scholarly journals CONGREGATIONS AS CONSUMERS: USING MARKETING RESEARCH TO STUDY CHURCH ATTENDANCE MOTIVATIONS IN THE DIOCESE OF BANDUNG INDONESIA

2018 ◽  
Vol 2 (2) ◽  
pp. 117-127 ◽  
Author(s):  
Pilifus Junianto
Keyword(s):  
Church Attendance ◽  
Marketing Research ◽  
Marketing Mix ◽  
Time Schedule ◽  
Sunday Mass ◽  
The Church

This applied techniques study more commonly associated with the churchgoing orientation religious and church marketing mix. Data were collected using questionnaires filled out by 924 respondent who were present at the Bandung Diocesan Church. Data processed by crosstabulation. It tries to know whether there is a relationship between church marketing mix and churchgoing motivations with their attendance. The results indicated that there is connection between churchgoing motivations with their attendance and church marketing mix. Internal orientation of the respondent's religion has the highest influence among the orientations. Then in the church marketing mix, the greatest effect is the respondents are happy with the time schedule in Sunday Mass. It is the access category.

The City, the Countryside and the Social Gospel in Late Victorian Nonconformity

1979 ◽  
Vol 16 ◽  
pp. 415-426 ◽  
Author(s):  
D. W. Bebbington
Keyword(s):  
Church Attendance ◽  
Church Of England ◽  
Adult Population ◽  
Late Nineteenth Century ◽  
Working Classes ◽  
The People ◽  
Large Numbers ◽  
The Social ◽  
The City ◽  
The Church

The late nineteenth-century city posed problems for English nonconformists. The country was rapidly being urbanised. By 1881 over one third of the people lived in cities with a population of more than one hundred thousand. The most urbanised areas gave rise to the greatest worry of all the churches: large numbers there were failing to attend services. The religious census of 1851 had already shown that the largest towns were the places where there were the fewest worshippers, although nonconformists gained some crumbs of comfort from the knowledge that nonconformist attendances were greater than those of the church of England. Unofficial surveys in the 1880S revealed no improvement. Instead, although few were immediately conscious of it, in that decade the membership of all the main evangelical nonconformist denominations began to fall relative to population. And it was always the same social group that was most conspicuously unreached: the lower working classes, the bottom of the social pyramid. In poor neighbourhoods church attendance was lowest. In Bethnal Green at the turn of the twentieth century, for instance, only 6.8% of the adult population attended chapel, and only 13.3% went to any place of worship. Consequently nonconformists, like Anglicans, were troubled by the weakness of their appeal.

The Convocation of 1710: an Anglican attempt at counter-revolution

1971 ◽  
Vol 7 ◽  
pp. 311-319 ◽  
Author(s):  
G. V. Bennett
Keyword(s):  
Church Attendance ◽  
Church Of England ◽  
Great Majority ◽  
Critical Question ◽  
Parish Church ◽  
Parish Priest ◽  
Ecclesiastical Courts ◽  
Marked Decline ◽  
The Church ◽  
The Revolution

The Revolution of 1688 began for the clergy of the Church of England an era of grave crisis. It was not merely that the deposition of James II had posed for many of them a critical question of conscience. More serious were the effects of the Toleration Act of 1689 which quickly showed themselves in diminished attendances at church, and in a marked decline in the authority and status of the parish priest. By its literal provisions the act permitted dissenters a bare liberty to worship in their own way; but, as interpreted by successive administrations and by the great majority of the laity, it effected an ecclesiastical revolution. Although various statutes required all Englishmen to attend their parish-church each Sunday, and though the act merely permitted them to go to a meeting-house instead, it was widely held after 1689 that church-attendance was voluntary. The ecclesiastical courts continued to exercise their traditional jurisdiction in matrimonial, probate, and faculty causes, and over the clergy; but their coercive authority over the morals and religious duties of the laity became virtually impossible to enforce.

scholarly journals The Integration of Behavioural Change Models in Social Marketing Programs in Public Health

2019 ◽  
Vol 2 (1) ◽  
pp. 30-39
Author(s):  
Oxana Savciuc ◽  
Alina Timotin
Keyword(s):  
Public Health ◽  
Social Marketing ◽  
Behavioural Change ◽  
Health Sector ◽  
Marketing Research ◽  
Marketing Mix ◽  
Change Models ◽  
The Social ◽  
Consumer Orientation ◽  
Alternative Techniques

Abstract The aim of the paper is to provide a conceptual theoretical framework of the integration of the theories and models of behavioural change in the marketing mix of the social marketing programs applied in public health. A second purpose is to highlight the benefits of social marketing over alternative techniques used in programs that are designed to influence health behaviour. The research is a conceptual one, that uses both theoretical (through examination of theories and concepts) and applied approaches (through examination of particular cases and examples). In the specialized literature there are presented multiple models/theories of behavioural change, but their specific application in the marketing mix of the social marketing programs is insufficiently described. The need to use these theories in the public health sector arises from the extended application of social marketing in this field and the specificity of the domain. Eight main theories of behaviour change were studied according to their purpose, variables (possibility of segmentation) and limits. Accordingly, the study presents how these theories can be integrated in the process of social marketing implementation in defining the marketing mix strategy. In this regard, it is important to underline the advantages of using social marketing (in contrast to alternative techniques like PRECEDE/PROCEED or the ecological models), namely: it is based on consumer orientation, uses marketing research, creates attractive exchanges, considers competition, uses the marketing mix, ensures management of the processes. In addition, some elements of the alternative techniques can be taken over in the application of social marketing. Social marketing is a very useful practical tool, but it needs a well-grounded theoretical support in order to gain ground in front of other similar theories. This paper tends to enhance the theoretical tools available for researchers and practitioners.

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław A. Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

The Significance of Marketing in Library and Information Science

E-Marketing ◽  
2012 ◽  
pp. 111-122
Author(s):  
Monday Obaidjevwe Ogbomo
Keyword(s):  
Value Of Information ◽  
Information Science ◽  
Information Service ◽  
Marketing Research ◽  
Marketing Mix ◽  
Information Services ◽  
Intangible Asset ◽  
Library And Information Science ◽  
Financial Valuation ◽  
Value Of Marketing

The value of information as an intangible asset has become increasingly prominent in recent years, in spite of the challenges involved in the identification, measurement and financial valuation of intangibles. Information is a commodity and information service is the marketing of that commodity. This chapter highlighted the significance of marketing in library and information science. Concepts such as information science, marketing and marketing mix, marketing research, and significance of marketing were discussed. The chapter concluded that marketing of information services is important and recommended that it should be incorporated into the curricula of Library and Information Science Schools in Nigeria. It is hoped that information provided in this chapter will enable Librarians, lecturers and students of Library and Information Science to understand the value of marketing in the process of providing information services to customers.

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