"The history of Catholic mission in China has revealed the fact that the encounter of the Gospel with Chinese culture and people, beginning with the folk customs and the further dialogue with Buddhism, Daoism and Confucianism. The summit of Church mission is in the period of Ming Dynasty. Matteo Ric
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ci, a Jesuit missionary, is considered the apostle of China. Since then, his missionary approach – the accommodation missionary strategy affirmed by the Second Vatican Council as the model of “Inculturation” – is widely studied not only in China but the entire world. The key to understand Ricci’s missionary method is Ricci himself. It is the initial step to explore his ministry and missionary activities in history, the Ming Dynasty. Pastoral and Evangelizing communication centers on the ministers, precisely, discussing the ways and means of pastoral and evangelizing ministry of the Church ad extra and ad intra. The decisive element to foster a competent communicator requires the communicative disposition, which means to open. Pastoral and Evangelizing communication also highlights to proper use the mass means of social communication to achieve the proclamation of Christ in Chinese context. Time has changed. Today, the Church in China needs to deal with the Sino-Vatican relationship, the divisions inside the Church and the social-economic challenges. The study tries to further investigate Ricci’s Missionary activities and approaches and to analyze it from the perspective of pastoral and evangelizing communication, so as to help pastoral ministers living in the 21st century in China." (Abstract)
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"The quantitative content analysis identified the amount and the patterns of media reporting on delicate interethnic and interfaith issues, focusing on respect of different aspects of professional and ethical standards. The method of Critical Discourse Analysis is applied for the qualitative analysi
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s of the media coverage of three events that shacked the fragile interethnic relations in the first half of 2012: the European Championship in handball in 2012, the Carnival of Vevchani, and the Smilkovsko Lake Murders. The synthesized findings clearly “detect” the extent to which basic standards of impartial, accurate and balanced reporting are being observed and the practice of using violent and emotional language through the prism of 'one’s own' ethnic group." (http://mediaobservatory.net)
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"There can be no doubt about the high relevance of public media for the image we have of religion in general and certain religions in particular. Yet, it seems that the topic has long been neglected in academic research and discourse. This volume brings together multi-disciplinary perspectives, pres
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ented by internationally reputed experts. They offer illuminating analyses on the various interrelations between media and religions in the fields of human rights, anti-Islamism and anti-Semitism, on religions’ potential to foster peace and to contribute to media ethics and media education in pluralistic societies. The book also provides helpful orientation and concrete suggestions for journalistic and educational practice, academic research, political and social involvement." (Publisher description)
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"The article deals with two recent Iranian films, al-Masih (Teh Messiah) by Nader Talebzadeh and Maryam al-Muqaddasah (Holy Mary) by Shahriar Bahrani. Both movies are about religious characters shared by Islam and Christianity: Zechariah, Mary and Jesus. The article explores the way the filmmakers h
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ave made use of both Islamic and non-Islamic sources to tell their story, and it analyses the stylistic and narrative means they have employed. Are these films contributing to the mutual religious understanding of Christians and Muslims? If so, how? And if not, why not?" (Abstract)
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"Medien und Religionen: ein brisantes Thema, das bisher nur unzureichend bearbeitet ist. Dabei ist spätestens seit dem 11. September 2001, seit den heftigen Auseinandersetzungen um die Mohammed-Karikaturen und dem Streit um das provokante Buch von Thilo Sarrazin deutlich, wie sehr Bilder und Videos
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in Fernsehen und Internet, Zeitungsnachrichten und nicht zuletzt sensationell aufgemachte Bücher die Vorstellungen der Religionen und Kulturen voneinander mitbestimmen. Es ist häufig ein sehr problematisches und einseitiges Bild, das da medial vermittelt wird. Zum anderen haben die Religionen von jeher mit Medien, mit Bildern, Klängen, Schriften und Symbolen zu tun. Sie haben lange und reiche Traditionen im Ringen um einen menschenfreundlichen, lebensförderlichen Umgang mit Medien in einem weiten Sinn. Insofern lassen sich von den Religionen auch Impulse für die Humanisierung unserer Medienkultur erwarten. Beide Perspektiven wurden auf dem X. Nürnberger Forum verfolgt und in ihren Konsequenzen für religiöse und kulturelle Bildung bedacht. Expertinnen und Experten aus Theologie und Religionswissenschaft, Human- und Sozialwissenschaften, allgemeiner Pädagogik, Medienpädagogik und Religionspädagogik, aus Politik und öffentlichen Medien, aus Europa, Amerika, Afrika und Asien und aus allen großen Religionstraditionen referierten und diskutierten zu den vier Themenbereichen - Die Darstellung der Religionen in den öffentlichen Medien - Bilderverbot/Bilderkult: Das Bild und andere Medien in ihrer Bedeutung für die Religionen - Medienethik im Kontext religiöser Pluralität - Medien und interreligiöses / interkulturelles Lernen. In einem ergänzenden Symposium wurden – basierend auf dem Nürnberg-Rostocker Forschungsprojekt „Die Darstellung des Christentums in Schulbüchern islamisch geprägter Länder“ – Standards für interreligiöse Schulbuchforschung und -entwicklung erarbeitet, die Autorenteams, Verlagen und Kultusbehörden weitergegeben werden." (Verlagsbeschreibung)
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"The volume begins with a general overview of faith-based peacebuilding by pastor and peace-practitioner David Steele. Several CRS staff members provided input on the early drafts [...] The case studies that follow all deal with initiatives involving Catholic actors. This is the tradition out of whi
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ch CRS functions, and within which it learns. However, CRS and its church partners frequently and intentionally act in tandem with other civil society organizations, and they cooperate with other faith-based actors. Two of the case studies in this work (one from Uganda and one from The Philippines) deal with inter-religious efforts, while a third (India) deals with a broad ecumenical effort among leaders and members of diverse Christian denominations. In addition, many cases demonstrate how church partners are able to engage key decision-makers and leaders at different levels of society at critical moments in the course of a conflict. The central learning question for all the case studies is “what are the key factors that have contributed to, or impeded, the effectiveness of church peacebuilding action?” The intent is to surface lessons while helping to develop an internal, disciplined habit of reflection within the organization. The general guidelines for writing the studies emphasize four good learning practices: a) linking interventions to the context, b) articulating the implicit and explicit hypotheses or “theories of change,” c) using, building upon and/or complementing evaluation, and d) recognizing potential rival explanations for why things happened. It should be clear that the cases are exemplary, not representative. They provide a small sampling of the peacebuilding activities conducted by CRS and its partners in recent years. Each CRS region freely determined which particular case it would bring to the undertaking. Adherence to the initial qualifying criteria — including engagement with external actors (civil society, government or inter-religious) and commitments to social cohesion or equity — varied considerably." (Introduction, page 3-4)
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"The term 'Social Communication' (lat. 'Communicatio Socialis') was coined at the Second Vatican Council. The decree Inter Mirifica (1963) uses this expression to point to the communication processes of and in human society beyond technical means. According to this Festschrift marking the 75th birth
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day of Franz-Josef Eilers SVD, Social Communication has been his lifelong Leitmotif. Eilers has been one of the most prominent writers on Church and intercultural communication. He founded and for many years edited the scholarly quarterly Communicatio Socialis, and he served as collaborator and director of CAMECO and the Office for Social Communication of the Federation of Asian Bishops' Conferences. 15 international communication experts, from Catholic as well as ecumenical viewpoints, contributed to this book. The articles cover a broad range of issues, from practical experiences ('Radio Broadcasting in the Brazilian Amazon') to trend reports ('The rediscovery of religion by journalists in the Netherlands') and theological reflections ('The concept of dialogue and its ethical implications')." (CAMECO Update 2-2008)
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"This book contains the presentations of a Roundtable of invited scholars organized by the FABC-Office of Social Communication (FABC-OSC) October 3-7, 2005 at Assumption University Huamak campus in Bangkok, in cooperation with the Graduate School of Philisophy and Religion of Assumption University a
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nd the Asian Research Center for Religion and Social Communication (ARC) at St. John's University, Bangkok. The concern of the roundtable with some 20 participants was a deeper understanding of Social Communication in Religious Traditions of Asia. Social Communication defined as the communication of and in human society is part and parcel of every religion. The question was: How is this seen and practiced in the different religious traditions of Asia? With the publication of this volume, we would like to make people, especially communication scholars and theologians, more aware of the communication dimenstion of religions in Asia. Communication is not just the use of technical means and instruments like the mass media. It is a dimension of human and spiritual life which should be essential for any religious thinking and practice. It is also because of this that we purposely maintained and use the Vatican II expression 'Social Communication' which refers to all communicative processes and practices in human society." (Publisher description)
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"The communication dimension of Interreligious Dialogue has never been especially addressed and studied. Because of this the FABC Office of Social Communication organized the fifth Bishops' Institute for Social Communication (BISCOM V) in Bali, Indonesia from November 22 to 27, 2005 under the theme,
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Interreligious Dialogue As Communication. The theme was approached in four steps: First, we had an overview about Interreligious Dialogue from the Vatican and FABC perspective. This was followed in a second step by Interreligious Dialogue experiences from different Asian countries. Third, was a discussion of the use of modern means of communication for Interreligious Dialogue. And the fourth was an attempt to understand social communication in different Asian religions. The understanding of social communication follows the approach of Vatican II's Inter Mirifica, where this expression is proposed since the concern of the Church goes beyond mass media, audiovisual means, media of diffusion or other similar expressions. This understanding pertains to the communication of and in human society which includes all means and ways of communicating between people. Such an understanding is essential also for Interreligious Dialogue which very often happens between individuals and persons or smaller groups of people in many different ways - verbal and non-verbal, in action and in silence, through drama and dance." (Publisher description)
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"Interreligious dialogue schemes based upon different faith traditions exist; however, to chose one scheme over another can generate religious tensions, possible accusations of bias and even event-cumreligion snubbing. One way of circumventing this potential problem is to adopt a generic, non-sectar
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ian model based upon human communication science. The critical literature was reviewed and Taylor et al. 's (1977) classic transactional communication model (TCM) was explicated. This eight-element model comprising of (1) Source, (2) Stimulus, (3) Receiver, (4) Sensory Receptors, (5) Interpretation/Response, (6) Noise, (7) Feedback and (8) Situation/Context was applied to a hypothetical bi-lateral dialogue to demonstrate its methodological viability. This scientific (re)conceptualisation of dialoguing redefined its constitutive elements, provided new insights into the theoretical foundations of the enterprise, and highlighted important praxis requirements for the design, organisation and running of future events." (Abstract)
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