Relasi Islam-Kristen: Studi Kasus di Desa Tegalombo, Pati, Jawa Tengah

This paper wants to build an alternative model for caring for inter-religious harmony. The model can be found through the cultural mechanism that occurs in Islamic-Christian relations in Tegalombo Village, Pati, Central Java. The foundation of harmony between the two religions rests on the sustainability of three harmony models, namely: First, interfaith prayer in the celebration of family or village level; Second, culture visits each other during feast days, when someone is sick, and the inter-food sharing as a form of connecting harmony. Third, practical model dialogue in the Selapanan forum that brings together two religious groups in order to discuss various issues of security and social development. On the other hand, the relationship between the two also triggered a tension triggered by the contestation over the dominance of religious broadcasting with certain techniques such as recitation (Islam) and Revival Service (Christian).

AMERICAN TELEVANGELICAL FRAMES: RELIGIOSITY, SPIRITUALITY, AND COMMODIFICATION

A secular state, like United States of America, guarantees the private right of individual to express their religious ideas in public. In the era of media, religious broadcasting serves as a mean for individuals to express their private rights of speech and act based on their faith in public. By taking prosperity televangelical broadcasts as the main object, this article examines several aspects that are critical for understanding the religiousness and the secularization of American televangelism. This article provides an overview of the socio circumstances and movement roots of evangelism, examines the religiosity and spirituality frames in televangelism, and identifies the commodification of the religiosity and spirituality frames.

1918–39—The Depression Years

The inter-war years are a comparatively neglected period of British religious history. Yet, on the measure of ‘active church adherence’ used in this book, they emerge as far more significant in Britain’s secularization journey than the intensively studied 1960s. Between 1918 and 1939, there was a marked shift away from religious commitment and participation towards nominalism, especially in the Free Churches. Although Protestant church membership recovered after the First World War, it peaked in England and Wales around 1927 and dropped absolutely thereafter. There was no such post-war recovery in churchgoing, rather an acceleration of decline, partly because people worshipped less regularly. This fall was fuelled by a weakening Sabbatarian culture and competition from Sunday cinema and religious broadcasting. Congregations were also ageing and take-up of Anglican baptismal and marriage services diminishing. A further 2 million Sunday scholars were lost, while the number of religious ‘nones’ rose by 1 million.

Bans and Restrictions on Religious Broadcasting: A Review of the Arguments and Counter-Arguments

The ownership of broadcast stations by religious groups, the establishment of broadcast stations exclusively devoted to religious content and the inclusion of content of a religious nature within the programming of regular commercial, public or community stations are all practices that are common throughout the world. However, several countries have implemented bans or restrictions on the dissemination of religious content through broadcasting or the ownership of broadcast stations by religious groups. The present article aims to assess whether such bans and restrictions are compatible with the rights to freedom of religion and freedom of expression as recognized under international human rights law. For these purposes, the most common arguments in favour and against restrictions on religious broadcasting are explained and weighed against each other.

“Dressed in an Angel's Nightshirt”: Jesus and the BBC

This article examines images of Jesus broadcast on the BBC from the 1930s through the 1950s. During these years, the BBC sought to use its cultural influence to replace popular religiosity with what the clerics who staffed its Religious Broadcasting Department (RBD) regarded as a more masculine, modern, and vigorous national religious faith. To achieve this aim, the RBD marshaled the might of British New Testament scholarship and its image of a warrior-like, apocalyptic historical Jesus. Yet the RBD's hopes of bridging the gap between popular religiosity and its own vision of Christianity went unrealized. Programs on Jesus that reached a genuinely national audience—The Man Born to be King, Dorothy L. Sayers's wartime radio drama, andJesus of Nazareth, a popular television series from the 1950s—instead featured Anglicized and ahistorical images deeply embedded within British popular culture. The story of Jesus on the BBC highlights both this popular culture's strength and Christian Britain's fragmentation.