Sentences with phrase «religious studies programs»

But the worry that the pool of future faculty will be dominated by graduates of religious studies programs whose whole training is outside the fields and institutions of theological study and who would not want to be associated with such schools is misplaced.

Edward T. Oakes, S.J., teaches in the Religious Studies Program at New York Universty.

Div.s got a theological master's from a seminary or divinity school rather than, or in addition to, an academic master's from a religious studies program.

Furthermore, after he had been teaching at Stony Brook for several years he helped to establish a Religious Studies Program there.

He directs the religious studies program at Purdue University (West Lafayette, Indiana), and where he is also Associate Professor of Philosophy.

Not exact matches

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.

Dr. Ogden is professor of theology and director of the Graduate Program in Religious Studies at Southern Methodist University, Dallas, Texas.

Religious studies, they fear, is coming to dominate doctoral programs in the field.

Nearly all (98 per cent) of the programs studied are open to all community members without regard to their religious affiliations.

Rabbi Dr. Allan Nadler Department of Religious Studies Director, Jewish Studies Program Drew University Madison, New Jersey

CBN itself released the information from the proprietary study, amid considerable fanfare, reporting that the top ten religious programs attracted 40.2 % or 61 million American households during February 1984.2.

Perhaps most important, as the study puts it, «in both prime - time drama and religious programs, blue - collar workers, the unemployed, the retired and housewives are practically invisible.

The ease with which many disconnect their individual faiths from institutional belonging is revealed in a study of the unchurched in Appalachia: 80 per cent engaged in religious activities every week — activities ranging from prayer to reading, from watching religious television programs to conversations with others or visits to ministers (David H. Smith et al., Participation in Social and Political Activities [Jossey - Bass, 1980], p. 222).

They collected and published otherwise unavailable comparative information about Protestant theological schools» student bodies, including their educational backgrounds, programs of study, finances, and governance, and also about these schools» faculty, including their educational backgrounds, teaching methods, religious life, etc..

One of these developments is the burgeoning of departments of religious studies in secular colleges and universities, some with doctoral programs.

(13) Stuart Johnson, in a study of the distribution patterns of evangelical radio programs, found that when a station with a «religious» format opens in an area, there is a tendency for religious programs in the area to begin to appear on these stations.

(The second study to employ an experimental laboratory method to study specific attitudinal change produced by religious television programs.)

Using a sample of 3,559 households, the study examined the radio and television viewing habits of both secular and religious programs by residents of the community of New Haven, Connecticut.

Robinson, in his study of the audience of religious programs in seven cities in the United States in 1964, found that the lowest levels of formal education were much more likely to listen to or view religious programs regularly.

There have been no studies yet which draw specific comparisons between the total amount of religious programming on television in different historical periods.

A content study of 15 paid - time religious programs by Hilton in 1980 found that in none of them was the local church ever mentioned.

A sufficient number of other studies also exists to form a fairly comprehensive picture of the audience of religious programs.

(14) Though such studies have not been completed for television, similar characteristics between the financing of religious radio and television programs and between the syndication patterns of paid - time religious radio and television programs indicate that similar trends may be found for religious television stations.

The study found that in 1971, 88.9 percent of all paid - time religious programs were broadcast on Sundays, compared to 77.3 percent of sustaining syndicated programs and 73.5 percent of local religious programs.

(As part of a much larger study, this work provides useful information on characteristics of the audience and non-audience of religious programs, particularly in regard to how the use of religious programs corresponds to other personality characteristics and social stances.)

There are a number of studies which indicate that there are other gratifications being sought and gained from religious programs than specifically «religious» ones.

In 1984, an Annenberg - Gallup study revealed that the total number of viewers who watch one hour or more of religious programs per week is about 4.84 million persons, or 2.17 percent of the total population.

We have noted already that the Broadcast Institute study in 1971 identified a fairly even level of religious programming across the country, indicating that station managers were not only influenced by the demand for air - time for religious programs, but also by peer example.

(5) Solt, in a study of religious program audience in a New York county, found significant differences occurring at age 44, (6) while Buddenbaum found that frequent viewers of religious television were most likely to be over the age of 62, while those who never watch are more likely to be under age 34.

J. H. Ellens, in a major study of denominational broadcasting, found that there were three major determinants that influenced the particular format adopted by denominational executives for a particular religious program: economics, technology, and theology.

(The two studies by Dennis and Robinson parallel each other to a large extent and reach similar conclusions with regard to the audiences of religious programs in these locations and in this period.)

If it is the recurring patterns as presented on the major social forms of communication which are effective in the molding of culture, greater attention needs to be given to the study of the dominant patterns and images shown on religious television programs and how these relate to other and traditional expressions of religious faith.

This study found also that stations which provided only free air - time for religious programs tended to broadcast more religious programs during the week of the survey than did stations which sold air - time for programs (an average of 6.08 programs per station compared to 4.51 programs per station).

Several studies indicate that religious television programs can be effective in stimulating people to consider religion as a subject and to modify their attitude toward it.

One of the most in - depth studies of the reasons why people may view religious programs on television is that of Frank and Greenberg, published under the title The Public's Use of Television: Who Watches and Why.

As part of the larger study, Frank and Greenberg also studied the viewing of religious programs on television.

(1) The study identified what they called a «water table of religious programming nationwide.»

W. H. Rockenstein, «Children and Religious Television: An Experimental Study of the Reactions of Children in the Fifth, Sixth, Seventh, and Eighth Grades in Monogalia County, West Virginia to Children's Religious Television Programming,» Ph.D. dissertation, Northwestern University, 1966, pp. 161 - 75; Frank Klos, «A Study of the Origin, Utilization, and Impact of the «Davey and Goliath» Series 1959 - 77 and Its Present Effectiveness in Teaching Religious Values to Children,» Ed.D. dissertation, Temple University, 1979, pp. 177 - 82.

Only 5.3 percent of the professionals identified by the study reported that they watched religious programs regularly compared to 30.4 percent of blue - collar workers and 25.3 percent of «others.»

(30) Frank and Greenberg in their study The Public's Use of Television found that several of their specified interest groups in the community had a higher - than - average use of religious television programs even though their interest in religion was below average.

A study released last month by the UCLA Williams Institute estimates some 77,000 more LGBT youth will be subjected to the practice from either a licensed health care professional or religious adviser — even though such programs have been discredited by every major health and mental health association in the country.

David Johnson, a postdoctoral research associate with Rice's Religion and Public Life Program and the lead author of «Conservative Protestantism and Anti-Evolution Curricular Challenges Across States,» studied the relationship between religious characteristics of states and anti-evolution bills passing through state education committees across the country.

According to one health and wellness instructor quoted in the study, only 8 out of around 700 students opted out of the program, primarily for religious reasons.

«Regardless of the context — clinical, educational, religious, etc. — I want to accompany people, youths in particular, in their suffering,» says Tran, who is hoping eventually to continue his studies in either clinical or counseling psychology, expanding on what he has learned in the Prevention Science and Practice (PSP) Program's research strand.

The term «charter petitioner» does not include home study programs or schools, sectarian schools, religious schools, private for - profit schools, private educational institutions not established, operated, or governed by the State of Georgia, or existing private schools.

Davey sued the state, claiming that it had violated the Free Exercise Clause by excluding religious study from its scholarship program.

The lawsuit arose after Washington denied a young man, Joshua Davey, a college scholarship because he wanted to use the funds to study religion at a religious college in a program that would have prepared him for the ministry.

For example, the Washington Supreme Court has barred a blind student from using vocational rehabilitation funds to pursue seminary studies [xxxii]; forbidden a program that provided textbook and tuition assistance grants for needy students at public and private, including religious, schools [xxxiii]; and struck down a program that allowed students from private, including religious, schools to ride public school buses.

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.

The study found that Georgia's tuition tax credit program was funneling taxpayer dollars into private schools that were «condemn [ing] homosexuality on religious grounds; [p] unish [ing] gay students by excluding them from admission and scholarships or expelling and disciplining them because they are gay; [u] s [ing] textbooks and curricula that are harshly anti-gay — some even comparing gays to rapists and murderers; and [e] xpel [ling] or disciplin [ing] students in some cases for simply tolerating homosexuality.»