Дисертації: "Communication – Religion"

1

Rocha, Scarpetta Joan Andreu. "The geopolitics of communication and religion. Abrahamic religions and social communications form a media, religion and culture perspective." Doctoral thesis, Universitat Abat Oliba CEU, 2016. http://hdl.handle.net/10803/398383.

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Aquesta tesi doctoral proposa una aproximació entre l’àrea dels estudis de comunicació anomenada «Media, Religió i Cultura» i l'estudi de la globalització i de la geopolítica en relació amb les tres tradicions religioses que deriven de la cosmovisió abrahamítica, és a dir, el judaisme, el cristianisme i l'lslam. Mitjançant una presentació de l'estat de la qüestió de la literatura acadèmica corresponent, l'anàlisi doctrinal, històrica i comparativa del desenvolupament de l'ús i la percepció dels mitjans de comunicació per part de cadascuna de les tres tradicions religioses, i mitjançant l'anàlisi de les conseqüències geopolítiques que implica aquest ús i percepció, aquest estudi pretén oferir una possible nova tendència en l'àrea acadèmica de «Media, Religió i Cultura» incloent-hi, no només la manera com les tradicions religioses específiques perceben els mitjans de comunicació a partir dels principis religiosos que les determinen, sinó també les conseqüències geopolítiques que comporta l'ús i la percepció que les religions fan dels mitjans.
Esta tesis doctoral propone una aproximación entre el área de los estudios de comunicación llamada «Media, Religión y Cultura» y el estudio de la globalización y de la geopolítica en relación con las tres tradiciones religiosas que derivan de la cosmovisión abrahamítica, a saber, el judaísmo, el cristianismo y el Islam. Mediante una presentación del estado de la cuestión de la literatura académica correspondiente, el análisis doctrinal, histórico y comparativo del desarrollo de la percepción y uso de los medios por parte de cada una de las tres tradiciones religiosas, y mediante el análisis de las consecuencias geopolíticas que implica tal percepción y uso, el trabajo de investigación busca ofrecer una posible nueva tendencia dentro del área académica de «Media, Religión y Cultura» incluyendo, no solo el cómo las tradiciones religiosas específicas utilizan y perciben los medios de comunicación a partir de los principios religiosos que las determinan, sino también las consecuencias geopolíticas que conlleva tal percepción y uso de los medios.
This PhD thesis proposes an approach between the area of communication studies called «Media, Religion and Culture» and the study of globalization and geopolitics regarding the three religious traditions derived from the Abrahamitic cosmovision, that is, Judaism, Christianity and Islam. Through a presentation of the state of the art of the main academic literature, a doctrinal, historical and_ comparative analysis of the development and framing of the different media within each of the three religious traditions, and through an analysis of the geopolitical consequences that such fraiming entails, the research work aims at offering a possible new trend of study within the «Media, Religion and Cultural» academic area including, not only how specific religious traditions use and understand media according to the religious principles that determine them, but also the geopolitical consequences that such a use an understanding involve.

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2

Walker, Timothy James Bolls Paul David. "The good news measuring the impact of religious words in mass media communication /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2008. http://hdl.handle.net/10355/5710.

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The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on October 6, 2009). Thesis advisor: Dr. Paul Bolls. Includes bibliographical references.

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3

Mason-Wilkes, Will. "Science as religion? : science communication and elective modernism." Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/109735/.

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My central concern in this thesis is how science should be understood by the public. I argue that science should be understood, and valued for, the formative aspirations of the scientific community. The formative aspirations of the scientific community are the values members try to uphold as members of the group, even when this is not always possible. These aspirations are constitutive of the scientific ‘form of life’. I argue that science and religion are distinct forms of life, and through their formative aspirations can be differentiated from one another. Drawing on the theory of Elective Modernism (Collins and Evans 2017), I argue that the formative aspirations of science overlap with democratic values. Media representations of science shape public understanding. Non-fiction television is a ubiquitous and trusted medium for the communication of science. Non-fiction science television programme makers were interviewed to understand the process of science television production: the pressures, tensions and constraints inherent to this process. I analyse representations of science in British non-fiction television programmes and argue that a ‘religious’ portrayal of science can be identified in some programmes. I identify a contrasting ‘secular’ portrayal of science in other programmes. The religious portrayal presents science as providing a definitive creation narrative. In this portrayal scientific knowledge is presented as a set of certain and immutable truths which are revealed by nature with little or no human intervention. In this portrayal science is presented as providing meaning. The secular portrayal’s representation aligns more closely with a sociological understanding of science. In this portrayal scientific knowledge is represented as requiring human skill to produce and as being subject to change, revision and debate. Science in this portrayal is represented as producing both positive and negative outcomes for society. From the perspective of Elective Modernism, if citizens are to properly understand, engage with and value science they need an understanding informed by sociological conceptions of science which emphasise science’s formative aspirations as its defining characteristic. The requirements for the production of an ‘elective modernist’ portrayal of science, one which foregrounds the formative aspirations of science, are discussed. The problematic consequences of the religious portrayal of science are laid out. Presenting science as a religion disguises its formative aspirations. This provides an inaccurate picture of how science works and a widespread (mis)understanding of science as a religion would undermine democratic society.

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4

Miller, Alanna Rachel. "Negotiating Religious Identity and Mass Media: Examining the Relationship Among Lived Religion, Mass Media, and Narrative Identity." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/340862.

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Media & Communication
Ph.D.
The purpose of this dissertation is to further clarify the role of mass media for evangelicals in negotiating religious identity. This project uses lived religion, cultural studies, and narrative identity as a framework. Over the course of seven months, I conducted participant observation in an American Baptist congregation, where I observed both their religious and media practices. Additionally, I conducted qualitative interviews with selected key congregants to get a fuller picture of both their media use and their narrative religious identity. I found that narratives about media and media use led participants to certain strategies of distancing and/or integrating media with their religious identity. Various narrative tools, such as maps, symbolic inventories, tropes, and spiritual anchors, were used by participants to juxtapose media with their religious practice. By using these tools, participants sought to gain more moral and religious certainty by using media as both a proxy for self and as a proxy for Others. As moral and religious uncertainty is a characteristic of modernity, I conclude that there may be ramifications for larger media use and moral thought.
Temple University--Theses

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5

Greene, Debra. "Embodying holism : a somatic perspective on communication /." The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487863429094462.

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6

Gibson, Henry M. "Attitudes to religion and the communication of Christian truth." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/3713.

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This study examines the formation and maintenance of young peoples' attitude to Christianity and seeks to ascertain which are the salient factors, or group of factors, involved in such processes. It was stimulated by the apparent gradient of decline in young people's active participation in the life of the Church in many parts of Scotland and by the thought that such decline may be due in some measure to young people's fundamental attitudes to Christianity. The empirical research, which forms the kernel of the study, was undertaken in 1986 among 6,838 secondary school pupils, aged 11 to 17 years, in non-denominational, denominational and independent schools within the Dundee area. Questionnaires relating to attitudes to religion and science were administered by teachers, mainly from Religious Education departments within the schools. The Francis Attitude towards Christianity Scale (ASC 4B) was used in connection with the attitudes to religion items. The data was analysed by means of the SPSSX statistical package. Each section of the study investigates available research literature relevant to the topic considered. Chapter 4 looks in detail at the main variables involved in the formation and maintenance of young people's attitudes to Christianity, viz. Pupils' sex, age, personal Church attendance and Sunday School attendance, parental Church attendance and parental encouragement, social class differences, peer group influence, type of school attended and attitudes to science. The effects of television viewing on young people's perceptions, including their perceptions of religion on television, was also considered. Among the basic conclusions reached by this study are there: - Parental example and encouragement are the most salient elements in the religious socialization of young people. Peer group influence is also shown to be a significant factor in the transmission of young people's attitudes to Christianity. Pupils' Church attendance has considerable influence on their attitudes to Christianity and the continuance of these and their attitudes to science are shown to have special importance for their attitudes to religion. The 13 to 15 year age period merits further and deeper examination. This appears to be a decisive stage in adolescent development, when significant changes occur in young people's perceptions of religion and in their attitudes to Christianity.

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7

Markauskaitė, Gintarė. "Religinės įvairovės reprezentavimas Lietuvos internetinėje žiniasklaidoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130206_113011-25261.

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Darbe kalbama apie religinės įvairovės reprezentavimą Lietuvos internetinėje erdvėje: diskutuojama apie religinės įvairovės procesą šiuolaikinėje visuomenėje ir ypatumus Lietuvoje. Taip pat kalbama apie žiniasklaidos ir religijos santykius bei konfliktus. Pristatomi ir analizuojami tyrimo, kurio metu buvo nagrinėjami dviejų lietuviškų internetinių naujienų portalų publikuojami straipsniai apie įvairias religines bendruomenes, duomenys. Tyrimo rezultatai parodė, jog pasirinkti internetiniai naujienų portalai tinkamai nereprezentuoja religinės įvairovės, daugiausiai teigiamai vaizduoja dominuojančią religinę bendruomenę ir itin neigiamai reprezentuoja naujuosius religinius judėjimus.
This paper presents various aspects of representation of religious diversity in Lithuanian online media. There is a discussion about religious diversity process in today's society and various aspects of this process in Lithuania. Also there is spoken about media and religions cooperation and conflicts. Paper presents the results of a study, which analyzed two Lithuanian online news portals. Study showed, that the religious diversity in the selected online news portals are not adequately represented. Also, it is important to note that the dominant religious community were portrayed more positively than negatively and new religious movements were portrayed very negatively.

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8

Hunt, Rex A. E., of Western Sydney Hawkesbury University, and of Agriculture Horticulture and Social Ecology Faculty. "Philomythes : religious narrative communication in an electronic age." THESIS_FAHSE_XXX_Hunt_R.xml, 1993. http://handle.uws.edu.au:8081/1959.7/331.

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It is the author’s thesis that religious communication which is shaped by narrative has consequences that are different from communication based on persuasion by argument. While ‘narrative’ can include both written and spoken communication, this study attempts to concentrate on oral narrative communication in a group situation within a local church congregation. It is also an assumption of this thesis that there is a common belief that narrative is subordinate to rhetoric. This thesis sets out to suggest otherwise: that while both provide distinctive ways of ordering experience the two are irreducible to one another. Thus there is a need to reimagine the narrative communication debate. This thesis suggests this reimagining be called ‘narrative/symbolic’ – thus emphasising its narrativity. Narrative /symbolic communication : encourages reflection but is different from analytical, rationalistic thinking; is heuristic by nature, searching for likely accounts rather than definitions and conclusions; establishes an awareness of/ communion with the world of the other rather than just seeking after/interpreting meaning; has potential to broaden human conversation by repudiating mere individualism; and, is more faithful to the general shape of the religious tradition which is Christianity. Such a ‘style’ should shape religious communication in the electronic media-saturated age.
Master of Science (Hons)

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9

Aumann, Antony. "Kierkegaard on the need for indirect communication." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3331278.

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Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2008.
Title from PDF t.p. (viewed on Jul 23, 2009). Source: Dissertation Abstracts International, Volume: 69-11, Section: A, page: 4347. Adviser: Paul V. Spade.

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10

Forward, Gordon L. "Getting to know you : clergy uncertainty, communication, and role adjustment during organizational entry /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487859313346697.

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11

Blinne, Kristen Caroline. "Communication as Yoga." Scholar Commons, 2014. https://scholarcommons.usf.edu/etd/4986.

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In this dissertation, I am in conversation with the following questions: How can individuals and communities teach and learn to engage more peacefully, nonviolently, and compassionately with each other? Further, how can one practice a style of communication that helps at least one person suffer less each day? In asking these questions, my goal has been to imagine as well as attempt to actualize a world where individuals and communities work together to create less suffering in each other's lives by first developing compassionate awareness of our interconnectedness, then "waking up" not only to our own divinity but also to that place in all of us where the entire universe dwells. In this dissertation, communication is situated as both a spiritual practice and as a practice of yoga. To illuminate this notion, I have sequenced this text as a yoga practice in and of itself, employing Shiva Rea's "wave methodology" to introduce and support the peak purpose of this text -communication as yoga - via svadhyaya, or self-study, as a path to expand relational awareness through everyday small acts or micropractices. Communication, thus, becomes an emergent process based in yoga philosophy and practice wherein one learns to acknowledge and take responsibility for one's interactions with others and other realities by recognizing one's shared vulnerability. To heighten this awareness, this text includes 108 asanas or micropractices, which serve to explore my guiding questions as well as exemplify communication as yoga - as an everyday practice.

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12

Hobbs, A. G. W. "The communication of the prophetic message in pre-exilic Israel." Thesis, University of Kent, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278641.

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13

Wilson, Elizabeth Ann. "The impact of organizational culture upon the communication of human services : a religious experience /." The Ohio State University, 1989. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487672631601047.

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14

Millis, Daniel Isaac. "Communication, John Dewey's Sacred Quest: The Pragmatic Church and Catholic Pragmatism." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1374.

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This work explores the possibility of constructing a metaphor in order to facilitate communication. The problem was addressed was denoted by Stephen Rockefeller, a misunderstanding of John Dewey’s religious philosophy by fundamentalists. The point of departure is one which Dewey himself suggested in his eulogy for William James. This work explores the reasons and causes for the misunderstanding as well as methods of possible amelioration. The proposed means of overcoming the aforementioned misunderstanding is to construct a metaphor that will have the effect of communicating the position of the pragmatist to that of the fundamentalist. In order to do this a previously existing metaphor, that of the pragmatic hotel, will be reconstructed into the pragmatic church. The resulting metaphor connotes a position that is more acceptable to the fundamentalist thus facilitating communication.

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15

Rogers, Kevin F. "Developing a Plan for Sermon Feedback to Evaluate the Expository Preaching of the Pastors of Open Arms Church." Thesis, Southeastern Baptist Theological Seminary, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13865605.

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The project director developed a plan for sermon feedback to evaluate the expository preaching of the pastors of Open Arms Church (OAC), in Upstate New York. Understanding that no preacher has arrived, the project director recognized an opportunity to help the teaching pastors of OAC continue to grow as expository preachers. The project director sought to identify key sermon criteria as well as effective feedback methods OAC pastors could utilize to seek sermon improvement.

Over a period of twelve months, from January 2018 to December 2018, the project director engaged in research and interacted with preaching experts, OAC pastors, and non-pastoral OAC members to develop a feedback plan. The project director recognized biblical and theological foundations for the feedback plan through a study of key scriptures (Prov 19:20, Acts 15:1–35, Acts 18:24–28, and 1 Cor 2:1–5). By reviewing select preaching texts, the project director identified important content, structural, and delivery elements of expository sermons. He surveyed preaching literature and interviewed church leaders to discover various approaches to sermon feedback. A panel of preaching experts—Greg Heisler, Scott Pace, Stephen Rummage, and Hershael York—provided qualitative evaluations for each stage of the plan’s development. OAC pastors and a group of OAC members also reviewed the plan for clarity and usefulness.

The project director included three documents in the final feedback plan: a list of twenty key expository sermon elements, an overview of three integrated methods for feedback, and a sermon feedback guide that evaluators could use to provide sermon critique. The project director recognized that by working in cooperation with others, he produced a better feedback plan than he would have if he had worked alone. He anticipated the continued benefit of working in collaboration with others by participating in the implementation of the project at OAC.

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16

Nawrocki, Suzanne Scheiber. "Every body helps the preacher| The impact of embodied communication." Thesis, Aquinas Institute of Theology, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3568459.

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People hunger for God's word. With that in mind, this thesis helps to educate and encourage those entrusted with the ministry of preaching toward a better understanding of how their bodies are integrally involved in the production and delivery of the preaching event, as well as in the proclamation of the Word. To show endorsement from the hierarchy, ecclesial documents (as well as scripture) that demonstrate support for using embodied communication in the ministry of the Word are discussed.

To set the scene for studying embodied communication in preaching, relevant physiological factors and a cooperative model of communication are seen as providing the infrastructure that gives rise to our ability to communicate so adeptly.

A historical survey demonstrates how gesture studies have benefitted the church and secular society through the ages.

Gesture, a subsection of the much larger category of embodied communication, is analyzed from different perspectives: defining, describing, and attributing specific benefits for speakers and receivers alike. Gestures are universal among humans, drawn from our experiences of the world, a co-production of thought, and synchronous with speech. Gestures can share characteristics and form families with a semantic theme or they can be classified in elastic categories. Beyond gesture, the categories of embodied communication of proxemics, oculesics, and physical display also further homiletic understanding. The discovery of mirror neurons and their application to object lessons in preaching will be introduced.

Preaching excerpts are used to showcase academic findings. The interrogatory investigative method is used with a test group and could be easily adopted for a homiletic classroom.

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17

Yanogo, Dominique. "L'ère de la communication au Burkina Faso : la pastorale interpellée /." Versailles : Consep, 2009. http://catalogue.bnf.fr/ark:/12148/cb41431726s.

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Texte remanié de: Thèse--Théologie catholique--Strasbourg 2, 2006. Titre de soutenance : La pastorale interpellée, Église et médias à l'ère de la communication, le cas du Burkina-Faso aujourd'hui.
Bibliogr. p. 221-237. Webliogr. p. 238.

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18

Sati, Mohamed A. "Internet Islam: An Analysis of U.S.-Based Websites Dedicated to Promoting an Islamic Viewpoint in the Post 9/11 World." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1245935036.

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19

Hudson, Nancie. "Practical Theology in an Interpretive Community: An Ethnography of Talk, Texts and Video in a Mediated Women's Bible Study." Scholar Commons, 2017. http://scholarcommons.usf.edu/etd/6713.

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This study of social interaction in a small religious group used ethnography of communication as a research method to collect and analyze data from 20 months of fieldwork. As a long-term participant-observer in a women-only interdenominational Bible study, I investigated the group’s patterned ways of speaking, how print and electronic learning materials influenced the practical application of Scripture to daily life, and how the contemporary format for women’s Bible study alters the traditional Bible study experience. Patterned ways of speaking in this setting included group discussions and conversational narratives about religion, motherhood and lack of time. Using affirmations of faith, mentoring advice and troubles talk that included indirect complaints, the women co-constructed new meanings in relational talk. The mediated Bible study experience shifts to women interpretive authority that has been dominated by clergy and men. Text and talk in the workbooks and videos stimulated interpretive conflict and reframing that gave the women intellectual autonomy and recognition for co-constructing knowledge as social worth. Storytelling in the workbooks, videos and local group membered the participants through shared identity, and multimodal learning materials stimulated critical thinking and mediated emotional intimacy in a national and global community. This interpretive community was therefore engaged in what I call women-centered practical theology, and their individual and collective reinterpretation of Scripture is characteristic of the postmodern reformation of Christianity.

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20

Lee, Soon Nim. "Christian communication and its impact on Korean society past, present and future /." Access electronically, 2009. http://ro.uow.edu.au/theses/3051.

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21

Marvez, Raquel. "Faith and News: A Quantitative Study of the Relationship Between Religiosity and TV News Exposure." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2752.pdf.

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22

MacVicar, Ryan Douglas. "An indirect communication of Christian truth Kierkegaard's Philosophical fragments as a subjective, thought journey /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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23

Tietjen, Mark A. Roberts Robert Campbell. "Kierkegaard's practice of edification : indirect communication, the virtues, and Christianity /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4841.

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24

Perreault, Gregory P. "Sacred space evaders religious hegemony in gaming journalism." Thesis, University of Missouri - Columbia, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10182610.

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25

McPeek, Samuel E. "Religious Rhetoric and the Radio| The Sermons of Rev. Dr. Oswald C.J. Hoffmann, International Lutheran Hour Speaker, 1955-1985." Thesis, University of Louisiana at Lafayette, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10286523.

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McPeek, Samuel E. Bachelor of Arts, Concordia College, Ann Arbor, MI, Spring 1978; Master of Divinity, Concordia Seminary, Spring 1982; Master of Science, University of Louisiana at Lafayette, Spring 2007; Doctor of Philosophy, University of Louisiana at Lafayette, Summer 2017 Major: English Title of Dissertation: Religious Rhetoric and the Radio: The Sermons of Rev. Dr. Oswald C.J. Hoffmann, International Lutheran Hour Speaker, 1955 - 1985 Dissertation Director: Dr. Keith Dorwick Pages in Dissertation: 199; Words in Abstract: 281 ABSTRACT Rev. Dr. Oswald C.J. Hoffmann served as the speaker of The Lutheran Hour, an internationally broadcast religious radio program, from 1955 until 1988 and as Speaker-Emeritus from 1988 until his death in 2005. As a Lutheran pastor, Hoffmann brought with him almost twenty years of ministry experience as a parish pastor, a college professor, and the first public relations director of the Lutheran Church?Missouri Synod (LCMS), as well as the skills of a gifted preacher. Throughout the three decades that Hoffmann served in this position, he was much more than a voice on the radio and his notoriety extended well beyond the structure of his own denomination; he was well known both nationally and internationally, meeting with and interviewing political leaders, business leaders, celebrities, and dignitaries worldwide. Although Hoffmann was a major religious figure and a popular preacher of the second half of the twentieth century, little scholarship has been conducted on his preaching. The question this dissertation will address is, how is Hoffmann?s preaching distinct amidst the many voices proclaiming the faith? There are two ways in which this question can be addressed: the first is theologically and the second is rhetorically. Theologically, this dissertation will argue that it was Hoffmann?s style of preaching as pastoral care, or Seelsorge (the term used by Luther), that made him an effective radio preacher and furthermore, his preaching exemplified and contributed to the overall tradition of Lutheran homiletics. Rhetorically, however, this dissertation will investigate how Hoffmann keeps his radio audience?s attention against the sonic field in which he preaches. In order to address this question, I will analyze Hoffmann?s sermons using the five canons of rhetoric: Invention, Arrangement, Style, Memory, and Delivery.

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26

Sebastian, Innasimuthu. "The sacred in cyberspace : the impact of computer network communication on pastoral care /." Marburg : Tectum-Verl, 2009. http://d-nb.info/995336024/04.

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27

Oommen, Deepa. "An Examination of the Implications of Intrinsic Religiousness and Social Identification with Religion on Intercultural Communication Apprehension and Conflict Communication in the Context of Cultural Adaptation." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1277082865.

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28

Lööf, Peter. "Authentic Communication in TEFL: A far-fetched goal or an indispensible necessity?" Thesis, Karlstads universitet, Estetisk-filosofiska fakulteten, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-7025.

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29

Freist, Dagmar. "Governed by opinion : politics, religion and the dynamics of communication in Stuart London 1637-1645 /." London ; New York : Tauris academic studies : I.B. Tauris, 1997. http://catalogue.bnf.fr/ark:/12148/cb37027718f.

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30

Bradshaw, Jill. "Staff attributions of challenging behaviour and perceptions of communication in adults with learning disabilities." Thesis, Manchester Metropolitan University, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540985.

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31

Abensour, Corinne. "La place de l'image dans la communication religieuse : Eglise du visible, Eglise de la parole : incidence de l'iconophobie chrétienne sur la prise en compte des moyens de communication par les Eglises catholique et protestante." Paris 13, 2000. http://www.theses.fr/2000PA131030.

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Nous avons etudie la prise en compte des moyens de communication par les catholiques et les protestants en france et avons centre notre analyse sur le role et l'influence de l'iconophobie dans l'approche qu'ont les uns et les autres des medias. Cette etude a implique l'analyse des discours tenus par les autorites ecclesiastiques ou par des intellectuels catholiques et protestants, discours figurant dans des declarations officielles, des ouvrages, des journaux, des revues ou sur des sites internet. L'etude entreprise prouve que la querelle des images est au cur de la theologie des mediations et de la prise en compte par les catholiques et par les protestants des moyens de communication. Les crises iconoclastes n'ont donc rien perdu de leur actualite et les conceptions jansenistes conservent un impact certain sur le debat actuel. On peut en effet montrer, d'une part que l'emergence, a port-royal, d'une position mediane sur la question de l'image, eclaire les debats contemporains, d'autre part que cette position mediane est un point d'equilibre sans cesse remis en question par la tentation iconoclaste protestante et les exces de l'iconophilie catholique. L'emergence de nouveaux moyens de communication, des la fin du xixe siecle, ne modifie pas fondamentalement le debat initial, comme on peut s'en apercevoir en analysant, au cours du xxe siecle, chez les catholiques comme chez les protestants, les mecanismes complexes de rejet, d'appropriation, de desaffection des medias, lies aux theologies des mediations et aux approches specifiques des problematiques de l'image. Mais les technologies les plus recentes (internet, televisions interactives) changent considerablement la donne. La dimension polemique de la coexistence de deux theologies opposees des mediations s'estompe, cependant que s'accuse la difference entre les approches catholique et protestante des moyens de communication. Les nouvelles technologies de l'information et de la communication permettent au catholicisme de s'affirmer en tant qu'eglise du visible, inscrite dans l'espace, alors que le protestantisme renforce son statut d'eglise de la parole, inscrite dans le temps.

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32

Roux, Lee-Anne. "Destructive thinking within religion : a psycho-pastoral approach." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79961.

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Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking.
AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

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33

Mesbah, Ali. "Religion, rationality, and language : a critical analysis of Jürgen Habermas' theory of communicative action." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82933.

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Jurgen Habermas is a second-generation social philosopher of the Frankfurt school, the birthplace of critical theory. He suggests that modernity is a project of substituting rationality for religion. In his analysis, such a succession is the result of a process of social evolution, in which each developmental stage has its basic concepts and modes of understanding subjective, objective, and social worlds. For him, the salient feature of rationality consists of differentiation between various validity claims of truth, truthfulness, and sincerity which are indistinguishable in religious language. The rationalization of religion, hence, progresses in terms of a differentiation between validity claims, a decentration of human understanding, the disenchantment of the world, and the linguistification of the sacred. Habermas proposes a universal pragmatics in which two modes of language use are separated: instrumental-strategic, and communicative. He thinks that the failure of the enlightenment movement to replace religion with reason stems from its preoccupation with instrumental reason and language use, dispensing with communicative rationality; and the remedy lies in communicative rationality.
Critically analyzing Habermas' theory of communicative action, this study examines Habermas' basic idea of substituting communicative rationality for religion in the light of his critique of Max Weber and of instrumental reason. Ontological, epistemological, methodological, and conceptual presuppositions in his argument are discussed and evaluated.

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34

Örtquist, Frida. "Can the Subaltern be heard? : A Discussion on ethical strategies for Communication in a Postcolonial World." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323269.

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This thesis relies on the works of Gayatri Chakravorty Spivak and Seyla Benhabib in the field of Postcolonialism. Guided by their theoretical insights it is aiming at providing an understanding of how postcolonial structures within the International Humanitarian Aid discourse takes form and discuss strategies for communication that would be deemed justified in this context. Through a field research in Lebanon, focusing on the Lebanese Red Cross and their methods used for communication, it provides a scrutiny of the theoretical insights of Spivak and Benhabib, in order to see how plausible they are when discussing the way Global Humanitarian Organizations operate in todays’ world. In the conclusive discussion, the study exposes the importance for these organizations to let go of their essentialist way of looking at the subaltern, continuously depriving her of her subject position. In a context of asymmetrical power relations, there is a need for these organizations to ”learn to learn from below”. The people of the Western world need to unlearn Western privilege to enable themselves to relate to people and communities outside of their own paradigm and thus create presuppositions for an ethical communication.

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35

Zhang, Fan. "Building and Negotiating Religious Identities in A Zen BuddhistTemple: A Perspective of Buddhist Rhetoric." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1491497112059128.

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36

Foy, John. "The state, religion and Habermas's public sphere positing alternative forms of community /." Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1594498711&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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37

Moyer, Jason Ray. "Not just civil religion: theology in the cases of Woodrow Wilson, John Kennedy, and Barack Obama." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1035.

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This project explores the importance of historically specific theological discourses in United States presidential rhetoric. To do this I call in question the common assumption that God-language is simply used by presidents out of strategic advantage, or personal belief, rather than as a defining, and necessary, feature of American identity. Contrary to this approach, I describe how theologies have historically been a necessary part of presidential rhetoric as presidents use theologies to endow national action with divine significance. I do this in cases of presidential rhetoric from Woodrow Wilson, John Kennedy, and Barack Obama that define the foreign policy mission of America with specific liberal Christian theological discourses. As presidents take up theological discourses to construct American morality the church/state distinction is threatened as one theological discourse is at risk of becoming the official state theology. Preventing this from happening, however, is the relative theological diversity of the American denominational system. Those who hold other theological orientations react negatively when their theology is not used to define national morality. In the cases I describe, presidents may use God-language strategically to garner support for their political actions, but when they do so the American public tends to read that God-language as having a theological dimension. Secular commentators that look for how presidents strategically use God-language to appeal to voters do not recognize that words-about-God are involved in theological networks of meaning-making that compete to define national morality. And where secular commentators fail to see this theological dimension, the religious American public does. This project attempts to bring the religious public's sensitivity to God-language into the academic study of presidential rhetoric by reading political discourse for its theological dimension.

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38

Gould, Melissa Leonie. "Religion sells a discourse analysis of the use of religious references in television commercial campaigns that sell non-religious products : a dissertation submitted to Auckland University of Technology in partial fulfilment of the degree of Bachelor of Communication Studies (Honours), 2008 /." Dissertation Abstract, 2008. http://puka2.aut.ac.nz/ait/Dissertations/GouldM.pdf.

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Dissertation (BCS (Hons)--Communication Studies) -- AUT University, 2008.
Includes bibliographical references. Also held in print (v, 67 leaves : ill. ; 30 cm.) in City Campus Theses Collection (T 659.104582 GOU)

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39

Ersoy, Selma. "Men compete, women collaborateA study on collaborative vs : competitive communication styles in mixed-sex conversation." Thesis, Kristianstad University College, School of Teacher Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-4844.

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This study is about to see if there are any similarities and differences between male speakers and female speakers in mixed-gender conversations with a special focus on the use of so-called collaborative communication styles and competitive communications styles.

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40

Dankasa, Jacob. "New media as tools for evangelization| Towards developing effective communication strategy in the Catholic Church." Thesis, Saint Cloud State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1526869.

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This study suggests the audience that needs to be reached in the Catholic Church and that audience’s characteristic behavior towards using the tools of the new media in relation to their attendance in and commitment to church activities.

Three hundred and two young Catholics ages 12 to 24 residing at the St. Cloud diocese, Minnesota, U.S.A. responded to the survey. An electronic non-random survey was carried out. The study asked what tools of the new media the Catholic youths use the most and how they use them.

The results revealed a strong involvement by the Catholic youths in the use of the Internet. Eighty-three percent of Catholic youths are likely to use the Internet on a daily basis. The results show that Catholic youths are more likely to be familiar with social network sites than with weblogs, and are likely to be found more on social network sites such as Facebook and YouTube. The most likely activity carried out by this group online is watching video webcast or clips. The results suggest loss of interest on religious issues by Catholic youths. The findings show that more Catholic youths are undecided if they will participate in activities organized online by the church.

This study concluded that although the results do not point to enthusiastic Catholic youths who are ready to participate in all kinds of activities organized by the church online, the findings of this study show that the church has ample opportunities to utilize this new means of social communications to appeal to its younger audience. Of particular interest will be the use of social network sites, especially those that provide visuals and motion.

Future studies may focus on the Church in developing countries to determine how the young are doing in their use of the Internet in an environment of slower technological advancement.

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41

Buchholz, Bridget Susan. "Body Language: The Limits of Communication between Mortals and Immortals in the Homeric Hymns." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1259726394.

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42

Herrmann, Andrew F. "Walking in Kierkegaard's Instant and Walking out of American Christendom." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/760.

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In the life of Søren A. Kierkegaard “the instant” had two distinct meanings. The first use of the phrase “the instant” is the point of intersection of time and eternity. It is the split second of decision, and the flash of a personal revolutionizing vision: a decisive “glint of an eye” to live in the existential moment. However, The Instant was also the title of a broadsheet Kierkegaard published at the end of his life that directly attacked “Christendom” and the idea of a Christian Nation. Through a layered account using narrative vignettes, I examine how “instants” and Kierkegaard's The Instant impacted my ideas of identity, community, and Christianity, leading me to a place of exile.

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43

Ward, M. Hadassah. "Transitional Perspectives on Family: Impact of Coming Out on the Personal Meaning of Family for Transgender Individuals." University of Cincinnati / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1563273614069085.

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44

Butauski, Maria. "Young Adults' Identity Exploration: Privacy Management and Parent-child Communication on Topics of Career, Religion, and Politics." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1462269033.

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45

Morgan, James Allen. "Religious radio broadcasting in a town and country setting." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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46

Curry, Kristina E. "Civil Religion and Pastoral Power in the George W. Bush Presidency." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/communication_theses/23.

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American presidents have maintained an equilibrium between the role of church and state in government affairs via the nation’s civil religion and a “rhetorical contract” between those secular and sacred interests. While other presidents have incorporated religion in their rhetorical execution of office, George W. Bush has done so in a manner different from his predecessors, emphasizing the role of faith in his administration’s beliefs, actions, and policies. Such rhetoric upsets the tenuous relationship between sectarian and secular affairs. Bush’s breach of the rhetorical contract can be explained by Foucault’s notion of pastoral power. Using practices once associated with the church, the savvy government leader may better control his public. I argue that President Bush has shifted the balance of power between organized religion and government, specifically by means of the Office of Faith-Based and Community Initiatives, thereby corrupting traditional notions of civil religion in the process of implementing his unique form of new pastoral power.

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47

Spencer, Leland G. IV. "Hagiographic Feminist Rhetoric: An Analysis of the Sermons of Bishop Marjorie Matthews." University of Cincinnati / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1242914318.

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48

Aljahli, Abdulrahman Ibrahim. "A Rhetorical Examination of the Fatwa: Religion as an Instrument for Power, Prestige, and Political Gains in the Islamic World." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1491483098012349.

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49

Quesnell, Bethany. "Trust me, I have a PhD: the effects of religion, political conservatism, and exposure to science feature stories on trust in science." Thesis, Kansas State University, 2015. http://hdl.handle.net/2097/19709.

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Master of Science
Journalism and Mass Communications
Joye C. Gordon
Widespread debates about scientific issues, from global warming to vaccinations, have raised questions about public trust in science and scientists. Many studies have attempted to determine the cause of observed declines in public trust. This project employs framing theory, suggesting that the way science frames research might improve public trust. Research questions explore whether political conservatism, public religiosity, and exposure to a feature story about a scientist affects trust in science and scientists. A between-subjects quasi-experiment exposed participants to feature articles about scientists in either controversial or non-controversial fields, and asked a series of questions in order to measure the participant’s trust in science and scientists. Results indicated that participants who were male or participants who had some college education and who read the non-controversial feature story were statistically more likely to have a higher level of trust in science and scientists than any other group. Suggestions for future studies are discussed.

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50

Kim, Younglae. "Imagination and religious education in the electronic media age." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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