If one goes on social media, he said, “you’ll see a lot of energy around religious issues. There will be a lot of words exchanged, often angry ones, but very little argument.”

Bishop Barron praised the intellectual tradition of St. Thomas Aquinas and his time’s treatment of disputed questions. A professor would gather in a public place and entertain objections and questions.

“What’s off the table? Nothing as far as I can tell,” the bishop summarized. He cited the way St. Thomas Aquinas made the case for disbelief in God before presenting the arguments for rational belief in God.

“If you can say ‘I wonder whether there’s a God,’ that means all these questions are fine and fair,” Bishop Barron continued. “I like the willingness to engage any question.”

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The share of Americans ages 25-34 who are married dropped 13 percentage points from 2000 to 2014. A new book by sociologist Mark Regnerus blames this declining rate on how easy it is for men to get off.

Regnerus calls it “cheap sex,” an economic term meant to describe sex that has very little cost in terms of time or emotional investment, giving it little value.

Regnerus bases his ideas, in part, on the work of British social theorist Anthony Giddens, who argued that the pill isolated sex from marriage and children. Add online pornography and dating sites to the mix and you don’t even need relationships.

The result is “two overlapping (but distinctive) markets, one for sex and one for marriage, with a rather large territory in between comprised of significant relationships of varying commitment and duration,” Regnerus writes in “Cheap Sex: The Transformation of Men, Marriage, and Monogamy” (Oxford University Press).

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A Booker prize-winning novelist has warned that children will be illiterate within a generation, because of the devastating impact of Twitter.

Howard Jacobson said that the combination of social media and smartphones had changed the nature of communication so completely that even he — a man who once liked nothing better than to curl up with “300 densely packed pages” of a late Henry James novel — now craved interruption.

Within 20 years, “we will have children who can’t read, who don’t want to read”, he said. “I can’t read any more as much as I used to. My concentration has been shot by this bloody screen. I can’t do it now — I want space, I want white pages, light behind the page.”

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In Germany this year, the Protestant church is celebrating 500 years since Martin Luther brought about the Reformation. Today, as the number of churchgoers dwindles, the clergy is turning to new media to appeal to those with little time to attend worship in person.

In the eastern city of Magdeburg, the monotone peal of a single church bell calls a modest flock of parishioners to evening prayers at the Walloon Reformed Church of St. Augustine.

As the faithful file into a High Gothic church where Martin Luther once delivered a sermon, most fumble around in handbags and pockets, looking for their cellphones.

But instead of dutifully switching off their phones and putting them away on this Friday evening, these 40 or so churchgoers take a pew and bow their heads over their lit-up devices as if they were prayer books.

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When did america become untethered from reality?

I first noticed our national lurch toward fantasy in 2004, after President George W. Bush’s political mastermind, Karl Rove, came up with the remarkable phrase reality-based community. People in “the reality-based community,” he told a reporter, “believe that solutions emerge from your judicious study of discernible reality … That’s not the way the world really works anymore.” A year later, The Colbert Report went on the air. In the first few minutes of the first episode, Stephen Colbert, playing his right-wing-populist commentator character, performed a feature called “The Word.” His first selection: truthiness. “Now, I’m sure some of the ‘word police,’ the ‘wordinistas’ over at Webster’s, are gonna say, ‘Hey, that’s not a word!’ Well, anybody who knows me knows that I’m no fan of dictionaries or reference books. They’re elitist. Constantly telling us what is or isn’t true. Or what did or didn’t happen. Who’s Britannica to tell me the Panama Canal was finished in 1914? If I wanna say it happened in 1941, that’s my right. I don’t trust books—they’re all fact, no heart … Face it, folks, we are a divided nation … divided between those who think with their head and those who know with their heart … Because that’s where the truth comes from, ladies and gentlemen—the gut.”

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The world before social media pic.twitter.com/chGINFj5y6

— story in picture (@storylnpictures) August 7, 2017

I am going through a personal crisis. I used to love reading. I am writing this blog in my office, surrounded by 27 tall bookcases laden with 5,000 books. Over the years I have read them, marked them up, and recorded the annotations in a computer database for potential references in my writing. To a large degree, they have formed my professional and spiritual life.

Books help define who I am. They have ushered me on a journey of faith, have introduced me to the wonders of science and the natural world, have informed me about issues such as justice and race. More importantly, they have been a source of delight and adventure and beauty, opening windows to a reality I would not otherwise know.

My crisis consists in the fact that I am describing my past, not my present. I used to read three books a week. One year I devoted an evening each week to read all of Shakespeare’s plays (Okay, due to interruptions it actually took me two years). Another year I read the major works of Tolstoy and Dostoevsky. But I am reading many fewer books these days, and even fewer of the kinds of books that require hard work.

The Internet and social media have trained my brain to read a paragraph or two, and then start looking around.

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They may be good people, but they speak like jerks, at cookouts or on Twitter and Facebook. I can, as I’ve written before, look back at my past writing and find articles in which I said something almost as stupid and cruel as “addicts deserve to die.” I put it more indirectly and kindly, because I know how things sound, but the sweeping unkindness has been the same.

I also know the feeling when a dull conversation takes flight because you and the other guy settle on a shared enemy to put down. Years ago, when I was an…[Episcopal Church] activist, an elderly minister noted at the beginning of a board meeting how excited everyone got when they went from “How was your flight?” to the latest liberal outrage. He had done this himself and it bothered him now, and he wanted us to stop it. I felt ashamed, as he clearly felt ashamed, but I took years to really see what he meant.

All our saintliness must feel tempted to this Two Minutes Hate, at least when we’re with others. The answer is party to set a guard upon our mouths and a watch over the door of our lips, as the psalmist says (141:3). Or rather to ask God to do this for us, as the psalmist did, because in almost nothing is our fallenness made so clear as in our speech.

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Several broad assertions and assumptions underpinned many respondents’ answers:

Connection is inevitable: Most of these experts argued that humans crave connectivity, and they will seek more of it due to its convenience and out of necessity because it will simply be embedded in more and more things. One thoughtful framing of this idea came from Dan McGarry, media director at the Vanuatu Daily Post. “Connection is inevitable,” he wrote. “It’s what [Terry] Pratchett, [Ian] Stewart and [Jack] Cohen call extelligence. So much of human experience is based outside of the human being these days, you can’t be a functioning adult and remain unconnected.” An anonymous respondent put it this way: “The stickiness and value of a connected life will be far too strong for a significant number of people to have the will or means to disconnect.”

Further, these experts note there is commercial incentive to add this feature to as many gadgets and aspects of life as possible. A sharp description of this dynamic came from Ian O’Byrne, assistant professor of literacy education at the College of Charleston, who said, “More people will become connected because device manufacturers will make it far easier and acceptable to purchase and use these devices. In the same fashion that we added electricity to every device possible with advances in technology, manufacturers will ‘add the internet’ to all devices in the attempt to make them better … but also possibly sell more product. In short, more people and devices will be connected.”

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‘The Church’s structure is unique. We are, in effect, an umbrella organisation at a national level. The way I describe my role is that I shine a light on what is going on locally, whether that is registering Christmas services and bringing them together in a national directory, or creating a great set of videos for them to share. These are the things that our dioceses have neither the funds nor the time to create, and people associate with the Church of England so we can join it all up so that it doesn’t look too random.’

The social media work around Christmas ‘provided a real confidence boost regarding the opportunities there are with a relatively small budget’, adds [Adrian] Harris.

One popular initiative launched by the Church of England is to post a simple prayer on its social media accounts. ‘People write in their hundreds ‘Amen’ underneath,’ says Harris. On All Soul’s Day, when Christians remember deceased relatives and friends, many wrote their memories of lost ones under the prayer. He adds: ‘When awful things happen in the world, prayers tend to do well because it is about the Church showing relevance. It is about us being in that conversation with a Christian message.’

Prayer has proved particularly effective on Instagram. ‘We have got into a routine of posting at key points of the day, such as Sunday evening, and we are really strict about this schedule so that we can reach the biggest organic audience,’ says Harris. ‘We have 2,000 followers on Instagram, sharing prayers and nice pictures of the life of the Church. Every fortnight we are changing our focus, featuring a different church or a different tradition. We have an opportunity to tell our story, and our relevance stems from all the things that we do and the breadth and depth of the Church across the country.’

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So, last week the new Bishop of Sheffield was announced. What this actually precipitated was the most creative burst of episcopally related shenanigans on Twitter that we’ve ever seen from @fictionfox (who happens to be married to the bishop-designate of Sheffield).

Here are some of her best tweets…

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Does the Church of England need a corporate slogan?

Rev Richard Coles, the witty Church of England clergyman who is a former member of the Communards pop group and a BBC broadcaster, has shared on Facebook that he’s been asked to think up a corporate slogan for the Church.

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Pakistan said Thursday it has asked Facebook and Twitter to help it identify Pakistanis suspected of blasphemy so that it can prosecute them or pursue their extradition.

Under Pakistan’s strict blasphemy laws, anyone found to have insulted Islam or the Prophet Muhammad can be sentenced to death.

Interior Minister Chaudhry Nisar Ali Khan said an official in Pakistan’s Washington embassy has approached the two social media companies in an effort to identify Pakistanis, either within the country or abroad, who recently shared material deemed offensive to Islam.

Read it all. Also, WWM has a look at Pakistan’s blasphemy laws there.

Q. What makes you think that people have become addicted to digital devices and social media?

A. In the past, we thought of addiction as mostly related to chemical substances: heroin, cocaine, nicotine. Today, we have this phenomenon of behavioral addictions where, one tech industry leader told me, people are spending nearly three hours a day tethered to their cellphones. Where teenage boys sometimes spend weeks alone in their rooms playing video games. Where Snapchat will boast that its youthful users open their app more than 18 times a day.

Behavioral addictions are really widespread now. A 2011 study suggested that 41 percent of us have at least one. That number is sure to have risen with the adoption of newer more addictive social networking platforms, tablets and smartphones.

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When you browse online for a new pair of shoes, pick a movie to stream on Netflix or apply for a car loan, an algorithm likely has its word to say on the outcome.

The complex mathematical formulas are playing a growing role in all walks of life: from detecting skin cancers to suggesting new Facebook friends, deciding who gets a job, how police resources are deployed, who gets insurance at what cost, or who is on a “no fly” list.

Algorithms are being used — experimentally — to write news articles from raw data, while Donald Trump’s presidential campaign was helped by behavioral marketers who used an algorithm to locate the highest concentrations of “persuadable voters.”

But while such automated tools can inject a measure of objectivity into erstwhile subjective decisions, fears are rising over the lack of transparency algorithms can entail, with pressure growing to apply standards of ethics or “accountability.”

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For moms like Stefany Rodriguez-Neely, Marianne Touger and Zakeia Smith, a sinister secret was lurking beneath the surface of their favorite spot online ”“ a website so popular, that more than 100 million use it each day.

“I was clueless. I was like, really?!” Smith told 8 On Your Side. “’Cause I think, when I think Pinterest, or one of those other sites, I think it’s all about crafting and recipes.”

Touger had the same response.

“It never occurred to me, never occurred to me that it would be a problem with Pinterest,” she said.

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That should keep you busy,” an Amtrak conductor commented as he saw my already-worn copy of Saint Augustine’s City of God in front of me shortly after boarding in Baltimore for New York. Reading the 1,000-plus-page classic was not something I had planned for 2017, but something Twitter, of all things, drew me into.

Chad Pecknold, a professor of theology at my alma mater, the Catholic University of America, had the idea to conduct a 15-week seminar over Twitter on a book he was teaching this semester anyway. Of course, a classroom is one thing; social media, very much another. But sure enough, as I got myself to Twitter on that first Thursday night, a father announced he had put his kids to bed and was ready, a federal judge weighed in with his insights, and all sorts of people from varied backgrounds shared their favorite quotes from the first chapters of City of God, and made connections to politics and religion and culture today.

Now entering its fifth week, held from 8 to 10 (Eastern time) on Thursday nights, the discussion is led by Pecknold, who designates chapters and half-hour slots, all flagged by the hashtag #CivDei, which makes it easy for anyone who misses “class,” as I have already a week or two, to catch up at another hour.

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Once upon a time, if you wanted to communicate with someone, you either spoke to them, sent them a letter (which could be delivered in either of the two postal deliveries every day!), or you phoned them. This could be from one of two places: either a phone box in the street, requiring loads of change, or the house phone in the hall””where everyone could hear you””and answered by the desired recipient’s parents, with whom you had to have an excruciatingly awkward conversation before being able to ask for the person you actually wanted to speak to. This probably sounds like the dark ages, but it was actually less than 35 years ago.’

So begins the latest Grove Youth booklet on Youth Ministry in a Digital Age by Liz Dumain, who works in the mission team in Birmingham Diocese. The booklet is a great exploration of the challenges and opportunities of reaching ”˜digital natives’, those who were born with the internet technology that many of us have been learning to adapt to. Liz begins by noting the growth of internet use, how it differs for those who have known nothing else, and why it matters.

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Massive collections of fake accounts are lying dormant on Twitter, suggests research.
The largest network ties together more than 350,000 accounts and further work suggests others may be even bigger.
UK researchers accidentally uncovered the lurking networks while probing Twitter to see how people use it.
Some of the accounts have been used to fake follower numbers, send spam and boost interest in trending topics.

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We all know the stereotype: silly millennials, tethered to their phones, unable to accomplish the simplest tasks without scrolling their Instagram feeds, snapping their friends and/or tweeting inanely.

But a Nielsen report released last week shows that Americans from 18 to 34 are less obsessed with social media than are some of their older peers.

Adults 35 to 49 were found to spend an average of 6 hours 58 minutes a week on social media, compared with 6 hours 19 minutes a week for their younger counterparts. More predictably, adults 50 and over spent significantly less time on social media, with an average of 4 hours 9 minutes a week on the networks.

Sean Casey, the president of Nielsen’s social division, said that the finding had initially surprised him, because “the going thought is that social is vastly owned by the younger generation.”

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Christians seem attracted to an alternative set of facts, but we don’t need them.
Even if the truth doesn’t seem favorable to us, we don’t have to go looking for an opposing story. We have a hope in something greater. We believe that Truth is personified in a Person””Jesus. When we dishonor the truth, we dishonor Jesus.
In 2012, I wrote, “I’m saddened that many Christians are being included in the groups that create their own facts.” Unfortunately, more and more people are noticing this to be the case.
Gullible or conspiracy-spreading Christians simply do not help these perceptions. Instead, they feed the impression that Evangelicals are simply unwilling to face truth.

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In the last decade alone, physicians and researchers have begun looking deeply into the impact of loneliness and social isolation on health, well being, and mortality, and the data on the subject is overwhelming: a lonely person is significantly more likely to suffer an early death than a non-lonely one.

Most of this research is centered around geriatrics, as you might guess, where feelings of loneliness are powerfully predictive of mortality. A few years ago researchers at Brigham Young University conducted an influential meta-analysis of scientific literature on the subject, and found that social isolation increases your risk of death by an astounding ~30%, and some estimates have it as high as 60%!

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The Archbishop of York, Dr John Sentamu, said: “I’m a keen social media user and I think it’s a great way to stay in touch with family and friends as well as get a sense of what’s going on in the wider world. That said, it’s greatly encouraging that two thirds of people would consider a social media fast over Christmas.

“The festive period is a time to connect at a much more meaningful level. Putting down your phone for just a few days gives you time to strike up conversations you might not have had, get out and enjoy social activities with friends, or just relax and enjoy a traditional Christmas without the constant distraction of newsfeeds and timelines.

“Even if it’s just for a day or two, why not take up the challenge and enjoy a short social media fast this Christmas ”“ you might be surprised how good you feel as a result.”

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Social media giants should block children from sharing explicit images to help to curb Britain’s “sexting” crisis, the health secretary has said.

Jeremy Hunt also heaped pressure on tech and mobile phone companies to tackle sexting among under-18s. Technology existed to allow social media platforms to block explicit images from young users automatically, following a request from their parents, he said.

It is the latest demand from a senior government figure for social media companies to take a greater role in confronting issues such as online porn, cyberbullying and extremism.

Giving evidence to the Commons health committee yesterday, Mr Hunt said the companies needed to show that they were willing to help to improve mental health among teenagers. He warned against an online culture of intimidation and sexual imagery.

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In the summer of 2015, armed American drones over eastern Syria stalked Junaid Hussain, an influential hacker and recruiter for the Islamic State.

For weeks, Mr. Hussain was careful to keep his young stepson by his side, and the drones held their fire. But late one night, Mr. Hussain left an internet cafe alone, and minutes later a Hellfire missile killed him as he walked between two buildings in Raqqa, Syria, the Islamic State’s de facto capital.

Mr. Hussain, a 21-year-old from Birmingham, England, was a leader of a band of English-speaking computer specialists who had given a far-reaching megaphone to Islamic State propaganda and exhorted online followers to carry out attacks in the West. One by one, American and allied forces have killed the most important of roughly a dozen members of the cell, which the F.B.I. calls “the Legion,” as part of a secretive campaign that has largely silenced a powerful voice that led to a surge of counterterrorism activity across the United States in 2015 as young men and women came under the influence of its propaganda.

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Sarah-Jane Cunningham knew that her Facebook posts about the election were rubbing her family the wrong way, but she didn’t realize the posts would get her uninvited from Thanksgiving dinner.

The 19-year-old said her mother called a week before Thanksgiving and confronted her about the Facebook posts regarding President-elect Donald Trump.

“She asked me if I was going to be disrespectful to my family, and I told her that it could work either way, Cunningham said. “If the things I am saying are disrespectful to Trump supporters, the things they are saying are also disrespectful to me.”

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I’m sure biography will survive all this, just as it has survived the telephone, the telegram, the postcard and countless other changes to the ways we communicate with one another. At the same time, though, the form seems likely to undergo a more radical transformation in the coming years than it has for several centuries. Among the main qualities and duties of contemporary biography is the way it measures the distance between a subject’s public and private selves ”“ and if people don’t regularly take the measure of themselves in writing any more, that may no longer be possible.

In spite of this lack, perhaps the biographer of the future will be adequately equipped to represent the subject of the future. We construct our selves in language, and if we no longer speak to ourselves about our selves ”“ if we no longer take the time to examine our lives and thoughts in writing ”“ we will surely be different to the people of the past. If we’re always performing for an external audience, then the distance between our private and public selves will surely shrink. Biographers will have to rely increasingly on video footage and the accounts of witnesses, rather than on their subjects’ own words ”“ but perhaps that’s fitting for this seemingly more superficial age.

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You’ve been writing fake news for a while now ”” you’re kind of like the OG Facebook news hoaxer. Well, I’d call it hoaxing or fake news. You’d call it parody or satire. How is that scene different now than it was three or five years ago? Why did something like your story about Obama invalidating the election results (almost 250,000 Facebook shares, as of this writing) go so viral?

Honestly, people are definitely dumber. They just keep passing stuff around. Nobody fact-checks anything anymore ”” I mean, that’s how Trump got elected. He just said whatever he wanted, and people believed everything, and when the things he said turned out not to be true, people didn’t care because they’d already accepted it. It’s real scary. I’ve never seen anything like it.

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“You now have billions of people on the internet, and most of them are not that happy with the status quo,” said Ian Bremmer, the president of the Eurasia Group, a research firm that forecasts global risks. “They think their local government is authoritarian. They think they’re on the wrong side of the establishment. They’re aggrieved by identity politics and a hollowed-out middle class.”

Many factors accounted for Mr. Trump’s win: middle-class economic anxiety in the industrial Midwest; an inchoate desire for some kind of change in the national direction; and some mix of latent racism, xenophobia and sexism across the electorate. But as even Mr. Trump acknowledged in an interview with “60 Minutes” aired Sunday, social media played a determining role in the race.

In the past, Mr. Bremmer said, the concerns of Mr. Trump’s supporters might have been ignored, and his candidacy would almost certainly have foundered. After all, he was universally written off by just about every mainstream pundit, and he faced disadvantages in money, organization and access to traditional political expertise. Yet by putting out a message that resonated with people online, Mr. Trump hacked through every established political order.

“Through this new technology, people are now empowered to express their grievances and to follow people they see as echoing their grievances,” Mr. Bremmer said. “If it wasn’t for social media, I don’t see Trump winning.”

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