Sentences with phrase «which religious programs»

There are several ways in which religious programs on television may be effective in building the membership of local churches: One is by the addition of new members, the other is by the reactivation of old ones.

This tend - ency provides an insight into the function which religious programs fulfill in the lives of many people.

This change in FCC policy did not have an immediately dramatic effect on the nature of religious programming; however, it effectively changed the structure within which religious programming was to be considered by releasing stations from any regulatory obligation to provide free air - time for the broadcast of religious programs.

The particular way in which a religious program is financed exerts a specific pressure on the nature of that program.

Not exact matches

There are many, many schools which prohibit any and all music with a religious text from their curricula and prohibit teachers from programming such music for concerts no matter how balanced the program may be (that is, it encompasses secular and sacred, accompanied and unaccompanied, difficult and easy, music in a variety of styles and from a variety of musical eras.

In the evening of the same day this sermon was the subject of a discussion in the B.B.C.'s program, «Meeting Point», in which I was questioned by some members of the morning congregation under the chairmanship of Canon W. E. Purcell, editor of this Dialogue, and at that time the Religious Broadcasting Organizer for the Midland Region of the B.B.C..

«If I were a conservative Christian (which I most certainly am not), I would be very reasonably fearful, not just as to tax exemptions but as to a wide range of other programs — fearful that within a generation or so, my religious beliefs would be treated the same way as racist religious beliefs are.»

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.

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.

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.

Mike Gallagher, who was the Roman Catholic producer for NBC - Catholic programs, criticized the lack of seriousness which characterized the network attitude to religious programs: «I have a rather cynical attitude towards the networks.

No other religious program has ever gained such sustained commercial sponsorship and no other religious program has ever drawn the consistently high audience which Sheen attracted during his five - year series.

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.

That, tragically, is what psychology became in too many seminaries and programs of pastoral formation, including the «treatment centers» to which priests and religious are sent when their behavior becomes unacceptably egregious.

When television came in about 1950, each of these «faith groups» was given time each Sunday for their TV programs — programs which were broadly representative of the religious and cultural diversity of the country as a whole.

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.

«Without a final decision on his status, he can be deported at any time,» says Tina Ramirez, president of Hardwired Inc., which provides training and education programs to foster religious freedom in countries in conflict.

By relegating the determination of religious programming on television to individual stations, it has placed religious faith into the hands of the economic marketplace, thus giving a distinct advantage to those expressions of religious faith which are economically competitive.

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.

The Roman Catholic program, «Insight,» for example, was the third largest - rating religious program in the areas in which it was broadcast.

The FCC decision in relation to religious programming provided the structure within which station managers were freed from the obligation of having to distinguish between different expressions of religious faith or the representativeness of religious programming for a particular area.

In effect, electronic - church programs have been the embodiment of the conservative religious revival which has been an element in every previous Great Awakening.

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.

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.

Another example is the programs which all three commercial networks have provided to the major faith groups since the beginning of television, based on their historical commitment to providing an opportunity for religious expression in the society.

In answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for life.

Revolution is clear about what the law should be: «As long as people have a choice about where they go for help, then it should not be a problem if the government funds a program in which a person... becomes a good citizen, employee, and family member through religious transformation.»

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.

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.

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).

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.

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.

Certainly the picture is sufficiently clear to call into question the figures of over 100 million which have occasionally been quoted, and to assert that not all viewers of religious programs are viewers of the paid - time programs.

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.

Where criticism comes from the viewer's own denomination, the basis of common concern is maximized and the viewer is encouraged to view religious programs critically in order to discern that which is dissonant with other aspects of their faith.

For example, in the presence of the advantage held by the paid - time religious programmers, several denominations which had previously cooperated with others in the common production of religious programs have now decided to compete on their own through the purchase of their own television stations, the production of their own programs, and the cultivation of their own audiences.

To what extent are paid - time religious programs consistent with traditional Christian thought, and to what extent are they shaped by the environment in which they have been cast?

It is possible that religious television programs for church members fill a complementary role, maintaining and increasing their enthusiasm by providing alternative ideas for local church development, maintaining their level of personal inspiration, or by supplying things which are not otherwise available at their local church.

The amount of subsequent research conducted on religious television in America has been relatively small in comparison to the large number of people and agencies which have been producing religious programs over the past 35 years.

The church needs to establish a watchdog agency which would conduct continuous research and debate to ensure that the message and practice of religious programs remains congruous with established Christian thought.

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

Their rate of religious program viewing is 154 percent, although they are heavy users of television in general both for entertainment and as a means of keeping informed about the world in which they live.

Another effect of the growth of paid - time religious programs is the steady increase in the number of stations that now see religion primarily as a commercial venture and for which payment for air - time has become the dominant principle in the broadcasting of religion.

There are also strong pressures on the religious programmer which shape program syndication and content in ways that mitigate against genuine efforts to establish contact with and address relevantly the situation of the religiously unconvinced.

The author examines the debate in the church over the growth of paid - time religious programs which has centered on several major issues, including the nature of the church, its mission, evangelism, pastoral care and counseling, and the social and political impact, and also the communication aspects: one way versus interactive communication.

Buddenbaum found that the regular audience for religious television programs comprised mainly blue - collar workers and «others,» which included housewives and non-classifiable employed persons.

It may be argued that the lack of research into the effects of religious programs is compensated by broadcasters» use of research from other areas of mass - media effects to form opinions on the effects which may be expected from their programs.

When the Broadcast Institute of North America surveyed religious programming in the country in 1971, they found that stations which had begun to sell time for religious programs averaged fewer network and locally produced religious programs than did those stations which did not sell time for religious programming.

NOTE: Those stations which stated they had a policy of not selling time for religious broadcasts still reflect a level of paid - time religious programming.

While the evidence for such a proposition remains tentative, its tentativeness calls into question the certainty with which paid - time religious broadcasters assert that their efforts in competing on the basis recognized by the television industry (i.e., financial competence) have been responsible for increasing the amount of religious programming on television.