Journal articles on the topic 'Church growth – Planning'

Management is a business function that provides leadership support to organizations’ resources to realize strategic goals and objectives. While churches are not precisely business organizations tied with specific management practice as requirements including other complex legal requirements such as filing returns and payment of taxes, they engage in activities that require adequate planning and execution if they are to be successful and impact to the church's growth and development. Hence, there is a need for an effective governance system for churches that will ensure efficient and effective utilization of resources and management practices in the growth and development of Churches. This paper, therefore, aims at presenting an analysis of good governance, effective managerial strategies and church structure for church growth and development. This study will employ the use of content analysis of literature as the main components in the study in the areas of effective managerial practices, corporate governance and organizational structure and its impact on Church growth and development. The study will systematically answer various questions under the study which eventually contributes towards the establishment of good governance, effective management and Church Structure on the growth and development of Churches. The study will, therefore, unearth the relationship between good governance, church management and structure on the growth and development of churches. It will further recommend leaders of churches the elements of good governance, management and the structure of their church that have to be taken into consideration in their decision making.

This article aims to explore the church's efforts to rebuild creative worship so that it can attract Christian youth to come to worship. This is because Worship is no longer attractive, especially among Christian youth. Surver Bilangan Research Center (BRC) proved that as many as 28.2% said that there were many interesting activities outside the church, which made Christian youth less active in attending church due to boring worship, monotonous worship, lack of creativity, and the church did not have a good impact on Christian youth growth. The method used is literature study (document), which is data collection juxtaposed to build the church's understanding of reconstructing creative worship. Thus, the church needs to reconstruct creative worship in order to attract the attention and interest of Christian youth to come to worship. As a result, Christian youth can be active in church by planning a worship program that is not boring, making simple decorations, holding worship activities interspersed with outdoor activities, fellowships together after worship. Artikel ini bertujuan untuk menggali upaya gereja untuk membangun kembali ibadah kreatif sehingga dapat menarik minat remaja Kristen untuk datang beribadah. Hal ini di karenakan Ibadah saat ini sudah tidak menarik khususnya dikalangan remaja Kristen. Surver Bilangan Research Center (BRC) membuktikan bahwa sebanyak 28,2% mengatakan bahwa ada banyak kegiatan yang menarik diluar gereja sehingga membuat remaja Kristen kurang aktif bergereja dikarenakan Ibadah yang membosankan, ibadah yang monoton, kurang kreatif, dan gereja tidak memberi dampak yang baik bagi pertumbuhan remaja Kristen. Metode yang digunakan adalah studi literatur (dokumen), yaitu pengambilan data yang disandingkan untuk membangun pemahaman gereja mengenai merekonstruksi ibadah kreatif dengan demikian gereja perlu melakukan rekonstruksi ibadah kreatif guna menarik perhatian dan minat remaja Kristen untuk datang beribadah. Hasilnya remaja Kristen dapat aktif bergereja dengan merencanakan program ibadah yang tidak membosankan, membuat dekorasi sederhana, mengadakan kegiatan ibadah diselingi dengan kegiatan outdoor, fellowship bersama-sama setelah ibadah.

The growth of the birth rate in Indonesia is not comparable with the availability of labour force and it has an impact on national economic conditions. Therefore, the BKKBN (National Family Planning Coordinating Board) is very active to conduct various forms of promotion of the Family Planning (KB) in order to reduce the birth rate and to achieve a prosperous family. This study seeks to examine the association between the promotion of family planning programs with the use of contraceptive method among the parish of the church which is characterized by a certain ethnic group, in West Jakarta. By using simple random sampling, the questionnaire was distributed to 123 respondents of the 20-44 -year old. This study used simple linear regression analysis and the result showed that there was a very strong relationship between the promotion of family planning programs and the behavior of the use of contraceptive method.

This year's publications address seven broad themes: urban growth and migration; the social structure of late medieval towns; women and gender; political communication and the circulation of news; the church in the city; urban decline; and writing about the city.

Loss of beneficial microbes and lack of native inoculum have hindered reforestation efforts in the severely-degraded lands worldwide. This is a particularly pressing problem for Ethiopia owing to centuries-old unsustainable agricultural practices. This study aimed to evaluate the inoculum potential of soils from church forest in the northwest highlands of Ethiopia and its effect on seedling growth of two selected native tree species (Olea europaea and Albizia gummifera) under a glasshouse environment. Seedlings germinated in a seed chamber were transplanted into pots containing sterilized and/or non-sterilized soils collected from under the canopy of three dominant church forest trees: Albizia gummifera (AG), Croton macrostachyus (CM), and Juniperus procera (JP) as well as from adjacent degraded land (DL). A total of 128 pots (2 plant species × 4 soil origins × 2 soil treatments × 8 replicates) were arranged in a factorial design. Overall, seedlings grown in AG, CM, and JP soils showed a higher plant performance and survival rate, as a result of higher soil microbial abundance and diversity, than those grown in DL soils. The results showed significantly higher plant height, root collar diameter, shoot, and total mass for seedlings grown in non-sterilized forest soils than those grown in sterilized soils. Furthermore, the bacterial relative abundance of Acidobacteria, Actinobacteria, and Nitrospirae was significantly higher in the non-sterilized forest soils AG, CM, and JP (r2 = 0.6–0.8, p < 0.001). Soil pH had a strong effect on abundance of the bacterial community in the church forest soils. More specifically, this study further demonstrated that the effect of soil microbiome was noticeable on the performance of Olea seedlings grown in the soil from CM. This suggests that the soils from remnant church forests, particularly from the canopy under CM, can serve as a good soil origin, which possibly would promote the native tree seedling growth and survival in degraded lands.

South African Christian churches have been widely recognised as major civil institutions that play a role in the provision of social services to complement the state effort. But the concern is there has been an increase in the number of disputes involving leadership succession in these churches that have had to be adjudicated by the civil courts in the last decade. These disputes impact on the governance, growth, reputation and sustainability of churches. The South African Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities (CRL Rights Commission) identifies weak or lack of effective succession planning in the governing policies of churches as the major cause of these disputes. Against this backdrop, this article analyses some specific cases to explore how church policies influence succession disputes in South African churches. It further explores how the courts engage and interpret the governance policies of churches in the resolution of these disputes. The article reveals that the findings of the CRL Rights Commission are justified. It observes that, among other issues, some churches lack effective and workable succession planning in their governing policies. The policies on leadership succession of these churches are poorly drafted, thereby creating significant lacunae and vacuums leading to conflicts. The article concludes by identifying some lessons that churches can learn from the judicial approach in the resolution of disputes in order to enhance the quality of church policies, thereby reducing their exposure to succession disputes.

"The modern Catholic Church represents a body of 1.3 billion people who follow the Church’s teachings, given to them in the form of documents on different topics, including family issues. The latest, 2016 Apostolic Exhortation Amoris Laetitia, confirmed the previous documents on the topic, stating that periodical abstinence is the only contraceptive method possible for Catholic Christians. This means that 1.3 billion people are forbidden to use modern contraception. This significantly contributes to the spread of sexually transmitted infections (including AIDS/HIV pandemics) and the global epidemic of unintended pregnancies and their consequences (induced abortions, maternal and infant morbidity and mortality, etc.). These consequences are the most severe in sub-Saharan Africa and Latin America, where the Catholic Church prevails. Unintended pregnancies also greatly contribute to the rapid population growth currently being witnessed by humanity. As such, unintended pregnancies lead to severe environmental consequences (environmental degradation, resource depletion, species extinction, climate change, etc.). Unintended pregnancies are highly preventable if women are well-informed about family planning methods and if they are free to choose a contraceptive method based on their personal opinion, expectations, contraindications, and more. This merely underlies the important fact that voluntary family planning is fundamental to human dignity and critical for women’s health as well as the health of the planet. For the aforementioned reasons, it is necessary to openly discuss the healthcare and environmental implications of the Church’s ban on modern contraception, and bring the Church’s representatives to acknowledgement of women’s autonomy to freely choose their preferable contraceptive method. "

Nineteenth century London, like many towns and cities in Britain, experienced phenomenal population growth. At the centre of the British Empire, and driven by free trade and industry, it achieved extraordinary wealth, but this wealth was confined to the City and to the West End. East London, however, consisted of ‘an expanse of poverty and wretchedness as appalling as, and in many ways worse than the horrors of the industrial North’. There was clear evidence of the lack of urban planning, as factories were established close to the immense dock buildings constructed near Stratford. Toxic materials such as paint and varnish were produced in large chemical works owned by the German chemist, Rudolf Hersel, as were matches by the firm Bryant and May, and rubber, tar and iron for the building trade by various industrialists. Social historians have viewed the poverty of mid-nineteenth century London's East End as a symbol of urban disintegration in which skilled artisans were reduced to sweated, lowly-paid, labourers. Their homes, built close to the industrial sectors, were erected hastily and cheaply, and lacked proper hygienic and sanitary facilities, so that slum conditions prevailed. Moreover, this housing had to be demolished frequently to make way for new roads and railways, thus creating great hardship for an already destitute people.

Abstract This article examines one intentional Christian community's attempts to live a life that eschews consumerism and material growth for a life focused on spiritual growth and collectivity. I articulate intentional Christian living, often referred to as neo-monasticism, with the de-growth movement. I do so to offer insight into the practice and pragmatics of de-growth's broadly understood call to revalue the ideals of life in an effort to reduce consumption. Neo-monasticism and de-growth have much in common including the critique of consumerism, individualism and increasing inequality. Both also promote relationships, locality, sharing, slowing down and quality of life over efficiency and incessant work. Drawing on four years of research with one residential Christian community, I suggest that the most challenging aspect of sharing a life together and slowing down is not simply consuming less or pooling resources but rethinking and living social values not driven by a consumerist-growth paradigm. While some de-growth advocates, such as Serge Latouche, promote ideals of harmony and oneness, in practice, living simply and sharing a life together is challenging and conflictual, even when religiously inspired. Key Words: De-growth, neo-monasticism, emerging church, millennial generation, Christianity, sharing economy

Abstract Long-term dynamic loads represent a serious factor which compromise the safety and durability of historical buildings. Though the daily traffic may cause only low level vibrations, which an undamaged structure could safely resist, extreme values of traffic loads over longer periods can be critical having as a consequence the initiation of cracks or the growth of existing ones, such that they may endanger the structure. Good maintenance including control measurements or monitoring can aid in early damage detection and timely planning of remedial actions. The preceding statements are supported by an investigation of the effects of ambient vibrations mainly due to traffic loads on the Basilica of the Assumption of the Virgin Mary in Stará Boleslav. Attention is aimed at a structural fault, its rehabilitation and prognosis for the future.

The study presented here concerns an analysis of the structural vulnerability of the arm of the church of the Castello di Santo Stefano Abbey in Monopoli in Puglia (Italy). The ancient monument is located on a small “Peninsula” between two ancient natural harbors, 3 km from Monopoli and 5 km from the archaeological site of Egnazia. Studies on the abbey-castle, have revealed different construction and deconstruction phases relating to historical periods of the Roman age, late antique age, medieval age, modern and contemporary age. The castle is typically attributable to a closed courtyard with four arms. The last one, close to the wall on the port of Tramontana, was added at a contemporary time. The arm of the church is characterized by the crypt with opus reticulatum walls from the two surviving bays of the former Benedictine church, from the residential palace of the 18th century, and from the residential extensions of the 20th century. The north-east and north-west arms, born in the 16th century as defensive earth-filled walls with respective bulwarks (north-east pentagonal and north-west at the tip of a spear), were redeveloped between the 17th and 18th centuries into residential buildings with panoramic loggias and overlooking new ditches enclosed by high walled defenses. The study was conducted with non-invasive methods such as: thermographic surveys; archaeological survey; stratigraphic survey of the walls; stratigraphic survey of plants; photogrammetric survey; 3D returns; Morpho-typological survey of the building material making it possible to acquire data on degradation, on the historicization of instability, on the phases of “growth” of the 18th century and of stylistic “reconstructions” of the 19th century. The data acquired, compared with each other, documented: the deterioration and instability of the foundation wall structures (the crypt) and that of the elevated structures: surviving spans of the church and residential building. Alveolization of the building material, deformations, variations in the geometric shape, lack of resistance of the foundation walls due to the typological and qualitative characteristics of the material (opus reticulatum in soft tuff) with high porosity and problems of the church roof system.

This article sets out the incidence of clandestine marriage in Restoration London. Analysis of parish registers of large suburban parishes suggests that such private unions peaked twice in the capital's history, immediately after the Restoration and again in the first half of the eighteenth century. Understanding the phenomenon is important since the increase in private weddings on the scale encountered was unique to London. Historians have failed to explain the growth in such unions satisfactorily. The practice is unlikely to be explained by the growth of religious dissent, by a desire to save money or to circumvent parish or parental control over choice of spouse. The custom's popularity can be explained more convincingly by reference to wealthier Londoners′ traditional predilection for private weddings, which was sanctioned by the church, and to emulation of the habit by those lower in the social scale. Adoption of the practice was further facilitated by increasing levels of disposable income and by the commercialization of the wedding ceremony after the Restoration.

This article is the fifth and final in a Nationalities Papers series providing an overview of the development of Romani political group representation and administration, from the arrival of Roma to Europe up to 1971, the landmark year of modern transnational Romani politics. The article concentrates on the period between the Second World War and 1970 and the emergence of the following phenomena which distinguish this period from those covered in the previous articles: some limited Romani participation in non-Romani mainstream political or administrative structures, an international Romani evangelical movement, reconciliation between Romani political representation and the Catholic Church, national institutions created by various governments to aid the administration of policies on Roma and rapid growth of non-governmental organizations addressing Romani issues.

The development and the progress of media communication at the present is a fact of the knowledge and the technology development that must be accepted. It presence like the flowing water which has a fast current that brings also two influences both positive and negative that must be accounted for the members of the Catholic Students Community Of St. Martinus Ende (KMK St. Martinus Ende). Both positive and negative influences the media community like a kinetic energy or a power attraction that attract them in a tiring ambiquity. Let them walk alone without escort of a decisive compass where they should have a rightist attitude and responsible. On the point, the guidance and assistance of the church is an offering if the church will be born a generation of the future of the church that is mature and has a certain quality based on the growth and the development of acuteness and inner to determine the attitude to the development of media communication. The process of sharpening of mind and the sharpeness of the participants can be realized by giving some activities such as: awareness, deepening and even the sharpeness of the actor of media communication as an alternative of reporting work of the God Kingdom for human beings. It becomes the main moving spirit or activator for the board of KMK Of St. Martinus Ende to plan and boring about the activity of catechism. The activity rise the method of Amos. By this method, the participants are invited to build a deeply reflection that based on thein real experiences about the media communication, while keep on self opening to the God planning will come to them and give them via the commandment of God. The commandment of God come to light, inspiration, motivate, power and critics to the participants about the using of the media communication as a media of the commandment of the kingdom of God to the world that is more progress and development lately.

AbstractThrough shedding light on traditional Pentecostalism in Brazil this article reveals how middle-class people in São Paulo, Brazil, manage disappointment relating to current socio-economic conditions. Ethnographic research on Brazil's oldest Pentecostal church, which preserves an anachronistic style of practice, shows how people embrace a marginal identity and thereby critique social conditions in the country. In stark contrast to newer forms of Pentecostalism, people featured in this paper respond to an ‘anti-prosperity gospel’, in which failures and setbacks are construed as signs of spiritual purity and development. In a country where a ‘new middle class’ is supposedly finding prosperity, this study shows a religiously-oriented way in which people confront the disappointing gap between the promises of neoliberalism and the realities of jobless growth.

The present article aims to analyze the representations and the role of symbolic forms of mythical-religious thought in the mediatization of sustainability. A main corpus of items, composed of the media information and news offer covered by the mainstream French media, and a secondary corpus, as important, related to Francophone scientific articles, was considered. The study, conducted on French media news referenced by the Google search engine between 2009 and 2018, highlights a production of secular meaning of sustainability through mythical-religious references, a growth in the spiritualization of media content of the journalistic offer on sustainability, and the hegemony of the media, the omnipotence of the mediatized thing producing “an effect of Church” by legitimizing a certain “truth” of the information.

As for the attitude towards abortion, over time, it has fluctuated from one era to another. Thus, the ancient societies of Greece and Rome were tolerant of abortion, and with the Romans abortion could be performed at any time during pregnancy. One of the aspects that received special attention was the right of women to have a say in their own reproduction, namely the right of women to choose whether or not to keep a pregnancy, Immoral in terms of of the Church, outlawed by the legislation of some states, the right to abortion has had a sinuous evolution in the social scene of many states. This issue has many political, moral and social connotations, being politically regulated differently by different states. The extremes are represented on the one hand by China, which pursues a policy of limiting population growth, including through a pro-abortion policy and on the other hand by Islamic states, in which abortion for therapeutic purposes and on-demand abortion are prohibited. In Europe, most states have legalized abortion, but at the same time apply policies to limit it, by promoting family planning and contraceptive methods.

This article is the fourth in this Nationalities Papers series, following Part 1 which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century, Part 2 describing the birth of the first modern Romani organizations from the nineteenth century up until the Second World War (WWII) and Part 3a covering the first wave of expansion of Romani activism countrywide after 1945. As mentioned in Part 3a, the period between WWII and 1970 can be distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.

Problem statement. For the last thirty years, Ukraine has been experiencing a dynamic growth of temple construction, and Dnipropetrovsk region is one of the leaders in this trend. This is an important chain in the process of restoring the temple-building tradition in independent Ukraine, which requires generalizations, which determines the relevance of the topic. Purpose of the article. to formulate tendencies and the main directions of search of modern means of formation of cult constructions of Dnepropetrovsk region. The main part. The modern experience of designing and building Orthodox churches of Dnipropetrovsk region is considered. Four main trends in the formation of temple architecture of the Dnieper region have been identified − traditional, the search for national identity, the latest formation and hierotopia. Their characteristics and examples are given. Particular attention is paid to the concept of hierotopia with a project proposal. Conclusion. The experience of modern urban planning in the Dnipropetrovsk region provided an opportunity to determine that at this time, the ideology of “traditionalism” still dominates. There is a fairly stable and widespread direction of “national historicism”. The concept of hierotopia can be considered as a perspective. In general, it is possible to determine that most of the transformations in the temple-building activity of the Dnieper region have an evolutionary character, which is adjusted to the established traditions of Orthodox church building.

This article is the third in this Nationalities Papers series, following “Part 1: The Legacy of Early Institutionalism: From Gypsy Fiefs to Gypsy Kings,” which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century (Vol. 32, No. 3), and “Part 2: Beginnings of Modern Institutionalization,” describing the birth of the first modern forms of ethnically-based political and social organizations established by Romani elites from the nineteenth century up until the Second World War (WWII) (Vol. 33, No. 2). The article concentrates on developments between two significant landmarks in the history of Romani mobilization—the end of WWII in 1945 and the institutionalization of a permanent international Romani body in the form of a World Romani Congress, held for the first time in 1971. The time period covered in this article is distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.

Even more the use of UAV platforms is a standard for images or videos acquisitions from an aerial point of view. According to the enormous growth of requests, we are assisting to an increasing of the production of COTS (Commercial off the Shelf) platforms and systems to answer to the market requirements. In this last years, different platforms have been developed and sell at low-medium cost and nowadays the offer of interesting systems is very large. One of the most important company that produce UAV and other imaging systems is the DJI (Dà-Jiāng Innovations Science and Technology Co., Ltd) founded in 2006 headquartered in Shenzhen – China. The platforms realized by the company range from low cost systems up to professional equipment, tailored for high resolution acquisitions useful for film maker purposes. According to the characteristics of the last developed low cost DJI platforms, the onboard sensors and the performance of the modern photogrammetric software based on Structure from Motion (SfM) algorithms, those systems are nowadays employed for performing 3D surveys starting from the small up to the large scale. <br><br> The present paper is aimed to test the characteristic in terms of image quality, flight operations, flight planning and accuracy evaluation of the final products of three COTS platforms realized by DJI: the Mavic Pro, the Phantom 4 and the Phantom 4 PRO. The test site chosen was the Chapel of San Giuliano in the municipality of Savigliano (Cuneo-Italy), a small church with two aisles dating back to the early eleventh century.

Physical space is challenged on the basis of aesthetic, ideological, religious, environmental and economic perspectives. Buildings and structures play a prominent role in the competition for recognition between social groups. Especially church structures have historically represented a city’s vision for dynamic growth, status, and innovation. With migration and new religious movements’ establishment in Denmark, the need for new sacred buildings has been significant. In the article I analyze the attempts to establish religious buildings in public space in Denmark by two different religious groups. Both attempts ended in conflict with the surrounding society. In both cases, the local council’s option of using the Planning Act to develop a local development plan plays an important role for the possibility of religious organizations to build, for the building location as well as the building’s appearance within the Danish model of religion.Fysiske rum anfægtes ud fra æstetiske, ideologiske, religiøse, miljømæssige og økonomiske perspektiver. Bygninger og bygningsværker spiller en fremtrædende rolle i konkurrencen om anerkendelse mellem sociale grupper. Historisk har især kirkekonstruktioner repræsenteret en vision for dynamisk vækst, status og for innovation. Med migration og nye religiøse bevægelsers etablering i Danmark er behovet for nye hellige bygninger blevet signifikant. Artiklen analyserer to cases, hvori to religiøse gruppers forsøg på at etablere religiøse bygninger i det offentlige rum i Danmark er endt i konflikt med det omgivende samfund. I begge sager spiller planlovens muligheder for en kommunalbestyrelse til at udarbejde lokalplaner en vigtig rolle for de religiøse organisationers mulighed for inden for den danske religionsmodel at bygge, for byggeriets placering samt for byggeriets udseende

Argentina's history has been profoundly influenced by the development of its agriculture. It was through the exportation of beef and grain that the country experienced spectacular economic growth between 1880 and 1930. Historically, agricultural and agro-industrial production have made up between 70 and 80% of export earnings.1 As a consequence, the sector's dominant interest group during that period, the Argentine Rural Society (Sociedad Rural Argentina – SRA) acquired enormous economic power, which led to political clout as many of its members went on to become presidents of the republic and to staff the most important ministries. Because of the political influence so attained the SRA was soon referred to as one of the key factores de poder, or power holders, along with the military, the Church and, later on, labour. This hegemony came to an end in the mid-1940s when industrialisation replaced agriculture as the main contributor to the nation's Gross Domestic Product (GDP), and when Peronism removed the landowning elite from control of the levers of power. The agricultural sector continued to take a backseat among the priorities of most of the administrations following Perón's downfall in 1955, because the future of Argentina was perceived to rest upon the promotion of import substitution industrialisation. Agricultural interest groups were never again able to gain the same kind of access to economic policy-making as they had once enjoyed. To make matters worse, the whole rural sector was forced to finance the state-led industrialisation process through a variety of direct and indirect government taxes.

Durante la década de los años cincuenta del pasado siglo la ciudad de Milán creció a un ritmo acelerado al tratar de acomodar a la población que, como consecuencia de los movimientos migratorios acaecidos al final de la Segunda Guerra Mundial, se había ido alojando en la periferia. Algunas entidades, como la Diócesis de esta ciudad, trataron de dar ayuda espiritual a los habitantes de estas áreas en crecimiento, consolidándose esta iniciativa en un plan de construcción de nuevos complejos parroquiales en los alrededores de la ciudad. En el año 1955 es nombrado Arzobispo de Milán Giovanni Battista Montini, futuro Papa Pablo VI, que será una figura clave, el verdadero artífice tanto de este plan de construcción de iglesias como de la modernización de la imagen de la arquitectura sacra en Milán. Montini encargó muchos de los proyectos a arquitectos innovadores de experiencia probada, que trabajaban habitualmente en Milán o en otras zonas de Italia, pero también solicitó la redacción de algunos proyectos a jóvenes arquitectos que apenas tenían experiencia en el campo de la arquitectura eclesiástica. Con él, el ritmo de construcción de iglesias se incrementó considerablemente en los alrededores de la ciudad, llegando a levantarse en esos años más de cien nuevos edificios sacros. La intención de este texto es señalar, a través de una serie de ejemplos relevantes, entre los que destaca la iglesia Mater Misericoridae, cómo la Diócesis de Milán contribuyó, mediante una renovación de la imagen de la Iglesia como institución a través de su arquitectura, a definir la identidad de algunos barrios periféricos de la ciudad. En ellos, las nuevas construcciones eclesiásticas se convirtieron en hitos, símbolos de una importante renovación litúrgica que se había iniciado unas décadas antes en otros puntos de Europa Algunas de las nuevas propuestas arquitectónicas, en las que la Iglesia Católica apostó por apoyar la reconciliación entre arte moderno y arte sacro, se convirtieron en modelos de referencia en los que confluían tradición y modernidad. El caso concreto de la Iglesia Mater Misericordiae permite reconocer un alto grado de experimentación, muy por encima de otras arquitecturas coetáneas, tanto religiosas como civiles, muestra de la apuesta que la Diócesis milanesa, y en concreto el Cardenal Montini, hizo al apoyar la construcción de un proyecto renovador de verdadero carácter vanguardista.PALABRAS CLAVE: Milán de posguerra, arquitectura sacra, renovación litúrgica, iglesia y modernidad. During the 50s’ the city of Milan experienced a fast growth to accommodate the population that arrived into the city as a consequence of the migratory movements that took place at the end of the Second World War. Some organizations, such as the Archbishopric of the city, tried to provide with spiritual help to the inhabitants of this developing areas. This initiative turned into a plan for the construction of new parish churches in the settlements around the city. In the year 1955 Giovanni Battista Montini - who a few years later would become pope Paulus VI- Became archbishop of Milan and took over the management and planning for the construction of new churches. He was responsible for the modern image of sacred architecture in this city. Montini commissioned a group of innovative architects with proven experience that had already worked in Milan or other parts of Italy to deliver some of the Projects. At the same time, he appointed a group of young architects with relatively little experience in the field of ecclesiastical architecture and put them in charge of a second group of projects projects. Under Montini the rhythm of churches construction in the neighborhoods around Milan increased considerably and more than one hundred churches were constructed during this period and the following years. This paper discusses the contribution of the Diocese of Milan, within the renovation of the church as an institution through its architecture, to define the identity of some of the new peripheral areas of the city. For this purpose, some of the most interesting examples of architecture constructed during this period have been selected. Among all this constructions the church of Mater Misericordiae can be singled out for a number of reasons. These new sacred constructions became symbols of the important Liturgical renewal that had started a few decades before in some other parts of Europe. Some of these new architectural proposals, in which the Catholic Church tried to reconcile modern and sacred art, became new models of reference in which tradition and modernity went hand by hand. In the case of the church of Mater Misericordiae a high level of experimentation, well above some other contemporary sacred and civil constructions, can be recognized. This is an evidence of Montini’s commitment, to support a really avant-garde renewal project.KEYWORDS: Post-war Milan, Sacred Architecture, Liturgical renewal, church and modernity.

This paper deals with the historical and cultural heritage of an important industrial centre of the Urals, the city of Zlatoust, namely, its constructivist architecture which emerged during the age of the first five-year plans, and which remained out of researchers’ view. The specifics of the urban process of the industrialisation age in older industrial settlements of the Urals was defined by the deployment of new constructivist buildings in the existing dense urban environment and in the proximity to production sites. The author describes two key locations of new construction in detail. In the old centre, around the Square of the Third International and along Lenin Street, the old dominants were demolished in the early 1930s (cathedral, Lutheran church) and replaced by new ones (club, bank, fire station, 4-storey residential buildings). In the northern part of the town, the residential zone was developed by the Zlatoust Steel Mill, which was heavily reconstructed in the early 1930s, its settlement had a peculiar planning (terraces on the steep slope of a mountain). Drawing upon archival sources, the author traces the process of planning and construction of key residential and public buildings of Zlatoust (factory kitchen, public bath), shows the peculiarities of urban development in the industrial settlement in the Urals, and outlines the projects of particular structures as well as the course of construction. In the second half of the 1930s, the urban development of Zlatoust was stagnating, and most projects from this period (House of Specialists, House of the Soviets) remained on paper. The author specially describes the housing policy of the Zlatoust Steel Mill. Also, he demonstrates that Zlatoust was a leader among the old (pre-revolutionary) industrial settlements in terms of construction, however, due to the outpacing population growth, administrative changes in the second half of the 1930s and the complex natural landscape, the social infrastructure of the city remained underdeveloped. That, in turn, provoked an acute shortage of housing and communal crises during the Great Patriotic War. The constructivist heritage of Zlatoust was incapable of becoming a cultural symbol of the city in the second half of the twentieth century, and even suffered major losses associated with both the expansion of industrial sites and the outflow of the population from the old part of the settlement.

The ideal evangelism is evangelism that has directed growth, both qualitatively and quantitatively, management is fundamental and absolutely necessary in evangelistic services, so that the running of evangelism services can be coordinated and carried out well. Evangelism management is the process of handling, controlling and directing the work of evangelism by working with others. This study aims to find patterns in Paul's evangelistic management according to the Book of Acts 9-28 from the perspective of modern management science. This study uses a qualitative method with a library research approach and hermeneutics, where the researcher tries to answer the research problem by looking for literary sources that correlate with the research problem. These sources are the study of the text of the Book of Acts 9-28 as well as textbooks, both physical books and e-books, and journals. The conclusion of this research is that there is Paul's evangelistic management pattern in Acts 9-28, namely setting a clear vision, planning evangelism, organizing evangelism, conducting evangelism, and controlling evangelism. Paul's evangelistic management pattern can be used as a pattern for church evangelism today.Penginjilan yang ideal adalah penginjilan yang mengalami pertumbuhan yang terarah, baik secara kualitatif maupun kuantitatif, olehnya manajemen merupakan hal fundamental dan mutlak diperlukan dalam pelayanan penginjilan, sehingga berjalannya pelayanan penginjilan dapat terkoordinir dan terlaksana dengan baik. Manajemen Penginjilan adalah proses menangani, mengontrol dan mengarahkan pekerjaan penginjilan dengan bekerja sama dengan orang lain. Penelitian ini bertujuan untuk menemukan pola manajemen penginjilan Paulus menurut Kitab Kisah Rasul 9-28 dalam perspektif ilmu manajemen modern. Penelitian ini menggunakan metode kualitatif dengan pendekatan penelitian kepustakaan dan hermeneutika, dimana peneliti berusaha menjawab permasalahan penelitian dengan mencari sumber-sumber literatur yang berkorelasi dengan masalah penelitian. Sumber-sumber tersebut adalah kajian teks Kitab Kisah Rasul 9-28 serta buku teks, baik buku fisik maupun e-books, dan jurnal. Kesimpulan penelitian ini adalah terdapat pola manajemen penginjilan Paulus dalam Kisah Rasul 9-28 yaitu penetapan visi yang jelas, perencanaan penginjilan, pengorganisasian penginjilan, pelaksanaan penginjilan, dan pengendalian penginjilan. Pola manajemen penginjilan Paulus tersebut dapat dijadikan sebagai pola penginjilan gereja masa kini.

Prenuptial agreement has been implemented for a long time in Indonesia, mainly by couples from middle and upper socioeconomic strata. It is a common legal step taken before marriage, and establishes the property and financial rights of each spouse in the event of a divorce. Nowadays, the rapid growth and development in all fronts of human life, particularly in information and communication, make people more aware about this agreement, both in Christian and non-Christian couples. The high divorce rate that affects the integrity of family life and the well-being of children, is one of the reasons that increases couples to bind themselves in this agreement. Prenuptial agreement avoid arguments in case of divorce and can also be used to protect spouses from disputes. The method used is a qualitative method using interviews with several informants who are considered eligible to obtain valid data. The conclusion of the Understanding of the Pastors reached 75% stating disagree of the Premarital Agreement in Christian marriage and the conclusion of lay Christians is that up to 50% disagree with the Premarital Agreement in Christian marriage. Facing the increasing tendency of people performing this marriage prenuptial agreement, church leaders need to better understand this agreement, so that they can explain it to Christian couples who are planning AbstrakPerjanjian pranikah telah lama diterapkan di Indonesia, terutama oleh pasangan dari strata sosial ekonomi menengah ke atas. Ini adalah langkah hukum umum yang diambil sebelum menikah, dan menetapkan hak milik dan keuangan masing-masing pasangan jika terjadi perceraian. Saat ini, pertumbuhan dan perkembangan yang cepat di semua bidang kehidupan manusia, khususnya dalam informasi dan komunikasi, membuat orang lebih sadar tentang perjanjian ini, baik dalam pasangan Kristen dan non-Kristen. Tingkat perceraian yang tinggi yang mempengaruhi integritas kehidupan keluarga dan kesejahteraan anak-anak, adalah salah satu alasan yang meningkatkan pasangan untuk mengikat diri dalam perjanjian ini. Perjanjian pranikah menghindari argumen jika terjadi perceraian dan juga dapat digunakan untuk melindungi pasangan dari perselisihan. Metode yang digunakan adalah metode kualitatif dengan menggunakan wawancara dengan beberapa informan yang dianggap memenuhi syarat untuk mendapatkan data yang valid. Kesimpulan dari Pemahaman Para Pendeta mencapai 75% yang menyatakan tidak setuju atas Perjanjian Pranikah dalam pernikahan Kristen dan kesimpulan dari umat Kristen awam adalah bahwa hingga 50% tidak setuju dengan Perjanjian Pranikah dalam pernikahan Kristen. Menghadapi kecenderungan yang semakin meningkat dari orang-orang yang melakukan perjanjian pranikah pernikahan ini, para pemimpin gereja perlu lebih memahami perjanjian ini, sehingga mereka dapat menjelaskannya kepada pasangan Kristen yang merencanakan pernikahan mereka.

Following Germany’s unification in 1871, Gdansk was a major municipal centre and a port on the Empire’s map, however it was well past its heyday. In the Gründerzeit, it could not reach as quick a pace of development as other cities of the Reich, and by the late 19th century it did not boast any university. The attempt to catch up on the substantial delay in creating modern public architecture in Gdansk was only made after the fortifications had been dismantled (1895–97). A triangular plot close to St James’s Gate was reserved for the purpose of education and science. It was there that a seat of the city archive and the building of the Secondary School of SS Peter and Paul (Oberrealschule St. Petri und Pauli) were raised. The third edifice was planned as the new home for the Gdansk Library. The precious book collection, whose core was formed by the collection bequeathed by Joannes Bernardinus Bonifacius d’Oria of Naples in 1596, was kept in a former Franciscan monastery, and later in St James’s Church. Attempts to raise a new building to house the collection in the 1820s as designed by Carl Samuel Held failed. Neither was the plan to erect the new library building as an extension of the Dungeon and Prison Gate Complex implemented. It was only Karl Kleefeld’s design from 1901–1902 planning to raise an impressive Gothic Revival complex that finally came to life. Completed in January 1905, the Library welcomed the first readers already on 16 February. Kleefeld designed the building’s mass on the L -plan layout with a truncated corner and wings. The main reading room boasted elegant, sumptuous, and coherent wooden furnishing, and the gallery’s centrepiece was a ledge decorated with 14 panels featuring bas -relief cartouches with the emblems of the cities of West Prussia. Differing in size, the edifices, were given red -brick elevations with plastered details and glazed green filling, with a sgraffito frieze on the reading room elevation between the ground and first floors. It was the Gdansk Renaissance that dominated in public buildings’ architecture of the city in the last quarter of the 19th century. The resumed popularity of Gothic Revival in its local forms in Gdansk public buildings’ architecture, such as those in the afore - -described Kleefeld’s designs, resulted undoubtedly from a rapid growth of research into historic structures, yet on the other hand it reflected the return to the local tradition (Heimatschutz), which could be observed in the architecture of the German Reich at the time. Judged in the context of an extremely modest programme of public projects in Gdansk of the period, the creation of the Bildungsdreick with the edifices of the archive, library, and secondary school is to be regarded as a major event in the history of creating public architecture of the city. As seen against other projects of the time in other Reich cities, the Gdansk City Library stood out neither with its scale, nor innovatory character of the layout solutions. What, however, makes it a special facility are architectural forms that reveal its contribution to the search for the expression of the local tradition. This kind of an archaeological approach to the past and a compilatory additive method of juxtaposing quotes from various buildings, which may have also arisen from the lack of talent of the architect, were undoubtedly in decline in the early 20th century.

The macromolecular concentrations and compositions of phytoplankton are crucial for the growth or nutritional structure of higher trophic levels through the food web in the ecosystem. To understand variations in macromolecular contents of phytoplankton, we investigated the macromolecular components of phytoplankton and analyzed their spatial pattern on the Chukchi Shelf and the Canada Basin. The carbohydrate (CHO) concentrations on the Chukchi Shelf and the Canada Basin were 50.4–480.8 μg L−1 and 35.2–90.1 μg L−1, whereas the lipids (LIP) concentrations were 23.7–330.5 μg L−1 and 11.7–65.6 μg L−1, respectively. The protein (PRT) concentrations were 25.3–258.5 μg L−1 on the Chukchi Shelf and 2.4–35.1 μg L−1 in the Canada Basin. CHO were the predominant macromolecules, accounting for 42.6% on the Chukchi Shelf and 60.5% in the Canada Basin. LIP and PRT contributed to 29.7% and 27.7% of total macromolecular composition on the Chukchi Shelf and 30.8% and 8.7% in the Canada Basin, respectively. Low PRT concentration and composition in the Canada Basin might be a result from the severe nutrient-deficient conditions during phytoplankton growth. The calculated food material concentrations were 307.8 and 98.9 μg L−1, and the average calorie contents of phytoplankton were 1.9 and 0.6 kcal m−3 for the Chukchi Shelf and the Canada Basin, respectively, which indicates the phytoplankton on the Chukchi Shelf could provide the large quantity of food material and high calories to the higher trophic levels. Overall, our results highlight that the biochemical compositions of phytoplankton are considerably different in the regions of the Arctic Ocean. More studies on the changes in the biochemical compositions of phytoplankton are still required under future environmental changes.

AbstractEconomic globalization suggests that sustainability will be threatened more by consumption than by population. While technology should prove helpful, our major environmental threat appears to be the rising demand for products and services. Hence, in the long run, sustainability requires human actions to prevent systemic harm rather than technical solutions that might merely reduce specific harm to the environment. In general, Christianity has dealt only weakly with the ethics of sustainability, and especially with the continuing consumption of global resources by affluent nations. In this paper, I analyze the potential for a new Christian focus on the satisfaction, satiation, and sublimation of material needs and desires. Important queries considered by the analysis include the following: (1) Does technology create metaphysical desire? (2) Is consumption thus inherently addictive? (3) Can religion help control this addiction? Employing dispositive and operative aspects of responsibility theory, I argue that a convivial future requires that we give prime attention to the demands of both distributive justice and environmental sustainability. On this basis, Christianity ought to place greater emphasis on equity issues associated with conservation, resource reduction, and renewable energy. Unfortunately, responsibility theory is inherently responsive rather than proactive, and thus probably more appropriate for avoiding a worse rather than creating a better future. My suggestion is that an eschatological approach to sustainability may offer new hope for the control of rampant materialism. In particular, Christianity must take seriously the need for an eventual re-integration between technology and religion. This re-integration should focus primarily on respecting physical limits, especially in an uncertain world characterized by a rising rich-poor gap. Such respect defines a new kenotic technology, which leads naturally to an allied kenotic consumption. As a result, Christian responsibility suggests that we can best imitate Christ by moderating profligate life-styles. From this perspective, the Church's prime responsibility in an environmental age is to model much better than it currently does the re-conversion of modern material growth to post-modern spiritual growth.

Climate change induced sea-level rise (SLR) is on its increase globally. Regionally the lowlands of China, Vietnam, Bangladesh, and islands of the Malaysian, Indonesian and Philippine archipelagos are among the world’s most threatened regions. Sea-level rise has major impacts on the ecosystems and society. It threatens coastal populations, economic activities, and fragile ecosystems as mangroves, coastal salt-marches and wetlands. This paper provides a summary of the current state of knowledge of sea level-rise and its effects on both human and natural ecosystems. The focus is on coastal urban areas and low lying deltas in South-East Asia and Vietnam, as one of the most threatened areas in the world. About 3 mm per year reflects the growing consensus on the average SLR worldwide. The trend speeds up during recent decades. The figures are subject to local, temporal and methodological variation. In Vietnam the average values of 3.3 mm per year during the 1993-2014 period are above the worldwide average. Although a basic conceptual understanding exists that the increasing global frequency of the strongest tropical cyclones is related with the increasing temperature and SLR, this relationship is insufficiently understood. Moreover the precise, complex environmental, economic, social, and health impacts are currently unclear. SLR, storms and changing precipitation patterns increase flood risks, in particular in urban areas. Part of the current scientific debate is on how urban agglomeration can be made more resilient to flood risks. Where originally mainly technical interventions dominated this discussion, it becomes increasingly clear that proactive special planning, flood defense, flood risk mitigation, flood preparation, and flood recovery are important, but costly instruments. 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Church renewal needs that the ministry of the church must influence human beings as subjects of the church. This paper aims to provide thoughts on how the correlation between human quality and service planning for the Protestant Church of Maluku (GPM) approaches the One Century of GPM in 2035. Church service planning becomes quality, relevant and contextual, and can be implemented, only when the church prepares the church's human resources properly and quality. The Protestant Church of Maluku approaching one century needs to continuously improve and evaluate itself adaptively, improve its quality pro-actively, in facing various geographical challenges, environmental challenges as well as trends in social, community, and religious change and development. The dimension of human quality correlates well with service planning, as well as with the challenges and problems faced, but also with the nature of the church as a religious organization. Therefore, it is important to map the problems that are being and will be faced in the approach of a century of planning for GPM services. Mapping this problem must be with the aim of achieving idealism while remaining realistic, as a form of GPM growth mindset, growing in faith. At least GPM must pay attention to issues that may become collective reflection, as part of effective service planning for the human quality of GPM, namely: issues of religious life, improvement of the quality of democracy, arrangement of planning in harmony with strengthening human resources, and three serious challenges church is disruption, ecology, and emotion. Thus GPM reflects on the journey of a century of calling for GPM on the land of Maluku and North Maluku

The purpose of this article is to identify and discuss key issues in church growth movement and the litera- ture following in its wake, which represents vital sources for the emerging discipline in practical theology of church development. The church growth movement has had a strong impact on churches around the globe. Factors such as scriptural authority, evangelism, cultural openness and relevance, pastoral leader- ship, organization, planning, vision and goals are among issues and factors discussed in the literature. Among the shortcomings of church growth thinking is an all-too-simple theoretical reasoning, a lack of causal modeling and theological issues only superficially discussed. Oftentimes, the growth is assumed to come simply by addressing a few factors. Nevertheless, several of the issues and factors that are identified and discussed have influenced subsequent work on church development.

Centenary celebrations in every organisation are approached with joy and reflection of the past, present, impact on society and planning for the years ahead. The Christ Apostolic Church International (CACI), which is acknowledged by Ghanaian Pentecostals as the mother of Pentecostalism, celebrated its Centenary of Pentecostalism in 2017. Having come this far and being acknowledged as the pioneer of classical Pentecostalism in Ghana, it is very important that issues concerning the church, its leadership and impact on society are discussed and properly recorded for future reference. Although some Ghanaian Pentecostal scholars did their best to document some aspects of history of CACI, their focus was limited to the early history of the church and the ministry of Apostle Peter Newman Anim. This article contributes to the existing missional and historical literature on CACI by bringing on board some of the historical gaps. This article also discusses the miraculous dispensation in CACI, their leadership and administrative structure, their growth and challenges as well as their religio-social and economic impact in Ghana.

Marital chastity is the practice of periodic abstinence with use of natural family planning (NFP). The purpose of this study was to determine the influence of the most common methods of contraception (female sterilization, oral contraceptive pills, and condoms) and NFP on divorce/separation and cohabitation rates among reproductive age women. The study involved an extensive review of the literature on the effects of practice of NFP on marital dynamics and a statistical analysis of 2,550 ever-married women in the (2015–2017) National Survey of Family Growth data set. Importance of religion and frequency of church attendance were included in the analysis. With ever-use of NFP, 14 percent were divorced or separated, and 27 percent to 39 percent were divorced or separated with ever-use of oral contraceptive pills. Stepwise logistic regression indicated that ever-use of contraception was associated with increased odds of divorce or separation (odds ratio [OR] = 2.05; confidence interval [CI]: 1.96–2.49) and cohabitation (2.95, CI: 2.20–3.95). Ever-use of NFP yielded 58 percent lower odds for divorce or separation. Frequent church attendance was associated with lower odds of divorce or separation and cohabitation. Although there are lower odds of divorce among NFP users, the reason might be due to their religiosity. Summary: This study showed that ever-use of natural family planning (NFP) among ever-married women was associated with 58 percent lower odds of divorce than among women who never-used NFP. Ever-use of contraceptive methods was associated with two times the odds of divorce and four times for cohabitation compared to those women who never-used those methods. Use of periodic abstinence with NFP is the practice of marital chastity and is thought to strengthen the marital relationship.

The event of Pentecost in the book of Acts can be viewed as a continuation of the salvation drama initiated by God; it has some connection with the Jewish feast of Shavuot and the work of the Holy Spirit in the Old Testament. The event is generally understood as the Holy Spirit’s outpouring and has great significance for the Christian mission. By means of the literary qualitative research method, this paper defines the Christian mission and traces the event of Pentecost from the Holy Spirit’s missional work in the Old Testament, emphasizing the significance of the outpouring in Acts for Christian Mission in Evangelism, Leadership, Character Transformation and Cross-cultural mission. Using the church of Pentecost as an example, the paper concludes that the incident of Pentecost is most significant in the growth of Pentecostal Movements. In addition to the Holy Spirit’s work, good education, proper planning and good mission strategies are recommended for effective Christian Mission. Keywords: Pentecost, Christian Mission, Holy Spirit, Cross-cultural mission

Teacher modeling in carrying out church mission is very important. The teacher as a spiritual leader is crucial for success or failure ministry in spiritual educational, as well as education in all life fields. All educational institutions require theachers not only to be good at teaching but also as role models, as well as in Sundy school education in the church there needs to be a model teacher. The Gospel of Matthew gives an example that Jesus is the example of creative teacher. Specially the verb of didasko (teaching) with various forms used nine times to describe the activity of Jesus as a teacher. The activity of Jesus is more often informed by the word teaching (didasko = teaching) rather than the verb of preaching (kerusso = preaching). That Is why Jesus called the Teacher as a creative teacher, the teaching methods used by Jesus are not monotonous but varies according to the place, circumstance and needs of His students or listeners. The purpose of this research is to describe the example of Jesus as a teacher according to Matthew, to describe the extent of the exemplary teachers of Sunday School of the GPdI “Bethesda” Merauke Papua to recommend the application of Jesus example as a teacher based on the Gospel of Matthew for Sunday School teachers in the GPdi Church. This research uses a qualitative approach; research paradigm, theological phenomenology, because it uses the interpretation of the text in the context of the Gospel of Matthew as a theoretical basis. Data source from 44 participants of Sunday School teachers in GPdI “Bethesda” Merauke. Methods and techniques of collecting interview data. Data analysis using the theory of Miles and Huberman. Conclusion: The Gospel of Matthew shows Jesus as the best teacher and can be emulated by all Sunday School teachers, example: in terms of His caling to receive a vision to serve, carry out a mission as a teacher, understand His purpose to serve in His personality is characterized, have integrity, charismatic, to be responsible, positive thinking, have ethos, nice worl, confidence, extensive knowledge, pull yourself together. In His spirituality includes centering on God, living in prayer, living righteously, living holy. In the professionalism of His ministry that is focused on goals and tasks, understanding children’s psychology, mastering teaching materials, skillful planning, skillful carrying out, skillful evaluating, skillful assessing as a communicator, as a facilitator. Having the ability to serve children is a thing, very important and can not be ignored because children are. The assets of the church and the next generation of God’s church. Therefore the role of a teacher in serving Sunday School children must be an important concern in a pastoral hearing, because church leaders and teachers have a great responsibility for the growth of faith in Sunday School children.

This single and critical case study evaluated a faith-based natural family planning program's salient features using a framework on implementation fidelity. Multiple focus group discussions were conducted, with three groups of stakeholders (n=100), to gather qualitative data on their knowledge and experience of the program. Overall, the findings showed that the program primarily adhered to the essential elements of implementation fidelity, such as content, frequency, duration, and coverage prescribed by its designers. Three lessons were drawn to address some issues that have influenced the degree of fidelity in which the program was implemented. The first is the need to secure adequate and sustained human and financial resources. The second is the need to strengthen its partnership with government and non-government organizations that have provided them with much-needed assistance. Finally, there is also the need to provide extensive training, materials, and support to its service providers to preserve their morale and interest. Other faith-based organizations may hold this case as an indicator of how and why an NFP program works and the extent to which the need for family planning can be met adapted to their local conditions and needs. References Arbuckle, Gerald A. Refounding the Church: Dissent for Leadership. Quezon City: Claretian Publications. 1993. Arevalo, Marcos. "Expanding the Availability and improving the delivery of natural family planning services and fertility awareness education: providers' perspectives. Adv Contracept. Jun-Sep 1997; 13(2-3):275-81. Arévalo, Marcos, Victoria Jennings, and Irit Sinai. "Efficacy of a new method of family planning: the Standard Days Method." Contraception 65, no. 5 (2002): 333-338.Arévalo, Marcos, Irit Sinai, and Victoria Jennings. 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S. “ICF Philippines national demographic and health survey.” Quezon City, Philippines, and Rockville, Maryland, USA: PSA and ICF, 2017. Bamber, John, Stella Owens, Heino Schonfeld, Deborah Ghate, and Deirdre Fullerton. "Effective Community Development Programmes: a review of the international evidence base." (2010). Barden-O'Fallon, Janine. "Availability of family planning services and quality of counseling by faith-based organizations: a three-country comparative analysis." Reproductive health, 14, no. 1 (2017): 57. Baskarada, Sasa. "Qualitative case study guidelines." The Qualitative Report 19, no. 40 (2014): 1-25. Accessed July 25, 2019, from http://www.nova.edu/ssss/QR/QR19/baskarada24.pdf Beaubien, Louis, and Daphne Rixon. "Key performance indicators in co-operatives: directions and principles." Journal of Co-operative Studies 45, no. 2 (2012): 5-15. Booker, Victoria K., June Grube Robinson, Bonnie J. Kay, Lourdes Gutierrez Najera, and Genevieve Stewart. "Changes in empowerment: Effects of participation in a lay health promotion program." Health Education & Behavior 24, no. 4 (1997): 452-464. Breitenstein, Susan M., Deborah Gross, Christine A. Garvey, Carri Hill, Louis Fogg, and Barbara Resnick. "Implementation fidelity in community‐based interventions." Research in nursing & health 33, no. 2 (2010): 164-173. Carroll, Christopher, Malcolm Patterson, Stephen Wood, Andrew Booth, Jo Rick, and Shashi Balain. "A conceptual framework for implementation fidelity." Implementation Science 2, no. 1 (2007): 40. Casterline, J.B., A.E. Perez & A.E. Biddlecom. “Factors Affecting Unmet Need for FP in the Philippines," “Studies in Family Planning, (1997). (3):173-191. Accessed November 02, 2019, from http://www.jstor.org/stable/2137886. Catholic Bishops' Conference of the Philippines. (2011). Guiding Principles of Population Control. Accessed September 27, 2019, from www.cbcponline.net/ Catholic Church. Bishops' Conference of the Philippines. (1992). Acts and Decrees of the Second Plenary Council of the Philippines. Catholic Bishops' Conference of the Philippines. Catholic Bishops' Conference of the Philippines. (1990). A Pastoral Letter on the Population Control Activities of the Philippine Government and Planned Parenthood Association. Accessed November 24, 2019, from cbcponline.net/v2/?p=324. Cleland, John, and Kazuyo Machiyama. "Unmet need for family planning: past achievements and remaining challenges." In Seminars in reproductive medicine, vol. 33, no. 01, pp. 011-016. Thieme Medical Publishers, 2015. Costello, Marilou P., and John B. Casterline. "Fertility decline in the Philippines: current status, prospects." asdf (2009): 479. Creel, Liz C., Justine V. Sass, and Nancy V. Yinger. "Overview of quality of care in reproductive health: definitions and measurements of quality." New Perspectives on Quality of Care 1 (2002): 1-8. Cronin Jr, J. Joseph, Michael K. Brady, and G. Tomas M. Hult. "Assessing the effects of quality, value, and customer satisfaction on consumer behavioral intentions in service environments." Journal of retailing 76, no. 2 (2000): 193-218. Crous, M. "Quality service delivery through customer satisfaction." (2006). D’Arcy, Catherine, Ann Taket, and Lisa Hanna. "Implementing empowerment-based Lay Health Worker programs: a preliminary study." Health promotion international 34, no. 4 (2019): 726-734. Dane, Andrew V., and Barry H. Schneider. "Program integrity in primary and early secondary prevention: are implementation effects out of control?" Clinical psychology review 18, no. 1 (1998): 23-45. David, Clarissa C., and Jenna Mae L. Atun. "Factors affecting fertility desires in the Philippines." Social Science Diliman 10, no. 2 (2014).Accessed August 12, 2019, from jounals.upd.edu.ph/index.php/socialsciencediliman/article/viewFile/4407/3999. Ewerling, F., Victora, C. G., Raj, A., Coll, C. V., Hellwig, F., & Barros, A. J. (2018). Demand for family planning satisfied with modern methods among sexually active women in low-and middle-income countries: who is lagging? Reproductive health, 15(1). (2018): 42. Francisco, J.M. “Letting the Texts of RH Speak for themselves: (Dis) continuity andCounterpoint in CBCP Statements.” Philippine Studies: Historical and Ethnographic Viewpoints, 223. (2015). Accessed October 17, 2019, from www.philippinestudies.net. Franta, Benjamin, Hilly Ann Roa-Quiaoit, Dexter Lo, and Gemma Narisma. "Climate Disasters in the Philippines." (2016). Fehring, Richard Jerome, Mary Schneider, and Kathleen Raviele. "Pilot evaluation of an Internet‐based natural family planning education and service program." Journal of Obstetric, Gynecologic & Neonatal Nursing 40, no. 3 (2011): 281-291. Glickman, Norman J., and Lisa J. Servon. "More than bricks and sticks: Five components of community development corporation capacity." Housing Policy Debate 9, no. 3 (1998): 497-539. Gomez, Fausto, B., OP. “The Role of Priests in Natural Family Planning." Boletin Ecclesiastico de Filipinas, LXXII, (1996): 163. Gribble, James N. "The standard days' method of family planning: a response to Cairo." International family planning perspectives 29, no. 4 (2003): 188-191. Guida, Maurizio, Giovanni A. Tommaselli, Massimiliano Pellicano, Stefano Palomba, and Carmine Nappi. "An overview on the effectiveness of natural family planning." Gynecological Endocrinology 11, no. 3 (1997): 203-219.Hasson, Henna. "Systematic evaluation of implementation fidelity of complex interventions in health and social care." Implementation Science 5, no. 1 (2010): 67. Infantado, R. B. "Main-streaming NFP into the Philippines' Department of Health: opportunities and challenges." Advances in Contraception 13, no. 2-3 (1997): 249-254. Institute for Reproductive Health. Faith-based organizations as partners in family planning: Working together to improve family well-being. Washington, DC: Georgetown University. (2011). Accessed February 11, 2019, from http://www.ccih.org/FBOs_as_Partners_in_FP_Report.pdf. Ledesma, Antonio. J. “All-NFP: A Way Forward.” Philippine Daily Inquirer (2012). Accessed August 04, 2019, from https://opinion.inquirer.net/35848/all-nfp-a-way-forward#ixzz5zAroo0oo Ledesma, Antonio. J. “Al-Natural Family Planning: Going beyond the RH Bill.” Accessed April 15, 2019, from https://archcdo.wordpress.com/ Lundgren, Rebecka, Jeannette Cachan, and Victoria Jennings. "Engaging men in family planning services delivery: experiences introducing the Standard Days Method® in four countries." World health & population 14, no. 1 (2012): 44. Lundgren, Rebecka I., Mihira V. Karra, and Eileen A. Yam. "The role of the Standard Days Method in modern family planning services in developing countries." The European Journal of Contraception & Reproductive Health Care 17, no. 4 (2012): 254-259.Mikolajczyk, Rafael T., Joseph B. Stanford, and Martina Rauchfuss. "Factors influencing the choice to use modern natural family planning." Contraception 67, no. 4 (2003): 253-258. Orbeta, Aniceto., Jr. “Poverty, Fertility Preferences, and Family Planning Practice in the Philippines.” Philippine Journal of Development, 129. (2006). Accessed October 25, 2019, from https://ideas.repec.org/p/phd/dpaper/dp_2005-22.html.July Orbeta, Aniceto Jr. “Poverty, vulnerability, and family size: evidence from the Philippines (No. 68). (2005). Asian Development Bank. Orbeta Jr, Aniceto, and Ernesto M. Pernia. Population Growth and Economic Development in the Philippines: What Has Been the Experience and What Must Be Done? No. 1999-22. PIDS Discussion Paper Series, 1999. Rufo, Aries. “The church pays lip service to natural family planning.” Rappler (2011). Accessed October 01, 2019, from https://news.abs-cbn.com/-depth/12/04/11/church-pays-lip-service-natural-family-planning. Schivone, Gillian B., and Paul D. Blumenthal. "Contraception in the developing world: special considerations." In Seminars in reproductive medicine, vol. 34, no. 03, pp. 168-174. Thieme Medical Publishers, 2016. Seidman, M. "Requirements for NFP service delivery: an overview." Advances in Contraception 13, no. 2-3 (1997): 241-247. Selak, Anne. “What the Church Owes Families.” La Croix International (2020) Accessed October 24, 2020, from https://www.commonwealmagazine.org/what-church-owes-families. Sinai, Irit, Rebecka Lundgren, Marcos Arévalo, and Victoria Jennings. "Fertility awareness-based methods of family planning: predictors of correct use." International family planning perspectives (2006): 94-100. Smoley, Brian A., and Christa M. Robinson. "Natural family planning." American family physician 86, no. 10 (2012): 924-928. Stanford, Joseph B., Janis C. Lemaire, and Poppy B. Thurman. "Women's interest in natural family planning." Journal of Family Practice 46 (1998): 65-72. Tommaselli, G. A., M. Guida, S. Palomba, M. Pellicano, and C. Nappi. "The importance of user compliance on the effectiveness of natural family planning programs." Gynecological endocrinology 14, no. 2 (2000): 81-89. Van de Vusse, Leona, Lisa Hanson, Richard J. Fehring, Amy Newman, and Jaime Fox. "Couples' views on the effects of natural family planning on marital dynamics." Journal of Nursing Scholarship 35, no. 2 (2003): 171-176. Vidal, Avis C. “Faith-based organizations in Community Development. (2001) Accessed January 28, 2020, from www.huduser.org/publications/pdf/faith-based.pdf. Walker, Christopher, and Mark Weinheimer. "The performance of community development systems: A report to the National Community Development Initiative." Washington, DC: Urban Institute (1996). Weldon, Elizabeth, Karen A. Jehn, and Priti Pradhan. "Processes that mediate the relationship between a group goal and improved group performance." Journal of personality and social psychology 61, no. 4 (1991): 555. World Health Organization, "Family Planning Contraception Methods," June 22, 2020. Accessed August 08, 2020, from https://www.who.int/news-room/fact-sheets/detail/family-planning-contraception. World Health Organization. "Building from common foundations: the World Health Organization and faith-based organizations in primary healthcare." (2008). World Health Organization. “Health topics: family planning.” (1988). Accessed September 24, 2020, from http://www.who.int/topics/family_planning/en/. World Health Organization. (1988). Natural family planning: a guide to the provision of services. Accessed August 27, 2019, from https://apps.who.int/iris/handle/10665/39322.Yin, Robert K. "Case study research: Design and methods 4th edition." In the United States: Library of Congress Cataloguing-in-Publication Data. 2009.

Međugorje is the biggest pilgrimage center of Southeastern Europe. It is located in the southern part of Bosnia and Herzegovina, in western Herzegovina. Before the apparitions in Međugorje, it was a karst agricultural region in which its population mostly lived off agriculture, namely cultivating tobacco and grapes. Despite the fact that the official Catholic church does not recognise Međugorje as the place of the Marian apparition, that has never prevented religious people from all over the world to visit. Since 1981, when, according to the belief of the local people, the Virgin Mary appeared, until 2016, this little Herzegovinian place was visited by more than 30 million pilgrims. More than 80% of pilgrims are foreigners (Italians, Czechs, Germans, Koreans, Lebanese, Poles, Ircs and others), so Međugorje has become an international marian shrine. The Appearance of Our Lady of Međugorje as a specific event has had multiple consequences for the development of this poor peripheral Herzegovinian village: development of pilgrim tourism, landscape transformation, development of the tertiary sector, change of socio-economic structure of the population and population growth. The village greatly expanded in buildings and the landscape is transformed beyond recognition. Nowadays, tourism is the dominating activity – agriculture is becoming rare, apart from viticulture and, only recently, growing olives. This paper analyzes characteristics of tourism and urban development of Međugorje that generated a series of negative consequences, since it completely ignored the need for destination management and spatial planning.

Tension between anti-normative queer politics and the assimilative pull of liberal identitarianism are a fixture of queer life and queer space (Cohen, 2019; Warner 1999; Nash, 2006; Nash, 2013). Recently, this is visible in the actively contested commodification and gentrification of queer neighborhoods that often sterilize spaces of their queerness (Nash & Gorman-Murray, 2015; Bell & Binnie, 2004; Patrick, 2014; Doan & Higgins, 2011; Renninger, 2018). Through this lens, it comes as no surprise that a condo development proposed on the site of a prominent Toronto drag bar has been met with strong community concern or opposition. While the developer is leading a community consultation process that ostensibly seeks to maintain the presence of the bar and to support the cultural legacy of the community (Bousfields Inc., 2020), the possibility of the continued sterilization of Toronto’s gay village demands critical investigation. This study applies a queer approach (Cohen 1997; Cohen 2019; Browne & Nash 2010; Foucault 1978) that makes visible the forces of normalization at work, to assess the capacity for community consultation to protect queer interests. I raise several concerns over the democratic limitations of community consultation in planning. The neoliberal logics of urban growth at work are fundamentally anti-queer. As such, the capacity of existing planning frameworks to make space for queer life in Toronto is questionable. At this nexus of shifting queer geographies, community consultation, and urban development in the neoliberal city lie important questions about how power is geographically structured, deployed, and contested. ReferencesBell, D., & Binnie, J. (2004). Authenticating Queer Space: Citizenship, Urbanism and Governance. Urban Studies,41(9), 1807-1820 Bousfields Inc.. (2020). Public Consultation Strategy Report: 506-516 Church Street. Prepared on behalf of Graywood CM GP. Retrieved from, https://506churchstreet.com/wp-content/uploads/2020/07/PublicConsultation-Strategy-Report.pdf Browne, K., & Nash, C. (2010). Queer methods and methodologies: an introduction. In K. Browne, & C. Nash,Queer methods and methodologies: intersecting queer theories and social science research (pp. 1-24). Ashgate.Butler, J. (1999). Gender Trouble . Routledge. Cohen, C. J. (1997). Punks, Bulldaggers and Welfare Queens: The Radical Potential of Queer Politics? GLQ, 3(4),437-465. Cohen, C. J. (2019). The Radical Potential of Queer? Twenty Years Later. GLQ: A Journal of Lesbian and GayStudies, 25(1), 140-144. Doan, P. L., & Higgins, H. (2011). The Demise of Queer Space? Resurgent Gentrification and the Assimilation ofLGBT Neighborhoods. Journal of Planning Eduation and Research, 31(1), 6-25. Foucault, M. (1978). The History of Sexuality. Random House Inc. Nash, C. J. (2006). Toronto's gay village (1969-1982): Plotting the politics of gay identity. The CanadianGeographer, 50(1), 1-16. Nash, C. J., & Gorman-Murray, A. (2015). Recovering the Gay Village: A Comparative Historical Geogrpahy ofUrban Change and Planning in Toronto and Sydney. Historical Geography, 43, 85-105. Patrick, D. (2014). The matter of displacement: a queer urban ecology of New York City's High Line. Social &Cultural Geography, 15(8), 920-941. Renninger, B. (2018). Grindr Killed the Gay Bar, and Other Attempts to Blame Social Technologies for UrbanDevelopment: A Democratic Approach to Popular Technologies and Queer Sociality. Journal of Homosexuality,66(12), 1736-1755. Warner, M. (1999). The Ethics of Sexual Shame. In, The trouble with normal: Sex, politics, and the ethics of queerlife (pp. 1-40). Free Press.

An elderly man of my acquaintance once told me that there was nothing much to recommend living beyond 90. Things have changed over the past two decades, however. These days all he'd need is a touch of Viagra, an attitude reorientation, a little bit of manifesting and he'd be feeling as fit as, as, well … as a man in his 60s. Had he been around now, as a knowledgeable nonagenarian, he need not have mourned the passing of the years. Instead, he could have concentrated on becoming daily younger. As Second Youth so blithely trumpets: "In your youth, your mind, body and spirit are capable of great recuperative powers but, as you get older, you believe that those powers diminish. Not true! As long as you have a will -- and a method -- to improve your life, you will find the power to make it happen." Lacking the method? Look no longer… Books entitled RealAge: Are You as Young as You Can Be? (Roizen 1999) appear at the top of the New York Times best seller list, arguing that some 70-year olds can have the health profile of average 44-year olds within three years of making the right choices. (www.RealAge.com) This is the book's manifesto: The whole point of RealAge is to promote old age. Healthy, vibrant and young old age. RealAge shows you how you can live at eighty with all the energy and vigor of a fifty-five year old, how you can be the ninety year old who still lives on your own, travels and forcefully expresses feisty opinions -- the person who leaves the 'kids' marveling, 'How does she do it?' Having respect for old age means wanting to end the suffering that so often goes along with it. No one wants to be bedridden, afflicted with heart disease, or undergoing cancer treatment. Everyone wants to be able to do all the things he or she has always done and more. [Italics, gendered language, original] (Roizen 1999, p. 10) This website-supported best seller is part of a burgeoning industry which includes Cassel and Vallasi (1999) The Practical Guide to Aging: What Everyone Needs to Know, and Perls and Silver (1999) Living to 100: Lessons in Living to Your Maximum Potential at Any Age. "‘People have gotten old before, but never this many people and never this many people with such a high level of education … [boomers] will become obsessed with health and prevention of all the infirmities that accompany aging’ predicts Russell." (Wetzstein 1999, citing Russell.) The hypothesis put forward by Russell, by Wetzstein (1999) and by others, is that this is an 'age and stage' issue. It represents a new generational perspective reflective of the mindset and the life experience of the post mid-1940s 'baby boomer'. This website-supported best seller is part of a burgeoning industry which includes Cassel and Vallasi (1999) The Practical Guide to Aging: What Everyone Needs to Know, and Perls and Silver (1999) Living to 100: Lessons in Living to Your Maximum Potential at Any Age. "‘People have gotten old before, but never this many people and never this many people with such a high level of education … [boomers] will become obsessed with health and prevention of all the infirmities that accompany aging’ predicts Russell." (Wetzstein 1999, citing Russell.) The hypothesis put forward by Russell, by Wetzstein (1999) and by others, is that this is an 'age and stage' issue. It represents a new generational perspective reflective of the mindset and the life experience of the post mid-1940s 'baby boomer'. Boomers refuse to see 40 as middle aged (Wetzstein 1999), and would perish the thought that the Rolling Stones would ever retire. They define 50s as ‘Second youth’. (Gabriel & Molli 1995) They continue to participate in adventure and encounter holidays and subscribe to complementary health care regimes and new age approaches to daily life. They sign up for www.lovinguniversity.net and marvel at how much younger 43-yr old founder Susan Bradley looks on her website than in a recent Who Weekly (2001, p. 71). This baby boomer refusal to age has manifested itself widely in general and specialist consumer magazines, in broadcast TV and radio shows concentrating on good health and super-fitness, and in other elements of popular culture. Even given the hype, however, this new perspective might have long-term beneficial health/medical effects. The aging of the boomer generation may not be accurately predictable from the data collected from other generations with other mindsets. The back cover of Second Youth proclaims: "Desperate and aging far too fast she staked everything on discovering a natural source of Young Women's Hormones. Now, her triumph gives you thirty extra years of Second Youth. Age moved backwards for this woman. Just as it can -- this very month -- for you". (Gabriel & Molli 1995, back cover) Did someone mention snake oil? Or Bluebeard? Coupled with an optimism that allows them to forecast health and happiness into double-digit decades, however, boomers have a demonstrable suspicion of conventional medical ‘authority’ and a willingness to do their own research on health topics of interest. According to Mycek (1999) "In 1998, the [US] bill for homeopathic remedies (chiropractic and massage therapy, vitamins, yoga, herbal remedies, hypnosis, acupuncture) exceeded the total gross domestic product of all [US] hospitals put together." For boomers, a greater emphasis on health is not going to mean more of the same health care products, delivered in the same way. It is going to mean doing things differently. But is this a healthy way for us to look at aging and (shall we mention the word) death? Is our desire/burning commitment to remain indefinitely young and healthy in some way 'sick'? It is eminently reasonable to hypothesise -- as many people approaching their 'middle years' do -- that baby boomers are aiming to reinvent the aging process. (Dychtwald, 1999) The past quarter century has seen the burgeoning growth of preventative/health promotion and complementary health promoting services including nutritionists, naturopaths, chiropractors, rebalancers, meditation teachers, physiotherapists, counsellors and life coaches. The oldest members of the richest, best informed, most numerous generation in history are turning 55. The boomers (born from 1946--1960) can't put off for any longer the fact that -- chronologically -- they are approaching middle age. But what does this mean to a generation with many members who would rather be dead than old? Does the denial of chronological age, and the espousal of 'physiological age' (the premise upon which the RealAge philosophy and empire is built) represent a sick fantasy to avoid accepting our mortality? Baby boomers are a specific, much researched, sociocultural phenomenon. Their aim is to move beyond actuarial projections to re-write expectations of aging. From the self-help movement to the success of the potency drug Viagra, there is ample evidence that boomers have plans and expectations for their own aging processes that differ radically from those adopted by their parents. People born into the prosperity and plenty of the early post-WWII years often police their health attitudes and behaviours in proactive ways. These patterns are likely to impact upon their health profiles in the future and to influence the creation of services tailored to meet different hopes, fears and expectations. Who says Cher can't look young forever? Most health care planning is based on actuarial data that examines past events and extrapolates from these events into the future. However, this is not likely to result in a valid prediction of the health and aging patterns of the boomer generation. Graham May is a futurologist. He suggests that (May 2000), in anticipating the future, we are attempting either to foresee it, to manage it, or to create it. The philosophical distinctions between these perspectives provide different rationales for those who wish to influence the future. Attempts to foresee, or predict, the future – for example by extrapolating trends – presuppose that in some very particular ways the future already exists and/or is closely related to the forces evident in the present and the past. Managing the present with the future in mind accepts that present actions and decisions influence the future, and suggests that the future does not exist and is capable of being influenced by our current choices. The creation of the future – through techniques such as ‘creative visioning’ – works on the basis that once situations that do not exist have been imagined they can be brought into existence. These three approaches, separately and in parallel, offer ways of negotiating the uncertainty and essential unpredictability of the future, and of longevity and fitness. The longevity and second youth approach combines the idea of managing the future and envisioning it: 'the manifestation' approach. Baby boomers have already created a different future for our society. They are credited with re-writing the institutions of marriage (via de factos, divorce, blended families, single parents, older pregnancies); marketing (psychodemographics rather than age, sex, socioeconomic status); religion (the decline of the Church and the rise of new age philosophies, faith healing, angels on demand); education (just-in-time learning, lifelong learning); work practices -- and health. The boomers are also rewriting what aging means for them, and to them. Using popular culture starting points, such as Second Youth and RealAge, it seems that a major boomer project of the next twenty years is working to defy/turn back the aging clock. This project is invested with the hopes, fears, dreams and expectations of millions of citizens in western societies. Boomers are practical, however, as well as ‘just in time’ and they know that a belief that they can do it is half the battle. Let's assume that although many boomers are already fitter and healthier than any generation before them at their age, others may be intending to ‘make a break’ for fitness as an early priority of their retirement. Boomers may also expect their retirement years to be years of health and plenty, and they seem to indicate that they're prepared actively to work with these goals in mind. However, not all will be successful in beating their biology. How do boomers expect to manage their own chronic ailments in the future: arthritis, failing hearing and sight, late onset diabetes, heart disease, incontinence, dementia etc? Will the stem cell implants solve all foreseeable problems? Excluding alternative and complementary medical strategies, the health care industry is one of the biggest sectors of the economy representing 8% GDP (and rising). As indicated by its growing place in popular culture, health is also a hobby, pastime and pleasure – and the contemporary obsession with health is … sick. Although the social advantage to be conferred by living as healthily as possible, and as well as possible, is self-evident, it may require a level of selfishness and self-absorption unparalleled in human history. More to the point, however, this approach to getting older brings problems of its own. Firstly, it is built on a fear of aging, and a wish to deny the aging process which may become more desperate as the years (and they will) take their toll. Far from increasing the pleasure and satisfaction of 'a good age' this dynamic, operating over the decades, is as likely to build frustration, depression and a sense of powerlessness. As a (breast) cancer patient once told me: 'It's bad enough having cancer without everyone else thinking it's my fault for not having a positive enough attitude!' Aging is going to happen -- will we go with the flow - or end up like King Canute, with wet feet, trying to turn back the tide? Secondly, this perspective is counter-productive in fetishising a numerical age. When we're so focused on chronological age, biological age and the celebrating of our first, second and third 'year younger' parties (with fruit and water, please) we're not coming to terms with what's real for us in our ecological niche. Humanity is comprised of sentient, vertebrate, mammals. Far better to know our life cycle, and plan our lives to fit within it, than to pretend it can be revered. Much better to accept that we can be a very fit seventy year old (or a very unfit seventy year old) than to persuade ourselves that 'That's just my chronology, my real age is 44.' I'm sure we'll all be able to tell the difference… If anyone seriously believed the hype of living 26 years younger, you'd have to feel more than sorry for them. You'd have to suspect that maybe, even if they were blissfully unaware of it, they're a little bit sick. I gather that there's a Centre for Positive Aging recently started up in Perth: that's something altogether healthier References Cassel, C. and Vallasi, G. The Practical Guide to Aging: What Everyone Needs to Know. New York: New York University Press, 1999. Dychtwald, K. 'Age power': how the new-old will transform medicine in the 21st century, Geriatrics, vol. 54, no. 12, 1999, 22—7. Gabriel, V. and Molli, J. Second Youth, Melbourne: Bookman Press, 1995. May, G. Worldviews, assumptions and typologies of the future, Journal of Future Studies, vol. 5, no. 2, November, 2000, 37—51 Mycek, S. We’re not in Kansas anymore, Trustee, vol. 52, no. 8, 1999, 20—4 Perls, T. and Silver, M. Living to 100: Lessons in Living to Your Maximum Potential at Any Age, New York: Basic Books, 1999. Roizen, M. RealAge: Are You as Young as You Can Be? London: Thorsons, 1999 Wetzstein, C. Boomers’ new quest: to be forever young, Insight on the News, vol. 15, no. 24, 28th June, 1999, 40 Who Weekly Love is in the air, no. 474, 2 April, 2001, 71

Introduction Documentary film has grown significantly in the past decade, with high profile films such as Fahrenheit 9/11, Supersize Me, and An Inconvenient Truth garnering increased attention both at the box office and in the news media. In addition, the rising prominence of web-based media has provided new opportunities for documentary to create social impact. Films are now typically released with websites, Facebook pages, twitter feeds, and web videos to increase both reach and impact. This combination of technology and broader audience appeal has given rise to a current landscape in which documentary films are imbedded within coordinated multi-media campaigns. New media have not only opened up new avenues for communicating with audiences, they have also created new opportunities for data collection and analysis of film impacts. A recent report by McKinsey and Company highlighted this potential, introducing and discussing the implications of increasing consumer information being recorded on the Internet as well as through networked sensors in the physical world. As they found: "Big data—large pools of data that can be captured, communicated, aggregated, stored, and analyzed—is now part of every sector and function of the global economy" (Manyika et al. iv). This data can be mined to learn a great deal about both individual and cultural response to documentary films and the issues they represent. Although film has a rich history in humanities research, this new set of tools enables an empirical approach grounded in the social sciences. However, several researchers across disciplines have noted that limited investigation has been conducted in this area. Although there has always been an emphasis on social impact in film and many filmmakers and scholars have made legitimate (and possibly illegitimate) claims of impact, few have attempted to empirically justify these claims. Over fifteen years ago, noted film scholar Brian Winston commented that "the underlying assumption of most social documentaries—that they shall act as agents of reform and change—is almost never demonstrated" (236). A decade later, Political Scientist David Whiteman repeated this sentiment, arguing that, "despite widespread speculation about the impact of documentaries, the topic has received relatively little systematic attention" ("Evolving"). And earlier this year, the introduction to a special issue of Mass Communication and Society on documentary film stated, "documentary film, despite its growing influence and many impacts, has mostly been overlooked by social scientists studying the media and communication" (Nisbet and Aufderheide 451). Film has been studied extensively as entertainment, as narrative, and as cultural event, but the study of film as an agent of social change is still in its infancy. This paper introduces a systematic approach to measuring the social impact of documentary film aiming to: (1) discuss the context of documentary film and its potential impact; and (2) argue for a social science approach, discussing key issues about conducting such research. Changes in Documentary Practice Documentary film has been used as a tool for promoting social change throughout its history. John Grierson, who coined the term "documentary" in 1926, believed it could be used to influence the ideas and actions of people in ways once reserved for church and school. He presented his thoughts on this emerging genre in his 1932 essay, First Principles of Documentary, saying, "We believe that the cinema's capacity for getting around, for observing and selecting from life itself, can be exploited in a new and vital art form" (97). Richard Barsam further specified the definition of documentary, distinguishing it from non-fiction film, such that all documentaries are non-fiction films but not all non-fiction films are documentaries. He distinguishes documentary from other forms of non-fiction film (i.e. travel films, educational films, newsreels) by its purpose; it is a film with an opinion and a specific message that aims to persuade or influence the audience. And Bill Nichols writes that the definition of documentary may even expand beyond the film itself, defining it as a "filmmaking practice, a cinematic tradition, and mode of audience reception" (12). Documentary film has undergone many significant changes since its inception, from the heavily staged romanticism movement of the 1920s to the propagandist tradition of governments using film to persuade individuals to support national agendas to the introduction of cinéma vérité in the 1960s and historical documentary in the 1980s (cf. Barnouw). However, the recent upsurge in popularity of documentary media, combined with technological advances of internet and computers have opened up a whole new set of opportunities for film to serve as both art and agent for social change. One such opportunity is in the creation of film-based social action campaigns. Over the past decade, filmmakers have taken a more active role in promoting social change by coordinating film releases with action campaigns. Companies such as Participant Media (An Inconvenient Truth, Food Inc., etc.) now create "specific social action campaigns for each film and documentary designed to give a voice to issues that resonate in the films" (Participant Media). In addition, a new sector of "social media" consultants are now offering services, including "consultation, strategic planning for alternative distribution, website and social media development, and complete campaign management services to filmmakers to ensure the content of nonfiction media truly meets the intention for change" (Working Films). The emergence of new forms of media and technology are changing our conceptions of both documentary film and social action. Technologies such as podcasts, video blogs, internet radio, social media and network applications, and collaborative web editing "both unsettle and extend concepts and assumptions at the heart of 'documentary' as a practice and as an idea" (Ellsworth). In the past decade, we have seen new forms of documentary creation, distribution, marketing, and engagement. Likewise, film campaigns are utilizing a broad array of strategies to engage audience members, including "action kits, screening programs, educational curriculums and classes, house parties, seminars, panels" that often turn into "ongoing 'legacy' programs that are updated and revised to continue beyond the film's domestic and international theatrical, DVD and television windows" (Participant Media). This move towards multi-media documentary film is becoming not only commonplace, but expected as a part of filmmaking. NYU film professor and documentary film pioneer George Stoney recently noted, "50 percent of the documentary filmmaker's job is making the movie, and 50 percent is figuring out what its impact can be and how it can move audiences to action" (qtd. in Nisbet, "Gasland"). In his book Convergence Culture, Henry Jenkins, coined the term "transmedia storytelling", which he later defined as "a process where integral elements of a fiction get dispersed systematically across multiple delivery channels for the purpose of creating a unified and coordinated entertainment experience" ("Transmedia"). When applied to documentary film, it is the elements of the "issue" raised by the film that get dispersed across these channels, coordinating, not just an entertainment experience, but a social action campaign. Dimensions of Evaluation It is not unreasonable to assume that such film campaigns, just like any policy or program, have the possibility to influence viewers' knowledge, attitudes, and behavior. Measuring this impact has become increasingly important, as funders of documentary and issue-based films want look to understand the "return on investment" of films in terms of social impact so that they can compare them with other projects, including non-media, direct service projects. Although we "feel" like films make a difference to the individuals who also see them in the broader cultures in which they are embedded, measurement and empirical analysis of this impact are vitally important for both providing feedback to filmmakers and funders as well as informing future efforts attempting to leverage film for social change. This type of systematic assessment, or program evaluation, is often discussed in terms of two primary goals—formative (or process) and summative (or impact) evaluation (cf. Muraskin; Trochim and Donnelly). Formative evaluation studies program materials and activities to strengthen a program, and summative evaluation examines program outcomes. In terms of documentary film, these two goals can be described as follows: Formative Evaluation: Informing the Process As programs (broadly defined as an intentional set of activities with the aim of having some specific impact), the people who interact with them, and the cultures they are situated in are constantly changing, program development and evaluation is an ongoing learning cycle. Film campaigns, which are an intentional set of activities with the aim of impacting individual viewers and broader cultures, fit squarely within this purview. Without formulating hypotheses about the relationships between program activities and goals and then collecting and analyzing data during implementation to test them, it is difficult to learn ways to improve programs (or continue doing what works best in the most efficient manner). Attention to this process enables those involved to learn more about, not only what works, but how and why it works and even gain insights about how program outcomes may be affected by changes to resource availability, potential audiences, or infrastructure. Filmmakers are constantly learning and honing their craft and realizing the impact of their practice can help the artistic process. Often faced with tight budgets and timelines, they are forced to confront tradeoffs all the time, in the writing, production and post-production process. Understanding where they are having impact can improve their decision-making, which can help both the individual project and the overall field. Summative Evaluation: Quantifying Impacts Evaluation is used in many different fields to determine whether programs are achieving their intended goals and objectives. It became popular in the 1960s as a way of understanding the impact of the Great Society programs and has continued to grow since that time (Madaus and Stufflebeam). A recent White House memo stated that "rigorous, independent program evaluations can be a key resource in determining whether government programs are achieving their intended outcomes as well as possible and at the lowest possible cost" and the United States Office of Management and Budget (OMB) launched an initiative to increase the practice of "impact evaluations, or evaluations aimed at determining the causal effects of programs" (Orszag 1). Documentary films, like government programs, generally target a national audience, aim to serve a social purpose, and often do not provide a return on their investment. Participant Media, the most visible and arguably most successful documentary production company in the film industry, made recent headlines for its difficulty in making a profit during its seven-year history (Cieply). Owner and founder Jeff Skoll reported investing hundreds of millions of dollars into the company and CEO James Berk added that the company sometimes measures success, not by profit, but by "whether Mr. Skoll could have exerted more impact simply by spending his money philanthropically" (Cieply). Because of this, documentary projects often rely on grant funding, and are starting to approach funders beyond traditional arts and media sources. "Filmmakers are finding new fiscal and non-fiscal partners, in constituencies that would not traditionally be considered—or consider themselves—media funders or partners" (BRITDOC 6). And funders increasingly expect tangible data about their return on investment. Says Luis Ubiñas, president of Ford Foundation, which recently launched the Just Films Initiative: In these times of global economic uncertainty, with increasing demand for limited philanthropic dollars, assessing our effectiveness is more important than ever. Today, staying on the frontlines of social change means gauging, with thoughtfulness and rigor, the immediate and distant outcomes of our funding. Establishing the need for evaluation is not enough—attention to methodology is also critical. Valid research methodology is a critical component of understanding around the role entertainment can play in impacting social and environmental issues. The following issues are vital to measuring impact. Defining the Project Though this may seem like an obvious step, it is essential to determine the nature of the project so one can create research questions and hypotheses based on a complete understanding of the "treatment". One organization that provides a great example of the integration of documentary film imbedded into a larger campaign or movement is Invisible Children. Founded in 2005, Invisible Children is both a media-based organization as well as an economic development NGO with the goal of raising awareness and meeting the needs of child soldiers and other youth suffering as a result of the ongoing war in northern Uganda. Although Invisible Children began as a documentary film, it has grown into a large non-profit organization with an operating budget of over $8 million and a staff of over a hundred employees and interns throughout the year as well as volunteers in all 50 states and several countries. Invisible Children programming includes films, events, fundraising campaigns, contests, social media platforms, blogs, videos, two national "tours" per year, merchandise, and even a 650-person three-day youth summit in August 2011 called The Fourth Estate. Individually, each of these components might lead to specific outcomes; collectively, they might lead to others. In order to properly assess impacts of the film "project", it is important to take all of these components into consideration and think about who they may impact and how. This informs the research questions, hypotheses, and methods used in evaluation. Film campaigns may even include partnerships with existing social movements and non-profit organizations targeting social change. The American University Center for Social Media concluded in a case study of three issue-based documentary film campaigns: Digital technologies do not replace, but are closely entwined with, longstanding on-the-ground activities of stakeholders and citizens working for social change. Projects like these forge new tools, pipelines, and circuits of circulation in a multiplatform media environment. They help to create sustainable network infrastructures for participatory public media that extend from local communities to transnational circuits and from grassroots communities to policy makers. (Abrash) Expanding the Focus of Impact beyond the Individual A recent focus has shifted the dialogue on film impact. Whiteman ("Theaters") argues that traditional metrics of film "success" tend to focus on studio economic indicators that are far more relevant to large budget films. Current efforts focused on box office receipts and audience size, the author claims, are really measures of successful film marketing or promotion, missing the mark when it comes to understanding social impact. He instead stresses the importance of developing a more comprehensive model. His "coalition model" broadens the range and types of impact of film beyond traditional metrics to include the entire filmmaking process, from production to distribution. Whiteman (“Theaters”) argues that a narrow focus on the size of the audience for a film, its box office receipts, and viewers' attitudes does not incorporate the potential reach of a documentary film. Impacts within the coalition model include both individual and policy levels. Individual impacts (with an emphasis on activist groups) include educating members, mobilizing for action, and raising group status; policy includes altering both agenda for and the substance of policy deliberations. The Fledgling Fund (Barrett and Leddy) expanded on this concept and identified five distinct impacts of documentary film campaigns. These potential impacts expand from individual viewers to groups, movements, and eventually to what they call the "ultimate goal" of social change. Each is introduced briefly below. Quality Film. The film itself can be presented as a quality film or media project, creating enjoyment or evoking emotion in the part of audiences. "By this we mean a film that has a compelling narrative that draws viewers in and can engage them in the issue and illustrate complex problems in ways that statistics cannot" (Barrett and Leddy, 6). Public Awareness. Film can increase public awareness by bringing light to issues and stories that may have otherwise been unknown or not often thought about. This is the level of impact that has received the most attention, as films are often discussed in terms of their "educational" value. "A project's ability to raise awareness around a particular issue, since awareness is a critical building block for both individual change and broader social change" (Barrett and Leddy, 6). Public Engagement. Impact, however, need not stop at simply raising public awareness. Engagement "indicates a shift from simply being aware of an issue to acting on this awareness. Were a film and its outreach campaign able to provide an answer to the question 'What can I do?' and more importantly mobilize that individual to act?" (Barrett and Leddy, 7). This is where an associated film campaign becomes increasingly important, as transmedia outlets such as Facebook, websites, blogs, etc. can build off the interest and awareness developed through watching a film and provide outlets for viewers channel their constructive efforts. Social Movement. In addition to impacts on individuals, films can also serve to mobilize groups focused on a particular problem. The filmmaker can create a campaign around the film to promote its goals and/or work with existing groups focused on a particular issue, so that the film can be used as a tool for mobilization and collaboration. "Moving beyond measures of impact as they relate to individual awareness and engagement, we look at the project's impact as it relates to the broader social movement … if a project can strengthen the work of key advocacy organizations that have strong commitment to the issues raised in the film" (Barrett and Leddy, 7). Social Change. The final level of impact and "ultimate goal" of an issue-based film is long-term and systemic social change. "While we understand that realizing social change is often a long and complex process, we do believe it is possible and that for some projects and issues there are key indicators of success" (Barrett and Leddy, 7). This can take the form of policy or legislative change, passed through film-based lobbying efforts, or shifts in public dialogue and behavior. Legislative change typically takes place beyond the social movement stage, when there is enough support to pressure legislators to change or create policy. Film-inspired activism has been seen in issues ranging from environmental causes such as agriculture (Food Inc.) and toxic products (Blue Vinyl) to social causes such as foreign conflict (Invisible Children) and education (Waiting for Superman). Documentary films can also have a strong influence as media agenda-setters, as films provide dramatic "news pegs" for journalists seeking to either sustain or generation new coverage of an issue (Nisbet "Introduction" 5), such as the media coverage of climate change in conjunction with An Inconvenient Truth. Barrett and Leddy, however, note that not all films target all five impacts and that different films may lead to different impacts. "In some cases we could look to key legislative or policy changes that were driven by, or at least supported by the project... In other cases, we can point to shifts in public dialogue and how issues are framed and discussed" (7). It is possible that specific film and/or campaign characteristics may lead to different impacts; this is a nascent area for research and one with great promise for both practical and theoretical utility. Innovations in Tools and Methods Finally, the selection of tools is a vital component for assessing impact and the new media landscape is enabling innovations in the methods and strategies for program evaluation. Whereas the traditional domain of film impact measurement included box office statistics, focus groups, and exit surveys, innovations in data collection and analysis have expanded the reach of what questions we can ask and how we are able to answer them. For example, press coverage can assist in understanding and measuring the increase in awareness about an issue post-release. Looking directly at web-traffic changes "enables the creation of an information-seeking curve that can define the parameters of a teachable moment" (Hart and Leiserowitz 360). Audience reception can be measured, not only via interviews and focus groups, but also through content and sentiment analysis of web content and online analytics. "Sophisticated analytics can substantially improve decision making, minimize risks, and unearth valuable insights that would otherwise remain hidden" (Manyika et al. 5). These new tools are significantly changing evaluation, expanding what we can learn about the social impacts of film through triangulation of self-report data with measurement of actual behavior in virtual environments. Conclusion The changing media landscape both allows and impels evaluation of film impacts on individual viewers and the broader culture in which they are imbedded. Although such analysis may have previously been limited to box office numbers, critics' reviews, and theater exit surveys, the rise of new media provides both the ability to connect filmmakers, activists, and viewers in new ways and the data in which to study the process. This capability, combined with significant growth in the documentary landscape, suggests a great potential for documentary film to contribute to some of our most pressing social and environmental needs. A social scientific approach, that combines empirical analysis with theory applied from basic science, ensures that impact can be measured and leveraged in a way that is useful for both filmmakers as well as funders. In the end, this attention to impact ensures a continued thriving marketplace for issue-based documentary films in our social landscape. References Abrash, Barbara. "Social Issue Documentary: The Evolution of Public Engagement." American University Center for Social Media 21 Apr. 2010. 26 Sep. 2011 ‹http://www.centerforsocialmedia.org/›. Aufderheide, Patricia. "The Changing Documentary Marketplace." Cineaste 30.3 (2005): 24-28. Barnouw, Eric. Documentary: A History of the Non-Fiction Film. New York: Oxford UP, 1993. Barrett, Diana and Sheila Leddy. 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