Reading the signs of time is crucial to a changing world. From its birth on Pentecost Sunday in the year 33 to date, the Church has had her fair share of troubles. In most cases, she has had to either be conservative or progressive – her adherents who pretend to be in the middle often suffer backlash from critics. The conservative or progressive schools of thought signal change in the Church either in ecclesiology or doctrine. Apparently, one of such changes rocking the Church’s boat is the world of Information and Communications Technology (ICT). Premised on these challenges, the researcher used the qualitative method to access the matter. The study discovered that given the circumstance, the Church is left with no option than to create and sustain an Online Church for reaching out to millions of Christians who are incapacitated while uniting a fragmented humanity. It was also discovered that New Media platforms are invaluable assets in breaking new grounds for evangelization. The paper discovered that pastors of souls should take advantage of the new media of communication and engage their faithful by not just creating an Online-Church but sustaining it.
Presented by Fr. Lito Jopson, Assistant Director for Programming of TV Maria
Organizational Seminar on the Parish Social Communication Ministry
San Carlos Seminary
28 May 2011
A New Approach To Communication And Pastoral MinistryGarage Jescom
A presentation made by Fr. Jerry Martinson, S.J. at the EAPI's Social Communications in Pastoral Ministry workshops in 2009. Includes "The Church & Communications", "Mass Communication: Bringing God to Masses of People", "The New Areopagus", "Training for Ministry in the New Areopagus", etc.
New Media, New Evangelization: The Unique Benefits of New Media and Why the C...Angela Santana
THESIS BY ANGELA SANTANA. PUBLISHED BY ST. MARY'S UNIVERSITY IN SAN ANTONIO, TX. COPYRIGHT 2010. ALL RIGHTS RESERVED.
The Catholic Church, once a leader in communications, now lags behind the rest of the world in new media participation. This study on the Catholic Church and new media argues that the utilization of new media by the Catholic Church would seriously benefit its catechetical, evangelical, and other communications efforts by providing easy-access, cost-effective, community-building resources to the church members at home or abroad as well as to the rest of the world.
As a theological foundation for discussion, the author provides an overview of Church teaching on evangelization, media, and new media. Insights into the benefits of new media are then demonstrated using secular marketing, Protestant, and Catholic sources. Four case stories of different individuals and groups within the Church who utilize new media follow the literature review.
After reiterating the truth of its thesis, this study recommends that the Church produce a theologically-infused, methodological approach to new media use and that it encourage dioceses to offer resources toward strategic media use for their members.
A presentation given by Fr. Jerry Martinson, S.J. at the EAPI's Social Communications in Pastoral Ministry workshops in 2009. Includes "The Church vs. the Media", "Models of the Church", "The Church Speaks about Communication", etc.
Presented by Fr. Lito Jopson, Assistant Director for Programming of TV Maria
Organizational Seminar on the Parish Social Communication Ministry
San Carlos Seminary
28 May 2011
A New Approach To Communication And Pastoral MinistryGarage Jescom
A presentation made by Fr. Jerry Martinson, S.J. at the EAPI's Social Communications in Pastoral Ministry workshops in 2009. Includes "The Church & Communications", "Mass Communication: Bringing God to Masses of People", "The New Areopagus", "Training for Ministry in the New Areopagus", etc.
New Media, New Evangelization: The Unique Benefits of New Media and Why the C...Angela Santana
THESIS BY ANGELA SANTANA. PUBLISHED BY ST. MARY'S UNIVERSITY IN SAN ANTONIO, TX. COPYRIGHT 2010. ALL RIGHTS RESERVED.
The Catholic Church, once a leader in communications, now lags behind the rest of the world in new media participation. This study on the Catholic Church and new media argues that the utilization of new media by the Catholic Church would seriously benefit its catechetical, evangelical, and other communications efforts by providing easy-access, cost-effective, community-building resources to the church members at home or abroad as well as to the rest of the world.
As a theological foundation for discussion, the author provides an overview of Church teaching on evangelization, media, and new media. Insights into the benefits of new media are then demonstrated using secular marketing, Protestant, and Catholic sources. Four case stories of different individuals and groups within the Church who utilize new media follow the literature review.
After reiterating the truth of its thesis, this study recommends that the Church produce a theologically-infused, methodological approach to new media use and that it encourage dioceses to offer resources toward strategic media use for their members.
A presentation given by Fr. Jerry Martinson, S.J. at the EAPI's Social Communications in Pastoral Ministry workshops in 2009. Includes "The Church vs. the Media", "Models of the Church", "The Church Speaks about Communication", etc.
Donnelly & Inglis Media And Church Maynooth Conf 2008susiedonnelly
Donnelly & Inglis(2008) \'Media Representations of Clerical Child Sex Abuse: Understanding Secularisation in 1990s Ireland\', presented at Researching in the Church in Ireland, Dept of Sociology & Irish Catholic Bishops\' Conference, NUI Maynooth, 22 October 2008.
Digital theology is the use of digital technologies to communicate, mediate, or teach theology. It is a discipline situated within the field of practical theology. It essentially explores the mutual relationship between theology and digital technologies. The digitalization of religion transforms the way we practice, experience, worship, and reshape our faiths. Our beliefs are products of the technology and information to which we have access. The media or channels we choose to communicate a message alters the message. Society has a role in governing and adapting technology for human use. The Church has the option to change the way it does “media.” It has been claimed that the media are today the most credible sources of social and cultural information. This paper provides an overview on the relationship and challenges of digital technology on church and faith. Matthew N. O. Sadiku | Uwakwe C. Chukwu | Abayomi Ajayi-Majebi | Sarhan M. Musa "Digital Theology: An Overview" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-6 , October 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52243.pdf Paper URL: https://www.ijtsrd.com/engineering/other/52243/digital-theology-an-overview/matthew-n-o-sadiku
Digital church is a gathering of Christians facilitated through the use of online video stream, audio stream, and written messages. Its purpose is to have its member’s meet, connect, and practice their religious beliefs online. Many churches now use websites, Facebook Live, YouTube, Google and Zoom to strengthen their digital presence, reach members and non members, build the church, and expand the kingdom. A typical online church member can attend a Bible study, pray, worship, donate, attend live services, watch past services, etc. Digital churches are not going away after the pandemic. They are here to stay. This paper introduces the reader to digital church. Matthew N. O. Sadiku | Uwakwe C. Chukwu | Abayomi Ajayi-Majebi | Sarhan M. Musa "Digital Church: An Introduction" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-7 , December 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52538.pdf Paper URL: https://www.ijtsrd.com/engineering/computer-engineering/52538/digital-church-an-introduction/matthew-n-o-sadiku
Donnelly & Inglis Media And Church Maynooth Conf 2008susiedonnelly
Donnelly & Inglis(2008) \'Media Representations of Clerical Child Sex Abuse: Understanding Secularisation in 1990s Ireland\', presented at Researching in the Church in Ireland, Dept of Sociology & Irish Catholic Bishops\' Conference, NUI Maynooth, 22 October 2008.
Digital theology is the use of digital technologies to communicate, mediate, or teach theology. It is a discipline situated within the field of practical theology. It essentially explores the mutual relationship between theology and digital technologies. The digitalization of religion transforms the way we practice, experience, worship, and reshape our faiths. Our beliefs are products of the technology and information to which we have access. The media or channels we choose to communicate a message alters the message. Society has a role in governing and adapting technology for human use. The Church has the option to change the way it does “media.” It has been claimed that the media are today the most credible sources of social and cultural information. This paper provides an overview on the relationship and challenges of digital technology on church and faith. Matthew N. O. Sadiku | Uwakwe C. Chukwu | Abayomi Ajayi-Majebi | Sarhan M. Musa "Digital Theology: An Overview" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-6 , October 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52243.pdf Paper URL: https://www.ijtsrd.com/engineering/other/52243/digital-theology-an-overview/matthew-n-o-sadiku
Digital church is a gathering of Christians facilitated through the use of online video stream, audio stream, and written messages. Its purpose is to have its member’s meet, connect, and practice their religious beliefs online. Many churches now use websites, Facebook Live, YouTube, Google and Zoom to strengthen their digital presence, reach members and non members, build the church, and expand the kingdom. A typical online church member can attend a Bible study, pray, worship, donate, attend live services, watch past services, etc. Digital churches are not going away after the pandemic. They are here to stay. This paper introduces the reader to digital church. Matthew N. O. Sadiku | Uwakwe C. Chukwu | Abayomi Ajayi-Majebi | Sarhan M. Musa "Digital Church: An Introduction" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-7 , December 2022, URL: https://www.ijtsrd.com/papers/ijtsrd52538.pdf Paper URL: https://www.ijtsrd.com/engineering/computer-engineering/52538/digital-church-an-introduction/matthew-n-o-sadiku
The invisibility of digital technology has produced a distinctively new generation defined by digital media the digital natives. Digital natives are those who were born into the digital age. The digital world is inevitable to the church. It has been noticed that it is difficult for the church to catch up with the pervasiveness of technology. Pastors will find themselves having little or no impact on the lives of digital natives if they continue to avoid social networking sites, where digital natives spend most of their time. If pastors want to have more influence and impact digital natives, they must embrace the social networking world of the digital natives. This paper examines the attitude of digital natives toward religion and how the church can reach out for them. Matthew N. O. Sadiku | Uwakwe C. Chukwu | Abayomi Ajayi-Majebi | Sarhan M. Musa "Digital Natives and Religion" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-6 | Issue-3 , April 2022, URL: https://www.ijtsrd.com/papers/ijtsrd49637.pdf Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/social-science/49637/digital-natives-and-religion/matthew-n-o-sadiku
IPM placing the christian church in a digital ageBex Lewis
See abstract for this conference paper, to be given 8th September 2017: http://drbexl.co.uk/2017/08/18/edit-conference-abstract-inclusive-placemaking-placing-christian-church-digital-age/
The advent of COVID-19 pandemic and its resultant lockdown of many public places including churches have made people to seek alternative ways of doing things without violating the laid down guidelines of concerned authorities in order to curtail the spread of the pandemic. Many church pastors and other church leaders in Nigeria adapted to the use of the Internet and other technological tools in ministering to their church members and other people, that is, Internet ministry. However, there are some limitations to this in pastoral ministry. A research was carried out in which a semistructured questionnaire was served to some randomly selected pastors through WhatsApp Messenger. The respondents
answered through WhatsApp Messenger, email and phone calls. It was discovered through the research that Internet ministry to some great extent has become an alternative ministry opportunity during the COVID-19 pandemic period. Nevertheless, some other limitations to effective use of Internet ministry are also discovered. This paper (a follow up to other papers based on the research) attempts to identify the limitations of Internet ministry as an alternative means of performing pastoral ministry in churches in Nigeria during and after the COVID-19 pandemic, and proffers possible solutions to the limitations. It also presents some themes for further studies.
CATHOLIC CHURCH IN POLAND IN THE FACE OF PAEDOPHILIA ANALYSIS OF IMAGE ACTIONSDariusz Tworzydło
Increasing social interest regarding sexual abuse of minors committed by clergymen
forces Episcopal Conferences of relative countries to take a formal stance on the subject.
Skilful planning of media communicates is a challenge for the Church. Critical analysis
of conference involving clergymen giving an account on the scale of the problem is helpful, especially when the media reception of such a conference was very negative.
This article tackles cases like that.
The Digital Age: A Challenge for Christian Discipleship #ECSM2014Bex Lewis
In the twenty-first century churchgoing is no longer the ‘cultural norm’ for many in the UK. People don’t actively ignore the church: they don’t even think about it. For churches, websites and social networks such as Twitter, Facebook, YouTube and Pinterest have now effectively become the ‘front door’ to billions of digital users. As Sara Batts research has shown us, many churches are finally starting to get that the online landscape is important, but still need convincing that something more radical is needed than a new website, as opportunities have arisen to embrace a more social ministry, where to ‘love your neighbour’ may include those from anywhere in the world.
The ‘digital age’ brings the opportunity for a wider range of voices to contribute to conversations: many online will engage with ‘church’ through their friends rather than formal Christian organisations. In 2010 ‘The BIGBible Project’ emerged to encourage those at all levels of theChristian sector to engage with digital culture, and to consider what this means for Christian communication practices, in a culture in which messages are both ephemerally ‘in the now’, and perpetually available.
Technologies have changed what is possible, and for many churches over the last few hundred years a model of passive, presentation-piece services has been adopted, heightened even more by a broadcast mode of media that we all got used to with the TV and the radio. Social media, however, offers much more space for questioning, and for congregations to actively engage with sermons through tweeting along, checking something on their online Bibles or Google, sharing photos of church activities, or being encouraged to continue discussions hyper-locally throughout the week through a Facebook group.
The BIGBible Project emphasises that disciples live at all times for God, whenever and wherever, and therefore all Christians need to take seriously their presence both online and offline. This paper will draw from over 2,000 contributions made to the The BIGBible blog, where over 120 Christians from across the ecumenical spectrum have contributed thoughts as to how discipleship is affected (and can affect, particularly behaviours) in the digital age and the digital spaces.
The Relevance of the Paper: According to the 2011 census, Christianity is the major religion in the UK. As a sector it offers an interesting case study of how longstanding faith groups are dealing with the challenges presented by the digital age, institutionally and individually.
Many churches and other public places were closed, and social distancing is advocated by the World Health Organization to serve as a means to curtail the spread of COVID-19 pandemic. This has hindered the pastoral ministry of many pastors in Nigeria to their church members. This study explores how pastors are making use of the Internet as an alternative means of pastoral ministry and to what extent Internet ministry is effective in pastoral ministry during the pandemic. Some open-ended questions were sent randomly to some pastors through WhatsApp Messenger. The pastors responded either by WhatsApp or email. There were further correspondences with some of the respondents through WhatsApp and phone calls. The findings of the study revealed that while some of the respondents were using the Internet in their pastoral ministry before the pandemic, most of them started using it during the pandemic, and they agreed that Internet ministry, as an alternative means, is effective to a great extent in their pastoral ministry during the pandemic. Many of them are ready to continue their Internet ministry after the pandemic not only as an alternative means, but also as complementary means to the traditional means of pastoral ministry. Some recommendations and suggestions for further study are made at the end of the paper.
Having an online ministry is quickly becoming mandatory for the Catholic Church. This presentation provides a basic understanding of Social Networks and how the Church can leverage these tools to expand and grow its ministry.
A quickly prepared presentation to give an insight into the range of projects CODEC (Durham University) is involved in, for a networking event on Digital Humanities
Similar to Christianity and the Digital Age: Sustaining the Online Church (20)
Evaluation of Agro-morphological Performances of Hybrid Varieties of Chili Pe...Premier Publishers
In Benin, chilli pepper is a widely consumed as vegetable whose production requires the use of performant varieties. This work assessed, at Parakou and Malanville, the performance of six F1 hybrids of chilli including five imported (Laali, Laser, Nandi, Kranti, Nandita) and one local (De cayenne), in completely randomized block design at four replications and 15 plants per elementary plot. Agro-morphological data were collected and submitted to analysis of variance and factor analysis of mixed data. The results showed the effects of variety, location and their interactions were highly significant for most of the growth, earliness and yield traits. Imported hybrid varieties showed the best performances compared to the local one. Multivariate analysis revealed that 'De cayenne' was earlier, short in size, thin-stemmed, red fruits and less yielding (≈ 1 t.ha-1). The imported hybrids LaaliF1 and KrantiF1 were of strong vegetative vigor, more yielding (> 6 t.ha-1) by developing larger, long and hard fruits. Other hybrids showed intermediate performances. This study highlighted the importance of imported hybrids in improving yield and preservation of chili fruits. However, stability and adaptation analyses to local conditions are necessary for their adoption.
An Empirical Approach for the Variation in Capital Market Price Changes Premier Publishers
The chances of an investor in the stock market depends mainly on some certain decisions in respect to equilibrium prices, which is the condition of a system competing favorably and effectively. This paper considered a stochastic model which was latter transformed to non-linear ordinary differential equation where stock volatility was used as a key parameter. The analytical solution was obtained which determined the equilibrium prices. A theorem was developed and proved to show that the proposed mathematical model follows a normal distribution since it has a symmetric property. Finally, graphical results were presented and the effects of the relevant parameters were discussed.
Influence of Nitrogen and Spacing on Growth and Yield of Chia (Salvia hispani...Premier Publishers
Chia is an emerging cash crop in Kenya and its production is inhibited by lack of agronomic management information. A field experiment was conducted in February-June and May-August 2021, to determine the influence of nitrogen and spacing on growth and yield of Chia. A randomized complete block design with a split plot arrangement was used with four nitrogen rates as the main plots (0, 40, 80, 120 kg N ha-1) and three spacing (30 cm x 15 cm (s1), 30 cm x 30 cm (s2), 50 cm x 50 cm (s3)). Application of 120 kg N ha-1 significantly increased (p≤0.05) vegetative growth and seed yield of Chia. Stem height, branches, stem diameter and leaves increased by 23-28%, 11-13%, 43-55% and 59-88% respectively. Spacing s3 significantly increased (p≤0.05) vegetative growth. An increase of 27-74%, 36-45% and 73-107% was recorded in number of leaves, stem diameter and dry weight, respectively. Chia yield per plant was significantly higher (p≤0.05) in s3. However, when expressed per unit area, s1 significantly produced higher yields. The study recommends 120 kg N ha-1 or higher nitrogen rates and a closer spacing of 15 cm x 30 cm as the best option for Chia production in Kenya.
Enhancing Social Capital During the Pandemic: A Case of the Rural Women in Bu...Premier Publishers
Social capital plays an essential role in empowering people for social and economic change even during the pandemic. A livelihood project of the government was implemented among the members of a women’s association of a disadvantaged upland community in Bukidnon province, Southern Philippines for inclusive development. This study was conducted to determine the influence of some socio-economic attributes and the change in the knowledge level on the social capital of the rural women amidst the pandemic. The activities of the project were implemented considering the health protocols imposed by the government during the health crisis. The findings revealed that the trainings conducted resulted to a positive change in the knowledge level among the rural women. This facilitated the production of vegetables for their households and generated additional income very necessary during the pandemic especially that other economic activities were hindered. Similarly, there was a significant increase in the social capital of the rural women during the last two years. The main occupation, sources of income and their ethnicity significantly influenced the social capital of the rural women. The rural development workers and policymakers must consider the social capital of the group in the implementation of poverty alleviation programs.
Impact of Provision of Litigation Supports through Forensic Investigations on...Premier Publishers
This paper presents an argument through the fraud triangle theory that the provision of litigation supports through forensic audits and investigations in relation to corporate fraud cases is adequate for effective prosecution of perpetrators as well as corporate fraud prevention. To support this argument, this study operationalized provision of litigation supports through forensic audit and investigations, data mining for trends and patterns, and fraud data collection and preparation. A sample of 500 respondents was drawn from the population of professional accountants and legal practitioners in Nigeria. Questionnaire was used as the instrument for data collection and this was mailed to the respective respondents. Resulting responses were analyzed using the OLS multiple regression techniques via the SPSS statistical software. The results reveal that the provision of litigation supports through forensic audits and investigations, fraud data mining for trends and patterns and fraud data collection and preparation for court proceedings have a positive and significant impact on corporate fraud prevention in Nigeria. This study therefore recommends that regulators should promote the provision of litigation supports through forensic audits and investigations in relation to corporate fraud cases in publicly listed firms in Nigeria, as this will help provide reports that are acceptable in court proceedings.
Improving the Efficiency of Ratio Estimators by Calibration WeightingsPremier Publishers
It is observed that the performances of most improved ratio estimators depend on some optimality conditions that need to be satisfied to guarantee better estimator. This paper develops a new approach to ratio estimation that produces a more efficient class of ratio estimators that do not depend on any optimality conditions for optimum performance using calibration weightings. The relative performances of the proposed calibration ratio estimators are compared with a corresponding global [Generalized Regression (GREG)] estimator. Results of analysis showed that the proposed calibration ratio estimators are substantially superior to the traditional GREG-estimator with relatively small bias, mean square error, average length of confidence interval and coverage probability. In general, the proposed calibration ratio estimators are more efficient than all existing estimators considered in the study.
Urban Liveability in the Context of Sustainable Development: A Perspective fr...Premier Publishers
Urbanization and quality of urban life are mutually related and however it varies geographically and regionally. With unprecedented growth of urban centres, challenge against urban development is more in terms of how to enhance quality of urban life and liveability. Making sense of and measuring urban liveability of urban places has become a crucial step in the context of sustainable development paradigm. Geographical regions depict variations in nature of urban development and consequently level of urban liveability. The coastal regain of West Bengal faces unusual challenges caused by increasing urbanization, uncontrolled growth, and expansion of economic activities like tourism and changing environmental quality. The present study offers a perspective on urban liveability of urban places located in coastal region comprising of Purba Medinipur and South 24 Parganas districts. The study uses the liveability standards covering four major pillars- institutional, social, economic and physical and their indicators. This leads to develop a City Liveability Index to rank urban places of the region, higher the index values better the urban liveability. The data for the purpose is collected from various secondary sources. Study finds that the eastern coastal region of the country covering state of West Bengal depicts variations in index of liveability determined by physical, economic, social and institutional indicators.
Transcript Level of Genes Involved in “Rebaudioside A” Biosynthesis Pathway u...Premier Publishers
Stevia rebaudiana Bertoni is a plant which has recently been used widely as a sweetener. This medicinal plant has some components such as diterpenoid glycosides called steviol glycosides [SGs]. Rebaudioside A is a diterpenoid steviol glycoside which is 300 times sweeter than table sugar. This study was done to investigate the effect of GA3 (50 mg/L) on the expression of 14 genes involved in Rebaudioside A biosynthesis pathway in Stevia rebaudiana under in vitro conditions. The expression of DXS remarkably decreased by day 3. Also, probably because of the negative feedback of GA3 on MEP-drived isoprenes, GGDS transcript level reached its lowest amount after GA3 treatment. The abundance of DXR, CMS, CMK, MCS, and CDPS transcripts showed a significant increase at various days after this treatment. A significant drop in the expression levels of KS and UGT85C2 is detected during the first day. However, expression changes of HDR and KD were not remarkable. Results revealed that the level of transcript of UGT74G1 and UGT76G1 up regulated significantly 4 and 2 times higher than control, respectively. However, more research needs to shed more light on the mechanism of GA3 on gene expression of MEP pathway.
Multivariate Analysis of Tea (Camellia sinensis (L.) O. Kuntze) Clones on Mor...Premier Publishers
Information on genetic variability for biochemical characters is a prerequisite for improvement of tea quality. Thirteen introduced tea clones characterized with objective; assessing tea clones based on morphological characters at Melko and Gera research stations. The study was conducted during 2017/18 cropping season on experimental plots in RCBD with three replications. Data recorded on morphological traits like days from pruning to harvest, height to first branch, stem diameter, leaf serration density, leaf length, leaf width, leaf size, petiole length, leaf ratio, internode length, shoot length, number of shoot, canopy diameter, hundred shoot weight, fresh leaf yield per tree. Cluster analysis of morphological trait grouped into four clusters indicated, the existence of divergence among the tested clones. The maximum inter-cluster distance was between clusters I and IV (35.27) while the minimum inter cluster distance was observed between clusters I and II (7.8).Principal components analysis showed that the first five principal components with eigenvalues greater than one accounted 86.45% for 15 morphological traits. Generally, the study indicated presence of variability for several morphological traits. However, high morphological variation between clones is not a guarantee for a high genetic variation; therefore, molecular studies need to be considered as complementary to biochemical studies.
Causes, Consequences and Remedies of Juvenile Delinquency in the Context of S...Premier Publishers
This research work was designed to examine nature of juvenile offences committed by juveniles, causes of juvenile delinquency, consequences of juvenile delinquency and remedies for juvenile delinquency in the context of Sub-Saharan Africa with specific reference to Eritrea. Left unchecked, juvenile delinquents on the streets engage in petty theft, take alcohol or drugs, rape women, rob people at night involve themselves in criminal gangs and threaten the public at night. To shed light on the problem of juvenile delinquency in the Sub-Saharan region data was collected through primary and secondary sources. A sample size of 70 juvenile delinquents was selected from among 112 juvenile delinquents in remand at the Asmara Juvenile Rehabilitation Center in the Eritrean capital. The study was carried out through coded self-administered questionnaires administered to a sample of 70 juvenile delinquents. The survey evidence indicates that the majority of the juvenile respondents come either from families constructed by unmarried couples or separated or divorced parents where largely the father is missing in the home or dead. The findings also indicate that children born out of wedlock, families led by single mothers, lack of fatherly role models, poor parental-child relationships and negative peer group influence as dominant causes of juvenile infractions. The implication is that broken and stressed families are highly likely to be the breeding grounds for juvenile delinquency. The survey evidence indicates that stealing, truancy or absenteeism from school, rowdy or unruly behavior at school, free-riding in public transportation, damaging the book of fellow students and beating other young persons are the most common forms of juvenile offenses. It is therefore, recommended that parents and guardians should exercise proper parental supervision and give adequate care to transmit positive societal values to children. In addition, the government, the police, prosecution and courts, non-government organizations, parents, teachers, religious leaders, education administrators and other stakeholders should develop a child justice system that strives to prevent children from entering deeper into the criminal justice process.
The Knowledge of and Attitude to and Beliefs about Causes and Treatments of M...Premier Publishers
Stigma and discrimination associated with mental illness are a common occurrence in the Sub-Saharan region including Eritrea. Numerous studies from Sub-Saharan Africa suggest that stigma and discrimination are major problems in the community, with negative attitudes and behavior towards people with mental illness being widespread. In order to assess the whether such negative attitudes persist in the context of Eritrea this study explored the knowledge and perceptions of 90 Eritrean university students at the College of Business and Economics, the University of Asmara regarding the causes and remedies of mental illness A qualitative method involving coded self-administered questionnaires administered to a sample of 90 university students to collecting data at the end of 2019. The survey evidence points that almost 50% of the respondents had contact with a mentally ill person suggesting that the significant number of the respondents experienced a first-hand encounter and knowledge of mental illness in their family and community. The findings show an overall greater science-based understanding of the causes of mental illness to be followed by recommended psychiatric treatments. The survey evidence indicates that the top three leading causes of mental illness in the context of Eritrea according to the respondents are brain disease (76%), bad events in the life of the mentally ill person (66%) and substance abuse or alcohol taking, smoking, taking drugs like hashish. (54%). The majority of the respondents have a very sympathetic and positive outlook towards mentally ill persons suggesting that mentally illness does not simply affect a chosen individual rather it can happen to anybody regardless of economic class, social status, ethnicity race and religion. Medical interventions cited by the majority of the respondents as being effective treatments for mental illness centered on the idea that hospitals and clinics for treatment and even cures for psychiatric disease. Changing perceptions of mental illnesses in Eritrea that paralleled the very caring and sympathetic attitudes of the sample university students would require raising public awareness regarding mental illness through education, using the mass media to raise public awareness, integrating mental health into the primary health care system, decentralizing mental health care services to increase access to treatment and providing affordable service to maintain positive treatment outcomes.
Effect of Phosphorus and Zinc on the Growth, Nodulation and Yield of Soybean ...Premier Publishers
An investigation was carried out at Kogi State University Student Research and Demonstration farm Anyigba during the 2019 wet season to observe the effect of phosphorus and zinc on the growth, nodulation and yield of soybean. The treatments comprised three levels: phosphorus and zinc (0, 30 and 60 kg P2O5/ha; 0, 5 and 10kg Zn/ha) and two varieties TGX 536 – 02D and Samsoy 2. The investigation revealed that application of phosphorus affected growth, nodulation, yield and some yield components of soybean while zinc application, apart from the plant height, which is reduced significantly, had no significant effect on other growth characters, nodulation, yield and yield components. However, it was generally found to decrease most of the characters. Application of 60 kg P2O5/ha gave the highest growth and yield, while 30 kg P2O5/ha gave the highest nodulation. Application of 60 kg P2O5/ha significantly increased yield to 1.9t/ha, which was significantly higher over the control plots, which gave 1.7t/ha. Crude protein and oil contents of the seeds were not significantly affected by phosphorus application but were significantly affected by zinc application, which significantly decreased protein content as its amount an increase from 0 to 10 kg/ha, and significantly increased oil content from 0 to 5kg/ha and decreased it below 5kg/ha. It was also revealed that the two varieties responded similarly to phosphorus and zinc in terms of growth, grain yield and crude protein content of the seeds.
Influence of Harvest Stage on Yield and Yield Components of Orange Fleshed Sw...Premier Publishers
A field experiment was conducted at Adami Tullu Agricultural Research Center in 2018 under rainfed condition with supplementary irrigation to determine the influence of harvest stage on vine yield and tuberous root yield of orange fleshed sweet potato varieties. The experiment consisted of four harvest stages (105, 120, 135 and 150 days after planting) and Kulfo, Tulla and Guntute varieties. A 4 X 3 factorial experiment arranged in randomized complete block design with three replications was used. Interaction of harvest stage and variety significantly influenced above ground fresh biomass, vine length, marketable tuberous root weight per hectare, commercial harvest index and harvest index. The highest mean values of above ground fresh biomass (66.12 t/ha) and marketable tuberous root weight (56.39 t/ha) were produced by Guntute variety harvested at 135 days after planting. Based on the results, it can be recommended that, farmers of the study area can grow Guntute variety by harvesting at 135 days after planting to obtain optimum vine and tuberous root yields.
Performance evaluation of upland rice (Oryza sativa L.) and variability study...Premier Publishers
This study aimed at assessing genetic variability and to evaluate the performance of 13 improved upland rice varieties for yield and its components based on morphological traits. The field experiment was conducted using a randomized block design at Guraferda and Gimbo districts in the 2019 main cropping season. The analysis of variance (ANOVA) over the two locations revealed significant differences (p≤ 0.05) among varieties for days to 50% heading, days to 85% maturity, panicle length, thousand-grain weight, and grain yield. Similarly, the ANOVA for variety by location interactions depicted significant differences among the tested varieties for days to 50% heading, days to 85% maturity, and thousand-grain weight. High heritability was obtained from days to heading (88.5%), panicle length (85.0%), and grain yield (85.2%), which indicates these traits can be easily improved through selection. High to medium broad sense heritability and genetic advance as percentage of the mean for days to heading, thousand-grain weight, and grain yield indicates a good opportunity for improvement through selection using their phenotypic performance. This is mainly due to the high role of additive gene action in the expression of such traits. This study confirmed the presence of variability among varieties for most of the studied traits, which will create an opportunity for breeders to improve rice yield and other attributes.
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Influence of Conferences and Job Rotation on Job Productivity of Library Staf...Premier Publishers
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Gentrification and its Effects on Minority Communities – A Comparative Case S...Premier Publishers
This paper does a comparative analysis of four global cities and their minority districts which have been experiencing the same structural pressure of gentrification. The main contribution of this paper is providing a detailed comparison of four micro geographies worldwide and the impacts of gentrification on them: Barrio Logan in San Diego, Bo-Kaap in Cape Town, the Mission District in San Francisco, and the Rudolfsheim-Fünfhaus District in Vienna. All four cities have been experiencing the displacement of minority communities due to increases in property values. These cities were chosen because their governments enacted different policies to temper the gentrification process. It was found that cities which implemented social housing and cultural inclusionary policies were more successful in maintaining the cultural and demographic make-up of the districts.
Oil and Fatty Acid Composition Analysis of Ethiopian Mustard (Brasicacarinata...Premier Publishers
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Objective:
Prepare a presentation or a paper using research, basic comparative analysis, data organization and application of economic information. You will make an informed assessment of an economic climate outside of the United States to accomplish an entertainment industry objective.
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Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
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2. Christianity and the Digital Age: Sustaining the Online Church
Dyikuk JJ. 044
The paper makes a case for an Online Church in the
contemporary society given the dynamics of digital-
technological explosion. This is why it behooves pastors of
souls to take advantage of the new media of
communication to engage their faithful. This does not just
involve creating an Online-Church but sustaining it. As a
matter of urgency, this crucial task must matter for all
Christians.
There is an apparent crisis between faith and culture
today. The culture of the Church is confronted by various
cultures on the one hand and a digital culture on the other.
This rift is gradually pulling the faithful from the reality of
their faith and existence into mundane affairs which have
little or no regard for God or the Church. That is not all -
there is an unfolding of a new brand of Christianity which
is kept in the pews while the flock feeds on the green
pasture provided by new technologies and opportunities in
a fast developing world.
Zukowski (2012) raises an alarm concerning young people
who are caught up in the web of digitalization. She fears
that more often, every aspect of their lives is affected by a
cacophony of images, sounds, music as well as words
which capture their imagination than the Church’s own
attempt to communicate the faith. When a pastor prolongs
the service beyond an hour and thirty minutes, many
people would complain but they can be on the internet the
whole day without getting bored.
Since the digital media is seen as one of the primary
sources of popular culture through films, advertisements,
music, latest gadgets, and the like (Cloete, 2015), playing
the ostrich as far as the digital age is concerned would be
the undoing of the Church. Egere also points out the
inability to accept the cyberspace as an authentic media
for evangelization as one of the reasons militating against
theologizing the cyberspace (2012).
This study is significant because through various means of
communication today, the message of the gospel is able
to not only reach vast numbers of people, but is able to
pierce the conscience of each individual, implanting itself
in his or her heart as though he or she were the only person
being addressed, with all the person’s most individual and
personal qualities, which evokes an entirely personal
adherence and commitment (Evangelii Nuntiandi, No.45).
It is a given that with the right attitude and usage, the
means of communication are able to facilitate
evangelisation processes towards a better appreciation of
the Christian faith. This study seeks to enlighten Church
leaders on the need for diversification in evangelisation
strategies. It also hopes to enlighten the laity about the
benefits of engaging in online-evangelisation.
Being a Christian or a custodian of the faith in the last three
decades was easier than now. If we backdate this
statement to the year 33 when the Church started
(Ushistory.org, 2017), the result is likely going to be the
same. Today, however, lay people take to the theological
sciences up to doctorate level thus demystifying an
erstwhile believe that only clerics can penetrate the deeps
of theological truths. Similarly, everyone can access the
internet who has a mobile connection and data powered
by a smart phone or computer, to browse doctrinal issues.
This means why we have to contend with a complex digital
culture in its pastoral context.
The diverse theological interpretations on the internet
today, ranging from the good, to the bad, causes confusion
to less literate faithful. Most times, they are caught in-
between the devil and the deep blue sea. It is not
surprising to see believers who are supposed to be
Christians arguing for abortion, euthanasia and other Anti-
Christian teachings on the internet. What is more, it is
common to find some members of the flock openly
attacking Church policies or doctrines on the media.
The refusal of the people of God in the Catholic diocese of
Ahiara, in Nigeria to accept Most Rev. Peter Peter
Okpaleke as their bishop appointed by the Pope is a case
in point. It is becoming increasingly worrisome to see
pastors and priests openly attacking the Church’s
hierarchy based on either hierarchical or doctrinal issues.
The three-year leadership tussle of the Assemblies of God
Church in which the Supreme Court recently upheld the
sack of the Church’s General Overseer for violating
Church rules is another scandal which was reported in the
dailies (Eze, 2017). It is common place to find confidential
ecclesiastical matters in national dailies or their online
equivalent. No doubt, it is the internet which provides the
leeway for such brazenness.
The advent of the internet with its attendant good of
information-sharing, fostering relationships, enhancing
commerce and scholarship as well as advancement in
medical sciences has come with a force capable of either
making or marring theological submissions. The earlier the
Church understands that, the better.
The Church must, therefore, reflect on what Hjarvard (cited
in Cloete, 2015) calls the implication of religion in a digital
age namely:
• The media has become an important, if not primary
source on religious issues.
• Religious experience and information are moulded
according to the demands of popular genres.
• Media takes over many of the functions of
institutionalized religion by giving spiritual guidance
and moral orientation. (Hjarvard, cited in Cloete,
2015).
It is high time the Church responded to Hjarvard’s
submission for exploiting more avenues of engaging the
media space with Christian values. This can be achieved
3. Christianity and the Digital Age: Sustaining the Online Church
Int. J. J. Mass Comm. 045
with a better understanding and appreciation of digital
culture and its implication for the Church. We must realise
that an Online-Church is a Church on virtual space which
involves the use of the media of social communications
Facebook, Twitter, Instagram, Yahoo, Gmail, WhatsApp,
Snapchat and the like to engage in propagation of the faith.
This could be through the creation of Christian spirituality
blogs, church-based Facebook pages, twitter handles,
WhatsApp group chats and parish-bulk Short Message
Services (SMSs) and Multimedia Messaging Services
(MMS) to reach out to Christians who are incapacitated or
those whose work would not permit them to join the
Sunday worship.
This study hopes to enlighten Church leaders about the
need for diversification of strategies for evangelisation. As
it were, this diversification entails accessing Social Media
as a veritable tool for reaching out to those who cannot be
reached physically. It intends to also meet the youth in their
comfort zone namely, in a terrain they are familiar with.
LITERATURE REVIEW
Understanding Digital Culture
In this study, Digital Culture is understood as the
contemporary explosion of Information and
Communication Technologies and how they affect the
gathering and processing of information as well as human
interactions, worldviews, beliefs and opinions. By placing
Inter Mirifica (Decree on Mass Media) on the front burner
at the first session of the Second Vatican Council, the
Council Fathers set the Church in motion for embracing
the digital culture (Sanders, 2015). This move was
because of cultural shift which involves digital
communication and the way it reshapes how we interact
with another, form and maintain relationships and also
gain knowledge and understanding (Jerome, 2014). The
digital age offers the opportunity for a wider range of voices
to contribute to conversations (Lewis, 2014). Describing
this age of digital culture in an interview with Relevant
Magazine, Kinnaman discloses that younger Christians
today are living in what he describes as “Digital Babylon”
which is in many ways similar to the kind of head-snapping
change that Daniel and his peers experienced in Babylon
namely – exposure to a broader world, immersion in a
whole set of worldviews and beliefs and ideas about
spirituality, relating on a regular basis with people who hold
different views and perspectives about God, human
meaning and flourishing (2015).
According to Lewis, the Church is now seeking to engage
with digital culture – a space many spend a considerable
amount of time daily (2014). Through ICT, digital culture is
unleashing upon us new dimensions of interaction and
social relationships. The concept of business and
commerce has also changed because of the internet and
smartphone technology. In a digital culture, a sea of
opportunities is opened thanks to multimediality (the use
of various media) and its tools. In the face of these
advancements, if the Church still prefers analogue
communication, she will no doubt be missing out.
Implications of an Online-Church
1. Decline in Church Attendance: There are fears that
creating an Online Church would bring about decline in
Church attendance. In countries like the United States of
America, a study discovered that fewer people were going
to Church because the rest are busy logging into internet
(Fitzgerald, 2014). There is the tendency for some
Christian faithful especially young to lazy about by not
going to Church under the pretext that they can access the
Church Service or prayers on mobile applications. The
apparent media-mania, in which many people are often
online almost twenty hours a day, seven days a week,
creates a false sense of being comfortable with the “cyber-
church” than the real Ecclesial Assembly of God’s people.
2. Individual replaces Community: Social media
platforms like Facebook, Twitter, Instagram, Yahoo,
Gmail, WhatsApp, Snapchat just to mention a few are
privately-oriented. Aside from the false sense of
community it creates through information sharing and
communication with people we may not know or have
seen, it appears that creating a “church” on cyberspace
would further entrench individuality. The implication is, the
individual replaces community (Tillich, 1958). In this case,
the sense of a community is submerged in an individual’s
whims and caprices.
3. Gadgets without Human Interaction: Human
communication through interpersonal and group
communication is crucial to human existence. As it were,
advocating for a sacred space on the internet seems to
threaten basic human communication and interaction
(Nilles, 2012). Since social media communication is often
a private affair, the sense of real face to face
communication appears endangered.
4. Subjectivity and Relativism: The advent of the internet
has further advanced modern ideologies such as
subjectivity and relativism (Garza, 2010). A person cannot
operate the internet without a gadget, be it a Personal
Computer (PC), mobile phone or other such appliances.
The implication is that, the usage of these gadgets is
subject to the user. For instance, it is up to a person to
switch on their PC and phone or not. This implies that
given the chance to thrive, it is likely that “parishioners” of
the “cyber-church” may choose to be part of it or not at any
given time.
5. Challenge of Internet Connection: Any human
endeavour is subject to limitation. The interruption of
4. Christianity and the Digital Age: Sustaining the Online Church
Dyikuk JJ. 046
internet services could militate against a potentially vibrant
Online Church (Egere, 2012). It is even more worrisome in
Rural Africa where internet signals could disappear for
days and weeks. What then becomes of the “faithful” who
are looking forward to access the Word of God online?
Repackaging, Need for an Online-Church: Towards
the Romance between Faith and Culture
No doubt the world is changing – as such, the Church
cannot remain stagnant. As Timothy Cardinal Dolan of
New York Archdiocese in the United States of America
once said in an interview with the British Broadcasting
Corporation (BBC) journalist, Christiane Amanpour, the
Church cannot change the deposit of faith but she can
change its packaging. He notes that the mission statement
is to conserve, in the best sense of the word but that that
does not mean we might not change the way it is
presented (Krever, 2013). Interestingly, Holmes insists
that as Christians, we don’t have to water down our
message in order to be effective in the digital culture
(Holmes, 2015).
Communication experts understand the power of
packaging in advertisement – the potency of a product lies
in its finishing and packaging no matter how good the
product is. As such, just as various pontiffs have noted in
their World Communication Day Messages, the Church
must take advantage of what the new media is offering.
Interestingly, Pope Emeritus Benedict XVI surprised the
world in 2012 when he joined Twitter with the twitter handle
@Pontifex. The Pontifical Council for Social
Communications guided the Holy Father to the new and
exciting platform of communication.
It is worth noting that Pope Francis has been very active in
both broadcast and social media in his pontificate. The
pope, who has given several media interviews, is known to
speak in “sound bite” style phrases. He has 7.2 million
Twitter followers. The exciting photos of young people
taking selfies with Pope Francis tells the story more. Little
wonder, he calls the internet, a “gift from God” (Lapowsky,
2015). According to a survey which was conducted in
United States of America in 2015, 90% of pastors were
said to be using a computer at Church while 39% agreed
to using the same device to access the internet. The study
noted that pastors confessed to using digital
communication tools such as creating graphics, slides and
presentations. It surmised that they are working hard to
keep pace with the screen-driven era of communication
(Barna Group, 2015).
Writing on Digital Communication, the Church and
Mission, some scholars drew lessons from Hebrews 1: 11
to make the point that: “In the past God spoke to our
ancestors through papyrus and paper in many different
and various ways, but in these last days, his Word is
shown through the digital realm” (Phillips, Lewis & Bruce,
2013, p.3).
These scholars disclosed that God is all about
communication which is why John’s Gospel opens with the
Word being present with God and communicating with
God. They insist that, that Word is associated with light and
life and creativity which are “the very hallmarks of the
digital age, and is transmitted to the world, enfleshed
amongst us and we have seen his glory. That
communicated Word, that enfleshed Word, makes known
God, exegetes God to all of us. A communicative God
incarnates himself within a specific culture and within a
specific cultural mode of communication” (Phillips, Lewis &
Bruce, 2013, p.3).
This resonates with the submission of the Pastoral
Instruction on the Means of Social Communication,
(Communio Et Progressio, (CP) No.11) that while He was
on earth, Christ revealed Himself as the Perfect
Communicator through His ‘incarnation,’ by totally
identifying Himself with those who are expected to receive
His communication. He gave His message in words and
by the whole manner of His life by preaching the divine
message out of the press of His people without fear or
compromise and so, adjusted to His people's way of life.
Since the interplay between faith and culture are
indispensable to the faith, it behooves the Pontifical
Council for Culture to live up to its mandate of “reading the
signs of the time.” This means not only coming face to face
with modern realities which influences the faith but taking
up serious reflections on the rapidly evolving culture and
the linguistic developments that are changing and affecting
the way people communicate today with the resulting
influences on their very existence (Pontifical Council for
Culture, 2017).
Key among these steps is a practical approach to
promoting the Church’s Online-presence and stimulating
the effective use of the means of communication
especially the new media. The journal, Cultures and Faith
published by the Pontifical Council for Culture is a veritable
tool for ensuring that the Church gate-keeps her faith while
accepting new cultures.
With the Pontifical Mission for Social Communications, the
agency that provides the behind the scenes guidance for
Church leadership in the use of the new medium of
communication, the Pontifical Council for Culture can form
a synergy so that the two organs of the Church would
encourage the people of God to ensure that the Church
makes an impact on virtual space.
Besides, the Church can learn from the CODEC, Research
Centre for Digital Theology which is aimed at transforming
theological conversations concerning digital culture into
pedagogy. CODEC’s (a research initiative based in St.
5. Christianity and the Digital Age: Sustaining the Online Church
Int. J. J. Mass Comm. 047
John’s College in Durham) focus on theology in a Digital
Age is worth noting here:
• Theology in a Digital Age - Biblical literacy; the
impact of digital transformation on society, culture and
communication; theological issues related to religious
identity online…
• Preaching and Communication in a Digital Age –
Homiletics; communication of ideas; theology of
entertainment; and the place of imagination in the life
of growth and discipleship within religious
communities and their use of social media; being
human in a digital age.
• Digital Resources – Providing first class examples of
digital artifacts for use in teaching, training and
discipleship through the Common Awards process
and for wider distributions within theological training
establishments… (CODEC, 2017).
Both the Pontifical Council for Culture and the Pontifical
Mission for Social Communications can borrow a leaf from
CODEC to ensure that the faith is lived in the digital culture
through research, reflection and the use of modern
technologies. Once again, Lewis opines that many people
who have access to the internet will go online to engage
with the Church through their friends rather than formal
Christian organisations (2014).
The need for an On-line Church cuts across Catholic,
Protestant/Evangelical and Pentecostal persuasions. As
such, the clamour for the Church to embrace digital
communication is a call for Christendom as a whole. This
also means that the need for an Online Church favours
both orthodox and unorthodox theologies.
RECOMMENDATIONS
1. Embracing New Media: The Church cannot engage
the new media for good if she remains a passive spectator.
On the contrary, she must take to the various platforms of
social media such as Facebook, Twitter, LinkedIn,
WhatsApp, Instagram, 2go, Pinterest, Snapchat, Skype,
Facetime and blogs to mention just a few. Christians must
not make the usual excuse that these media have been
polluted – if they are so polluted, who would purify them?
Will their shying away from using them make the faithful
especially young people use them less?
2. Targeting the Youth: The Church must not hesitate in
passing on the sacred patrimony it received from the Lord
to the young people of our age. She can meet young
people where they are and entice them with the message
of Christ as well as the teachings of the Church through a
new way of delivery. This is because one of the great
drivers of the growth of the new media has been their use
by young people, in particular, as a means of personal
communication. The phenomenal growth of social
networking sites gives testimony to the desire of young
people for friendship and human relationships (Tighe,
2012).
3. Engaging lapse Christians: Indeed, the internet offers
the Church one of such opportunities to showcase the
gospel of love, justice, peace, forgiveness and
reconciliation through the use of Customized-Christian
messages, caller tunes, icons and images especially to
those who are ill and cannot come to Church or lapse
Christians.
4. Hierarchy Showing the Way: The hierarchy of the
Church around the world should take the lead in the
effective use of Social Media for the purpose of
evangelisation. For instance, Church leaders can replicate
what the Vatican press does in transmitting quotable
quotes of the Holy Father by sharing the homilies of their
bishops and priests on social media fora. Having more
Christian applications for bible and prayers as well as
computer and other devices will further boast the faith of
the people of God. In the area of proclamation, teaching
catechesis, Sunday school or further deepening of the
faith, the Church cannot do without the means of
communication as already emphasized (Evangelii
Nuntiandi, No. 45).
5. Debuting E-Catechesis: Parishes and local stations
can use bulk messages for information-sharing. Another
veritable way of using the internet is opening group
messages for kids, youths or catechumens in the parish.
This will enhance interaction and faith-sharing. Lapse
Christians can also be reached if they are part of Church
social media platforms – If they suddenly become quite or
out of reach, the Church can employ the interpersonal
approach by visiting them.
6. Creating An Online-Church: Also, the Church can
cash in on the numerical strength of the youth using
Facebook, Twitter and WhatsApp to create what the
researcher refers to as an Online Church – This entails a
forum where the message of the gospel is transmitted
either in English, French or vernacular through short
messaging systems, Sunday and weekday reflections, rich
Christian photo-enhanced messages, caller tunes, hymns
and videos on YouTube, to mention just a few. With this,
the “Church” on virtual space would appeal to many. If this
is sustained, the boundless effects of the message of the
gospel would be felt more.
7. Developing Tolerance: Dealing with people of
divergent interests, views, ideologies and religions present
a challenge for virtual-space evangelisation. The Church
must, however, be aware that the Online Church being
referred to has all kinds of “parishioners” – atheists,
traditionalists, Catholics, Protestants, Pentecostals,
Muslims, Jews, Buddhists, Hindus and a host of others.
6. Christianity and the Digital Age: Sustaining the Online Church
Dyikuk JJ. 048
In this kind of “Church,” you will have to contend with the
cynic and the critic, the truth-seeker and the doom sayer,
the gullible and the skeptic, the irritable and the
encourager, the angel and the demon. For example, the
researcher has received assaults as well as accolades
from both fans and foe particularly on Facebook regarding
various Church teachings posted on his wall.
With such testimonial certitude, it is important to note that
anyone going into online-evangelisation must have a large
heart – being tolerant and focused remains the key to
success in sustaining this “Church without borders” as I
call it.
8. Safeguards/Feedback Mechanism: Good as the
prospects of an Online Church are, believers ought to
avoid internet-related-pitfalls such as radicalization,
pornography and fraud. This means that the Church needs
guidelines for her members to check excesses especially
the possibility of those who are likely to be converted
through it. A prayer before and after accessing the internet
could also be helpful. As such, operating the Online
Church without guidelines would be a risky venture. These
guidelines should equally provide space for feedback
mechanisms regarding the use of various media platforms.
CONCLUSION
Since this study is mindful of the fact that “our century is
characterized by the mass media or means of social
communication...” (Evangelii Nuntiandi, (EN) Apostolic
Exhortation, Paul VI, 1975, No. 45) it is left for Christians
all over the world to safeguard the Church from what Pope
Francis calls, “mental pollution” which harms our
relationships and shields us from real pain and the joy that
comes from interaction as well as living in community
(Lapowsky, 2015). Turning a blind eye to what the digital
culture offers is shutting up on herself since she appears
submerged by an irresistible culture.
No doubt the digital culture calls for opening up and
connecting with people where they live – in the real world
and on virtual space. Instead of waiting for the distracted
and wondering youth, the Church should meet them in the
terrain they are familiar with.
The onus lies on pastors of souls to take advantage of the
new media of communication to engage their faithful. If the
Church lives the internet for the devil to lure her precious
and energetic young people to the mischievous sprites of
pornography, fraud and defamation of character, the Lord
will ask her – it is crucial to note that He created everything
and everything He created was good. It is not just enough
to create an Online Church - sustaining it is what matters
and this is a task for all Christians.
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