Cinema and Religion
Entertainment media are contributing to the emergence of new and novel forms of spiritual and religious phenomena in our contemporary (and past) culture. The essays in this issue explore diverse facets of the morphing relationship between entertainment, spirituality and culture. Over the last century, the cinema has played a vital role in the expression and representation of Judeo-Christian religious practices and beliefs. Early cinema told the life of Christ in the Passion Play and Cecil B DeMille produced two spectacular versions of The Ten Commandments in 1923 and 1956. While cinema represented religious themes and figures, religious institutions also shaped the emergence of this moving image technology and its role within Western society; the wondrous moving image provided by the cinematrographe could open the viewer’s eyes to the work of God or, somewhat paradoxically, do the Devil's work by deceiving them with its illusionary spectacles.
Two significant changes in this relationship between cinema and religion are occurring in our Post-millennial era. Firstly, the cinema is now participant in a complex audio-visual and textual culture that includes both established and emerging media – a Multiverse created from computer games, comic books, television programs, theme parks, virtual reality technologies and other new media. Secondly, traditional forms of religious practices and spiritual beliefs are shifting from their familiar locations in the church and community. Once, the cinema was seen as analogous to the Church because it provided a sacred space of worship. Now, however, the theme park, the computer game and cyberspace are the realms for an emerging Post-Millennial spirituality.
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...rent media that shape and inform the fantastic and the spiritual in Western culture: from Francis I, C16th King of France who, reflecting a nascent version of the media star, constructed himself as a figure of worship; to the landscapes of Stephen King story worlds that present the reader with uncanny, Gothic spaces and narrative scenarios that question the ‘normality’ of everyday reality; to the transcendental pursuits of the magician and magic lantern technology; or the worship-like experiences inherent to fan cultures. We are living in an era where cultural identities, beliefs, forms of religious community, models of consciousness and what it means to be human are being transfigured. In the light of this transfiguration this issue of Refractory considers the relationship between media, religion, and the fantastic; and the every day and the sacred and the uncanny.
Some works show their true colors right away. Gene Edward Veith’s book, Reading Between The Lines, addresses philosophical ideas, literary sub genres, and reader criticisms in order to ascertain a Christian’s role in literature. He also goes through various historical periods and examines their more prominent works and schools of thought. While a select few of his conclusions about Christianity in relation to the arts have merit, others contain more damaging implications. Specifically, his statements regarding television represent inaccurate and offensive thinking.
Moore investigates the attitudes, behavior, and perception of Americans regarding their respective individual sacred and secular lives. He is interested in the roles of popular culture and religion and in addition, how popular culture affected the shift in boundaries between sacredness and secularism, particularly how these practices shape American religion. We live in a complex society and social structure that is structured with norms and values that they themselves structure the way we interpret and interact with others.
Controversy has plagued America’s presence in the Middle East and America’s usage of Unmanned Aerial Vehicles (UAVs) contributes vastly to this controversy. Their usefulness and ability to keep allied troops out of harm’s reach is hardly disputed. However, their presence in countries that are not at war with America, such as Pakistan and Yemen, is something contested. People that see the implications of drone use are paying special attention to the civilian casualty count, world perspective, and the legality of drone operations in non-combative states. The use of drone technology in the countries of Yemen and Pakistan are having negative consequences. In a broad spectrum, unconsented drone strikes are illegal according to the laws of armed conflict, unethical, and are imposing a moral obligation upon those who use them. These issues are all of great importance and need to be addressed. Their legality is also something of great importance and begins with abiding to the Laws of Armed Conflict.
Byman’s first argument is that US drone strikes are extremely efficient in their purpose: eliminating high value targets in foreign countries that pose a threat to national security. He cities a study done by the New America Foundation, which found that “U.S. drones have killed an estimated 3,300 al Qaeda, Taliban, and other jihadist operatives in Pakistan and Yemen” (Byman 1). Of these 3,300 militants, over 50 were senior leaders of either Al Qaeda or the Taliban. Additionally, drone strikes indirectly hinder communication between terrorist leaders and their operatives. In an effort to avoid detection, many foreign militants have stopped using cell phones and other electronic forms of communication. Although the elimination of technology makes it harder to find high value targets, it also significantly impacts their ability to communicate, which reduces the amount of organized attacks. Without considering the cost of civilian casualties or other negative impacts associated with the drone strikes, it is clear that UAV drones have been effective in eliminating foreign threats.
Tibbetts, John C. The Gothic Imagination: Conversations on Fantasy, Horror, and Science Fiction in the Media. Basingstoke: Palgrave Macmillan, 2011. Print.
Whether Andrei Rublev (Andrei Tarkovsky 1966/1969) ‘accurately’ or precisely reveals the reality of life in the 15th century has nothing to do with any actual audiences’ reactions to the film as experience. Instead, what we can feel is the becoming of the experienced world into distraction from something else. As a spotlight, for its intensity, might remind us what is outside its beam, the sprawling and unlimited earthly world of the film points to something outside the widescreen frame. The film makes itself a diversion from something that had equally not existed before the image began moving – or had it existed? The movie is enough to send audiences fleeing to god. And is, in this manner, a proof of god much like Pavel Florensky’s by iconography: “There exists the icon of the Holy Trinity by St. Andrei Rublev; therefor...
In his classic work Christ and Culture, H. Richard Niebuhr asserts that the relationship between earnest followers of Jesus Christ and human culture has been an "enduring problem."1 How should believers who are "disciplining themselves for the purpose of godliness" (1 Tim. 4:7) relate to a world whose culture is dominated by "the lust of the flesh, the lust of the eyes, and the boastful pride of life" (1 John 2: 16)? Culture is God's gift and task for human beings created in His image and likeness. At creation humanity received a "cultural mandate" from the sovereign Creator to have dominion over the earth and to cultivate and keep it (Gen. 1:26, 28; 2:15). But sin's effects are total, and culture—whether high, popular, or folk—has been corrupted thoroughly by rebellion, idolatry, and immorality. How, then, should Christians, who have been redeemed, "not with perishable things like gold or silver . . . but with precious blood, as of a lamb, unblemished and spotless, the blood of Christ" (1 Pet. 1:18-19) live in relation to culture? According to Jesus in His high priestly prayer, believers are to be in the world but not of it (John 17:11-16). But in what way? How do believers act in and interact with the "crooked and perverse generation" (Phil. 2:15) that surrounds them and of which they are a part?
It can be asserted that with current technology and supervision drones lack the stability required to be successful and safe and in actuality are counter-effective because these drones create an unsupervised means of power that could quickly spiral out of control. The drone program fails to decrease the death count of war, increase the intelligence needed to dismantle terrorist cells and be secure against hackers. As a result, drones are counterproductive, and in truth create a newfound terrorism. At the end of the day, the only means to eradicate the enemy is to make them a friend.
Portrayal of Christianity in the Media In this piece of coursework I am going to write an essay about how Christianity is portrayed in the media. I'm going to write about mainstream shows such as Songs of Praise and Paradise found. I am also going to write about how a Christian issue is dealt with on Eastenders which was Euthanasia. Then I am going to write about how Homosexuality is looked upon in the film Philadelphia.
War can be defined as “an organized and deliberate political act by an established political authority, which must cause 1,000 or more deaths in a twelve-month period, and which requires at least two actors capable of harming each other” (253, Mingst.) This is a broad definition as war can take several different forms, categorized in various ways. Today, the United States is engaged in the War on Terror. In a post-9/11 world, terrorist attacks are even greater sources of fear to citizens, as well as massive threats to national and international security. Over the past few decades, terrorists have been successful in increasing support and achieving political aims. This poses a major security dilemma to victims, such as the United States. It is this sense of insecurity that leads to military action. Any sense of threat is likely to send a nation to arms (251-252, Mingst.) The U.S. government thus must decide as to what the best course of action would be, in protecting the nation. Over the past decade, drone use has increased exponentially for this purpose. These unmanned aerial vehicles, or drones, are often used in attempts to eliminate terrorism. While it is evident that terrorism poses massive threats to the nation, drone strikes are not conducive to a just war.
... in food in the cafeteria lead to clogging the arteries that eventually lead to heart diseases (Ardis). Nevertheless, artificial sweeteners have not been tested in humans and show kids they are healthier, rather than real sugar and real sweeteners, when in reality they contain ingredients that can cause cancer.
Culture is a way of life that allows a diverse group of people to interrelate with one another. It is usually passed down from one generation to the next by communication and imitation. The term itself has a set definition, but it normally relates to the behavior, beliefs, values, and symbols that are accepted by a group of people. Culture can also be used to describe the time period and events in history. In the sense of what was deemed as popular during a specific stage in time and its impact on the culture surrounding it. Micro-historian have been dissecting and interpreting the meaning of popular culture and the courses of action that lead up to the events.
Religion can be defined as a system of beliefs and worships which includes a code of ethics and a philosophy of life. Well over 90% of the world 's population adheres to some form of religion. The problem is that there are so many different religions. What is the right religion? What is true religion? The two most common ingredients in religions are rules and rituals. Some religions are essentially nothing more than a list of rules, dos and don 'ts, which a person must observe in order to be considered a faithful adherent of that religion, and thereby, right with the God of that religion. Two examples of rules-based religions are Islam and Judaism. Islam has its five pillars that must be observed.
When the religious art leaks out of the religious community and into the broader world of culture, it is one of the ways the meaning of the art can evolve. This is also an opportunity for the art to draw the world to religion. Moreover, artistic reinterpretation of sacred imagery can help keep religion honest. The church has always been enriched by the tension that comes with diversity in art. Art is communication and effective art communicates effectively to any group at any level.
The U.S has sent these UAVs into Pakistan, Somalia, and Yemen, which is far away from where any American troop has been. engaged. The U.S has been using drones to diminish the al Qaeda forces. Despite the Obama administrations call for limits on drone strikes, Washington still uses them to kill off Al Qaeda leadership. “In Pakistan, the approximately 350 strikes since 2004 have cut the number of core al Qaeda members in the tribal areas by about 75 percent, to roughly 50-100.” (Kurth para. 2), which has resulted in a decrees of attacks in the area the drones hit. Al Qaeda proved remarkably adaptable to the drone attacks. In February a document was left behind by Islamist fighters fleeing Mali, the document detailed tips for avoiding drone attacks, twenty-two tips in total. Ranging from using trees as cover, to placing statues and dolls outside to mislead aerial intelligence, and covering vehicles with straw mats. The drone strikes have not hindered al Qaeda’s ability to replace dead leaders with new ones. The drone strikes have proven to be affective, but has made the organization angry in the process. Al Qaeda has been able to attract new recruits and resources by broadcasting footage of drone strikes, portraying them as acts of violence against Muslims. With the drone strikes that result in civilian deaths, al Qaeda uses them to frame Americans and show