3.

Subject: Communication:
Topic: New Media Technology and its significance in the
Church’s Missions.

Certainly, the convergence of new media technology and its

significance in the Church's missions is a compelling topic. In
recent years, advancements in technology have significantly
altered the way organizations, including religious institutions,
communicate and engage with their audience. The Church,
with its rich history and global presence, has not been
untouched by this digital revolution.
1. Digital Outreach: New media technologies, such as social
media platforms, websites, podcasts, and streaming services,
have expanded the Church's ability to reach a broader and
more diverse audience. Through these platforms, the Church
can deliver sermons, teachings, and inspirational messages to
individuals who may not have physical access to a church or
who prefer digital engagement.
2. Global Connection: Technology has enabled the Church to
connect with believers and non-believers around the world
instantly. Missionaries can now share their experiences,
insights, and needs through blogs, videos, and live broadcasts.
This instant connection fosters a sense of unity and empathy,
allowing supporters to feel more connected to the Church's
mission efforts.
3. Cultural Adaptation: New media technology facilitates the
Church's ability to adapt its message to various cultures and
languages. Through translations, local adaptations, and cultural
sensitivity, the Church can effectively communicate its
teachings to diverse populations, making its missions more
relevant and relatable.
4. Community Building: Online platforms provide avenues for
creating and sustaining virtual communities. The Church can
use these platforms to nurture a sense of belonging and
fellowship among its members, regardless of geographical
distances. Online forums, groups, and chats enable
discussions, prayer groups, and support networks to thrive.
5. Fundraising and Support: Technology offers convenient ways
for the Church to raise funds and gather support for its
missions. Online donation platforms, crowdfunding campaigns,
and digital communication enable the Church to engage with
supporters and share the impact of their contributions more
effectively.
6. Education and Discipleship: New media technology can be
harnessed for educational purposes within the Church. Online
courses, webinars, and digital resources help in-depth learning
and discipleship. Individuals can access teachings, study
materials, and theological insights at their own pace.
7. Adaptation to Changing Times: In a rapidly evolving world,
the Church must remain relevant to new generations.
Incorporating technology into its missions allows the Church to
engage younger audiences who are more accustomed to digital
interactions. This ensures the longevity and vitality of the
Church's message.
8. Ethical Considerations: While new media technology offers
incredible opportunities, it also presents ethical challenges. The
Church must navigate issues related to privacy, digital
addiction, misinformation, and maintaining a balance between
virtual engagement and physical community.
In conclusion, the significance of new media technology in the
Church's missions cannot be overstated. These technological
tools empower the Church to transcend geographical and
cultural boundaries, amplify its message, and engage with a
diverse and connected global audience. By leveraging these
tools thoughtfully and ethically, the Church can continue to fulfill
its mission in an ever-changing digital landscape.

New Media Technology has brought about a significant shift in

the way organizations, including religious institutions like the
Church, engage with their missions. Here's how it has impacted
the Church's missions and its significance:
Global Reach and Communication: New media technologies,
such as social media platforms, websites, podcasts, and
streaming services, allow the Church to communicate its
message to a global audience instantly. This enables the
Church to transcend geographical boundaries and reach
people from different cultures, languages, and backgrounds. It's
an efficient way to spread the Gospel and connect with
individuals who might not have been reachable through
traditional methods.
Accessibility and Inclusivity: New media technologies make
religious content and resources more accessible to individuals
with disabilities or those who might not be able to physically
attend church services. Text-to-speech, closed captions, and
adaptive technologies can enhance inclusivity, ensuring that the
Church's message is available to a broader audience.
Engagement and Interaction: Social media platforms, online
forums, and interactive websites enable the Church to engage
in real-time conversations with its members and non-members
alike. This fosters a sense of community, allows for questions
and discussions, and helps address doubts, ultimately
strengthening the Church's relationships and influence.
Education and Discipleship: New media technologies offer
various opportunities for online education and discipleship
programs. The Church can create and distribute digital
resources such as Bible studies, online courses, webinars, and
virtual workshops to help individuals deepen their faith and
understanding of theological concepts.
Storytelling and Evangelism: Platforms like YouTube, podcasts,
and blogs provide avenues for the Church to share personal
stories, testimonies, and real-life experiences. These narratives
can be powerful tools for evangelism, as they connect with
people on an emotional level and make faith relatable and
applicable.
Crisis Communication and Support: During times of crisis or
emergencies, new media technologies allow the Church to
provide instant updates, guidance, and support to its members.
This can include virtual prayer meetings, online counseling
services, and resources to cope with challenges.
Missionary Outreach and Partnerships: New media
technologies enable missionaries and outreach programs to
share their experiences and impact with a wider audience.
Churches can showcase their missions through multimedia
presentations, livestreams, and social media updates, which
can attract more support and involvement from their
congregation.
Adaptation to Modern Culture: Embracing new media
technologies demonstrates the Church's willingness to engage
with modern culture and stay relevant in a rapidly changing
world. It shows that the Church is open to using tools that
resonate with younger generations and those who are more
accustomed to digital communication.
In essence, the significance of new media technology in the
Church's missions lies in its ability to amplify the reach, impact,
and relevance of the Church's message. By utilizing these
technologies effectively, the Church can fulfill its mission of
spreading the Gospel, nurturing its community, and engaging
with the needs of the contemporary world.
A Theological Study of Doing God’s Mission Using Social Media
Technology

✅ Paper Type: Free Essay ✅ Subject: Theology

✅ Wordcount: 6322 words ✅ Published: 8th Feb 2020

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TABLE OF CONTENTS
INTRODUCTION……………………………………. 1
Background of the Study……………………………… 1
Problem Statement…………………………………. 4
Significance of the Study……………………………… 5
THEOLOGY OF TECHNOLOGY………………………….. 5
THEOLOGY OF SOCIAL MEDIA…………………………. 8
Literature Review on Doing God’s Mission Using Social Media
Technology…………………………………… 9
Literature Review not in Favor of Social Media Technology as a
Good
Platform for Missions……………………………… 11
IMPLICATIONS OF THIS STUDY TO OUR
MISSION…………….. 14
CONCLUSION …………………………………….. 16
REFERENCE LIST…………………………………… 17
INTRODUCTION
This is a study of the theology of doing mission using social
media technology especially in the 21st century when trends of
communication are being disrupted due to the rapid
globalization due to the advent of the Internet that is
continuously changing the life of people on every continent.
Realizing that there are negative things associated with social
media technology, the study will explore biblical foundations of
how technology was used to worship God and how
communication was mediated in the Bible to witness towards
those who were far from those who carried the good news.
Background of the Study
If what Roxburgh and Remanuk wrote is to be considered
applicable to the Seventh-day Adventist church now, doing
mission in this 21st century cannot be the same as it was
previously. The world today is faced with rapid globalization that
has come at a faster rate than what many people anticipated.
During the past ten to twenty years, the world has seen a rapid
globalization disruption that has changed life on every continent
in nearly every way. It is now common to hear many people
referring to the world as a global village: that it is a single
community connected by telecommunications. In this paradigm
change, it is not only the church that has been affected.
Business, politics, economics, health, and social relations are
all affected by this change.[1] It is a change that has brought a
new dawn of reality that calls for newer approaches in handling
business in the 21st century.
Today the Seventh-day Adventist Church (SDA) is one of the
key participants in God’s mission. In order for the SDA Church
to continue being effective in its mission of spreading the
gospel around the whole world as mandated by the Gospel
Commission (Matthew 28:18-20)[2], a change in mindset is
needed. In addition, the church’s effort to evangelize the whole
world must lead us to find the best way of doing mission in this
generation. As soon as the world experienced this paradigm
change, businesses and government entities followed suit in
changing their way of transacting their businesses.[3]
The use of technology as a medium for propagating the gospel
is not a new phenomenon. According to Justin Wise, the ink
and scroll that the Apostle Paul and others used in their effort to
spread the good news were considered the latest, most
advanced version of a product or service of their time. Similarly,
the printing press was the cutting-edge technology that helped
Martin Luther spread Bibles all over Germany and eventually,
around the world.[4] In our time now, social media is a cutting-
edge technology that many churches and pastors who are
interested in missions have used to preach the gospel to the
masses that they would have difficulties reaching if this medium
of communication were not available.[5]
Social media is a form of self-directed mass communication
that allows people to communicate freely with each other
without the hassles of going through some channels that
institutions of society for socialized communication set.[6] The
advent of social media technology has given a wider range of
platforms that accords all users a broader range of choices of
which platform to use because all these technologies have one
common theme—that of affording its users an ability to publish
quickly on the Web and communicate instantly with their
audience.[7]
As much as the world is making strides to overcome the
challenge of not welcoming social media, we still have some in
ministry who believe in false ideas that look at social media with
negativity. According to Meredith Gould, there are three major
false ideas: (a) it is not real, therefore, nothing generated with
or from it is authentic; (b) it undermines church, therefore, it
cannot be used to inspire attendance or participation; and (c) it
should be considered a nonessential luxury because it takes
too much time to learn and use.[8]
Finally, others think technology divides more than it unifies, for
individuals and communities easily separate into those “high-
tech” and “low-tech” groups. Therefore, what we are
experiencing today is a challenge that must be solved because
it has both sociological and theological implications that, if not
addressed well, will mean that our new mission’s strides to
provide diversified means of communicating the gospel by
using social media technology will be in vain.
Technology has a history of not being welcomed by religious
groups that dates as far back as the early to mid-1990s when
the Internet and billboards were just beginning. Baab recorded
how some religious leaders sounded an alarm about online
community in the early and mid-1990s when online bulletin
boards and Internet groups were in their infancy. Religious
groups argued that “online relationships could not possibly be
real community, and online opportunities for religious
connection would seriously undercut congregational
life.”[9] However, those from high-tech communities argued that
online community was an opportunity for truly democratic
communication.[10] This debate has created enough evidence
of why it would be important to conduct a study that tries to
bring some theological concepts that address both concerns.
Problem Statement
The theology of using social media technology in doing God’s
mission is not well established, hence the requirement to
conduct this study with the purpose of exploring theological
concepts that can open up discussions leading to the
acceptance of the SDA
Church to include social media technology in doing mission
today.[11] Susan Codone conducted similar studies and all the
authors agrees about the need of using social media for
the missio Dei, and that it should be studied further so that a
sound theological premise may be established. Therefore, this
study will explore the biblical mandate for technology and how
using social media technology in spreading the gospel is within
God’s framework for doing missions in this technological culture
where most of its communication is mediated by the Internet.
Significance of the Study
The study will add knowledge to the study of missions. The
findings of this study will provide a theological framework for
those who want to take God’s mission onto social media
technology can use it as reference that can lead them to
establish their theological foundation for engaging in such a
mission. The study will introduce me to some theological
concepts concerning the theology of communication in doing
mission by using social media technology that, in the future, will
become my major research work.
THEOLOGY OF TECHNOLOGY
The study of Scripture together with God’s marvelous works
makes people conclude one thing—that God is the technology
Genius who is also the big Fan of the good technology that
man has invented. God has brought things into existence out of
nothing, known as ex-nihilo in Latin. The Bible clearly states
that everything that He created was repeatedly declared good
(Gen 1). Alexander likened God’s wisdom in creation to a
craftsman who “filled with delight day by day by his creative
actions” (Prov 8:30).[12] Therefore, as we look at God’s
creation, we marvel at the beauty and wonders that come from
the hand of God.
God loves technology and we should not be mistaken by His
choice to confuse communication in Gen 11 when the people
decided to build the Tower of Babel. Communication to God is
the best tool, as can be seen in what He said: “Nothing they set
out to do will be impossible for them.” (v. 6). Wise described
that unity as being incredible and providing synergy that was
unstoppable. God’s decision to stop such a powerful
communication that created an incredible synergy was there for
a special reason. According to Wise, God reacted in such a
manner because the mistake that the people made was that
they considered their success in having such a powerful
technology as a sign that they were unbeatable. Their sin was
not their use of technology in building that strong tower.[13]
Wise said, “The people of Babel saw technology as the means
by which they could overcome the limits of a sinful world and
remain independent of God.”[14]
Alexander shared the following points that highlight the biblical
mandate for technology. First, God has endowed us with
creative gifts that he expects us to use in the right way as His
faithful stewards. In this understanding, technology takes the
moral obligation that mandates us to use that creativity to give
us the chance to continue living on earth. Second, God displays
His technological intent through the three great technical
projects that the Old Testament records: the building of the ark,
the tabernacle, and the temple. These technological
developments had three-fold intentions: God wanted them to be
a place to worship by obeying God (Gen 6:22; Exod 35:10), not
excluding the provision of the sanctuary for His glory (Exod
40:34–35; 2 Chr 6:12–7:10).
The other purpose was that coming up with these technologies
provided an opportunity for the creative gifts that were
bestowed on humanity to be utilized and developed. For
example, we find Bazalel who, after being filled by the Holy
Spirit, had the technical skills and ability to craft various things
by using craft designs of gold, silver, and bronze and also by
working with wood (Exod 31:3–5). Therefore, the sanctuary did
not only give glory to God, but people’s talents were also
recognized and used in the right way.
Another benefit for those projects that God initiated was that
they provided relational community enterprises that enhanced a
very important element in society—teamwork (Exod 31:6–11;
35:30–35). In addition to that benefit, the technical skill
contribution was to emanate from the spirit of giving freely to
God (Exod 35:21–29). Finally, God expected the people to
follow carefully and exactly the instructions that He had given
for the building of those infrastructures, knowing that their
primary intention was to give glory to God, not man. Hence, the
expectation was that no shoddy work be done because
“worship involved the full and accurate use of God’s gifts and of
God’s materials.”[15]
Paul’s letters show that the church was built on the back of
technology. Wise suggested that the letters Paul wrote allowed
him to be “present” in multiple places at once. By “present,” the
author did not mean being physically present. He was present
in the sense that the discipleship instructions in the letters led
many to accept the Holy Spirit and bear fruits in their respective
lives. Furthermore, we can appreciate how those letters made
him present not only to those in jail while he was imprisoned in
Rome, but even to those across the entire region where his
letters were sent.[16] In other words, the writing technology that
allowed him to put God’s work in ink extended Paul’s reach
when the circumstances he was in prevented him from
physically visiting the people.
THEOLOGY OF SOCIAL MEDIA
Social media as a platform that is web-based enables mobile
technologies to turn communications that humans do into an
interactive dialogue. Merriam-Webster defines social media as
forms of electronic through which users create online
communities to share information, ideas, personal messages,
and other content.[17] Thomas G. James, in his online
article The Theology of Social Media, highlighted the fact that in
our changing world, the new technologies that we have can
enhance the way churches do mission if properly used. James
looked at social media outlets as important instruments that we
can use to fulfill God’s mission that also seeks to establish
good relationships with people as well as making disciples. The
major argument in James’ article is that when we enter into
those relationships, we should do so with the love and grace of
God so that those we
relate with can see God reflected in us. Jesus was an express
image of the Father and whatever He did reflected the Father.
Jesus said, “Whoever sees me sees the one who sent me”
(John 12:45). Therefore, when we establish relationships
through social media, we must reflect to others how God is
working in us. This is the best witness that we can give to the
world when we learn to use social media responsibly. The fact
that an estimated 500 million on Facebook and over 140 million
Twitter users are active each month, without mentioning users
in other social media outlets means a bigger opportunity that
the use of social media can contribute to in doing our mission
work.[18]
When we look at Jesus’ life, we find that He was a man who,
regardless of being God, would have chosen to separate
Himself from the evil context in which He lived. Instead, Jesus
mingled with the people—with no reservations. He immersed
Himself into the culture that was far from being perfect because
He had a mission to win souls. It is worth noting that the world
He was in was filled with all sorts of evil like pagans, idolaters,
hypocrites, swindlers, fakes, and people full of chaos. Jesus
rubbed shoulders with both the saints and those considered
sinners. Jesus interacted with all, regardless of their age, social
status, ethnicity, or fame.
Literature Review on Doing God’s Mission
Using Social Media Technology
Answering the question as to why sharing God’s Word online is
important, Wise quoted Wall Street Journal blogger Garry
Hamel who in his lecture at the 2009 Leadership Summit said,
“The Facebook generation does not want to go to a church that
feels like a corporation. They want a flexible community that
has a cause—a cause that they can organically help
create.”[19] This is the outcry that today’s generation yearns
for. If you have a church with young people, incorporating them
into social media ministry that aims at sharing God’s World on
the Web is the best way to help these millennials get connected
with the mission of the church. In this age, information is shared
fast. Furthermore, throughout every major communication shift
in history, people of faith have been at the forefront of change.
In speaking about the printing press during the time of Luther,
Aimee Semple McPherson and radio broadcasts, or Billy
Graham and his televangelist crusades, Jesus’ people have
always seized the opportunities placed before them for the
sake of the kingdom.[20]
In the Good Samaritan story, Jesus expanded the
understanding of those whom we call our neighbors. Jesus
broke the boundaries of division and included Samaritans as
new neighbors. Today, our neighbors are not only those who
are next door, but even those who are in remote areas. Social
media has brought an online community that is our new
neighbor. Paul included a foreword in his book “Social
Networking & Cyberspirituality that says, “The world is one
large village interconnected above the surface by what is called
the Internet. From internet has germinated social media which
has taken the world by storm… Social media today is the most
common form of communication that has made communication
instant.”[21] Paul defined a neighbor as any person with whom
we can be connected on the net regardless of where that
person is.
The mention of an online neighbor calls for the need to find the
best way on how to answer the question Jesus asked in Luke
10:25–37: “Who is my neighbor?” Answering this question,
Lochhead said, “Building virtual reality is electronic community
building” that he calls electronic neighborhood.”[22] Therefore,
in our context, we can also say that online community is one
more neighbor Jesus wants us to take care of—as offline
neighbors with whom we share geographic locations. There is a
need for the church to make itself present to the online
community as well because it is another platform for
evangelism. Sparado said:
The Church is naturally present where humans develop their
capacity for knowledge and relationships. Announcing a
message and relationships of communion have always been
two of the founding pillars of her being. The task, therefore,
does not have to be how to use the Web well, as is often
thought, but how to live well in the era of the Web. In this
sense, the Web is not a new means of evangelization but is,
above all, a context in which the faith is called to express itself
not by a mere willingness to be present, but by the compatibility
of Christianity with the lives of human beings.[23]
Therefore, Christianity will only be appreciated if the senders
(missionaries) remove themselves from their comfort zones and
enter the circles of those who are secluded in order to establish
godly relationships that reflect the true love of God that urges
people to accept Christ as their savior.
Literature Review That Does Not Favor Social Media
Technology as a Good Platform for Missions
While we realize that technology is shaped by human will, it is
important to spell out from outset that, on its own, technology is
neutral.[24] This implies that it is just a tool that can be used
either for good or for evil. Buchanan said, “Technology is
essentially amoral, a thing apart from values, an instrument
which can be used for good or ill.”[25] The neutrality of
technology made Schuurman sum it up in this way: “It’s not
technology itself but what you do with technology that counts.
However, every technology is value-laden. In other words,
people who create these technologies embed in them their
personal or corporate values.”[26] As a result, these
technologies are biased toward certain uses, which, in turn,
bias the user in particular ways.
Cultural critic Neil Postman explained well the non-neutrality of
technology as follows; “Embedded in every tool is an
ideological bias, a predisposition to construct the world as one
thing rather than another, to value one thing over another, to
amplify one sense of skill or attitude more loudly than
another.”[27] Furthermore, Postman said, “New technologies
alter the structure of our interests: the things we think about.
And they alter the nature of community: the arena in which
thoughts develop.”[28]
Another aspect of looking at technology is considering its
content. Marshall McLuhan came up with the statement that
“the medium is the message,” suggesting that the messages
embedded in technology are more significant than any content
that may be used to deliver. The rationale behind McLuhan
statement was that “the content of a medium is like juicy piece
of meat carried by the burglar to distract the watchdog of the
mind”.[29] Another problem that comes with the Internet is its
openness. Wise said, “Internet allows anyone with desire to
start a blog, a Facebook page, or an online video channel, in
most cases for no charge.”[30] Wise’s concern was that this is
a platform that enjoys a wider coverage than what many TV
stations can afford, but there “is little to no regulation around
them.”[31] Most TV stations have some regulations that the
Internet does not have. This is a big concern to many churches
and parents because they are always worried when they
consider what social media is able to offer to their children with
a less restricted to non-restricted Internet.
While we recognize the social ills that social media brings to the
society, it would be a grave mistake to think that “faith-based
communities are immune to social’s reach.”[32] Wise argued
that the local church is an organization filled with people who
always communicate. Therefore, he suggested that when the
way that people communicate with each other changes, the
organization also needs to change. Megachurches, house
churches, and everything in between are affected by the
change, and the people in it, including young and old, are not
left out of this change. No wonder many pastors or faith-based
organizations today are suggesting, to those who want to
control how people post on their social media platforms, that
there is no way to control the online conversation surrounding
their church, business, or organization. He said that the only
thing that can be done is take steps that can give a positive
influence.[33]
IMPLICATIONS OF THIS STUDY TO OUR MISSION
In doing mission, contextualization is very important. Koch said,
“Contextualization is a way to express our specific message to
new audience, packed and interpreted into a new way, so the
message as the sender can be relevant, understood and
adopted by the receiver.”[34] In order to contextualize, Christian
mission becomes relevant first by understanding biblical
theology and what it means to be church.[35] Koch suggested
that the ability to contextualize into a culture “calls for reflection
on what in particular a culture is, and how to contextualize
it.”[36] Therefore, a church must have a knowledge of the
culture the people live in and find a way to communicate to that
society in which the church is a part.[37] Christian churches
must have knowledge of the situation and try to develop an
effective way of communicating with the society where the
church is found.[38]
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Instead of just ignoring or condemning the use of social media
technology for mission due to its weaknesses of replacing
human effort with technology and personal interaction with
online communication, the church must also look at the
opportunities that could be lost by not using social media.
Living in the 21st century, when the use of social media is so
pervasive and has become part of our culture, means that
churches involved in mission must do much research and find a
balanced view on how social media can expand their quest to
evangelize the whole world. Mission endeavors must take into
consideration what Janett Yates said in describing Phil
Schneider’s emphasis in urging all Christians to carry the
banner of Christ and walk with it boldly into this “strange land”
of social media with confidence, clarity, and compassion.[39]
Those doing missions should always remember that their
impact on society will only be appreciated when they mingle
with the people they are interested in reaching with the gospel.
We are called to be the salt of the world and must remember
that salt will only be appreciated if it is mixed with what it is
added to. Nobody appreciates salt that is in the salt shaker until
it is added to the food that is to be eaten. Therefore, Christianity
will only be appreciated if the senders (missionaries) remove
themselves from their comfort zone and enter the circles of
those who are secluded with the purpose of establishing godly
relationships that reflect the true love of God that urges people
to accept Christ as their Savior. Wise quoted a good statement
by Martin Luther: “If you preach the gospel in all aspects with
exception of issues which deal specifically with your time-you
are not preaching the gospel at all.”[40] We now live in a
mediated culture that calls for the church to pretend no longer
that they are not affected by the influence of social media and
technological development. This concurs well with what Karl
Barth said about doing theology with the Bible in one hand and
the daily newspaper in the other.[41]
CONCLUSION
In doing mission, there is a need to exhaust every means to
reach the culture that is absorbed into media, and technology is
another dimension worth expanding as we live in the last days.
According to Campbell and Garner, mission in a mediated or
networked and technological culture focuses on how people
reorient themselves toward God and begin a trajectory of
movement toward Christ as the center of their lives.[42]
The church today has numerous people like the tribe of
Issachar who can see where God’s call on the church’s lives
could take them. Unfortunately, many of them are not taken
seriously because they do not have the exact administration as
the 12 tribes of Israel did where one tribe was specifically given
the talent of providing guidance in times when Israel failed to
see God’s direction and advising about the best course to take.
However, the SDA Church today has the Spirit of Prophecy that
provides guidance when we are not sure of what course to
take. Through the pen of Ellen White, we have advice on how
churches should accept the development of anything that the
world brings out that is new.
REFERENCE LIST
Alexander, Denis R. “Worshipping God with
Technology.” Cambridge Papers 12, no. 4(2003): 2.
Baab, Lynne M. Reaching Out in a Networked World:
Expressing Your Congregation’s Heart and Soul. Herndon, VA:
Alban Institute, 2008.
Benyah, F. “The Use of The Mass Media by Charismatic
Churches in Ghana: A Case Study of Perez Chapel
International.” MPhil thesis, University of Ghana, Legon, 2015.
Brown, M. Learn to Use Facebook, Twitter and LinkedIn: The
How-To Guide. N.p.: Vook, 2001. Kindle.
Buchanan, R. A. Technology and Social Progress. New York:
Pergamon Press, 1965.
Campbell, H., and S. Garner. Networked Theology: Negotiating
Faith in Digital Culture. Grand Rapids, MI: Baker Academic,
2016.
Codone, Susan. “Mega Church Pastor Twitter Activity: An
Analysis of Rick Warren and Andy Stanley, Two of America’s
Social Pastors.” Journal of Religion, Media and Digital
Culture 3, no. 2 (2014): 3.
Dyer, J. From the Garden to the City. Grand Rapids, MI: Kregel
Publications, 2011.
Gould, M. The Social Media Gospel: Sharing the Good News in
New Ways. Collegeville, MN: Liturgical Press, 2013.
James, Thomas G. “The Theology of Social Media.” Learning
Ideas, January 2, 2013.
https://www.churchleadership.com/leading-ideas/the-theology-
of-social-media/.
Koch, Henrik H., ed. Contemporary Missiology: Concepts and
Contextualization of Mission in Context and the Cape Town
Commitment. N.p.: Koch Publishing, 2017.
Lockhead, David. Theology in a Digital World. N.p.: United
Church Publications, 1988.
McLuhan, M. Understanding Media: The Extensions of Man.
New York: McGraw-Hill, 1964.
Merriam-Webster. “Social Media.” Accessed December 5,
2018. https://www.merriam-webster.com/dictionary/social
media.
Niemandt, C. J. P. “A Network Society, Social Media, Migration
and Mission.” Missionalia 41, no. 1 (2013): 30.
Paul, Jim M. R. Social Networking & Cyberspirituality: Towards
a Theology of Networks. New Delhi: Christian World Imprints,
2017.
Postman, N. Technology: The Surrender of Culture to
Technology. New York: Vintage Books, 1993.
Roxburgh, A. J., and F. Romanuk. The Missional Leader:
Equipping your Church to Reach a Changing World. San
Francisco, CA: Jossey-Bass, 2006.
Schuurman, Derek C. Shaping a Digital World: Faith, Culture
and Computer Technology. Downers Grove, IL: Intervarsity
Press, 2013.
Spadaro, A. Cybertheology: Thinking Christianity in the Era of
the Internet. Bronx, NY: Fordham University Press, 2014.
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White, P. “A Missiological Study of the Role of the Baptism and
Infilling of the Holy Spirit in Ghanaian Pentecostal Churches.”
PhD thesis, University of Pretoria, Pretoria, 2014.
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Yates, Jeanette. “The Social Christian: A Theological
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November 6, 2017.
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[1]Allan J. Roxburgh and Fred Romanuk, The Missional

Leader: Equipping Your Church to Reach a Changing
World (San Francisco, CA: Jossey-Bass, 2006), 7.
[2]18 And Jesus came and said to them, “All authority in
heaven and on earth has been given to me. 19 Go therefore
and make disciples of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit, 20 teaching
them to observe all that I have commanded you. And behold, I
am with you always, to the end of the age.”
[3]In those days, businesses took their product and services
online and today we have many online stores that are
flourishing and compete with businesses that have physical
buildings. Online marketing and sales used to be considered
bogus, but today many people buy things online and make real
transactions online because Internet is more real than it used to
be considered virtual.
[4]James Wise, The Social Church: A Theology of Digital
Communication (Chicago, IL: Moody Publishers, 2014), 14.
[5]Peter White and Cornelius J. P. Niemandt, “Ghanaian
Pentecostal Churches’ Mission Approaches,”Journal of
Pentecostal Theology 24, no. 2 (2015): 241-269.
[6]Cornelius J. P. Niemandt, “A Network Society, Social Media,
Migration and Mission,” Missionalia 41, no. 1 (2013): 30.
[7]Morgan Brown, Learn to Use Facebook, Twitter and
LinkedIn: The How-To Guide (N.p.: Vook, 2001), Kindle.
[8]Meredith Gould, The Social Media Gospel: Sharing the Good
News in New Ways (Collegeville, MN: Liturgical Press, 2013),
5.
[9]Lynne M. Baab, Reaching Out in a Networked World:
Expressing Your Congregation’s Heart and Soul (Herndon, VA:
Alban Institute, 2008), 109.
[10]Ibid.
[11]Timothy P. White, “A Missiological Study of the Role of the
Baptism and Infilling of the Holy Spirit in Ghanaian Pentecostal
Churches” (PhD thesis, University of Pretoria, Pretoria, 2014);
Francis Benyah, “The Use of the Mass Media by Charismatic
Churches in Ghana: A Case Study of Perez Chapel
International”(MPhil thesis, University of Ghana, Legon, 2015).
[12]Denis R. Alexander, “Worshipping God with
Technology,” Cambridge Papers 12, no.4 (2003): 2.
[13]Wise, The Social Church, 43-44.
[14]John Dyer, From the Garden to the City (Grand Rapids, MI:
Kregel Publications, 2011), 104.
[15]Alexander, “Worshipping God with Technology,” 2.
[16]Dyer, From the Garden to the City, 110.
[17]“Social Media,” Merriam-Webster, accessed December 5,
2018, https://www.merriam-webster.com/dictionary/social
media.
[18]Thomas G. James, “The Theology of Social
Media,” Learning Ideas, January 2, 2013,
https://www.churchleadership.com/leading-ideas/the-theology-
of-social-media/.
[19]Wise, The Social Church, 96.
[20]James, “The Theology of Social Media,” 50.
[21]Jim M. R. Paul, Social Networking & Cyberspirituality:
Towards a Theology of Networks (New Delhi: Christian World
Imprints, 2017), 92.
[22]David Lockhead, Theology in a Digital World (N.p.: United
Church Publications, 1988), 34.
[23]A. Spadaro, Cybertheology: Thinking Christianity in the Era
of the Internet (Bronx, NY: Fordham University Press, 2014),
ProQuest Ebrary.
[24]Derek C. Schuurman, Shaping a Digital World: Faith,
Culture and Computer Technology (Downers Grove, IL:
InterVarsity Press, 2013), 14.
[25]Robert A. Buchanan, Technology and Social Progress (New
York: Pergamon Press, 1965), 163.
[26]Schuurman, Shaping a Digital World, 14-15.
[27]Neil Postman, Technology: The Surrender of Culture to
Technology (New York: Vintage Books, 1993), 13
[28]Ibid., 13.
[29]Marshall McLuhan, Understanding Media: The Extensions
of Man (New York: McGraw-Hill, 1964), 18.
[30]Wise, The Social Church, 43.
[31]Ibid., 44-45.
[32]Ibid., 45.
[33]Wise, The Social Church, 46.
[34]Henrik H. Koch, ed., Contemporary Missiology: Concepts
and Contextualization of Mission in Context and the Cape Town
Commitment (N.p.: Koch Publishing, 2017), 32.
[35]Ibid.,32.
[36]Ibid., 63.
[37]Ibid., 65.
[38]Ibid.
[39]Jeanette Yates, “The Social Christian: A Theological
Exploration of Social Media,” The Church Marketing That
Sucks, November 6, 2017,
http://www.churchmarketingsucks.com/2017/11/social-christian-
theological-exploration-social-media/.
[40]Koch, Contemporary Missiology, 79.
[41]Yates, “The Social Christian,” 79.
[42]H. Campbell and S. Garner, Networked Theology:
Negotiating Faith in Digital Culture (Grand Rapids, MI: Baker
Academic, 2016), 13.