Sentences with phrase «present religious programs»

Many past and present religious programs are of comparable quality to other general television programs.

While this regulation has encouraged stations to present some religious programming, as has been noted the FCC through its rulings has largely left the determination of the content of this religious programming to the individual station managers.

FCC does not have the authority to force stations to present religious programming, most broadcasters feel that to ignore the FCC's recommendations would be a decided risk at license renewal time.

Not exact matches

the proof of Gods presence in us is not limited to the material or biological evolutionary development only, but most important scientific proof is the effect of His will in historical development of the world.A computer program now used and tested a powerful machine by inputing all recorded events in history during the last hundreds years and found out that it has a purpose and not random.Meaning that an intelligent being could have influence it.It is now presumed by the religious observers that it could be His will.The process now is under improvement, because the computers is not powerl enough the deluge of information and data since the beginning of history, some analyst believes that in them near future if the Quantum computers which is much powerful than the present coventional will be used, then dramatic results and confirmation will be at hand.

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.

Yet Romanticism's sharp antithesis of the individual's creative self - fashioning on the one hand and political, social, and religious norms on the other also sowed the seeds for variously existentialist, hedonistic, and nihilist programs that bear much responsibility for the devastations wrought throughout the twentieth century and into our present.

A Karate exhibition, folk - singing, representatives of various religious and political affiliations, advisors in budgeting finances are but a few of the programs presented.

The persuasiveness of religious programs toward change appear to be greatest when they are viewed by a person who is in a state of attitude imbalance or transition and seeking new forms of gratification for his or her needs; when they are viewed by a person for whom religious faith has always been a viable, if not vital, option; when the options being presented are seen as realistic and leading to a desirable end; when opportunity for demonstration exists in proximate distance to the viewing situation; and when the attitude or behavior is not central to the individual's self - concept and ego - functioning.

It is possible that stations which did not accept payment for air - time for religious programs reflected a greater concern for public - service programming and therefore presented a wider representation of other programming such as network and local programs.

An analysis of current religious programming on American television reveals the influence of this shaping effect on religious programming also: particular religious traditions are presented to the exclusion of others; there are apparent similarities between the content of many religious programs and general television programming; and there are similarities in religious program formats and content even in programs from a range of different theological traditions and experience.

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

The dominance of paid - time religious programs on television at present is possibly creating a substantial status - conferral effect.

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.

When applied to religious television, we might predict that religious television programs will have their greatest effect on a viewer when the viewer is aroused because of a particular need; when the recommended action on the religious program becomes salient to the person because of a lack of other options within their repertoire; when the action is perceived as being a realistic and rewarding solution to the need; when the viewer has experienced favorable consequences as a result of the action in the past; and when the program presents options for action that the viewer has opportunity to perform.

However, for people who are dissatisfied with their local church, who have little established connection with a local church, or whose religious consciousness may be awakened by a viewed religious program, the research indicates that paid - time religious programs, by presenting themselves as competent alternatives to the local church, offering a range of services similar to the local church, and not referring respondents or enquirers to a local church, may be acting as a barrier to people's developing their faith most fully within this interpersonal context.

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.

While a definitive answer to the question of whether present religious television programs are having a beneficial or detrimental effect on local churches will not be found, areas of reasonable probability will be identified.

While the service was produced specifically to celebrate a particular occasion in American cultural life, it was consistent with many other services and programs presented on American religious 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.

Audience figures presented in detail in the next chapter suggest that these syndicated programs have displaced higher - rating network programs, which may also result in a smaller audience for religious programming on television.

Table 7.2 presents the average number of stations which aired the network religious programs during the 1970s.

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.

From the present perspective, however, the audience patterns for the past decade are indicative of growth to the point of market saturation (i.e., it appears that in 1977 the paid - time religious broadcasters reached the peak of their growth with the audience segment they can reach with their present program formats and contents).

One is to maintain the present level of religious content in their programs and to tolerate the inevitable drop in audience and development because of the increasing market fragmentation.

Starting with a discussion of the remarkable documentary «Renewal», on the power of informed religious communities taking action for the environment, several successful programs - in - action will be presented.

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 single textbook filed in the record may cause some confusion in terms of the way it presents the connection between the program's religious content and its ethical content.

Schools, such as known and licensed daycares, pre-schools and other early learning programs; primary schools; secondary schools; post-secondary schools up to and including colleges and universities; as well as scholastic or education - related activities or events, and school bus stops that are marked and / or known to the officer, during periods when school children are present at the stop; Medical treatment and health care facilities, such as hospitals, doctors» offices, accredited health clinics, and emergent or urgent care facilities; Places of worship, such as churches, synagogues, mosques, and temples; Religious or civil ceremonies or observances, such as funerals and weddings; and During public demonstration, such as a march, rally, or parade.

(While there is an experimental program in some counties in New Jersey to allow divorce by affidavit without a court appearance for settled cases, in most cases a court appearance before a judge is required for the marriage to be dissolved just as the commencement of a marriage requires the parties getting married to be present in front of an official (religious or civil) who performs the marriage ceremony.)