As mediatisation is key to this essay it is important to firstly define it in order to elaborate on its effects on religious institutions. Mediatisation is a new theoretical framework that describes a process through reframing questions regarding the influence of various media in culture and society (Hjarvard, 119). Initially mediatisation refered to process of disempowerment, whereas now it is used to describe power of media institutions, values and technologies and their increasing autonomy. Media no longer mediate power, but rather constitute it (Deacon, 1033). This is a metaprocess concerned with the appropriation of and adjustment to media logics by, in this case religious institutions into their own various cultural practices (Lunt,
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This essay will make particular note of Hjarvard's scholarship regarding mediatisation through acknowledging the intertwined and autonomous parallels involved and by finally interpreting his discussion of Banal religion.
The Catholic Church has been at the forefront of utilising new forms of digital media with the intention to benefit the faith this is one, arguably positive implication of mediatisation. As with political parties and politicians building up expertise in interactive media has been used as a tool to reestablish contact with supporters, thus mediatisation has encouraged in the first instance, an online religiosity ((Hjarvard, 119) Pope Benedict XVI for example, was the first to …show more content…
The bible was the first book printer on the Gutenberg Press, filmmakers produce films with religious content, early radio played church services and American Bishop, J. Sheen Is a pioneering television personality (Soukup, 233). Furthermore, missionary work has consistently involved mediation through books, television and so on (Hjarvard, 127) As time goes on media becomes increasingly intertwined and involved with religious institutions due to new media technologies (Hjarvard, 119) The Catholic Church has procedure in place to deal with the changing nature of media and mediatisation; Pope Pius XII, wrote ‘Miranda Prorsus’ and encyclical letter to suggest that while there is some concern for the morals of mass media in relation to the Christian faith, there ought to be greater Church involvement with the media (Soukup, 235), similarly the Second Vatican COuncil Inter Mirifica (The decree on communication), recognises the prominence of mass media in the contemporary world (Soukup, 236). However it is key to understand, the difference between the modern process of mediatisation and these religious mediations. Initially, the media was a
This essay will make particular note of Hjarvard's scholarship regarding mediatisation through acknowledging the intertwined and autonomous parallels involved and by finally interpreting his discussion of Banal religion.
The Catholic Church has been at the forefront of utilising new forms of digital media with the intention to benefit the faith this is one, arguably positive implication of mediatisation. As with political parties and politicians building up expertise in interactive media has been used as a tool to reestablish contact with supporters, thus mediatisation has encouraged in the first instance, an online religiosity ((Hjarvard, 119) Pope Benedict XVI for example, was the first to …show more content…
The bible was the first book printer on the Gutenberg Press, filmmakers produce films with religious content, early radio played church services and American Bishop, J. Sheen Is a pioneering television personality (Soukup, 233). Furthermore, missionary work has consistently involved mediation through books, television and so on (Hjarvard, 127) As time goes on media becomes increasingly intertwined and involved with religious institutions due to new media technologies (Hjarvard, 119) The Catholic Church has procedure in place to deal with the changing nature of media and mediatisation; Pope Pius XII, wrote ‘Miranda Prorsus’ and encyclical letter to suggest that while there is some concern for the morals of mass media in relation to the Christian faith, there ought to be greater Church involvement with the media (Soukup, 235), similarly the Second Vatican COuncil Inter Mirifica (The decree on communication), recognises the prominence of mass media in the contemporary world (Soukup, 236). However it is key to understand, the difference between the modern process of mediatisation and these religious mediations. Initially, the media was a