What does Christian use of social media look like?
To a little fanfare, and quite wide coverage in the media, the Church of England has launched guidelines on the use of social media, and a social media charter, to which I accept signed up. The guidelines offer nine directions for how to enable the earth of social media to be a better place (though I am wondering whether they missed a trick here in not calculation one more than…!):
- Be safe. The safety of children, immature people and vulnerable adults must exist maintained. If you have whatever concerns, ask a diocesan safeguarding adviser.
- Exist respectful. Practice not mail or share content that is sexually explicit, inflammatory, hateful, calumniating, threatening or otherwise disrespectful.
- Exist kind. Care for others how yous would wish to be treated and presume the best in people. If you have a criticism or critique to make, consider not just whether yous would say information technology in person, merely the tone you would employ.
- Be honest. Don't mislead people about who you are.
- Have responsibleness. You are accountable for the things you do, say and write. Text and images shared tin can exist public and permanent, even with privacy settings in place. If yous're non sure, don't mail it.
- Be a proficient ambassador. Personal and professional person life can hands get blurred online so call back earlier you lot post.
- Disagree well. Some conversations can exist places of robust disagreement and information technology's of import we apply our values in the way we express them.
- Credit others. Acknowledge the piece of work of others. Respect copyright and always credit where it is due. Be careful not to release sensitive or confidential data and always question the source of any content you are considering amplifying.
- Follow the rules. Bide past the terms and atmospheric condition of the various social media platforms themselves. If you see a comment that yous believe breaks their policies, and then please written report it to the respective company.
I detect it interesting that these guidelines are framed mostly in positive terms, though in practice they mostly offer restrictions, such as 'don't lie'. The Ten Commandments are more often than not framed negatively in their grammer, but in fact negative commandments, like the rules of games such as football, create a space in which to live and work. Some have criticised these guidelines for being banal and common sense, but I am non sure that is fair. 'Being kind' is, in reality, much more than banal 'niceness'; a Jewish maxim from the Mishna states that 'The world stands on three things: obedience to Torah; the service of God; and deeds of kindness' (Pirkei Avot 2.two). Some critics have also complained that this is all a rather negative approach to social media generally, which wants to mitigate its problems rather than making the most of its opportunities. But in introducing the guidelines (at the London offices of Facebook) Justin Welby was really more than positive about what social media offers.
Social media has transformed the way we live our lives. As Christians we are called to engage in a way which is shaped by the example of Jesus. As we reply to the call on each of u.s.a. to be witnesses to Jesus Christ, I encourage all of us to consider how nosotros alive our lives as witnesses online. Each time we interact online we have the opportunity either to add to currents of cynicism and abuse or to cull instead to share low-cal and grace.
My prayer is that through these guidelines and charter we can encourage regular and non-so-regular churchgoers, sceptics and those who are surprised to find themselves interested, to exist open to think and experience more of the Christian faith.
(The live video appears to take only been viewed by 300 people at the time, merely since then, at the time of writing, has been watched 85,000 times.)
The charter has points of contact with the guidelines, but goes further in suggesting more than positive activity:
- Truth – nosotros should hold ourselves to high ideals of checking that what we post online is fair and factual.
- Kindness – we are all different and that makes the world an interesting place – and at times a challenging 1. Remember the best of people, whether they share our views or are speaking against them and aim to be constructive in the manner we engage.
- Welcome – in the linguistic communication nosotros use and the fashion nosotros interact. It's piece of cake for Christians to speak in another linguistic communication using words that those outside the Church might not relate to.
- Inspiration – we are called to be witnesses of our faith and to use social media in a manner that genuinely engages others.
- Togetherness – we are one Church building and other members of this Church are our brothers and sisters in Christ. Information technology is crucial nosotros treat those around us in this fashion.
- Safeguarding – if you have any concerns about the wellbeing of children, young people and vulnerable adults, delight contact the relevant diocesan safeguarding adviser.
- Hold to the Church'due south and Archbishops' social media guidelines.
I call up I would make the first one more than proactive; once again information technology is framed in negative terms (i.e. 'Don't say things that are untrue') which is certainly needed, in the low-cal of apparently untrue internet memes that I continue to exist sent, and the amount of spam that is around. Simply it goes further than this; truth is not just the absenteeism of lies, but the positive assertion of the reality of the world and God. Given the impact of the internet by and large in making us all more superficial and dumbing everything down (which we appeared to be concerned about as social media grew, simply we seem at present content to accept as part of the cost of connexion), I think there is a place for active candidature and disseminating the truth. My social media employ is probably rather unusual, but i of the things I value is the connection with New Testament academics and theologians around the world, and these connections offer a significance forum for discussing serious academic issues in teaching and research.
The language of 'welcome' is well chosen; ideas of welcome and participation are both more substantial and have a improve theological basis than the empty cultural trope of 'inclusion'. It is skillful to come across the communication of religion listed as a positive; 'inspiration' might audio anaemic, simply this list is designed to appeal widely across traditions in the C of E. 'Togetherness' will exist read past some equally either banal or unpalatable—or mayhap both at the same time!
Kindness is always welcome, but I don't wish to 'welcome' or be 'together' with those who don't respect the right of every private to live with equal human rights. Turning the other cheek to intolerance is appeasing it. Equally Karl Popper said: if nosotros extend unlimited tolerance even to those who are intolerant, and so the tolerant volition be destroyed, and tolerance with them.
What Leyla Sanai, the writer hither, is missing is that the language of Togetherness refers to swain Christians, and I recollect the term has been called as a non-religious culling to what Christians might describe every bit 'fellowship in the torso of Christ', language which probably means little to secular readers. The question is whether, in translating the term, some of the content has been lost.
Way back in 2011 (which antediluvian in internet chronology) I wrote a short commodity on the uses of Facebook (which constitute its way into a Grove booklet). Already then I saw the need to break out of both social and social media bubbles, and with our enslavement to Facebook algorithms which by and large make united states of america see more and more of fewer and fewer kinds of postal service which generally serve to reinforce our views, this is even more of import. Then, I expressed it in these terms:
ane. Building relationships beyond my firsthand (Christian, churchy) circles of friends
I am very conscious that as an ordained person in a theological higher environment, it would be possible to live in a bubble. And so existence FB friends with other people outside this context is a expert connection with reality.
I would now add: switch from 'Top Stories' to 'Almost Frequent' in your newsfeed, or install a social media plug-in that does this for you. Justin Welby does non accept to brand decisions nearly whom he connects to, since he has a Folio rather than a personal business relationship. Simply I consciously determine to accept or extend friend requests to people with whom I know I will disagree, so that I am actively engaging with and listening to a wider range of views. (On Brexit, for instance, I accept many friends on both sides of the debate.)
I would also desire to aggrandize or revise the line 'exist a good ambassador' in the guidelines. Depending on the ministry situation nosotros are in (and all Christians are ministers) there is a real opportunity to communicate holistically. Dorsum in 2011 I offered this reflection:
three. Modelling lifestyle
I aim to comment (in condition updates) on the dissimilar things I am doing—interest in other ministry building things and organisations, but also what I am doing with my children and holidays. My promise is that the design of my updates reflects a balanced life engaged in the globe outside college, and including disciplined and healthy patterns of living.
Opposite to the suggestions of the guidelines, I don't believe that I should offer a strict demarcation betwixt different aspects of my life—even though I am actually highly selective in what I share.
A tertiary dimension I would add is 'courage'. I recall Christians should be courageous in what they share online, beingness set up to say things that the online community might not similar, and being ready to questions assumptions—though with consideration and kindness. The real danger with (written unwritten social media protocols) is that nosotros either lapse into angry rants or sullen silence. What is needed is clear, gracious and honest statement of what nosotros believe is truthful—which goes far across the anodyne and unsustainable language of 'good disagreement'.
That leads into the last surface area of major business organization that has been expressed with these guidelines. Leyla Sanai pulls no punches in her Spectator blog:
News that the Church building of England has published social media guidelines promoting 'truth, kindness, welcome, inspiration and togetherness' sounds welcome. Surely nosotros all want to alive in a world which live and allow lives, where kindness and tolerance are key, and everybody has the same human being rights, regardless of gender, race, colour, sexuality, nationality, or religion?
Well yes, but concord on. These values are merely meaningful if everyone adheres to them. Often the anger on social media stems from fighting about very real social ills: anti-Semitism in the Labour party and the Islamic world; racism; sexism; homophobia; the allowing of violent psychopaths access to their victims, whether they're male person rapists in a women's prison or dictators starving and killing innocent citizens. Surely opposition to injustices like these should be vigorous and fearless? If we are all cowed into beatific 'tolerance', none of the evils in the world would exist challenged, fought, or overcome.
This is why we demand to regularly practice backbone, in small means and large, in what we say. Only she goes farther, and worries about the possibility of censorship:
The guidelines also request that people report social media users who post 'inappropriate, unsuitable or offensive' textile. They say that they will delete, block, or report these comments as necessary. But who is the arbiter of what is inappropriate, unsuitable, or offensive? If an Imam reports that he finds photos of gays carousing at Pride 'offensive', will they exist removed? What near photos of unveiled women? What if Ken Livingstone takes umbrage at someone stating he was wrong to say Hitler was a 'supporter of Zionism'? What if Putin's cronies demand people retract comments pointing the finger at Russia for the deaths of Alexander Litvinenko, or the Salisbury poisonings? Or if a pal of Kim Jong-un's bleats that it's unfair to propose that Otto Warmbier's coma was the fault of North korea.
Turning the internet into a nursery with a naughty corner is not just infantile, it is unsafe. Deleting written commentary that does not breach any laws is censorship.
I actually think that the comment about deleting posts is particular to protect Church building Firm staff who need to read these things, and who, unwittingly and anonymously, get a lightening rod for everyone's gripes with the Church and religion in full general. Merely the question of 'offence' is inappreciably fiddling, equally Adrian Hilton likewise explores on the Archbishop Cranmer blog.
What happens when 'Truth' is deemed to be 'unkind' or 'unwelcoming'? What happens when it impinges upon 'Togetherness'?
'Ye serpents, ye generation of vipers, how can ye escape the damnation of hell' isn't very 'kind', is it? A flake 'disrespectful', isn't it? Possibly a tad 'inflammatory, hateful, abusive, threatening', don't you think?
'But Jesus, said unto them, A prophet is non without honour, merely in his ain country, and among his own kin, and in his ain house.' The #CofECharter nullifies the prophetic because it demands that everyone be unfailingly courteous, respectful and 'nice' to one another. If the Bishop of Leeds believes and preaches from the pulpit that Boris Johnson is an "amoral liar", why may he not say and then on Twitter? Doesn't Twitter simply speak what the center is full of?
This is an issue beyond social media and relates to the current cultural moment nosotros are in. It is rooted in a confusion between objective boundaries and bailiwick perception. I was struck past noticing the two halves of a dictionary definition of 'offence':
Notice that meaning ane. is objective, focussed on the action, well defined, and easily testable, including in law. But find how meaning 2. is centred on the perception of the recipient rather than on whatever human activity itself, which means it is both ill defined and untestable in its subjectivity. Social media has non caused the confusion betwixt the ii, but (as with many other things) has magnified it and accelerated the defoliation. What should a friend of mine do when the diocesan safeguarding officer phones them because someone in another diocese has told a clergy person there that they are offended by my friend's social media announcement of 'pride' in the Church'south current tradition teaching on marriage being between one man and one adult female? At what point do nosotros recognise the transition from the objective to the subjective?
This issue is noncaused by the Church of England's social media guidelines and charter, which I call back are still to be welcomed. But at some signal they might need to address it.
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