"The Church Media briefing provides a summary of the role and importance of church media in Papua New Guinea (PNG), with a view towards outlining its role, importance, management, and operational policies. Dedicated focus is also directed to how church media address information gaps around COVID-19.
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The objective of this briefing note is to provide a fundamental overview of the cultural relevance of church media, including its points of differentiation and potential opportunities for fostering a more robust and community-driven information landscape. The findings reflected in this briefing were formulated through a systematic literature review of publications on church media in PNG and a scoping study conducted by MDI to identify media training needs and opportunities for media capacity building amongst community church media." (Background, page 1)
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"The remarkable commercial success of Mel Gibson’s The Passion of the Christ in 2004 came as a surprise to the Hollywood establishment, particularly considering the film’s failure to find production funding through a major studio. Since then the Biblical epic, long thought dead in terms of mains
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tream marketability, has become a viable product. This collection examines the new wave of the genre, which includes such varied examples as Darren Aronofsky’s Noah (2014) and Ridley Scott’s Exodus: Gods and Kings (2014), along with the telenovelas of Latin America. Such texts follow previous traditions while appearing distinct both stylistically and thematically from the Biblical epic in its prime, making academic consideration timely and relevant. Featuring contributions from such scholars as Mikel J. Koven, Andrew B. R. Elliott and Martin Stollery, and a preface from Adele Reinhartz, the book will be of interest to students and scholars of film, television and religion." (Publisher description)
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"Christiche Akteure im Netz: Die einen bieten allerlei Lebensdienliches, die anderen punkten mit Provokationen. Die Kirchen sollten sich von diesem Medienphänomen nicht zu viel versprechen. Denn es steht für ein Christentum, das sich der digitalen Marktlogik unterwirft und nicht in der realen Welt
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konkret wird." (Seite 28)
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"This book [...] examines the shift from a propositional to a therapeutic approach to faith from a sociological standpoint. The book covers two research projects in particular: the Twitter Gospels and Online Moralistic Therapeutic Deism. It explores the data as it relates to Abby Day's concept of pe
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rformative belief, picking up on Mia Lövheim's challenge to see how this concept works out in digital culture and social media. It also compares the data to various construals of contemporary approaches to faith performative faith including Christian Smith's concept of 'Moralistic Therapeutic Deism'. Other research is also compared to the findings of these projects, including a micro-project on Celebrities and the Bible, to give a wider perspective on these issues in both the UK and the US." (Publisher description)
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"In March/April 2020 most churches around the world have been forced to close their doors due to the need for social distancing and local lock-downs in order to fight off the spread of the COVID-19 virus. The result was traditional churches had to make an unplanned and swift transition towards techn
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ologically-driven forms of gathering. Many church leaders felt out of their comfort zone, while experimenting with doing church online. At the same time, scholars and theologians began studying this new trends in how churches perform worship online. “The Distanced Church” brings together religious leaders and scholar in conversation in this eBook where each group and offer reflection on lessons learned, answer questions that have been raised, and present insights gleaned from researching religion online. Contributors to this eBook come from ten different countries—within North America, Europe, and the Antipodes—and represent 12 different Christian denominations including Mainline, Catholic, and Nondenominational churches." (Publisher description)
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"Este artigo tem por objetivo examinar a relevância de produções de contrainformação desenvolvidas durante a ditadura militar no Brasil por grupos religiosos. O objeto é a revista Paz e Terra, da Editora Civilização Brasileira nos anos 1960, como iniciativa ímpar no campo da comunicação r
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eligiosa, ecumênica e política. A fim de se responder à questão-problema “qual o lugar da revista Paz e Terra na memória das produções midiáticas religiosas no Brasil?” são tomados por base estudos sobre “suportes da memória” e “lugares de memória”. A articulação entre a narrativa da memória de Paz e Terra e a descrição do conteúdo dos dez exemplares publicados, que forma a metodologia da pesquisa empregada, foi feita com base no acervo da revista, em pesquisa documental, em depoimentos de personagens envolvidas, colhidos durante pesquisa para o Mestrado em Memória Social da autora, e em obras sobre a Editora Civilização Brasileira e seu editor Ênio Silveira, sobre as lideranças evangélicas envolvidas no projeto e sobre a própria revista." (Resumo)
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"The study calls for the formal recognition of faith-based media in Senegal and Niger. It also suggests to the different stakeholders such as the Government, regulatory bodies and the civil society, women's rights organizations, to take a series of measures and actions to strengthen the regulation o
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f religious discourse, for more social harmony but especially for a more gendered media environment." (Publisher description)
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"En général, l’étude plaide la reconnaissance formelle des médias confessionnels au Sénégal et au Niger. Elle suggère également aux différents acteurs que sont l’Etat et les organes de régulation et à la société civile notamment aux organisations de défense des droits des femmes, l
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’adoption de certaines mesures et actions pour renforcer la régulation du discours religieux, pour plus de cohésion sociale mais surtout pour un environnement médiatique plus genré." (http://panosmedia.org)
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"The article explores Christian missionary radio broadcasting as part of a wider sonic colonization of the Philippines under US colonial rule. Specifically, I explore how some post-Second World War faith-based broadcasters shaped the listening practices of Filipino audiences through programming tact
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ics such as blocktiming. Furthermore, I consider how missionary broadcasters cultivated direct relationships with listeners through the imagined ‘shared experiences’ of aural space. As a case study, I explore the activities of the US-based Far East Broadcasting Company (FEBC), which began its operations in the Philippines in 1948. Since then, the organization has used the country as a hub for its expanding domestic and international radio network, which now includes broadcasts to South East Asia, China and other parts of the world. In addition to exploring how FEBC’s localized approach to programming has cultivated specific listening audiences, I explore how programmes have been received by listeners in the Philippines, many of whom continue to tune in via terrestrial radio." (Abstract)
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"This article refutes dominant views that define evangelical indigenous media as intrinsic tools for religious indoctrination. The case of the Colombian Misak community shows that evangelical radio stations can contribute to community building. However, the degree of the positive or negative contrib
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ution of evangelical media depends on the dominance of evangelical presence at indigenous localities. The rapid expansion of indigenized evangelical groups via the provision of social services has radicalized Evangelicals against views different from their own. As a result, these evangelical media are progressively leaving their role as promoters of positive social change to become tools for religious indoctrination." (Abstract)
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"Die Homiletik ist ein Schlüsselfach der Theologie. Im Dialog mit allen anderen theologischen Disziplinen sowie mit den benachbarten Human- und Geisteswissenschaften entwickelt sie Kriterien für eine zeitgenössische Kultur der Predigt. Unter Einbeziehung aktueller Forschungsergebnisse legt Wilfri
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ed Engemann in dieser Neuauflage seines Standardwerks die Voraussetzungen, Argumente, Modelle und Perspektiven der Homiletik leichtverständlich dar. Darüber hinaus werden klassische und neuere Formen der Predigtanalyse vorgestellt. Empirische Problemskizzen, zahlreiche Abbildungen und praktische Anleitungen sorgen für hohe Anschaulichkeit." (Verlagsbeschreibung)
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"The contradiction between the encouraging regulations and increasing awareness on one side and the disappointing reality on the other side leads us in this article to the question, how we can develop a more realistic and effective way to reduce corruption than by this double moral standard of nice
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anticorruption declarations and continuation of corrupt practices.
For faith-based persons and institutions, double morality is not a solution because it undermines the integrity and credibility of a person or institution and is a lack of honesty towards God and society. The authors of this paper are intensively engaged in trainings of Christian entrepreneurs in China. They are seriously searching for solutions to implement their Christian values in their companies, business, family and responsibility in society. Within the Christian Executive MBA (CEMBA) classes, offered by the Kingdom Business College in Beijing and Shenyang in China, the authors started a process to find practical and honest solutions for ethical dilemmas around corruption.
From a Christian perspective, all human beings are sinners because they cannot implement God’s will at every moment. The gap between good intention and real action is the fundamental characteristic of human beings. Otherwise, we human beings would be God where will and action are inseparably united. But Christian faith also teaches us that human beings cannot and must not be perfect. That’s the reason why, especially in Protestant faith, salvation cannot be reached by good action but only by the grace of God. Therefore, liberated from the constant fear of failing vis-à-vis God and being condemned, believers are liberated to try the best to improve ethical behaviour. Human beings remain sinners, but can become “better sinners”. This is the approach we try to develop in this booklet. Corruption cannot be justified. Some people can immediately live without corruption. The others we encourage for an honest, realistic, step-by-step approach to reduce and finally overcome corruption." (Introduction, pages 5-6)
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"2018: Irakische Christen kehren in ihre Dörfer zurück, aus denen der „Islamische Staat“ sie vier Jahre vorher vertrieben hatte. Hundert Jahre zuvor hatten Christen in der Region schon einmal alles neu aufbauen müssen. Während des Ersten Weltkriegs waren in Anatolien Hunderttausende vertrieb
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en und ermordet worden. Was ist in den hundert Jahren seit dem Ende des Osmanischen Reichs passiert? Wie wirkte sich der Aufbau unabhängiger arabischer Staaten aus, wie die jüdische Einwanderung und die Gründung Israels? Welche Rolle spielt der Libanon als christlich geprägter Staat? Wie ging die laizistische Türkei mit Christen um? Welche Folgen hatte der Sturz Saddam Husseins für die irakischen Christen? Wie sehen Christen die Revolution in Ägypten, und welche Auswirkungen hat der Bürgerkrieg in Syrien für sie? Das Buch beschreibt den Weg der Christen im Nahen Osten zwischen Integration, gesellschaftlicher Teilhabe, Abgrenzung und Auswanderung sowie die Herausforderungen, vor denen sie heute stehen." (Verlagsbeschreibung)
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"A personal relationship with God is central to Evangelical belief. It unfolds as believers interpret internal sensations as coming from outside—from God. How does the formulaic design of testimonies present the audience with a personal relationship with God as a pursuit that is both feasible and
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deeply desirable? Analyzing the discursive rules structuring the appearance of emotion in the most popular testimonies on the online platform of 'Christianity Today' reveals that such texts expertly present a microcosm in which the experience of reading mirrors the trajectory toward belief writers describe. To read a testimony from start to finish, readers must choose to tolerate the unfamiliar: that is, feel emotions that specifically belong in an Evangelical frame. Online written testimony relies on compelling storytelling to move readers, making them practise what it feels like to hand over part of one’s own story to God." (Abstract)
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"Der ‚Christian Patriot. A Journal of Social and Religious Progress‘ existierte von 1890 bis 1929 und verstand sich als „Sprachrohr“ der indisch-protestantischen Gemeinschaft Südindiens. Das Blatt befand sich in „alleinigem“ Besitz indischer Christen. Als solches eröffnet es ganz neue
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Perspektiven auf die indische und globale Christentumsgeschichte. Das Journal grenzte sich sowohl vom Paternalismus der euroamerikanischen Missionare wie von hindu-fundamentalistischen Tendenzen in der indischen Nationalbewegung ab. Dabei war es bestrebt, der Stimme indischer Christen als eigenständiger Größe in der kolonialen Öffentlichkeit des Landes Gehör zu verschaffen. Zugleich werden im Spiegel des ‚Christian Patriot‘ transregionale Netzwerke indigen-christlicher Eliten in Asien und anderen Regionen und Kolonialgesellschaften sichtbar. Diese tragen zu einem neuen Verständnis christlicher Globalität um 1910 bei." (Verlagsbeschreibung)
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"Explores the place of the Bible in the lives of 18 to 35 year-olds who have been born into the digital age. As the use of digital media becomes increasingly pervasive, it should follow that it will have a significant effect on people’s engagement with religion and the sacred texts associated with
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it. Drawing on contemporary in-depth surveys, this study unpacks digital millennials’ stance towards, use of and engagement with the Bible in both offline and online settings. The book features results from a nationally representative survey of 2,000 young British people specifically commissioned for this project. The data is also compared with the findings of others, including a poll of 850 British Bible-centric Christians and recent Bible engagement surveys from the USA." (Publisher description)
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"A l’ère du numérique, séraphins, chérubins et autres figures angéliques peuplent toujours notre imaginaire. Les images de ces êtres pourtant invisibles se multiplient : ils sont présents dans les religions traditionnelles, dans l’ésotérisme de néo-spiritualités et classiquement repr
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sentés ou popularisés dans une esthétique du kitsch et dans les littératures de l’imaginaire comme la Fantasy. Mais cette diversité culturelle illustre toute une fonction principale, celle de médiation : les anges sont de puissants messagers entre ciel et terre. En tant que tels, ils ne pouvaient pas ne pas se saisir des technologies de l’information et de la communication. L’ange peut troquer sa cithare contre une tablette tactile. L’ère du numérique, dans son immatérialité, son immédiateté, sa globalité, constitue un terrain naturel de déploiement de leurs activités." (Dos de couverture)
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"In diesem Beitrag argumentiere ich, dass für eine Verflechtungsgeschichte von Mission seit dem 19. Jahrhundert eine medien- und kommunikationstheoretische Dimension unerlässlich ist: Mission war nicht nur eine historische Agentur, um Akteur*innen in Bewegungen zu setzen, als Reisende und Migriere
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nde, sondern mindestens im gleichen Maß eine Agentur, die Menschen medial miteinander in Verbindung brachte und so ggf. neue Asymmetrien produzierte. Missionen halfen, Räume und Gesellschaften kulturell zu verflechten, indern sie Kommunikationsarbeit verrichteten. Ideengeschichtliche Fragestellungen sind Teil dieser Überlegung: Welche Bilder, Erzählungen und Konzepte wurden über die Missionen transferiert, welche wurden zum Schweigen gebracht? Sie erschöpft sich aber nicht in diesen, sondern will im Sinne einer Praxeologie von Kommunikation auch nach den Akteuren und den Techniken des Transfers fragen und schließlich die resultierenden sozialen Handlungen erklären." (Seite 167)
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"In the past two decades or so, Botswana has witnessed a spectacular growth of prophetic Christianity and experienced a media revolution through the emerging use of new media. While studies have generally focused on either the growth of Pentecostal Charismatic Christianity or the new media revolutio
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n, little attention has been paid to the characteristics of emerging prophetic ministries, entailing the appropriation of new media and how this has accelerated the development of religious practices in Botswana. In light of positioning and mediatisation theories, this paper examines the ways in which prophetic ministries position themselves and shape the religious landscape of Botswana and how prophetic ministries have adopted and appropriated the use of new media technologies. It argues that the synergy between prophetic ministries and technological developments of new media opens a new space for cultural production of religious practices and experiences as well as religious imagination, experience and identity." (Abstract)
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