"Wenn wir von der kommunikativen Mission der Kirche sprechen, sprechen wir nicht von einer Mission unter vielen. Tatsächlich sprechen wir über den fundamentalen Grund, warum die Kirche existiert. Die Kirche existiert durch den Willen Gottes und sie existiert genau zu dem Zweck, die Frohe Botschaft
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Jesu Christi zu verkünden. Von Anbeginn war dies die universelle Mission. Wir sind aufgerufen, die Frohe Botschaft bis ans Ende der Welt zu tragen, um sicherzustellen, dass die Frohe Botschaft des Evangeliums die Herzen der Menschen in allen Teilen der Welt erreicht und berührt. Diese Botschaft, die uns anvertraut wurde – diese Frohe Botschaft – ist eine Person, Jesus Christus. Kommunikation steht auch in unserem Alltag als Gläubige im Mittelpunkt. Die Kirche ist eine Gemeinschaft, sie ist eine Zusammenkunft jener, die sich im Namen Christi versammeln. Unsere „Ecclesia“ kann nicht erblühen, unsere Kirche wird kein Ort der Communio und Zugehörigkeit sein, wenn wir diese Formen der Kommunikation, die zu einem Gefühl der Verbundenheit und Teilnahme führen, nicht fördern." (Seite 483)
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"These guidelines are offered as a synthesis of best practices. They include material compiled from church entities, for-profit corporations, and non-profit organizations [...] In this document, “church personnel” is defined as anyone—priest, deacon, religious, bishop, lay employee, or volunte
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er—who provides ministry or service or is employed by an entity associated with the Catholic Church." (Introduction)
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"This paper analyzes the dissemination of ‘Hijaber’ style through different forms of cyber media (blogs and social network sites) in order to determine how young, computer savvy Muslim Indonesians explore their gender and religious identities while working in the ‘creative economy’ through c
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yberspace. This article shows the plurality and flexibility of the Hijaber trend—compared to more conventional forms—and explores its significance for urban Indonesian youth." (Abstract)
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"In this book, Fr. Antonio Spadaro, SJ, Director of the Italian Journal La Civiltà Cattolica, attempts to address a new phenomenon – Cybertheology. If theology is talking about God, Cybertheology is the way in which God is talked about on the Internet. Spadaro’s background is in literary critic
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ism, theology and philosophy and he draws on a wide variety of sources in order to explain his premise. He hopes to begin to answer some of the questions that have arisen: What is the significance of the Internet for the faith? In which world do we live? Is it the same one that it used to be? What is the answer to “where do we live?” Today, we also inhabit a digital space, what is its significance for the faith in which values are adopted from the fact that ‘The Word was made flesh and came amongst us.’ How is the cyberworld changing our world, and what is its impact on faith? Using theorists from anthropology, philosophy, theology, sociology and the Internet – as well as literary sources, the author attempts to answer the questions he has posed, noting that not everything about the Web is new, least of all the theories that are associated with it today." (Publisher description)
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"This article provides a new methodological approach to studying religious-oriented mobile applications available on the iTunes app store. Through an extensive review of 451 religious apps a number of problems were noted when relying solely on iTunes categories to identify app functions and purpose.
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Thus further analysis was done in order to present a new typology and framing of religious apps, which more accurately describe their design. We suggest that the 11 new categories offered here suggest a critical framework for studying religious apps. Thus this study provides a starting point for scholars interested in analyzing religious mobile applications to investigate how app developers integrate religious goals into their designs, and consider the primary ways people are expected to practice religion through mobile apps." (Abstract)
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"With this report we explore how different religious minorities in Iran use the internet to engage with their communities in Iran and around the world. To build a representative picture, we drew on diverse sources, piecing together historical accounts, content analysis, legal frameworks, and the voi
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ces of people within the communities themselves. This approach helped us to understand the communities from several perspectives - of religious minorities inside Iran, of community leaders, and of diaspora content producers." (Page 6)
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"In this thesis, I introduce and focus on the term “mobile mindfulness,” arguing that David McMahan’s elements of Buddhist modernism are intensified when practicing religion on the smartphone. These “mobile mindfulness” characteristics include the creation of transient experimental places
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of “play,” religious gamification, and increased individualization. After presenting examples of how Buddhist websites, virtual realities and smartphone apps intensify specific aspects of Buddhist modernism, I define what I mean by the term “mobile mindfulness,” through the analysis of two specific meditation apps, buddhify and ReWire. In these case studies, I show how digital religion on the smartphone is changing how users practice – and view – meditation in modernity." (Abstract)
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"Social media gives each of us enormous power to influence others for good or ill. But far too many Christians ignore the opportunities and undermine their own reputations through thoughtless words shared online. This book comes directly from the author's experiences as an attorney and a church lead
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er and offers seven simple guidelines for exercising Biblical wisdom in social media." (Back cover)
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"Digital Religion offers a critical and systematic survey of the study of religion and new media. It covers religious engagement with a wide range of new media forms and highlights examples of new media engagement in all five of the major world religions. From cell phones and video games to blogs an
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d Second Life, the book provides a detailed review of major topics; includes a series of case studies to illustrate and elucidate the thematic explorations; considers the theoretical, ethical and theological issues raised." (Publisher description)
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"Through a critical overview of research on religion online, five central research areas emerge related to social practices, online-offline connections, community, identity, and authority online. It is also argued that observations about these themes not only point to specific trends within religiou
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s practice online, but also mirror concerns and findings within other areas of Internet Studies. Thus, studying religion on the Internet provides an important microcosm for investigating Internet Studies' contribution in a wide range of contexts in our contemporary social world." (Abstract)
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"The age-old Coptic balancing act of proving that they are patriotic Egyptians while retaining a strong attachment to their religious and cultural identity has become harder in the globalization era, when specific individuals and groups based on another continent can affect the domestic political en
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vironment. While it is important not to overestimate the power of the Coptic diaspora lobby, both in the host and homeland societies, it is clear that in the twenty-first century it is one further factor to consider when addressing communal relations in Egypt. Yet this use of technology has not been one-way. The Coptic Orthodox Church has used the same aspects of globalization in its aim to maintain its predominant position in Church-State relations in Egypt. Hence, both groups are using the new media to reach out to the other constituency in a contest that has the long-term potential not only to cause divisions within the Coptic community but also to further heighten tension between the Egyptian state, Muslim public and their Christian compatriots." (Conclusion, page 97)
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"The rapid expansion of the Internet, marked by a storm of blogs and social networking platforms, is perceived as an enabling instrument for Muslims to be engaged globally. In this regard, the blogosphere can be a vehicle for worldwide interactions and the formation of global Muslim community, the u
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mmah. While this idea is enchanting, this article shows that such an idea needs judicious scrutiny. Using three prominent cases from Indonesia, this article tries to explore the ways in which Muslim bloggers in Indonesia use this new flexible form to be engaged in conversations that are related to Islam and to answer the following questions: How do the features of the blogosphere influence discussions on Islam related issues? Does the promise of a “global village” change the dynamics of Muslim communities in Indonesia? Does the blogosphere perpetuate a sense of ummah consciousness or does it reinforce nationalism? Does the blogosphere offer promising possibilities for new types of Muslim communities to emerge in the form of globalized community?" (Abstract)
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"Zoroastrians are an ancient ethnic-religious community that goes back to the prophet Zarathustra. Today they number some 120,000 people, based in India/Pakistan and Iran; diaspora communities are settled in North America, the United Kingdom, Australia. On the Indian sub-continent, where Zoroastrian
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s are known as ‘Parsis’, communities are ageing quickly, due in particular to a low fertility rate and massive outmigration. Projections show there will be virtually no more Zoroastrians in Pakistan in a few decades, and figures in India may drop to 20,000 individuals by 2050. For such a scattered community, the Internet represents a unique platform to discuss community matters and bring together far-flung groups. Zoroastrians use the Web and other digital media to organize themselves and remain connected to their homeland. This e-diaspora not only highlights some traditional characteristics of Zoroastrian communities, it intertwines with the apparition of a new leadership. It also accelerates the emergence of a universal conception of what it is to be Zoroastrian, transforming the Zoroastrian socio-cultural and religious identity and reshaping past and present divisions." (Abstract)
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