Digital Interactions in Church Communities Attributable to

Covid-19 Pandemic

Julianti Kasih

, Yenni Merlin Djajalaksana

and Doro Edi

Informatics Engineering Program, Maranatha Christian University, Jl. Surya Sumantri No. 65, Bandung, Indonesia

Information Systems Program, Maranatha Christian University, Jl. Surya Sumantri No. 65, Bandung, Indonesia

Keywords:

Catholic, Church, Christian, Congregation, COVID-19, Digital Interaction.

Abstract: COVID-19 significantly the church communities in Indonesia. After the Large-Scale Social Restrictions,

churches can no longer conduct face-to-face services at church premises and turn to digital interactions.

Interactions with the Congregation are carried out through live streaming, mainly on YouTube Channel,

mobile applications specifically made for this need, website, and social media channels. This research was

conducted within the broader area without restrictions on Indonesia's territory. The survey method, distributed

online questionnaires targeted towards church communities, was used for this research. For this reason, we

distributed questionnaires to congregations from various Christian and Catholic Churches in Indonesia using

purposive sampling. We collected 159 responses for this study. The results were calculated with descriptive

statistical analysis using AMOS 24 software tools. The research and analysis found no influence from the use

of digital interactions on the condition of the church mass. Although there was a sense of loss of kairos moment,

the respondents stated that they had no problem with digital interactions regardless of whether it was not as

good as face-to-face interaction. This situation needs to be a concern for preachers to make digital interactions

enjoyable and intimate. This study found that respondents still prefer face-to-face interactions to digital

interactions.

INTRODUCTION

To break the chain of spreading the Coronavirus

(COVID-19), on June 1, 2020, the Government of the

Indonesian Information Portal (Indonesia.go.id)

(F.WH, 2021) announced a Guideline to Activities in

Houses of Worship during the New Normal Period.

These implementing regulations are listed in the

Minister of Religion Circular Letter Number 15 of

2020 concerning Guidelines for Organizing Religious

Activities in Houses of Worship in Realizing a

Productive and Safe Society from Covid-19

Pandemic Period. Understanding the pandemic itself

is a severe disease and spreads not only in one part of

the country but throughout the world (C. Hawker,

2005). The impact of the COVID-19 pandemic is very

multidimensional and uncertain (Sulkowski, 2020).

From the effect on the economic sector in education

https://orcid.org/0000-0002-7941-872X

https://orcid.org/0000-0001-9789-4394

https://orcid.org/0000-0002-3093-2816

to spiritual organizations such as churches. COVID-

19 pandemic has shifted churches into a somewhat

revolutionary way of being church today (Pillay,

2020). They respond to the appeal of the Government

and health protocols from WHO to carrying out

church services at home (Silitonga, 2020). Thus, the

function of the church building as a place for worship

was replaced by live streaming (PGI, 2020). The

fellowship structure is no longer a forum for prayer

but a medium of communication (Surna, 2020).

People return to enjoying services from home

using digital tools such as YouTube, video

conferencing, or websites. As said by Samson, "the

church returns to its roots, as the early history of the

church being formed services in the house" (Simon,

1999).

Research conducted on the island of Sulawesi

regarding Toraja digital interactions at the Borang

642

Kasih, J., Djajalaksana, Y. and Edi, D.

Digital Interactions in Church Communities Attributable to Covid-19 Pandemic.

DOI: 10.5220/0010756200003112

In Proceedings of the 1st International Conference on Emerging Issues in Humanity Studies and Social Sciences (ICE-HUMS 2021), pages 642-648

ISBN: 978-989-758-604-0

Borang Church states that congregants/people can

participate in online worship more seriously

(Mongan, 2020). In contrast to the research conducted

by Suriawan, 66.4% of the Congregation in DKI

Jakarta stated that the church building is still a place

of worship fellowship that the community wanted

during COVID-19 (Surna, 2020). Does a similar

opinion occur in church congregations in other areas

in Indonesia? This situation tries to cover in this study.

Specifically, this study uses the first variable,

namely the congregation/people, and the second

variable, namely digital interaction. The word

"congregation" in Indonesian vocabulary refers

specifically to the Christian community, not other

religious communities (Eliade, 1987). Meanwhile,

digital interaction means the use of websites,

YouTube, video conferences, and mobile devices

Regarding the manifestation of each variable, the

main focus is the change in attitudes, feelings, and

thoughts on the main subject of the Christian

community, namely the congregation. The second

focus is on the tools for digital interaction and their

influence on the main issue. A study states that with

the COVID-19 pandemic, live church streaming

causes a loss of "kairos moments" in events delivered

during services such as praising God, religious rituals,

and worship (Pillay,2020). Interestingly, the

congregation/people in Indonesia deal with this. Do

they have the same feeling about the feeling of "kairos

moment" lost with digital interactions? So this too is

one of the things that was discovered in this study.

Furthermore, we will check the respondents'

attitudes regarding Christian congregations

consisting of various denominations and Catholics.

The Catholic way of worship, which is called a mass,

is slightly different from Christian worship, where

there is communion, the prayer room has more

symbols, and a sacrament atmosphere full of worship

rituals. On the other hand, Christian worship

procedures are more straightforward and do not use

communion every week. Which later will bring a

difference in the "kairos moment" of the congregation

the live streaming service.

METHODS

It was using a cross-sectional study conducted for

church mass. One hundred fifty-nine people filled the

questionnaire form by purposive sampling targeted

towards the church mass. For data processing, it used

the IBM SPSS AMOS 24 application that using

Structural Equation Model. SEM is a statistical

modeling technique that combines factor analysis and

regression or path analysis statistical analysis tools,

combining factor analysis and regression (Boateng,

2020). In a quantitative study, there are two types of

variables. Once is unobserved variable or construct

variable as the variable that can't measure directly,

except manifest variable. This variable using symbols

as an ellipse. Secondly is the manifest variable, which

represents the measurement factor for the constructed

variable. (Santoso,2018). Its symbol is a rectangle.

In this case, the dependent variable is the

congregation as the variable affected by the changes

in the independent variable (Boateng, 2020).

Secondly, an independent variable is a variable that

is manipulated to observe a change in a dependent

variable and is represented by Digital Interaction

(Boateng, 2020).

There are two testing steps: Construct Testing and

Full Structure Model Testing, to get the relations

between the two variables above. The target to be

achieved is to obtain a Final Model and Result of

Statistical formulation in Digital Interactions in

Church Community.

2.1 Construct Testing

In the following is the testing of Two construct

variables, Digital Interaction, and the Congregation

variable

2.1.1 Digital Interaction

First of all, the Calculation of Digital Interaction

Construct with IBM Amos 24. The manifest variable

of this Construct figured and explained is in the

following Table 1.

Table 1: Digital Interaction.

mbol Manifes

x1 Youtube

x2 Website

x3 Video Conference

x4 Mobile Application

As we know, YouTube claims to be a means of

freedom in obtaining or distributing information

(https://www.youtube.com/intl/id/about/). While a

website can be the work of an individual or an

Digital Interactions in Church Communities Attributable to Covid-19 Pandemic

643

organization/company with a discussion referring to

one or more specific topics or specific interests.

(https://id.wikipedia.org/wiki/Situs_web), in this

study, the website belongs to the church organization

as a tool for interacting with congregations. Parties or

more in different locations can simultaneously.

Interact by using audio and video simultaneously

(https://id.wikipedia.org/wiki/Konferensi_video).

Another thing this study observed that the developed

mobile application was accessible, appealing, and

pedagogically constructive for users. (mobile

application). Therefore, these four devices are using

in his research as manifests of digital interaction. The

results of the Digital Interaction calculation show that

the four manifestations of Digital Construction meet

the requirements for the value of P <0, so there is no

need for the trimming process, and all of the variables

manifests is used

2.1.2 The Congregation

In the following Table 2, we can see the manifest

variable of the congregation. There is a factor of

solemn loss when using digital interaction (Pillay,

2020). Based on that research, the feeling factor (x6)

choose as the manifest variable in the congregation

The other manifests "have the choice of digital

exchange for spiritual problems (x5)", the

comparison of this situation with face-to-face

activities (x7), and the relationship with the preacher

is as good as face-to-face (x8). In understanding the

Digital literacies for Ministry, Oliver states the need

for preachers to understand the social presence that

incorporates online and in-person engagement.

(Oliver, 2020)

Table 2: The Congregation.

o Construc

Manifes

x5 Digitalization

x6 Feelings

x7 Comparation

x8 Relationship

The variable x5 represents the views of the

congregation/ people on the problem of church

digitalization. The problem of attendance in church is

related to fellowship issues, where the congregation

is present to share and talk (Bryson, 2020) likewise,

remembering that the sacredness factor in a service is

a "kairos moment" that can be lost when people use

the digital system in the service (Pillay, 2020).

Therefore the construct x6 interprets the "Felling."

Furthermore, comparing feelings of the people due to

off-site and on-site meetings, we need to reach this to

be construed with variable namely "Comparison."

The next thing is the relationship of the people to the

preacher whether the digitalization system changes

the level of that relationship

The calculated estimated Variable Congregation

results show that all constructs meet their values, so

there is no need to do a trimming process.

2.2 Full Structure Testing

Complete structure Model testing divided into two,

namely Testing for Model Accuracy and Testing for

Standardized Regression Weight

2.2.1 Testing for Model Accuracy

The variety of many indices that show the accuracy

of the models we take, specifically CMIN, Goodness

of Fit Index (GFI), RMSEA (Root Mean Square Error

of Approximation), and PCFI (Parsimony adjustment

to the CFI) (Ferdinand, 2006) The following result

from testing the accuracy of the model:

•

The limit of CMIN/ DF ≤ 2.00, the Calculation:

CMIN/ DF 1,137 This means that

this model is

fit.

•

Limit of GFI between 0 (not fit) to 1 (very Fit), the

result of GFI is .989 show that the model is within

the applicable or precise limits to the data.

•

RMSEA standard value ≤ 0.08, RMSEA 0.029

results, so the model still displays the accuracy of

the model.

•

PNFI has a limit of ≥ 0.5; In this situation, the

result of PNFI 0.671 shows that the model is even

within the proper sets. The conclusion is that the

model has acceptable certainty.

2.2.2 Testing for Standardized Regression

Weight

Complete structure model testing is used to determine

a relationship between the two digital interaction

constructs and congregation. How does digital

interaction affect the condition of the community who

participate in the digital church activities? The

following Figure 1 is a figure of the Full structure

Model.

ICE-HUMS 2021 - International Conference on Emerging Issues in Humanity Studies and Social Sciences

644

Figure 1: Model DI of C.

2.3 Hypothesis Testing

There is a hypothesis as follows: Ho: Digital

Interaction does not affect Congregation H1: Digital

Interaction affects congregation Where the value for

Possibility (P-Value) is set at 0.10. If the p-value

is> than alpha, then Ho will be rejected, and H1 will

be accepted

RESULTS AND DISCUSSION

3.1 Respondents

There are 159 respondents with domiciles scattered

from several cities in Java, NTT, Ternate, Sumatra,

Bali, and Sulawesi. There are 93 Christians (58%)

and 66 Catholics (42%). The respondence jobs in the

order of the best are private- employees (36%),

followed by entrepreneurs (13%), mothers (13%),

professional employees (12%), and civil servants

(4%). The most significant percentage were

congregants/ ordinary people (62%), followed by

those who were active in church activities (33%),

followed by less active members (5%).

3.2 Digital Interaction

As we know, social media platforms as a means of

outreach, information sharing, and as a virtual

community navigated the impact of COVID-19. The

religious communities adapt forcibly connected shifts

to social media platforms such as Facebook, mobile

application, and YouTube. (Bukovich, 2020). In table

3 below show the comparison of digital interaction

differentiated based on Catholic and Christian-

respondents.

The results are pretty remarkable: YouTube gets

the congregation to use the first position as the

favorite tool. At the same time, a website is a

communication tool that was never seen by 54% of

Catholics and 44% of Christians. Meanwhile, video

conferencing such as zoom is used occasionally for

interaction. The surprising thing is that mobile

applications like WhatsApp and occasionally use

them to interact concerning spiritual matters. There is

a difference here wherein long-distance interaction.

Catholics use mobile applications more than video

conferencing. On the other hand, Christians use more

tools such as zoom and meet to interact with mobile

device software such as watch apps.

3.3 Congregation

The responses of the congregation for the four

questionnaire statements are as follows:

Statements 1. During the time of COVID19, I was

excited about using Digital Church interactions

Table 4 of the results of variable Manifest x5 shows

that both Catholics and Christians agree/ strongly

agree with the statement that they are happy with the

use of digital interaction (65%). It seems that

Christians have successfully carried out the

willingness of the heart to adapt to the Covid situation

(Missa, 2020) by participating in ecclesiastical digital

interactions in Indonesia. This result is in line with a

survey conducted by PGI that 95.4% of respondents

agreed to worship driven digitally (PGI, 2020). In this

Table 3: Use of Digital Tools to Interact.

Catholic Christian

eve

Occasio

nall

Often Very

Often

eve

Occasio

nall

Often Very

Often

You Tube

9% 26% 29% 36% 3% 11% 29% 57%

Website

54% 17% 15% 14% 44% 27% 10% 19%

Video Conference

23% 32% 29% 16% 10% 35% 30% 25%

Mobile application

44% 29% 7% 20% 30% 34% 14% 22%

Digital Interactions in Church Communities Attributable to Covid-19 Pandemic

645

case, digital interaction has advantages because of

Missa's observations, saying that the adaptation

carried out opens opportunities for missions through

digital media to reach unlimited outreach (Missa,

2020).

Table 4: Results of Manifest Variable x5.

Statement Christian Catholic

Strongly disagree/ Disagree 10% 14%

Neutral 26% 21%

Strongly agree/ Agree 65% 65%

Statement 2. In my opinion, online services do not

create a different feeling of sanctity than when in

face-to-face assistance.

Table 5: Results of Manifest Variable x6.

Statement Christian Catholic

Strongly disagree/

Disagree

40% 45%

Neutral 25% 23%

Strongly agree/ Agree 35% 32%

Statements of different feelings of sanctity due to

online services get a reasonably high response from

Catholic respondents (45%) compared to Christians

(40%). This study result is by research on Jerry Palley

where the feeling of "Lost Kairos" moment due to

online worship is obtained (Pillay, 2020)

Statement 3: I prefer services/meetings/meetings

using digital online rather than face to face

Table 6: Results of Manifest Variable x7.

Statement Christian Catholic

Strongly disagree/

Disa

ree

39% 70%

Neutral 26% 16%

Strongly agree/ Agree 35% 14%

Compared to the online system for face-to-face

worship/meetings/meetings, 70% of Catholic

respondents stated they preferred face-to-face. In

contrast, Christian respondents were more flexible

with 39% results, meaning they did not object to the

online system. Even though the results of observations

and hearings on the implementation of worship in

Catholic churches, this study found that digital media

was very effective for ministry in this pandemic

situation (Missa, 2020).

Statement 4. I think the relationship with the preacher

using digital equipment is as good as a physical

meeting

Table 7: Results of Manifest variable x8.

Statement Christian Catholic

Strongly disagree/

Disa

ree

40% 50%

Neutral 25% 16%

Strongly agree/ Agree

35% 34%

Half of the Catholic respondents said that the

relationship with the preacher using digital media is as

good as face-to-face interaction (50%), meaning that

50% think there is a disruption in the relationship with

the preacher. For Christians, 60% feel that the

relationship is disturbed. This funding is the same as

previous researchers found

about social

implications on digital interaction

(Adegboyega,2021). On the other hand, it shows the

struggling of the Christian leader to maintain the

community's relation. Meanwhile, one preacher said,

"Preaching to an Empty Room," It is hard to

understand what the community feels in this virtual

meet. (Bukovich,2020). However, spiritual speakers

in digital media know convening hybrid and digital

communities (Oliver, Duncan 2020) to better their

followers. Hopefully, it can help, so the community

relation with preacher is as good as everyday

situations.

3.4 Result for Calculated Estimed Full

Structure Model

Obtained a P value of 127 which means p- value>

alpha (α = 0.10). which is 0.027 difference it means

that H1 is rejected, and Ho "Digital Interaction does

not affect the Congregation" is accepted. Comparing

with earlier research by Surna, this interpretation is

the same (Surna,2020), whereas the digital interaction

in the church is accepted well by the congregation.

However, the total effect of the variables on the

Congregation variable was .188 it means there is little

effect on the social distancing of the church for the

community. The following is a table of the calculated

Estimated Full Structure Model using Amos 24

software.

ICE-HUMS 2021 - International Conference on Emerging Issues in Humanity Studies and Social Sciences

646

Table 8: Result of model DI to C.

Esti

mate

SE. CR. P

Congregation

< --- Di

ital Interaction

.188 .123 .525 .127

x1 < --- Digital Interaction 1.000

x2 < --- Digital Interaction 2.031 .467 4.346 ***

x3 < --- Digital Interaction 1.663 .356 4.671 ***

x4 < --- Digital Interaction 2.292 .533 4.296 ***

x5 < --- Congregation 1.000

x6 < --- Congregation 1.597 .329 4.862 ***

x7 < --- Congregation 1.347 .284 4.736 ***

x8 < --- Congregation 1.996 .400 4.995 ***

4 CONCLUSIONS

This study found no direct influence from the use of

digital interactions on the condition of the church

mass. However, there was a lost sense of kairos

moment, even though they said they did not have a

problem with digital interactions and even tended to

like it. On the other hand, a social impact of meeting

exchange found that most respondents stated that

interaction with preachers through digital interaction

is not as good as face-to-face interaction. Of course,

this situation needs to be a concern for preachers to

make digital interactions enjoyable, intimate and

build people's faith. A further impact, there is a

tendency that respondents still prefer face-to-face

interactions to digital interactions.

As we know that the catholic church uses more

symbols than the Christian. It is guessed there is a

different feeling of sacredness when the service is

held in church compared to online on.. therefore the

aim for this study is to compare this feeling….and

finding that feeling of lost kairos moment in the

sermon is greater for catholic than Christian

respondent

This research can be broader in terms of

respondent… by asking the opinion of the preacher. I

guess they have specific difficulties, such as they

need to use digital meeting tools that they never use

before, especially for the urban churches, so all of this

needs to be discovered more.

ACKNOWLEDGEMENTS

Our highest appreciation to our institution, Maranatha

Christian University, supports this research.

REFERENCES

Adegboyega, A., Boddie, S., Dorvie, H., Bolaji, B.,

Adedoyin, C., & Moore, S. E. (2021). Social distance

impact on church gatherings: Socio-behavioral

implications. Journal of Human Behavior in the Social

Environment, 31(1–4), 221–234. https://doi.org/

10.1080/10911359.2020.1793869

Bryson, J. R., Andres, L., & Davies, A. (2020). COVID-19,

Virtual Church Services and a New Temporary

Geography of Home.Tijdschrift Voor Economische En

Sociale Geografie, 111(3), 360–372. https://doi.org/

10.1111/tesg.12436

Bukovich, B (2020). Social Media Use During COVID-19.

Pandemicreligion. https://pandemicreligion.org/s/

contributions/page/social-media-use

Boateng, SL (2020) Structural equation modeling (SEM)

made easy. Resource Studies ISSN 2162-3058 2014,

Vol. 4, No. 3 In the second edition (p.156).

C. Hawker, Oxford English Dictionary, Oxford: Oxford

University Press, 2005.

Eliade, M. New York, Macmillan Publishing Company,

1987, pp. 494-496. https://www.worldcat.org/title/

encyclopedia-of-religion/oclc/442857928

F.WH, “Portal Informasi Indonesia (indonesia.go.id),” 1

Juni 2020. [Online]. Available: https://indonesia.go.id/

layanan/kependudukan/ekonomi/panduan-kegiatan-di-

rumah- ibadah-pada-masa-normal-baru. [Diakses 14

Januari 2021].

Ferdinand, Augusty "Structural Equation Modelling Dalam

Penelitian Manajemen "BP Undip, Edisi 4, 2006, p.60-

Missa, Remigius. (2020). Penggunaan Teknologi

Komunikasi Digital Sebagai Tawaran Sarana Pelayanan

Pastoral Di Tengah Pandemi Covid-19. Atma Reksa,

Jurnal Pastoral dan keteketik Vol 5, no 2 edisi Jan-Juni

(2020).

Oliver, K. M., Williams-Duncan, S., & Kimball, E.

M. (2020). Digital literacies for ministry: A qualitative

study of theological educators preparing students for

new media engagement. Ecclesial Practices, 7(1), 117–

137. https://doi.org/10.1163/22144417-bja10008

Pillay, J. (2020). COVID-19 Shows the Need to Make

Church More Flexible. Transformation, 37(4), 266–

275. https://doi.org/10.1177/0265378820963156

Surna,S., Suseno,A (2020) Pandangan Teologis Live

Streaming Atau Zoom Sebagai Sarana Ibadah Bersama

Di Masa Pandemi Covid 19. Jurnal Teologi Praktika.

Vol.1,nomer 2, 137-152. ISSN 2722-8916

http://jurnalstttenggarong.ac.id/index.php/JTP/article/v

iew/18/pdf_1

Silitonga, R. (2020). Respon Gereja Atas Pandemik Corona

Virus Desease 2019 Dan Ibadah Di Rumah. Manna

Rafflesia, 6(2), 86–111. https://doi.org/10.38091/

man_raf.v6i2.125

Sulkowski, L., & Ignatowski, G. (2020). Impact of C O V I D -

19 pandemic on the organization of religious behavior

in different Christian denominations in Poland.

Religions, 11(5), 1–15. https://doi.org/10.3390/

rel11050254

Digital Interactions in Church Communities Attributable to Covid-19 Pandemic

647

Simon. W, Houses that Change the World: The Return of

the House Churches, UK: OM Publishing,1999.

https://www.amazon.com/Houses-That-Change-

World-Churches/DP/185078356X

Santoso.S (2018). Konsep dasar dan Aplikasi SEM dengan

AMOS24 (Edisi ke 2). PT Alex Media

Komputindo,Kelompok, Gramedia 2018.

https://onesearch.id/Record/IOS1.INLIS00000000063

6678

Mongan, S, “Pengaruh Ibadah Online Terhadap

Transformasi Spiritual dan Sosial pada Warga Jemaat

GKII Jemaat Barang Barang,” Jurnal kuliah Metode

Penelitian I – IAKN Toraja, pp. 1-5., 2020.

https://osf.io/48rme

Website Persekutuan Gereja gereja di Indonesia (PGI) “

Potret Wajah Gereja di Masa Pandemi Covid 19

juli,2020 https://pgi.or.id/potret-wajah-gereja-di-masa-

pandemi-covid-19/

Wikipedia,"https://www.wikipedia.org/," Wikipedia,

[Online]. Available: https://id.wikipedia.org/wiki/

Misa. [Diakses 14.1.2021]

Wikipedia, "https://www.youtube.com/intl/id/about/

Wikipedia, [Online]. Available: https://id.

wikipedia.org/wiki/Situs_web [Diakses 15.5.2021]

Wikipedia, "https://www.wikipedia.org/," Wikipedia,

[Online]. Available: https://id.wikipedia.org/wiki/

Konferensi_video [Diakses 14.5.2021]

ICE-HUMS 2021 - International Conference on Emerging Issues in Humanity Studies and Social Sciences

648