he occasionally illustrated a point being made.

Behind the scenes — making possible the very situations in which conversation about religion can happen — are massive ecclesiastical bureaucracies, hours and hours of administrative labor, vast fund - raising efforts, complex bookkeeping schemes, training programs, and patronage and other distribution agencies, all of which play their part in maintaining religious realities.

Many twelve - step program followers (who abide by the twelve steps used in AA and other «Anonymous» groups) today make a distinction between spiritual and religious, as if religion were automatically a bad thing.

historian, than Mel B. has made the statement: «AA members have always issued disclaimers when discussing God: Typical is, «Our program is spiritual, not religious.»

The use of paid - time religious programs offered the opportunity to make a profit on the sale of air - time, particularly on Sunday mornings, which were normally a slow audience period.

A wider national exposure could easily have made it one of the largest - rating religious programs.

First, they produce programs in the media which, in the midst of the secular worldview and its power, try to illumine the human condition, to ask meaningful religious questions, to rediscover religious truths, and to make a beginning toward creating a new religious vocabulary which can have meaning and power for the multitudes.

The elderly, 12 per cent of the population, make up little more than 3 per cent of those appearing in either religious or general programs.

I make it real clear to people it's FAR from a religious program, just a spiritual one.

The substance of the program has also been modified to make it less ostensibly «religious» in a denominational sense while retaining its underlying spirituality.

His book, which is a celebration of «our new monistic religion,» makes it clear that he is in his own way as religious as his French contemporary Comte, who before he became insane never doubted that his positivistic «new religion of humanity» was a surefire program for a grand unification of the world.

Competition in the industry is bound to reduce the amount of time made available on weekdays to traditionally low - rating religious programs, even on religious stations.

The paid - time religious producers sacrificed that freedom of programming when they made themselves dependent on their popularity with their television audience.

When the paid - time religious broadcasters do make the effort to defend themselves and their enterprise against their detractors, they do so by demonstrating how their programs further the mission of the church.

Most of the religious broadcasters make available in - house statistics on the number of people who have been converted through their programs.

Many stations are hesitant to make prime - time available for religious broadcasts because of the «audience flow» program - ming principle.

The audience of cable programs in the United States is still a relatively unknown factor, and with an increase in the number of religious syndicators moving into cable the claim is made that a large number of additional viewers are attracted by cable religious programs.

In spite of these findings, most religious broadcasters make little effort to establish personal contact between respondents to their programs and a local church, though they frequently claim to be supportive of the idea.

A third implication for religious television arising out of the uses - and - gratifications research is that the gratifications found from particular programs and the uses made of them differ with different population groups.

It suggests that religious broadcasters in general would gain by identifying the specific characteristics of their audiences and the uses made of their programs, and working to develop their effectiveness in that area.

The scandals of Oral Roberts, Jim and Tammy Bakker, and Jimmy Swaggart are only the surface manifestations of this corruption; far more serious are programs that denigrate authentic Christianity in the name of Christianity and make use of God in the name of God, misleading millions of persons about the nature of genuine religious experience.

A second implication of the uses - and - gratifications research for understanding why people watch religious programs on television is the insight that uses made of the media and gratifications derived from these uses change over an individual's life span.

In spite of this dominant use now being made of religious programs by church people, the paid - time broadcasters still maintain that the dominant intention of their programs is evangelism (i.e., reaching outsiders).

By undercutting the moral basis of representativeness in religious programming on television, the paid - time religious broadcasters have removed one of the major contributions that religious groups could have made in influencing television in America: that of acting as agents in challenging the television industry to act within its moral responsibility as a utility for genuine social communication.

One is that because of the active part played by people in the audience in seeking out gratifying communications to meet their personal and social needs, the dominant uses being made of a religious program may be quite different from the stated aims of the program itself.

The necessity of proximate opportunity for behavior expression will be seen to be a major issue in considering the contribution religious television programs are able to make to the growth of the membership of local churches.

Jesus had a social program which «sought to rebuild a society upwards from its grass roots, but on principles of religious and economic egalitarianism» made concrete in «the combination of free healing and common eating» which «negated alike and at once the hierarchial and patronal normalcies of Jewish religion and Roman power.»

One of the persistent criticisms of mainline religious programs made in the past by evangelicals was that the mainline programs had compromised their message and lacked distinctive gospel content.

Because the major portion of current religious broadcasting is made up of nationally syndicated programs, the pattern indicates market saturation by religious programs.

some times i wonder it we human some how had been program are we are just following the script now you can't tell me if i was the manager of arsenal and i want to win the premier league are the champions league because I'm Jamaica i have never smoke i don't religious beliefs an i make decision based information observation Fact not influenced by religion race emotion back to foot ball.

I am proud of the ways you have made service a significant part of your life: as a boy scout, an alter server at our parish, with your religious education class (making lunches for those who are less fortunate in a nearby suburb), as a member of National Junior Honor Society at Keller, and volunteering with the Summer Learning Program at our neighborhood library.

President Donald Trump on March 16 took the first step to make good on his campaign promise to shift federal tax dollars from traditional public schools to a «choice» program that promotes charters, private and religious schools.

The effrontery outrages Marion; she and her husband, Larry (Tracy Letts), soon to be sacked from his computer - programming job, are already making enormous sacrifices to send their daughter to that private Catholic institution (not so much for religious reasons but owing to Mom's abject terror of public high school).

(Ironically, the leverage in Indiana was Tony Bennett's school - choice program, which made state vouchers available to religious schools, but only if they adopted state tests — which were later quietly switched from ISTEP to the untried Common Core assessments.)

The Georgia Attorney General opined that the federally - funded Georgia Reading Challenge Program grants could not be made directly to churches and other religious institutions for the provision of after - school care, opportunities to improve student reading skills, and enhancement of student interest in reading without violating Georgia's Blaine Amendment.

As you can see, the number of students using state funds to attend a private school, including religious institutions, has grown dramatically since the first year the money was available, making it the fastest growing voucher program in the country:

She has made clear her K - 12 priority is expanding charter schools — which are publicly funded but privately operated — and vouchers or voucher - like programs, which use public money to pay for private and religious schools in different ways.

[xliii] In a stinging dissent, Judge Andrew Kleinfeld observed, «Discriminating against religious schools in a program of otherwise general availability makes no sense as a strategy for avoiding an establishment of religion, because treating everyone the same without regard to religion is hard to see as «establishing» anything — except equality.»

In particular, the study found severe accountability problems with both programs, most notably: they do not serve students in rural areas where there were virtually no private schools or scholarship organizations (SOs) present; they fund primarily religious schools, which are not required to be accredited or adhere to the same standards for curricula as public schools; they do not require the same testing requirements as public schools, making it impossible to gauge student achievement; and they do not require reporting by schools or SOs.

As you know, in one of the most anticipated church - state decisions in decades, the United States Supreme Court last year made clear that the First Amendment doesn't prohibit the inclusion of religious schools in certain state - financed school voucher programs.

The number of students receiving vouchers to attend private and religious schools has ballooned from about 4,000 in 2012 to more than 30,000 in 2016, making Indiana's the largest single voucher program in the nation.

A lawyer is often involved in a non-legal setting where contact is made with the media about publicizing such things as fund - raising, expansion of hospitals or universities, programs of public institutions or political organizations, or in acting as a spokesperson for organizations that, in turn, represent particular racial, religious, or other special interest groups.