Things That Shape Us: Theological Reflections
The Wilson Dam, located in Alabama, was completed in 1924, and was the first dam built under Tennessee Valley Authority, created in 1933.[1] The TVA is one of the largest producers of electricity in the United States. As of 2010, the TVA has assembled the following:
- 11 coal-powered plants.
- 29 hydroelectric dams.
- 3 nuclear power plants.
- 9 combustion turbine plants.
- 3 gas-fueled combined cycle plants.
The TVA was designed to modernize the region, using electricity to combat human and economic problems. Electric lights and modern home appliances made life easier and farms more productive. Churches were some of the first structures to be wired with electricity—because they were some of the largest buildings in most towns. Because churches had electricity, much of what represented “community” revolved around church activity. Thus, the TVA, and electricity in particular, shaped American life, and much of church life for that matter, from that point forward.
Consider as well modern air-conditioning. “In 1906, Willis Carrier filed a patent for the first modern air-conditioning device. It was called the ‘Apparatus for Treating Air’ and it was able to treat both air temperature as well as humidity.”[2] Jesse Rice notes:
Keep in mind this was a time in history (not so long ago) when people only had access to locally grown food that had to be purchased on a daily basis. There were no refrigeration trucks to move California oranges to Idaho. There were no modern refrigerators to keep food fresh for days and weeks (or in the case of some college dorms, months) at a time. The milkman still delivered dairy products to front porches every day… Everything eaten by consumers was locally grown and had a very brief shelf life. But air-conditioning changed all of that.[3]
American culture was rapidly “syncing up” to the latest development in technology. And as they did, new social changes began to emerge that coincided with the invention of air-conditioning. For example, as the front porch disappeared from the average home, so did a normal rhythm of connecting with neighbors. As entertainment and social events moved indoors, the shared experience of the neighborhood began to shrink. The world was beginning to connect, or “dis-connect,” in ways it hadn’t before. The air-conditioner shaped us.
When it comes to technological advances in culture and society, technology has taken on this “shaping” effect. As Marshall McLuhan, the famous, “the medium is the message” communications theorist advocated, each “medium” is an extension of ourselves, altering the relationship of the person to their surrounding cultural context.[4] Business, education, politics, entertainment, and even church, have all been shaped by technology. Equally true is the effect technology has had in shaping our theological perspectives in terms of understanding ourselves, not only in relation to and with one another, but with our heavenly Father.
In terms of social media’s influence, consider the following observations of Facebook:[5]
- With over 500 million users, Facebook is now used by 1 in every 13 people on earth.
- 250 million users log onto Facebook every day.
- The average Facebook user has 130 friends.
- 48% of 18-34 year olds check Facebook when they wake up, with 28% doing so before even getting out of bed.
- The 35+ demographic represents 33% of the entire Facebook user base.
- 72% of all US internet users are on now Facebook.
- Over 700 Billion minutes a month are spent on Facebook.
- Over 200 million people access Facebook via their mobile phone.
- 48% of young people say they get their news through Facebook.
- In just 20 minutes on Facebook over 1 million links are shared, 2 million friend requests are accepted and almost 3 million messages are sent.
Scripture, in general, addresses this shaping reality in various ways. Romans 12:2, for example, says, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (NASB). The verb “conform” (suschématizó) speaks to the idea of allowing something from the outside to shape one’s self.[6] Whether one is passive or active in this process may, or may not, matter. The point being, something external is shaping a person’s values, perspectives, attitude, and behaviors. This conformity dynamic is expressed in other passages of Scripture as well (1 Pet 1:14; Ex. 23:2; Lev. 20:23; Deut. 18:9; Dan. 1:8; Eph. 4:17; 5: 1-2; Col. 3:7-8).
In addition, consider the other verb in the verse; “transform” (metamorphoó).[7] Etymologically, this is where we get our English term, “metamorphosis.” It carries with it the ideas of “change the form,” or “transform.” It’s an indication of one allowing something from the inside to shape one’s self. In contrast to conformity, whether one is passive or active in this process does matter. The point being, we either allow or disallow inside processes to shape us. And these inside processes are in both spiritual and existential terms generated from a “Someone,” namely, The Holy Spirit (c.f., Rom. 8:13-17; 15:15-16; 1 Cor. 6:11; 2 Cor. 3:18; Eph. 1:13-14; 2 Thess. 2:13; Titus 3:4-7).
Developing an awareness of both utopian and dystopian voices within a theological framework regarding the use of social media, like Facebook, becomes paramount. For example, ministry contexts often view social media in largely dystopian terms. Namely, the influence of social media is a great “tempter,” causing people to get into fabricated relationships, creating an illusion of intimacy, and projecting intangible postures of reality.[8] On Facebook you can read about others’ likes, relationships, romances, or even their favorite movies and music. But that doesn’t mean you know them—or that you’ve earned the right to speak into their lives. Social media removes nuance. It reduces people to words. Reading what certain people tweet may form unfavorable opinions about them. Their social media presence isn’t an accurate representation of who they really were.
Utopian views of technology, on the other hand, offer up social media as the ultimate space for developing mediated relationships. People use the benefits of technology to establish, foster and sustain healthy and growing identities with themselves, and with others. As Baym has noted, “…new media offer the promise of more opportunity for connection with more people, a route to new opportunities and to stronger relationship and more diverse connections.”[9]
The theological tension between conformity and transformative realities rests, most likely, somewhere between utopian and dystopian views of technology (Rom. 15:1; 1 Cor. 6:12; 8:9; 10:23; Eph. 4:29). There is often no “context” provided for social interactions online. Social media does most often feed narcissism. Sometimes our online tendencies are difficult to control, especially when one owns a smart phone. Social media encourages people to be in two places at once. It may seem fine when one is watching a TV show with others to “multi-task” with a smart phone or tablet in hand. But to those we keep company with, don’t they deserve our undivided attention? As Turkle reminds us, we live in a world of “alone together.”[10]
Thus, in the context of developing a “theology of technology,” the minister must ask if he or she is being conformed by the outside agency of technology, or taking the initiative to allow the Holy Spirit to transform his or her perspectives of how one interacts with technology. The minister must ask, “In what ways does technology—either passively or actively—cause me to be conformed to the world’s values?” Equally they must ask, “How do I allow the Holy Spirit to influence my thoughts, attitudes, and behaviors in regard to my personal use of technology?”
The integrative purpose of having pastors and ministers interact with a theology of technology demonstrates thoughtful interaction with Scripture and theological ideologies, as well as pressing cultural concerns. The ministry leader has the freedom to draw on one’s own theological tradition, biblical understanding of ministry, and relevant research. Through a biblical integrative process one is allowed to demonstrate proficiency with theological analysis and its application to current issues. Ministry leaders also are given an opportunity to articulate the specific needs, problems, benefits, or challenges unique to a particular ministry context (e.g., children’s, youth, adult, pastoral counseling, parachurch, Christian camping, sports ministry, cross-cultural ministries, etc.). This allows the leader to demonstrate an understanding of technological issues, and the subsequent challenges and impact associated within a local church, parachurch, or international ministry context.
Train up a Child: Philosophical Reflections
A basic overview of Scripture tells us children are a gift from God (Deut. 7:13; Ps. 127:3), adults receive blessing through their children (Num. 5:28; Deut. 28:4, 11; Lam. 4:2), children are desirable (Gen. 9:7; Deut. 6:3; Luke 1:24-25), children need to be taught how to think and act in relation to God and His ways (Ex. 12:26, 37; Deut. 4:9-10; 6:1-7; 31: 12-13; Ps. 78:4-6; Prov. 22:6), they must be taught to obey the Lord (Prov. 8:32; 19:26; Jer. 2:30; 3:22; Eph. 6:1; Col. 3:20), God wants to have a genuine relationship with children (Ps. 8:2 34:11; 103:13; Mal. 2:15; Matt. 21:15; Mark 10:13-16), and He loves children enough to ensure they receive discipline (Prov. 3:11-12; 13:24; 19:18; 23:13; 29:15-17; Eph. 6:4; Heb. 12:4-11).[11]
The question, philosophically speaking, becomes, “In what ways can technology either help, or hurt, the process of training up a child in the way that he/she should go (Prov. 22:6)?” In recent years, young people have increased the amount of time they spend consuming media by a steadily growing rate.[12] In grand-sum-total, today’s youth have increased media exposure by 2¼ hours, and usage by 1¼ hours, per day over the past five years. Consider the following table:
Average amount of time spent with each medium in a typical day (8-18 year-olds).[13]
| 2009 | 2004 | 1999 | |
| TV content | 4:29 | 3:51 | 3:47 |
| Music/audio | 2:31 | 1:44 | 1:48 |
| Computer | 1:29 | 1:02 | :27 |
| Video games | 1:13 | :49 | :26 |
| :38 | :43 | :43 | |
| Movies | :25 | :25 | :18 |
| Total media exposure | 10:45 | 8:33 | 7:29 |
| Total media use | 7:38 | 6:21 | 6:19 |
Use of every type of media has increased over the past ten years, with the exception of reading. In just the past five years, the increases range from 24 minutes a day for video games, to 27 minutes a day for computers, 38 minutes for TV content, and 47 minutes a day for music and other audio. During this same period, time spent reading went from 43 to 38 minutes a day. But breaking out different types of print does uncover some statistically significant trends. For example, time spent reading magazines dropped from 14 to 9 minutes a day over the past five years, and time spent reading newspapers went down from 6 minutes a day to 3; but time spent reading books remained steady, and actually increased slightly over the past 10 years (from 21 to 25 minutes a day).[14]
An explosion in mobile and online media has fueled the increase in media use among young people. The story of media in young people’s lives today is primarily a story of technology facilitating increased consumption. The mobile and online media revolutions have arrived in the lives—and the pockets—of American youth. Try waking a teenager in the morning and the odds are good you’ll find a cell phone tucked under their pillow—the last thing they touch before falling asleep and the first thing they reach for upon waking. Television content they once consumed only by sitting in front of a TV, set at an appointed hour, is now available whenever and wherever they want, not only on TV sets in their bedrooms, but also on their laptops, cell phones and iPods. Today, 20% of media consumption (2:07) occurs on mobile devices—cell phones, iPods or handheld video game players. Moreover, almost another hour (:56) consists of “old” content—TV or music—delivered through “new” pathways on a computer (such as Hulu or iTunes).[15]
Ministry leaders across the lifespan will have to address these issues. The average children’s and youth minister will inevitably encounter parents who are concerned about the amount of technology consumption taking place on the part of their son or daughter. Surprisingly, studies are now revealing children and teens are equally concerned about their own parents’ consumption of technology![16] This will need to be addressed within the context of an emerging philosophy of ministry. In other words, asking appropriate “what” questions on the part of ministry leaders in addressing concerns, challenges, and issues within their unique ministry context. Some questions to being the conversation could include: “Given the increasing amount of time children are spending with digital media, what kinds of technology should we be concerned with?” Or, “What types of influences is media having on the shaping of young peoples’ faith?” Or, “What role does the church play in limiting or utilizing technology in its ministry programs?” These questions undergird a developing philosophical approach to technology within the context of ministry praxis.
I frequently use the nomenclature “exegesis of culture” to help ministry students navigate the nuances of culture—case at hand, technology and social media—in applying learned principles to their emerging ministry context. Thus, broadening definitions of “exegesis” beyond biblical hermeneutics to include our observations and understanding of culture must be applied—namely, how we critically explain and interpret the world around us. William Romanowski says, “The Bible gives us a complex understanding of culture. Culture is a gift from God, as well as a religious duty and obligation.”[17] He continues, “The contours of a Christian cultural landscape are made up of cultural meanings: ideals, beliefs, values, attitudes, and assumptions that represent what it is like for people to live in God’s good but fallen world.”[18] Accordingly, “cultural meanings” include the following biblically integrative principles found in the overarching Corban University Christian worldview hermeneutic:
- God is at work in the world and there exists an invisible spiritual realm (Creation).
- Believing people inhabit this landscape and faith is integral to all of life (Anthropology).
- Human sin is real and evil exists (Fall).
- God offers forgiveness and the possibility of redemption (Redemption).
I like what Walt Mueller, youth culture authority, says about developing a philosophy of ministry around ministry contexts in a postmodern world:
Those who fulfill their calling in conscious obedience to God face a unique set of challenges, perhaps the greatest being the need to cross the expanding cultural-generational gap. On one side stand adults raised largely in a modern cultural context. On the other side are children growing up in a new and radically different world—a postmodern world never experienced by previous generations. While adults and young people long to see this cultural-generational gap closed, it continues to expand as the culture changes at breakneck speed (emphases added).[19]
Thus, in the context of developing a philosophy of technology in emerging ministry perspectives, ministry leaders must figure out what the best ways are in ministering to families with techno-savvy “screenagers”—youth who spend most of their time in front of some form of screen (smart phone, computer, laptop, tabled, or TV)—consuming culture, and creating culture, one gigabyte at a time. Regardless of theological orientation, epistemological frameworks, and cultural identities, postmodern ministry demands we take note of, study, and understand technology in philosophical terms, so we in turn can minister more effectively in a world changing at breakneck speed.
Circle of Five: Methodological Reflections
Here are some basic things we know: In the 1960’s the greatest influence on teen faith was the family, followed in order by school, friends, and the church. In the 1980’s friends and peers had taken the number one spot—family dropped to two, and media was a new entry at number three. School made the list at number four, and you guessed it… the church dropped out altogether![20]
Today, moms and dads are slowly slipping down the scale of influence in their child’s life. Unfortunately, some parents suffer from “ephebiphobia.” By definition, ephebiphobia is, “The fear of youth… first coined as the ‘fear and loathing of teenagers.’”[21] So what happens as a result? Parents don’t engage with their teen, abandoning them to fend for themselves, or many parents simply try to manage behavior. Much of our communication with our child operates in the realm of external behaviors our children exhibit, not on internal thought processes, attitudes, values, or beliefs.
Leading experts in methodological practices within ministry contexts speak to the role between parents and teens. Chap Clark notes, “Even with the best of intentions, the way we raise, train, and even parent our children today exhibits attitudes and behaviors that are simply subtle forms of parental abandonment… the good of the unique individual has been supplanted by a commitment to the good of the ______ (fill in the blank: team, school, community, class, or organization).”[22] He continues by stating, “Adolescents have suffered the loss of safe relationships and intimate settings that served as the primary nurturing community for those traveling the path from child to adult. The most obvious example of this is in the family.”[23] Now, almost ten years into the new millennium, parents, youth workers and teens themselves are wondering if things are getting better. Technology and social media, as noted above, take a prominent role in both the discussion and emerging approaches found within every kind of ministry model.
Part of the answer in addressing these types of issues is in intentionally developing models of ministry, which come along-side parents in speaking into the lives of their children and teens. The reality is moms and dads are experiencing difficulty in raising their kids. They need help! Pastoral and ministry leaders must apply theological and philosophical biblical integrative principles into contextual models of ministry, guiding families through the difficult years of childhood and adolescence.
One example, or strategy, for a methodological approach to ministry is referred to as the “Circle of Five,”[24] a general framework of ministry programming, which encompasses both theological and philosophical underpinnings noted above. The goal is for pastors and ministry leaders to apply the principles of “observation,” “interpretation,” and “application” to their unique ministry context, evaluating where the issues of technology, and social media specifically, intersect. In other words, the many “challenges” of ministry leadership, administration, staffing, resourcing, budgeting, etc., are fluid and flexible, while the principles and approaches within the model’s framework remain somewhat constant.[25]
What is the Circle of Five concept? The basic idea is to surround a child or teen with five adult influencers who can speak directly into their lives in positive “holistic” ways: emotionally, cognitively, socially, academically, physically, vocationally, and most importantly, spiritually. Largely, any adult can take on the role of an influencer in the Circle of Five, but parents noticeably play a central role in determining who those influencers will be (see Ex. 12:26, 37; Deut. 4:9-10; 6:1-7; 31: 12-13; Ps. 78:4-6; Prov. 22:6).
First in the Circle of Five are “parents.” A parent is someone who can speak holistic development into the life of a child. They care for their physical, mental, emotional, social, and spiritual well-being. Research consistently supports the notion that the greatest single influencer regarding sex, drugs, alcohol, rock-and-roll music’s influence, and religion are their parents.[26] A question, methodologically speaking, arises at this point: “What about teens who don’t have a positive parental influence in their lives?” The answer: this is where the church raises the bar on becoming an “extended family” to children and teens who need spiritual guidance and nurture (Prov. 8:32; 19:26; Jer. 2:30; 3:22; Eph. 6:1; Col. 3:20). Regarding our discussion of technology, parents then are seen as the primary spiritual-care-givers in helping their child safely navigate the landscape of digital and social media engagement.
Second, are “disciplers.” Disciplers have great influence in the life of a child or teen. A discipler is simply someone who can speak wisdom into the life of a child (Isa. 54:13; John 6:45; 13:15; Titus 3:14; 1 pet. 2:21). A discipler is someone a teen can learn from and follow as a role-model. This is the kind of person, that when you examine their life, you say, “I’d like my son/daughter to grow up like them.” Preferably, we want this person to be a person with: good morals, a healthy work ethic, a balanced outlook on life, and general ability to have healthy relationships and resolve conflict. Disciplers too can aid the child or teen in discerning between the proper and right appropriations and use of technology and social media.
Third in the Circle of Five are “mentors.” A mentor is someone who can speak life skills into a child. “The first recorded modern usage of the term “mentor” can be traced to a 1699 book entitled, Les Aventures de Telemaque, by the French Christian writer François Fénelon.”[27] A mentor is: a trusted friend, coach, neighbor, relative, counselor or teacher, usually a more experienced person (Ps. 145:4; Prov. 27:17; 2 Tim. 2:2; 1 Pet. 5:1-5). Some professions have “mentoring programs” in which newcomers are paired with more experienced people, who advise them and serve as examples as they advance. Schools sometimes offer mentoring programs to new students, or students having difficulties. A mentor doesn’t have to be a “religious” person either. They can be anyone who can be a positive influence on a teen. Social mediated relationships via the internet can be framed in redemptive purpose when a mentor comes alongside a child who is immersed in the throngs of Facebook, Twitter, Instagram, Snap Chat, Tumbler… and every other “apps” at their disposal.
Forth are “ministers.” a minister is someone who can speak spiritual insight into the life of a child or teen (e.g., Prov. 20:6; Col. 1:7; 1 Tim. 1:12). One’s first thought may be to think of a professional or assigned-by-the-church-board-type-of-leader. These are important people no doubt, but youth pastors, who have a youth group of ten or more teens, don’t have the time or ability to speak into a teen’s life on an intimate and deep level. Ministers come in all shapes and sizes (literally!). A minister speaks into a child or teen’s life in spiritual and redeeming ways. A caveat is warranted at this point: ministers do not replace the parent as the central spiritual guide for their child. They only come alongside and support parents in the spiritual development of a child. Ministers’ are equally vital in helping children and teens develop a “faith language” that makes sense to them, and in which they can articulate to others.
And lastly, there are “small group leaders.” The power of small group ministry goes without question as being a foundational piece of methodological ministry praxis (Ps. 5:14; John 13:34-35; Rom. 12:10; Gal. 6:2; Col. 2:2; Philemon 2:1-12; 1 Pet. 4:9; 1 John 3:16). A small group leader is someone who can speak relationship into the life of a child or teen. Every teen needs peers who accept them and are willing to support them. They need peers who can listen to their joys, pains, concerns, frustrations, etc. in the context of non-judgment and compassion. However, peers alone have difficulty—largely due to their own ‘issues’—for being able to help one another navigate through the challenges of adolescence. Thus, an adult who can serve to guide a group of students in this process is incredibly important element in the life of a child or teen. The power of small group ministry equally takes on a “stabilizing” effect when talking about the use of technology and social media.[28]
Even though the world is seemingly more complex, teens maintain the same basic needs they have always had:
- To be trusted.
- To be loved.
- To feel safe.
- And to identify a significant purpose in life
We can accomplish this by surrounding our children and teens with a cadre of adult influencers who genuinely care about helping them transition from childhood to adulthood, regardless of cultural or ministry contexts. Pastors and ministry leaders who develop biblically-centrist methodologies of ministry, that intentionally understand both the positives and negatives of technology, works toward this end.
[1] Wikipedia contributors, “Tennessee Valley Authority,” Wikipedia, The Free Encyclopedia, (Accessed December 20, 2014) http://en.wikipedia.org/w/index.php?title=Tennessee_Valley_Authority &oldid= 479382839.
[2] Jesse Rice. The Church of Facebook: How the Hyperconnected Are Redefining Community (Colorado Springs, Co: David C. Cook, 2009), 55.
[3] Ibid, 56.
[4] Howard Gardner and Katie Davis. The App Generation: How Today’s Youth Navigate Identity, Intimacy, and Imagination in a Digital World ( New Haven, NJ: Yale University Press, 2013), 22.
[5] Digital Buzz. “Facebook Statistics, Stats & Facts For 2011.” Digital Buzz Blog, (Accessed March 7, 2012) http://www.digitalbuzzblog.com/ Facebook- statistics-stats-facts-2011/.
[6] Only one other occurrence of Συσχηματίζωm appears in the New Testament. 1 Peter 1:14 – “As obedient children, do not be conformed to the former lusts which were yours in your ignorance” (NASB).
[7] Note: only three other occurrences of Μεταμορφόω occur in the New Testament: “And He was transfigured before them; and His face shone like the sun, and His garments became as white as light” (Matt. 17:2 – NASB). “Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them” (Mark 9:2 – NASB). “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Cor. 3:18 – NASB).
[8] Glenn Packiam. “Tweeting My Life Away: My Online Interactions Were Hurting my Pastoral Presence.” Leadership Journal. Summer, 2013, 40-43.
[9] Nancy Baym. Personal Connections in the Digital Age (Malden, MA: Polity Press, 2010), 1.
[10] See, Sherry Turkle. Alone Together: Why We Expect More From Technology and Less From Each Other (New York, NY: Basic Books, 2011).
[11] See George Barna. Transforming children into Spiritual Champions: Why Children Should be your Church’s #1 Priority (Ventura, CA: Regal Books, 2003), 44-45.
[12] Victoria Rideout, Ulla Foehr, and Donald Roberts. Generation M2: Media in the Lives of 8- to 18-Year-Olds (Menlo Park, CA: The Kaiser Family Foundation, 2010), 2.
[13] Ibid, 2.
[14] Ibid, 2.
[15] Ibid, 2.
[16] For example, see: N.A. “The State of the Kid 2014.” Highlights Magazine. (Accessed: December 22, 2014) https://highlights.com.
[17] William D. Romanowski. Eyes Wide Open: Looking for God in Popular Culture. Expanded Ed. (Grand Rapids, MI: Brazos Press, 2007), 50.
[18] Ibid, 161.
[19] Walt Mueller. Engaging the Soul of Youth Culture: Bridging Teen Worldviews and Christian Truth. (Downer’s Grove, IL: InterVarsity Press, 2006), 42.
[20] Ibid, 25-26.
[21] Wikipedia contributors, “Ephebiphobia,” Wikipedia, The Free Encyclopedia, (Accessed December 22, 2014) http://en.wikipedia.org/w/index.php?title=Ephebiphobia&oldid=454439300.
[22] Chap Clark. Hurt: Inside the World of Today’s Teenagers (Grand Rapids, MI: Baker Academic, 2004), 47.
[23] Ibid, 50.
[24] The “Circle of Five” is born out of the 5:1 ratio concept, advocated by Chap Clark, originally in Chap Clark. “In Spite of How They Act…” Decision Magazine (Accessed October 30, 2011). http://billygraham.org/decision-magazine/september-2004/in-spite-of-how-they-act/. See also, Kara Powell and Chap Clark. Sticky Faith: Everyday Ideas to Build Lasting Faith in Your Kids (Grand Rapids, MI: Zondervan, 2011), 93-121.
[25] For further clarification of programmatic constants, refer to: Dean Borgman. Foundation for Youth Ministry: Theological Engagement with Teen Life and Culture (Grand Rapids, MI: Baker Academic, 2013).
[26] See for example: Christian Smith and Patricia Snell. Souls in Transition: The Religious and spiritual Lives of Emerging Adults (New York, NY: Oxford University Press, 2009). Kenda Creasy Dean. Almost Christian: What the Faith of Our Teenagers is Telling the American Church (New York, NY: Oxford University Press, 2010). Amy Jacober. The Adolescent Journey: An Interdisciplinary Approach to Practical Youth Ministry (Downers Grove, IL: InterVarsity Press, 2011).
[27] Wikipedia contributors, “Mentor,” Wikipedia, The Free Encyclopedia, (Accessed October 30, 2011) http://en.wikipedia.org/w/ index.php?title=Mentor&oldid=457229732.
[28] Jeremy Smith. “4 Tips to Improve Youth Ministry Social Media Failure.” Church Tech Today (Accessed, December 17, 2014) http://churchtechtoday.com/2014/06/25/youthmin-fail/.
