That all plants need water is something I have known my whole life but haven’t really experienced until this past few months. Saskatchewan is currently experiencing drought-like conditions and since we are staying at a farm we can see the effects first-hand.
Fortunately the farm has a pivot. A pivot is a large, elevated irrigation system designed to provide water to crops. A pivot is huge! It consists of a large 6-inch pipe about 6 metres off the ground. A series of wheels slowly move the pipe across the field, each rolling at a slightly different pace as it follows an arc across the field. It’s called a pivot because on end of the pipe is fixed to the ground and acts as the point around which the whole thing pivots. A large, elaborate pump supplies water to the pivot from a nearby lake. In the above picture, the white line extending across the field is the pivot. The darker curved lines are the tracks the wheels leave in the field.
Unfortunately the pivot hasn’t been working all that well for the past few years. It has a tendency to shut down automatically for mysterious reasons. After checking everything out multiple times the likely culprit is a problem in the electrical system. So while the pivot is a great idea, especially during times of drought, sometimes it doesn’t work all that well.
Pivot is a word we have seen a lot lately in the realm of ecclesiology. The COVID-19 pandemic has caused a lot of churches to evaluate how they deal with crises. Many say that churches need to learn how to pivot during times like this in order to survive. Churches that have a hard time with the pivot have a harder time adjusting to the changes.
Just as an irrigation pivot makes sure water gets to the whole field, so also a church that pivots makes sure the gospel gets to all of society. But sometimes adjustments need to be made. Which raises an issue when it comes to pivoting. Sometimes we need to change a part for it to work. What parts do I need to change or to switch out for something better?
I attended church for the first time last Sunday where there were no more restrictions. The government of Saskatchewan has decided that they will combat COVID-19 exclusively through vaccination. While there, I noticed a couple of pivots:
The pivot towards a paperless church that began with the pandemic has been maintained.
The pivot towards those little pre-packaged communion wafer and juice sets has now been pivoted away from back to real bread and those little plastic cups.
But I will say one thing. In spite of all my advocacy over the past months for embracing the virtual church, there are some things that are better done together. Specifically, not once while I was singing in the privacy of my own home, sitting in my comfortable easy chair, did I feel the urge to raise my hands but I certainly felt that while singing with the congregation on Sunday.
What things have you changed over the course of this pivot?
Arceno says, “It should be noted that there is a misconception that ‘virtual reality’ is not ‘real’. This terminology is misleading. For example, we can have “real meetings” with “real people” in ‘real-time’ — and just because the medium is Google Meet in cyberspace — does not make the meeting, people, or experience any less ‘real’ than one conducted in a physical room. It is a real meeting. This analogy can be applied to ‘Virtual Church’, ‘Virtual Baptism’, and ‘Virtual Communion’.”
This blending of the virtual and the real can be confusing at times and I do wonder if we resist virtual methods that are new. After all, it does seem to me that there are certain virtual activities that are considered real. I wonder if there was resistance to these activities when they first came on the scene.
Here is a list of normal activities that are also virtual activities (Some of these examples may show my vintage):
When you call on the telephone a girl to ask her on a date, that’s virtual. I remember talking for hours on our technologically-advanced phone — it had an extremely long curly cord that allowed me to find someplace private to talk. Likewise, when you talk for hours on the phone with your significant other, that’s virtual — but it’s also real.
When you read a book and get drawn into the story or into a conversation with the author, that’s virtual. When we read good books we experience the whole realm of emotions and we get drawn into the story. The story may be fictional but the emotions we experience as we read them are very real.
Love letters are virtual and have gone through changes over the years. Where it used to be a physical letter, written on paper, using special inks and scents, it can now be electronic — emails, FB messages, chat boxes, or texts. I spent many hours both writing and reading love letters while treeplanting in Northwestern Ontario and it was those letters that helped me maintain my relationship with my (future) wife. Of course I made some mistakes: Can you believe that I actually corrected her grammar using red ink? Good thing that she saw past that and agreed to marry me anyway.
Virtual has taken on new significance during the pandemic. Which brings me to a question asked by Arnold Cubos, one of my students at SEATS. He asked, “Is there a qualitative difference between the gospel presented online vs face-to-face?” I posted the question on Facebook and was intrigued by Mike’s and Robert’s responses
Robert Brown answered: “Only if you limit the work of the Holy Spirit or you limit the efficacy of God’s Word.”
Mike Swalm answered: “The qualitative difference in my mind is the relative inability to inhabit and embody the gospel online (truly embody). While i recognize and understand the hybridization of life (and rebel against it, truthfully), there is an embodied aspect to the gospel (think “bearing witness”) that I think cannot truly obtain online. I recognize various arguments insisting on the burgeoning online “space” as a place of true vulnerability, but without true embodiment, I see a lack. Can the gospel be “presented” online? Certainly. Can it truly be embodied? To a lesser degree, in my view.”
I think the answer lies in a combination of the two. Mike’s “embodiment” reminds me of the incarnation, which is the embodiment of the Word of God. John writes that “the Word became flesh and dwelt among us.” But it’s the word “Word” that connected with me in this context. Is there a connection between the living Word and the written word and is that embodiment? Jesus was only physically present on earth for just over 30 years so today we don’t have any physical connection with him. We may have a spiritual connection with him. We may have an emotional connection with him. We may trust him as our saviour. We read his words and recorded by the Gospel writers but we only hear his words as read and expounded through others. I guess that’s what we mean when we say the church is Christ’s body.
But how is that embodiment governed today? Here is where Robert’s answer comes into play: The Holy Spirit is our guide today. The gospel is embodied in us through the guidance of the Holy Spirit. I guess I should admit here that for me as a Baptist, this dependence upon the Holy Spirit rather than a clearly thought out statement of faith or theological system is scary. But it appears to be what the Bible teaches.
So what does all this mean in today’s world of virtual church activities? Is embodiment possible through the binary code that runs the internet? Is there something to be learned about Jesus and the Holy Spirit through the networked nature of online? Can social media truly provide the social connections that we as humans crave? More importantly, how can Jesus be experienced through what we are doing today? How is Jesus present?
I guess a harder question to answer is was what we were doing before an effective way of embodying Jesus? Was Jesus present or did we merely present him then? How? In what ways? Or were we merely interested in informing people about Jesus? Does virtual + church help us or hinder us in this task?
What is your favourite real activity that just happens to be virtual?
Feedback is always welcome!
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There are many examples of ministry from afar. The Bible itself reflects the reality that much of ministry is from afar because the entire scripture is written. We don’t have direct access to the Biblical writers other than through their writings. This means that it was intended to be read in a variety of locations and often without the presence of the human author.
Old Testament Prophets. There is a distinction in the Bible between the prophet and Prophet. “Prophet” refers to the book written by the “prophet” (VanGemeren, 2010). This means that while the people living at the same time as the prophet were able to hear directly from him or her, the majority of people can access the prophet’s voice through the written Prophet. It is also important to note that these prophets had oracles for many nations other than simply for Israel. How were these messages from God supposed to arrive in these various nations if not through a process of isolation and then presentation? These nations are somewhat isolated from the prophets’ messages, but they were able to access these messages through the Prophets once they were written down.
God’s 450 years of silence. There are also examples of when God is silent in the Bible. Ex 2:23-25. But God still hears when people call on him. The 450 years between the testaments. God is silent but eventually answers.
Jesus in the Grave. Jesus was isolated in the grave, but he still ministered to the souls in hell. That’s why we have a Sabado de Gloria to celebrate Jesus’ ministry to those who had been condemned.
Paul. We don’t know Paul personally. Rather, we know Paul via his writings. That is a form of distant communication. If Paul hadn’t been isolated, he wouldn’t have needed to write the various parts of the New Testament that he wrote, and we would have nothing today to base our faith upon.
Biblically, times of isolation are both normal and essential for the future of the church. Which leads us to this question: Will that also be the effect of the COVID-19 lockdowns that are continuing to happen around the world? Will these lockdowns provide opportunity for us to contribute to the future of the church through writing, recording, or posting online? Will the church continue? Will the church grow? All because of this quarantine? What are we doing to ensure the church lives on? During this time, we long for the return to our buildings, our return to mass gatherings, our return to the way things were. But these are not essential to our existence as Christians. What is essential is that the message of the Good News of Jesus Christ continues to be spread throughout our communities and throughout the world. And this will happen through the crisis and associated quarantine.
So, let’s talk about the church. What does church really mean? When it comes down to the idea of how we respond to COVID we have to realize that we’re talking about different aspects to church. We can look at the church as both gathered and scattered. Sometimes the church gathers together and sometimes the church is scattered and spread apart. Sometimes the church has both gathered and scattered aspects existing simultaneously. For example, sometimes a church has a Sunday-morning gathering, a weekly small group – known by various names including cell church, small group, Bible study, the life group, discipleship group, and more – as well as members who spend most of their time in their respective physical communities as well as their workplaces, homes, and selected third spaces. Sometimes the concept is explained using cells with single shell churches meeting Sunday mornings but multiple cell churches meeting anytime throughout the week. What all of this means is that there are multiple ways of understanding the concept of church.
But perhaps the most traditional model is the single cell model of a church that gathers on a Sunday morning in what is often called a congregation. This is actually not a traditional Philippine way of worship. Spain’s introduction of the concept of church to the Philippines involved a lot of reengineering of Philippine society. Spain used a colonial system called reducciones where they would gather scattered people into communities, called Poblacion or plaza complex in the Philippines. Here you have the church, the municipal Hall, and the market with people living in the surrounding blocks. The distance that you could be away from the church was restricted by the sound of the church bell. This is called baja de campana, or under the bell. If you could hear that bell ringing that would call you to mass then you were baja de campana. This identified you as a person submissive to the system. While the term baja de campana isn’t used as much today, this concept is still seen in the Parokya or parish where the church bell and mass are broadcast to the community on loudspeakers.
A New Normal, 500 Years Ago!
While this is normal in the Philippines today, 500 years ago it was a new normal. Prior to this, people lived wherever was convenient to them: Fishermen lived near their favorite fishing cove and farmers lived near their fields.
Spain came in and brought their system for not only colonization but also for evangelization, because the two are not much different. Today we have other issues coming in, including public health concerns such as the worldwide COVID-19 pandemic. These issues are creating a new normal that governs how society operates. Because of the public health crisis, we have developed this idea of virtual or online or live stream churches, whether these are services that we’re broadcasting, whether it’s praise and worship, that we’re broadcasting, whether it’s a new way of doing church online, or whether we’re just doing the same thing and recording it and broadcasting it, whether we’re using Zoom, Facebook Live, YouTube, Vimeo, or other things, and there’s a variety of other ways to interact where does this fit this virtual online church? Is this the church gathered? Is gathering a part of this online community when we’re gathered together on zoom? Is that a gathering? When we’re all watching doing a watch party together? Is that gathering? Is that scattered? Because the church can be gathered scattered? Is this cell a single cell or is it multiple cell? How does this all interact and work with each other? What does it all do?
Then you get to COVID-19 times where people can’t gather together. And we love to gather together. And it’s the gathering together in a sense that it’s the community of believers, in a sense, makes up the church, but we’ve conflated that with the facility within which we gather.
And so, when it comes to the point of gathering together, not being able to gather together for COVID, all of a sudden, the discussion goes to “Oh, well it’s religious persecution,” or some other kind of an issue. As if the only way that we know how to connect with God is inside a church building. But if we look at biblical and church histories of the way people have gathered, we realize that that’s not entirely the case.
It just means that our way of doing things may go through changes, just like the change from walking in the garden, to having to build an altar, to having to go to a tabernacle, to then having to go to a temple, to then doing a synagogue or a church. It’s just part of the transition and there’s been lots of “new normal” over time.
Philippine Religious Consciousnesses and Crisis Today.
There’s no concept of religious space in the Philippines system because all space is religious space. This helps us particularly when we talk about issues of issues of religious liberty. Do I have the right to practice my religion and if the government tells me not to meet together, does that mean I’m not being able to practice that? these issues are sort of put aside, because there is really no specifically religious space. We’re used to worshiping in a church, but quite often in society, you’ll see a variety of different religious spaces that are used. You know, whether it’s a procession, where you’re going down the street and so the street becomes a religious space as you bring your as you bring your statue around the community. Even there’s what’s called the pabasa. During Holy Week. When the, the story of Jesus passion is, is, is, is sung in various parts of the community and so these homes and these different places become religious space because of the usage. There’s even the Stations of the Cross where religious spaces are temporarily set up in various parts of the community as people go around and pray as they remember Jesus’ passion. So religious space in the sense of here’s where we do religious activities and this space we don’t is not a concept that exists in the Philippines.
The first point we need to remember as we as we try to create a theology of crisis is that any space can be religious space — we don’t need to be fixated on a church building.
Church Leadership and the Filipino Family.
I guess the second point is that typically the pastor is seen as being in charge of the church. They provide leadership there, but what about inside the home? Who is the one who provides leadership there? It certainly isn’t the pastor.
As the story goes, the pastor visited a home at lunch time. In an effort to honour him they mother invited him in to eat. She had prepared a fish for lunch and the kids worriedly watched the pastor through the window as he tucked in to the meal. All of a sudden one of the kids yells, “Mom, he flipped the fish over!”
While the pastor may be a visitor to the house really the leadership of the home is provided by the father and the mother. And this leadership extends not simply to who feeds the kids and who does the laundry but it goes beyond that. Ultimately it is Who sets the rules? and Who shapes the future for the family? It’s the parents.
One way forward in the midst of crisis is to encourage, train, and empower parents to be the spiritual leaders of their families.
Dambana, or the family altar.
The third aspect would be the idea of dambana. Dambana is a is an old Filipino word that talks about a place where you encounter the divine, you know whether this is whether this is a space like a, like a building, whether this is an altar. But, but typically within a house, you know a lot of houses have the altar inside their house so there’s this religious space inside the house, that is that is devoted towards the worship of God and the connection proper connection and relationship with God. Quite often, of course in Filipino homes you’ll have a, you’ll have a, an image that’s that is in that spot, but you’ll also notice in many homes you’ll have other religious artifacts such as Bibles and other things that are there. And these are these are just to remind everybody that God is always present with us. And so within, within each house you have this religious space.
We can use these concepts. As we move towards developing a theology of crisis, a theology of lockdown a theology of pandemic. Rather than trying to find theological reasons for convincing the government to let us reopen our church buildings, we can help encourage and empower families to be responsible for their own spiritual development inside of their homes. During this time, and maybe this will expand them beyond that into the time after the pandemic whatever it will look like.
Many times during the pandemic, especially when church gatherings are being restricted, people resisting restrictions quote Hebrews 10:25, that reads, “Do not give up meeting together as some are in the habit of doing,” as a defense that church gatherings should not be restricted.
An initial appropriate counter to this argument is Matthew 18:20, that reads, “Where two or three are gathered, there am I in their midst.” This is the only verse in the Bible that sets a number to the assembly. While this verse does apply a number to the concept of gathering, it does lead to several questions. What if you are alone? Does that mean that God isn’t “in your midst”? Not at all. The Bible also has examples of God meeting people who are alone, including Hagar in the desert (Genesis 21), Jacob at Bethel (Genesis 28), Moses in the desert (Exodus 3:1-4:17) and on the mountain (Deuteronomy 34), and Elijah in the wilderness (1 Kings 19).
It does raise the question however of what exactly the gathering is. Has gathering always been the same? Is there a mandated “biblical gathering model” that can be universally applied to all settings and situations? Can the Bible help us in understanding what exactly gathering is?
What follows is my rather lengthy attempt to answer these questions. I approach it from the perspective of how the Bible conceptualises religious or holy space. I will then talk a little bit about some post-biblical historical conceptualisations of the same. For those who have neither time nor desire to read such a long approach, here is the TL;DR version: Both the Bible and church history describe multiple examples of religious or holy space, some good and some bad, none of which are prescribed for us today.
The Worship of God and Holy Space.
One important aspect of understanding church gathered and scattered is to look at how people in the past have used space to meet God. Perhaps the strongest resistance to change is seen in the simple statement, “We haven’t done it that way before.” It implies that our own experience represents the whole of knowledge. This of course isn’t true but does lead us to ask how this relates to issues of church gathered and church scattered? How does history prove or disprove what we have or have not done before? Holy spaces have changed over the course of the history of the world. As described in the Bible, we see varying forms of what holy space is, depending on the situation or the time.
Positive examples of Holy Space.
There is a wide variety of positive holy spaces in the Bible. These are places where people approach God through means the Bible approves of.
Garden of Eden. At the very beginning of the Bible, sacred space was in the Garden of Eden where Adam and Eve lived. God would come down in the cool of the day, and they would talk together. So, there was direct conversation with God in this holy space, in this sacred space of the garden, which represented the entire world. And so, there is no need to have any special place where that would happen. In the age of innocence, the space and the time were the same. The cool of the day in the space of the Garden of Eden, God would talk to his people.
Sacrifices and Altars. As humans became slaves to sin, we see that there was a new way of interacting with God, we see the story of Cain and Abel, and were they brought “offerings” to the LORD. And so, it seems that these sacrifices were offerings of the produce of the land, whether it was flora or fauna, to God. It would appear that at this point there’s some kind of burning involved. These happened on altars, but it wasn’t simply the use of an altar, it seems that there is also the proper use of an altar because God accepts Abel’s offering, but not Cain’s. This implies that is seems to be more than simply the place where the offering is given – there seems to be some kind of an attitude that gets developed through the offering of sacrifice. Prior to the flood, the process of “offering” isn’t clearly explained, but after the flood we are introduced to the word “altar” and this word is used 338 times in the Old Testament. As the story progresses, you see these sacrifices happen on altars as the key ways that humans interact with God. In fact, The Bible tells us that only some of the animals came to Noah’s ark two-by-two. The rest came in sevens – and these were the clean animals that Noah and his family would subsequently use in sacrifices and offerings after they were saved. Abraham interacted with God through altars. Wherever he and his descendants Isaac and Jacob went they would set up an altar to God. That makes altars a kind of a very specific religious space.
“You are standing on holy ground.” Moses is in the wilderness herding sheep, he sees a burning bush that isn’t consumed by fire. When he approaches, God says to him, “Take your sandals off because you’re standing on his holy ground.” Perhaps this is reminiscent of the Garden of Eden where the ground the earth and everything God created was holy. This event, however, appears to be a one off – there are no further accounts of encountering God at burning bushes.
The Land of Goshen.When the children of Israel first arrive in Egypt, they are given the Land of Goshen, which becomes their religious space (Genesis 46:3-4; 47:27). Eventually during the Egyptian captivity, the people call out to God and God hears their voice, and he answers their plea for help. And he comes down and frees them from the land of slavery, and brings them into the land of promise. And while they’re on the journey, they go to several other holy spaces.
Holy Mountains.Mountains are also key religious spaces in the Bible. There’s Mount Sinai, also known as Mount Horeb, which is a holy space. Moses had several encounters with God on this mountain including the burning bush and receiving the decalogue. It was on Mount Carmel that Elijah and the people of Israel had their encounter with Yahweh and the prophets of Baal were defeated. The ultimate example of a holy mountain is talked about in both the story of Abraham and the story of Jesus. Richardson (2005) notes that Moriah, the mountain where Abraham went to sacrifice Isaac, as the same mountain where both Solomon’s Temple was constructed and where Jesus was crucified.Mount Zion is also a key mountain especially with regard to God’s kingdom extending to all peoples of the earth. Mount Zion is in many ways a virtual space, sometimes identified with Jerusalem, sometimes with heaven, and sometimes with the place where God encounters the nations.
The Tabernacle.The tabernacle is a portable holy space that the children of Israel carry with them wherever they go. Within this holy space we see a variety of spaces each with a reducing number of authorized users. In addition to the tent spaces there was also a special place between the cherubim on top of the ark of the convent. This was called the mercy seat and was where there was an interaction where people were reconciled to God, through the blood of the sacrifice.
The Temple.The Temple was the permanent dwelling place for God, planned by David and built by Solomon on the Temple Mount. And this, this becomes a place of connection between the Jewish people and God. There were in fact a series of temples, each rebuilt after the destruction of the previous temple. There were also a series of tools and implements that were used inside the Temple.
Jesus and Holy Space. Jesus does some of his teaching in the temple, but he also teaches in other holy spaces. He preaches on a mountain, he preaches in people’s homes, and he teaches in a new place called the synagogue. Eventually Jesus returns to heaven. The people of God continue to worship in the temple, they gather in the temple for prayer, even as they live in community together outside of the Temple. Ultimately the Romans attack and the temple is destroyed so that it is no longer a place of worship for Jews nor for Christians.
Synagogue and ekklesia.The Jews focus their space on synagogues, and Christians focus their space on the church. Synagogues appear to be gatherings of God followers, in small communities, that are apparently spread throughout the Roman world. The diaspora of Jews throughout the Roman world meant that they couldn’t bring the temple with them so, the synagogue is created as a way for them to connect to God in an appropriate way. In many ways churches are the same. Both of these terms mean basically the same thing in Greek, it’s just that there is this agreed upon idea that Jews call their gathering a space “synagogue” and Christians call theirs a “church,” but in Greek the meaning for both words is essentially the same. Related to church and synagogue are “The Church that meets in their home.”
Negative examples of Holy Space.
We also need to point out some other religious spaces that are not good examples. There are times where people seek God through means that the Bible disapproves of.
The Tower of Babel. The Tower of Babel introduces a different kind of sacred space, one that wants to usurp God’s position as the ruler of the universe, almost as if to say if the tower is built then humans be able to reach to the heavens, the dwelling place of God, and then become like God. Even God himself says, “What can these people not do?” So, then he talks about messing with their language, and that’s where the different languages come out.
Under every spreading tree and on every hilltop.Even though the people of Israel had the tabernacle as a center for worship, we discover that the people are constantly trying to create their own holy spaces for themselves. “Under every spreading tree, and on every high Hill” becomes a way to describe holy spaces where people worship God in inappropriate ways. We also see Gideon and Micah and the idols that they set up, complete with Levites to oversee the proper use of worship.
Jeroboam’s Golden Calves.Jeroboam sets up two golden calves in Israel, after Israel seceded from Judah during Rehoboam’s reign. Jeroboam doesn’t want to maintain any connection with worship at Jerusalem because that would undermine his authority. Ultimately two events happen to destroy this second holy place: Assyria comes and carries the 10 tribes off into permanent captivity and Josiah destroys the two calves.
Historical Religious Spaces.
Now we move on from biblical understandings of holy space and move into other historical expressions of the same.
Christendom. The time of Constantine saw a change in Christian religious space. Whereas before the church was in a largely persecuted state and had to hide out in places such as the catacombs in Rome, now the church experienced official sanction. This allowed for the construction of church buildings, perhaps the most famous of which is the Hagia Sophia. Throughout this time the church transitioned from a group that met in homes to what we have today where churches largely meet in specially constructed facilities called churches. This has resulted in a theology where our worship is largely centered on a building; we’re used to “going to church.” In the Philippine context, you have churches that were also built as a kind of fortress, to protect the priests and members from harm.
The persecuted church. Christendom is not always the norm for how churches gather. There are vast areas of the Christian world where Jesus’ followers are not allowed to gather. In Iran, for example, you have Christians who have never met with another Christians because of the danger of doing so. If they haven’t experienced any sense of corporate worship at all does that mean they’re not church? Does that mean not a part of the family of God? No, it doesn’t mean that at all.
A theology of Church Scattered.
We have seen that from the beginning of time that people have been able to approach God in a wide variety of ways – there is no universal system for doing so. That directly addresses present-day concerns about churches have to forego face-to-face gatherings because of the pandemic. We need to develop an alternative theology of church that will assist us in moving forward into the new normal. We will begin with defining the concept of church and then move into a discussion of the functions that the church is designed to perform.
 Some see this verse as applying only to situations of church discipline. However, I would argue that the proximity of the word ekklesia in the surrounding verses also allows its application to other church activities as well. What is interesting is that at least one church that is opposed to the restrictions bases their argument partially on the fact that they need to practice church discipline.
 This story is found in Genesis 2-3.
 Genesis 4:3-16.
 It should be pointed out that there are no clear reasons given in the biblical account for why Abel’s offering was accepted while Cain’s was not.
 Richardson says, “Where was Golgotha—The Place of the Skull—located? Just outside the wall of Jerusalem and within, at the most, 1,600 meters of the tip of Mount Moriah. King Solomon, centuries earlier, had erected the first Jewish Temple on Mount Moriah, probably to commemorate the exact spot where Abraham stretched Isaac upon that pile of wood (see Gen. 22:1-19). It was there that Yahweh placed Himself under oath to fulfill both lines of the Abrahamic Covenant” (p. 147).
 See 1 Kings 8:1-2; 2 Chronicles 5:2.
 See Hebrews 12:22-23; Revelation 14:1.
 See Psalm 9:11; Isaiah 2:3, 14:32; Micah 4:2.
 References to churches meeting in homes can be found in Acts 1:13; Romans 16:3,5; 1 Corinthians 16:19; Colossians 4:15.
 This story can be found in Genesis 11:1-9.
 References to these places can be found in passages such as Deuteronomy 12:1–4; 1 Kings 14:23; 2 Kings 16:2-4, 20, 17:10; Isaiah 57:5; Jeremiah 2:20, 3:2, 17:2.
The “seen zone” is a way for virtual gatherings to approximate face-to-face gatherings.
Facebook has a feature on their messenger app that allows people to see if messages have been sent, received, and read. Simply by looking at the small circle under your message on the right side of the screen will tell you this. An empty circle means the message is sending, a clear blue circle with a checkmark means that the message has been sent to the Facebook server, a filled-in blue circle means the message has been delivered to the intended recipient, and a circle with a tiny profile pic means that your message has been seen by the intended recipient(s).
Maybe you haven’t even noticed these small circles but they do teach us an important lesson about gathering and community.
What is a simple and helpful tool takes on special meaning among certain demographics. Because, you see, what happens after a message has been seen is also important. If the message has been seen but there is no immediate reply forthcoming the sender is now in what is called the “seen zone.” Depending on the seriousness of the conversation this can either fill you with joy — ala “They saw my message” — to anger — ala “Why haven’t they replied yet?”
While this may be annoying — sometimes after all you want to remain anonymous — it is a way for virtual conversations to imitate face-to-face conversations more closely. After all, keeping a message in the “seen zone” is akin to not talking to someone in a face-to-face gathering. In either case, the social implications can be huge.
What aspects of virtual interaction make you feel more comfortable? Less comfortable? What make you feel like gathering has happened?