As part of the search for relevant and contextual articulations of theology, this article provides an overview of a comprehensive research project that explored, described and analysed Christian motifs on Twitter. Based on the brief overview of the project, perspectives for the formulation of a Twitter theology are presented from a practical theological orientation. Two central markers are indicated and described as primary drivers of a Twitter theology: the first marker places its focus on the relationship, dynamics and functioning of aspects of authority and normativity in facilitating a Twitter theology. The second marker puts particular emphasis on the value and significance of using aphoristic formulations in the elucidation of a comprehensible Twitter theology. The article presents important strategic perspectives on the practice of a Twitter theology, as well as the formulation of a relevant contextual theology.
To my mind, theology is much more a verb than a noun. This evolving understanding already appeals to me as a student who listens to the lectures of Prof. Maake Masango. Prof. Masango’s research, his ministry and his personal relationships all testify to the embodiment of theology as a verb. Even Maake’s humour reminds me of the deepest theological truths that can be found in the strangest moments of everyday life. As an expression of my appreciation for all that he has contributed to my life, I gladly present Prof. Maake Masango with the perspectives reflected in this article.
This Twitter message by Pope Francis (
Pope Francis’ Twitter message, Lent 2015.
Typical of Twitter culture, the minimum words are used with maximum meaning. In this instance, a mere 16 words summarise gospel message, which is usually associated with voluminous books.
The purpose of the research project was to offer an extensive practical theological analysis, in order to map the possible occurrence, meaning and communication of Christian motifs as understood, in the broadest possible sense, on Twitter. My motivation behind the research project was my own observation that theological language
Sensitive to the new possibilities offered by social media, I sought new meanings of relevance and innovation within specific contexts. In seeking a focused practice(s) from which the empirical research would be administered, I have concentrated on the meaning of the social media platform Twitter. By means of exploratory empirical strategies and backed by a literature study, I was exploring a new field in practical theology, which as praxis gave expression to my own search for relevance, actuality and contextuality. In this search, I examined new empirical research methods and vistas in an interdisciplinary manner.
With the aim of summarising perspectives on the basis of the research and in answer to the various research questions, this article provides a critical-reflective synthesis of the findings of the project. The critical-evaluative summary of the research is therefore directed by the central concept of theological reflection in a practical theology orientation (Ballard
Two main rubrics form the basis of this article. The rubric ‘Mapping’ summarises the preceding research, while based upon completion of this charting, the second main rubric, ‘Directions’, presents specific concrete and strategic perspectives emerging from the completed research.
Although the concept of reflexivity is directly related to theological reflection, it also strongly encapsulates an autobiographical notion of discernment trying to comprehend the self in a networked society (Moschella
It is not about reducing practical theology to autobiography but seeing how our standpoints and concerns have informed our intellectual and academic interests, and
This notion of ‘writes themselves into the text’ has, interesting enough also, manifested itself in the democratisation brought about by social media. Newby (
The electronic revolution seems to be having the same impact on sacred texts as the Gutenberg technology did: more texts available to more people with a greater loss of control over the texts by the established authorities … the electronic revolution in the use of sacred texts will negotiate between the two poles of stasis and resistance on the one hand and proliferation and chaos on the other. (p. 57)
The composition of a message on Twitter can serve as an example to illustrate this bipolar tension between stasis, on the one hand, and change, on the other hand. The Twitter’s icon that is used as a button to guide the formulation of a tweet is the classic quill, used primarily as a writing tool from the 6th to the 19th centuries.
Composing a newly formulated message on Twitter is thus associated with the meaning of a classical writing implement that is no longer used. This image succeeds in indicating the tension between stasis and change. According to Newby, the use of holy texts in the digital revolution will be negotiated between two poles, namely ‘stasis/resistance’ and ‘proliferation and chaos’.
I shall therefore use two broad coordinates, namely the bipolar tension between stasis and change, on the one hand, and the issue of the functioning and connection between theological and practical knowledge, on the other hand, to present the following synthesis of, and the critical-evaluative reflection on, the research project. This will indicate perspectives for the strategic formulation and communication of ‘God talk’ on Twitter by presenting central themes and perspectives derived from the research.
In general, the nature of Twitter messages points to a strong autobiographical element that contributes to the integrity and authentic nature of the content. In terms of the content, there are strong links between the commemoration of prominent Christian festive days and the Christian interpretation of actual events that occur against the background of a contemporary culture. Although well-known and conventional words and concepts within the Christian tradition are used, the various Twitter messages often include elements of creative and innovative humour, critical comment and motivating accents.
Unlike my initial expectation, the various Twitter data sets did not provide new formulations of faith or theology. On the contrary, the use of traditional words associated with the Christian faith dominated the various data sets. In this regard, the data and the analysis thereof show a specific ‘stasis’ or even ‘resistance’, in that the words associated with the classical Christian faith and theology still prevail in the various data sets. In the majority of instances, the message remains the same; the only difference is the way in which the message is conveyed. In this respect, the opposite pole of ‘proliferation’ and ‘chaos’ is obvious.
The use of the hashtag sign, which makes different words distinguishable, creates new meaning that usually shows a unique connection with a specific real event, creating a special contextual accent. It is interesting to note how the traditional meaning of words and concepts, especially those associated with expressions of and events in popular culture, acquires new characteristics within this new contextual setting.
In summary, the following important themes can be gleaned from the research:
The articulation and facilitation of faith, especially in association with Christian motifs, obtains a new dynamic with the use of Twitter.
Twitter offers a platform on which individuals and communities can personally and socially express various aspects of being human in terms of Christian motifs.
The strategic or pragmatic dimension inherently forms part of the nature of practical theology. In terms of the strategic–pragmatic perspective, it appears that traditional Christian motifs still persist and correspond uniquely to daily life. New meanings do emerge from this link of Christian motifs to real events, and often to expressions of popular culture. This is emphasised by the fact that the holy and the profane often coexist and function within the space of 140 characters.
It is evident from the research that Christian motifs are portrayed in a dynamic way on the Twitter platform.
The nuances in the variously used Christian motifs cover a wide spectrum of a public practical theology that describes several aspects of being human. In support of this perception is the belief that lived popular culture impacts on the moulding of an individual’s life (Sweet
The articulation and facilitation of faith, especially in association with Christian motifs, obtains a new dynamic with the use of Twitter. The research shows how messages on Twitter make a unique contribution to the description of Christian themes. Interestingly, new meaning possibilities are revealed in tracing the meaning of the use of humour on Twitter and the way in which Christian motifs are accentuated in this regard. The research also found that Twitter, in particular, provides not only a space for confirming traditional truths of faith but also a space for expressing perspectives associated with lived religion, in which Christian motifs can be traced and distinguished. Various emotions such as humour and aggression associated with human traits are associated with the expressions of specific Christian motifs. Indeed, the creative and relevant expression of Christian themes associated with human emotions further emphasises the real and relevant role and significance of Twitter.
Throughout the research, a number of prominent aspects emerged. Firstly, there are, indeed, resemblances, but also big differences between a so-called online and offline identity or presence. Secondly, it is observed that there are indeed possibilities of writing meaningful about theological ideas with the limited characters available. The use of concise observations can potentially influence many more people because of the extent of Twitter’s reach as well as the dynamics associated with the social media platform. This preliminary description contributes to the understanding that ‘practice itself enacts and names theology’ (Campbell-Reed & Scharen
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The popular theologian Leonard Sweet has encapsulated some of the aspects of this challenge in his article, ‘Twitter theology: 5 Ways Twitter has changed my life and helped me be a better disciple of Jesus’, indicating that ‘Twitter makes me a better Jesus disciple, partly because Twitter is my laboratory for future ministry’ (Sweet
Therefore, in a unique way, the use of Twitter serves to illustrate Marshall McCluhan’s observation that ‘… media aren’t just channels of information. They supply the stuff of thought, but they also shape the process of thought’ (Carr
These perspectives could lead to newly informed practices and fresh expressions of being church in the world.
Sprouting from the documented research, I have identified the particularly significant themes of (1) normativity and authority and (2) aphoristic theology, which warrant further reflection in a further development of a practical theology of tweeting.
Normativity is a multi-coloured concept, which is found across a wide range of disciplines and in various contexts.
Central to the construction of normativity within the Christian tradition is the acknowledgement of sources of authority. Traditionally, sources such as Scripture and religious tradition would stand central to the constitution of normativity. What is clear from the research is that social media has established new fluid forms of normativity and authority.
As opposed to the traditional sources of authority, which are often interpreted in an apparently objective and linear manner, it would seem that:
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This observation suggests that the basis for the interpretation of the sources of authority responsible for normativity is shifting by means of the use of social media. The result of this is that a significant number of believers apparently take more heed of the interpretation of the traditional sources of authority by well-known, popular Christian writers and speakers, rather than of the sources themselves. The foundation of this is the comment of Byers (
In facilitating this conversation on normativity as portrayed in the Twitter sphere, the following markers for orientation are noteworthy: The recognition of authority on Twitter is very important in negotiating a position of normativity. This acquired authority coming from an offline world is endorsed through the number of followers as well as through messages being ‘retweeted’ and ‘liked’. In particular, the ‘retweet’ function serves as an important component in establishing and building authority on Twitter (boyd,
As a social media platform, Twitter offers important possibilities for articulating and facilitating normativity on various levels.
An aphorism is a short statement that conveys a specific truth, giving colour and meaning to life in a specific way (Grant
Twitter is exemplary of this … Twitter is, of course, an ideal forum for the advertising slogan and the news update, but it is also an environment in which a huge range of other short forms, old and new, have flourished: from running commentaries to Twitter plays, poems, and stories, citations to travel narratives, pithy synopses to witty ripostes, it pushes the boundaries of what is possible in aphoristic writing … Twitter alone swamps the aphoristic tradition. (p. 132)
A defining characteristic of aphoristic literature is the brevity of the message. This implies speed, intensity and condensation and is inevitably emphasised in Twitter messages in a specific way. Snowden (
When we read clever, pithy language in the form of an SMS, Tweet or email it is the result of technology enabling the use of language for commentary and communication in a way Correthat is appealing and accessible within specific technically defined boundaries. (p. 92)
Throughout the contribution, I have pointed out the distinctive characteristic of Twitter messages, namely the limited number of characters. For purposes of the research, I focused only on Twitter messages that consist of words. I did not consider other possible content such as the use of photographs. This restriction on the use of characters inevitably influences the formulation and scope of the content of Twitter messages.
This specific form of tweets has emphasised the use of aphorisms in the research.
Aphoristic theology implies that the author of the Twitter message has the ability to render specific Scriptural and/or theological truths in a concise and impressive manner. For a theoretical description of the character and occurrence of aphoristic theology, the following possibilities can be mentioned. Verses can be quoted
The use and effect of the message is usually associated with the specific identity and authority of the author of the message. In identifying both the occurrence and the meaning of the aphoristic traits of tweets, the question must be raised as to the advantages and disadvantages of aphorisms in communicating Christian motifs on Twitter. The obvious restriction of the number of characters available in Twitter is far more significant than the brief aphoristic speech itself. Without commenting on the content of a specific tweet, the brief, pithy, but striking way of formulating contributes to a rapid and effective spreading of the message. In this digital era, the content of the aphoristic expression is further strengthened by underlying mechanisms such as the ‘retweet’, ‘like’ and ‘hashtag’ functions.
If one acknowledges a life defined by the meaning of a digital landscape, one accepts the strategic value and significance of the aphorism in communicating Christian motifs. This research reveals that conventional words associated with the Christian tradition are used in many of the tweets. However, in order to adapt to the medium of usage, they are formulated and structured in a new way. This embodies the polarity of stasis, on the one hand, and specific renewing development, on the other hand.
Drawn from the empirical Twitter data in this study, the above Twitter message (
Burk Parson’s Twitter message, November 2014.
On the basis of the perspectives derived from the research, the project is placed within the bigger movements and changes in the world as a highly relevant endeavour. These descriptions are also relevant at a time when practical theology emphasises the importance of various forms of lived religion. As mentioned earlier, the research project also stands central in my own personal realisations and search for the discovery of possible new theological meaning and relevance. In this respect, the reflection on the practice of theological Twitter has also newly informed the praxis of my own identity as practical theologian and researcher.
In the research project, I traced and analysed the prevalence, use and communication of Christian motifs on Twitter, with the aim of depicting descriptions of ‘aspects of everyday life that have hitherto not been readily made public’ (Zappavigna
Some of the work in this article stems from Jan A. van den Berg’s thesis, entitled ‘Tweeting God: A practical theological analysis of the communication of Christian motifs on Twitter’, presented in fulfilment of the requirements for a PhD degree at The University of Queensland in 2018.
The author has declared that no competing interests exist.
I declare that I am the sole author of this research article.
This article followed all ethical standards for a research without direct contact with human or animal subjects.
The funding of the research was supported by an award from the National Research Foundation (NFR) of South Africa.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of any affiliated agency of the author.
Completed PhD research project with the title ‘Tweeting God: A practical theological analysis of the communication of Christian motifs on Twitter’ (Van den Berg
In social media, the hashtag sign(#) is used to semantically group posts on platforms such as Twitter, Facebook and Instagram.
By theological language, I mean all possible ways to express the embodiment of Anselmus’ classical definition of theology, namely ‘fides quaerens intellectum’ (Migliore
The emphasis on ‘ordinary theology’, ‘espoused theology’, ‘implicit religion’ and ‘lived religion’ echoes the concern of Astley in taking ‘seriously the beliefs of “non-theologically educated” churchgoers and other Christian believers, and of those outside the churches’, as documented in his seminal work ‘Ordinary Theology’ (
Across all 35 keywords observed in the period from 01 September 2013 to 18 May 2015, a total of 1.1 billion global posts were collected on Twitter, with a daily average of 1.7 million posts. Analysed content trends throughout each year tended to spike in fairly predictable periods around Christian holidays, the most predominant being Christmas and Easter, with a nearly double average volume over those periods. An analysis of the words used in the 1.1 billion tweets shows that the most popular words are ‘God’, ‘church’, ‘Jesus’ and ‘faith’. These words are often used in conjunction with positive words such as ‘life’, ‘thank you’, ‘please’, ‘Lord’, ‘always’ and ‘believe’. However, these words are also used in conjunction with negative words to convey frustration online. Twitter users often use hashtags (Twitter keywords) to tag content in their tweets. The top tags used are #jesus, #god, #faith, #bible and #christian. This indicates a clear intent to express specific messages regarding Christianity.
Twitter announced that up to 280 characters can be used for Twitter messages (Newton
See also the examples provided by Cheong (
A good example of this can be found in the contribution of Stoehr (
The author prefers her name and surname not to be in capital letters.
The ‘like’ function on Twitter provides for a creative way in further enforcing the impact of a specific message, contributing to the creation of a specific normativity within an online community.
In the edited volume,
The reference to ‘reflection’ is presented in sensitivity with regard to the many nuances of ‘theological reflection’ and ‘reflexivity’ (Reader