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By Gordon Lynch

Over the previous ten years there was an explosion of curiosity in how faith and the sacred connect to the media and cultures of lifestyle. How are non secular groups, identities and rituals being reworked through new media reminiscent of the net? what's the value of the media whilst for lots of humans it turns into the first resource of pictures and of an come across with non secular traditions? Do the media and pop culture themselves tackle spiritual value, and the way do humans utilize those renowned assets to ""do"" faith within the modern international? As researchers have attempted to respond to those and different questions, a growing to be physique of literature has all started to enhance. among Sacred and Profane bargains an immense evaluation of this younger and fascinating box of scholarship, highlighting either its achievements and flaws, and taking off an schedule for its subsequent part of analysis. The e-book is a useful advisor and instruction manual for starting scholars who're trying to find a primary review of the major matters and debates, in addition to for more matured students who desire to consider how their paintings will improve in destiny. among Sacred and Profane can be required studying for classes in theology, faith and modern tradition for a few years to come.

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Extra info for Between sacred and profane : researching religion and popular culture

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What resources are available for researchers when they seek to go beyond the contrasting ‘dangers’ and ‘opportunities’ paradigms? In many scholarly contexts around the world the iconoclastic and iconographic approaches towards media are analysed through critical interpretative lenses. From this perspective different media are primarily perceived as neither being a threat nor providing an opportunity for communication. My argument here is that there is much to be learnt from how interpreters, beyond the media and religion field, have analysed different aspects of media technologies, media production and media consumption.

The second common question is almost an antithesis to the first: What are the opportunities for communicating religious faith or teaching about religion to be found in different media? 2), so some five centuries later many writers celebrate new forms of communication as examples of divine providence. Rather than worrying about the potential dangers of media such as television, film, radio or the internet, many writers or practitioners also emphasise their potential for reaching new audiences. This group of media advocates can be described as iconographers, and are partly made up of those religious leaders who seek not to reject media as a threat, but rather embrace it as enthusiastic users.

Postman balances such contextual arguments with specific criticisms, such as that on television God is: a vague and subordinate character. Though His name is invoked repeatedly, the concreteness and persistence of the image of the preacher carries the clear message that it is he, not He, who must be worshipped. I do not mean to imply that the preacher wishes it to be so; only that the power of a close-up televised face, in color, makes idolatry a continual hazard. Television is, after all, a form of graven imagery far more alluring than a golden calf.

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