"This article provides a new methodological approach to studying religious-oriented mobile applications available on the iTunes app store. Through an extensive review of 451 religious apps a number of problems were noted when relying solely on iTunes categories to identify app functions and purpose.
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Thus further analysis was done in order to present a new typology and framing of religious apps, which more accurately describe their design. We suggest that the 11 new categories offered here suggest a critical framework for studying religious apps. Thus this study provides a starting point for scholars interested in analyzing religious mobile applications to investigate how app developers integrate religious goals into their designs, and consider the primary ways people are expected to practice religion through mobile apps." (Abstract)
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"Faith-based broadcasters comprise half of all community radio stations in the South Pacific islands. As such, they reflect the deep indigenisation of Christianity and its central role in Pacific cultural identity. But their position within the media environment is surprisingly contentious. For secu
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lar community media practitioners, Pacific faith-based media are seen to interject foreign voices and capital into island communities. For the international development sector, partnership with faith-based organisations around development agendas brings fears that aid funds will be used for evangelism. This article explores the role of faith-based community radio in the South Pacific, and argues that they have achieved levels of sustainability that have thus far eluded secular community media through application of culturally appropriate and self-defined development pathways." (Abstract)
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"Religious broadcasting represents one of the basic elements of the public service broadcasting (broadcasting for the public benefit). It serves various public needs and purposes - according to the ritual model of communication it serves the intermediary function (it allows to participate in the lit
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urgy at the actual time for that part of the audience, which is unable to visit the actual place), according to the transmission model and reception model of communication in particular, it fulfils the educative function by spreading the common Christian values, creates the space for dialogue inside the Church and between the Church and the world. But above all, the main purpose of religious broadcasting is evangelization and bringing the spirit of gospel into the life of the audience. Each of these aspects of religious broadcasting has a specific audience; therefore the forms of addressing it should be different as well. At least, it requires the cooperation between the broadcaster and relevant church authorities. However, the problem lies in the fact that even in countries with a long tradition of religious broadcasting as a component of public service, the legislation does not specify the role of the broadcaster – should it provide broadcasting space only or should it actively intervene in the broadcasting? Is it allowed to do so according to the documents of the Church? Would it be possible to make the religious acts more appropriate for broadcasting by the use of elements such as a preferred style for the religious texts or special camera angles for liturgical acts in TV transmissions? There are many unanswered questions yet, and the answers to these questions can be found neither in the legislation, which the broadcaster follows, nor in religious documents." (Abstract)
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"Ao analisar, neste artigo, alguns dos documentos oficiais sobre comunicação produzidos no âmbito das igrejas brasileiras Metodista e Evangélica de Confissão Luterana, busca se observar como o habitus midiático comparece no pensamento comunicacional dessas igrejas, operando sobre os modos como
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intentam difundir valores, obter visibilidade e estabelecer vínculos. Observa se que as igrejas reconhecem no midiático um lugar estratégico para realização de seus objetivos, mas procuram subordiná lo ao habitus reli gioso. Nesse processo de acomodações, negociações e resistências, que se dá em operações auto e heterorreferentes e que envolve instituições não midiáticas, midiáticas e atores individuais, as igrejas acabam implicadas na midiatização mais ampla de toda a sociedade." (Resumo)
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"This article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generat
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ed, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films’ emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church." (Abstract)
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"Social media gives each of us enormous power to influence others for good or ill. But far too many Christians ignore the opportunities and undermine their own reputations through thoughtless words shared online. This book comes directly from the author's experiences as an attorney and a church lead
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er and offers seven simple guidelines for exercising Biblical wisdom in social media." (Back cover)
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"As Europeans began to travel to all corners of the earth beginning in the 15th century, they were determined not only to conquer new lands but also to spread their faith. From Johann Gutenberg they had learned the power of the printed word, and were determined to use this revolutionary new technolo
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gy to christianize Asia. The impact of these efforts varied depending on a number of circumstances. The two most significant variables were the ability to wield control as a colonial power (e.g. in the Philippines, but not in Japan or China) and the pre-existence of a widespread print culture (e.g. in China), or lack thereof (e.g. in India and Malaya). This summary account of missionary printing also suggests that the principal difference between Roman Catholic and Protestant presses was the emphasis placed by the former on the exposition of Christian doctrine and the printing of catechetical treatises, and the early concentration by the latter on the preparation of partial or complete versions of the Bible in local languages." (Page 114)
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"The process of communication between individuals and institutions was central to the formation of the World Council of Churches in 1948. Yet communication is often taken for granted, being understood as a tool to advance the organizational objectives of ecumenical organizations. Only on occasions h
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as the ecumenical movement in its organized expressions engaged in intentional reflection on the theological, societal and ecumenical challenges posed by communication." (Abstract)
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