Sentences with phrase «more religious programs»

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).

Contrary to what paid - time broadcasters maintain, research suggests that in addition to the displacement of other types of programming, the recent growth of paid - time religious programming may have resulted in less rather than more religious programming on television.

There has been no research as yet to indicate the extent to which stations using a religious format present more religious programming outside the Sunday period than other stations.

Not exact matches

If you work for a religious organization that doesn't pay into the Social Security program, you must pay Social Security taxes if your earnings are more than $ 100 per year.

One of the more promising innovations in state - level education policy has been the establishment of programs that encourage privately - funded scholarships for students attending private and religious elementary and secondary schools.

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

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.»

Instead, we have two competing research programs, each with its own fundamental intuitions and program of inquiry to pursue, as in Imre Lakatos's philosophy of science.15 Only «over the long haul» can we judge which will be more progressive more able to handle the classical challenges raised by the entire history of metaphysics, by dialogue with existing religions (Christian and otherwise), and by the experience of contemporary religious believers.

If we ask what overt result Jesus may have hoped for, the answer is not easy, because he issued no program of religious or political reform, any more than he laid down precise regulations for individual behavior.

This mis - perception has led to an un - balanced support for paid - time programs on the basis that they are more effective in their use of television than the earlier religious programs were.

As will be seen in more detail subsequently, Nielsen figures for 1979 show only five syndicated religious programs that were able to gain equal to or greater than a rating of one.

As has been noted also, the audiences for the paid - time programs tended to be more demonstrative in support of their programs than were the audiences of other religious programs.

The paid - time programs have tended also to be more in harmony with the general interests of the television industry than have other types of religious programs.

Religious affiliation appears to be a litmus test for people who don't want (or are unable) to think critically about more important issues like the economy, war, and support for public programs (education, social security, etc.).

This orientation means that a distinctly religious contribution to programming in television is one in which people are helped to grow toward a deeper and more mature understanding of themselves, their society, and their world.

During the 12 year period from l970 to l981, the NBC - TV series of religious specials had an average Nielsen rating of 2.31 or an average audience of slightly more than 3 million persons for each program.

More of an evolutionary trait, we are programmed for the «religious experience»..

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.

If we look at the number who tune in one hour of religious programming per week — a more realistic definition of the «regular» viewer — the figures are considerably smaller.

But almost all religious programming is scheduled during fringe or even deep - fringe time, when a figure of 1.4 is more likely.

Therefore, even when religious programs are on semiprime time, the number of viewers per set is probably no more than about 1.8 — the viewers - per - household figure widely used by the rating firms themselves.

Thus heavy viewers of religious programs are more likely than light viewers to describe themselves as conservative, to oppose a nuclear freeze, to favor tougher laws against pornography, and to have voted in the last election.

The national survey used an index of evangelical belief (as opposed to membership in an evangelical denomination), which showed that holding these beliefs was more strongly associated with the viewing of religious programs than any other single factor, including contributing to or attending church, participation in community activities, income, age or sex.

While distinguished work in many areas of religious inquiry has been carried on at Chicago, it has been especially celebrated by those who work at the interface of theology and philosophy, and, more particularly, by those who are persuaded by the vision and perceptiveness of Whitehead's program.

The national survey used the «literalist / charismatic» index of evangelical belief (as opposed to membership in an evangelical denomination), which showed that holding these beliefs was more strongly associated with the viewing of religious programs than any other single factor — including attending church, contributing to a church, participating in community activities, income, age, or sex.

Moreover, religious observers and publicists create for themselves pseudoreligious absolutes out of political machinery and programs that are more wisely and effectively viewed in pragmatic terms by the diplomatist.

Interestingly, as the churches at home and abroad condemn apartheid with rising intensity, the South African Broadcasting Corporation has turned more and more of its religious programming within.

This trend is likely to have been more accentuated since 1971 with the increase in the number of stations finding paid - time religious programs acceptable: a significant consequence of the economic motivation of the general television industry.

of network religious programs during the 1970s occurred primarily once again because the networks found it more profitable to air those programs that paid for their air - time than those programs for which air - time had to be provided.

It has created the anomaly where programs considered to be «evangelical» in content appear more frequently in areas already high in religious interest, commitment, and activity: on Sunday mornings, in geographical areas of already high church attendance, and on stations recognized as being «religious» in content and format.

Religious programs on American television have traditionally been viewed by older rather than younger people; females rather than males; and the less - educated rather than the more - educated.

It is apparent that much more research is needed before the size of the total audience of religious programs and its breakdown into categories of programs can be accurately evaluated.

It is more likely to segment ever further the present specialized audience among a larger range of religious programs.

(35) Ringe found that those with a twelfth - grade education or less preferred traditional religious programs, while those with greater than a twelfth - grade education preferred more novel programs.

Given the dominant functions of television in status conferral and image creation, religious uses of television may more effectively be achieved through secular programming than through religious programming.

These figures, while only tentative, surest that paid - time religious programs are more concentrated in the religious - ghetto hours of Sunday morning because broadcasters who purchase time for their programs actively seek out the Sunday morning time - slot.

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.

Younger men appear to watch less than any other adult group, watching only slightly more adult religious programs than do children.

To attempt to estimate the total audience for all religious programs is even more difficult.

There are several other syndication characteristics in religious programing which indicate that though the commercial emphasis of paid - time religious programs was designed to help them buy their way out of the ghetto, it may have forced them more deeply into it.

This means that only five religious programs attracted more than one percent of the possible national viewing audience per average telecast during the four - week survey.

From a national population sample, the poll found that those who watch religious television programs compared to those who don't watch religious television programs are more likely to have had a conversion experience, to believe that the bible is free of mistakes, to believe in a personal devil, to read the bible more often, to talk to others about their faith more often, to attend church services more frequently, and to hold to or engage in beliefs and practices characteristic of evangelicals as a whole.

«We can not accept and thereby facilitate what looks more and more like a particularly perverse program of cleansing in the Middle East, religious cleansing.»

Much more effective than all the religious programs presented in «ghetto hours» may be the frequent portrayal of an attractive, sensible, and compassionate religious person in general television drama.

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.

(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.

More direct and immediate personal contact is possible where the program provides opportunities for telephone contact, and many of the paid - time religious broadcasters now have this facility.

Economics play a dominant part in religious television so that religious programs are more easily and accurately identified not by their particular theological background or even ecclesiastical affiliation, but by the dominant mode through which they are financed.

Frank and Greenberg suggest that their heavy viewing of religious programs probably helps to satisfy their needs for support and contact and reinforcement of the more traditional values associated with American life.

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.