An Enquiry on the Use, Benefits and Challenges of Virtual/Hybrid Worship in the Seventh-Day Adventist Church in Kenya

An Enquiry on the Use, Benefits and Challenges of Virtual/Hybrid Worship in the Seventh-Day Adventist Church in Kenya

Sampson M. Nwaomah, PhD

Theological Seminary, Adventist University of Africa, Ongata Rongai, Kenya

DOI: https://dx.doi.org/10.47772/IJRISS.2025.90300032

Received: 03 February 2025; Accepted: 12 February 2025; Published: 27 March 2025

ABSTRACT

The digital phenomena has influenced how worship is conducted in many places even in the post-COVID-19 pandemic era. However, opinions and experiences vary on the use, benefits and challenges of virtual/hybrid worship. Thus, this study examined the degree of usage, benefits and challenges of virtual/hybrid worship in the Seventh-day Adventist (SDAC) worship in Kenya. This descriptive study adopted the convenience method of sampling. Data was collected from about two hundred and sixty-three respondents through the use of questionnaire distributed via google docs amongst some clerics and members in about fifty-five churches in five selected sub-administrative units of SDAC in Kenya. The data were analyzed using simple descriptive statistics. The findings of this study indicated that SDAs in Kenya still extensively utilized the social media platforms such as FB and YT and Zoom conferencing platform for worship during post- pandemic ear. The perception of this type of worship in SDA congregations in Kenya is generally positive, suggesting that virtual/hybrid worship has become an integral part of worship delivery, fellowship and evangelism and church services. Overall, it is recommended that despite the obstacles encountered in virtual/hybrid worship, the denomination should continue to utilize it as it has been a source of growth and innovation. As a church, it is important to remain vigilant in the digital age, with a focus on monitoring and assessing potential dangers, continuously evaluating and adapting, and engaging in advisory discussions.

Keywords: Virtual, Hybrid, Worship, Seventh-day Adventist Church, Kenya

INTRODUCTION

Christian worship holds a crucial role in human existence, serving as a means to establish a connection with God and seek divine blessings and interventions in the lives of believers. Further, group and public worships serve to strengthen social bonds and foster fellowship, cultivating a sense of belonging within a faith community. Traditionally, the diverse forms of public worship and collective worship was mostly in-person. Nevertheless, the advent of the COVID-19 pandemic in in March 2020 severely disrupted this type of worship experience globally. As a result the Kenyan government-imposed stay-at-home and lockdown measures aimed at mitigating the virus’s spread (Wangari et al, 2021, par. 1). Confronted with these obstacles, churches, including the Seventh-day Adventist Church in Kenya (SDACK) turned to technology using virtual platforms as a means to sustain worship. In due course, these virtual services transitioned into hybrid, where worship is conducted through physical (face-to-face) and virtual/online means­­­­­­. Virtual/Hybrid Worship is mainly driven by technology, and this technology is free to access for the members of the Church.

The Seventh-day Adventist Church is a Protestant Christian denomination that observes Saturday as the Sabbath. According to Marambi (2021, par. 1) the SDA Church began in Kenya in 1906. Worship for the Church traditionally includes coming together for a physical service on Wednesdays and Fridays evening and Saturdays. Some of the elements of worship include praise, prayer, preaching, offering, and the ordinance of humility. Thus, worship holds a pivotal role in the spiritual development and communal bonding of the members of the Church in Kenya. Traditionally, worship has been a physical gathering in church buildings, yet some congregations in SDACK even after the pandemic have transitioned from in-person gatherings to virtual/hybrid formats using first the Zoom meeting platforms and subsequently social media platforms such as Facebook (FB) and YouTube (YT). This development is line with the Pew Research which in a recent study found that about twenty-two percent of its respondents say they watch online worship service more than before the Pandemic (Pfeiffer, 2023, par. 6).  Thus, this research focused on virtual /hybrid Worship using FB and YT, and Zoom conferencing platforms. During these worship sessions a congregation is deliberative and comes together in a physical space to worship and concurrently uses an online feed or access point to promote the worship of God.

Within the Seventh-day Adventist Church of Kenya, some individuals and groups routinely encountered virtual/hybrid worship before the COVID-19 pandemic. The church used technology and social media to some extent for the broadcast of its evangelistic crusades and some religious programs. This was done through its television network called Hope Channel Kenya since 2013. Some of the religious programs, like sermons, bible studies and health and family life education were live broadcasts while others were prerecorded programs and worship services. But the increased utilization of virtual/hybrid worship using FB and YT and Zoom during the post-covide-19 era raises pertinent  some questions among congregants and even leaders about its current status and the challenges it presents within the Seventh-day Adventist Church in Kenya. Thus, objectives of this study are to: (i) investigate the extent of virtual/hybrid worship Usage in the Seventh-day Adventist Church in Kenya (ii) benefits (impact) of virtual/hybrid worship and (iii) challenges of virtual/hybrid worship. The comprehension of the effects and complexities of virtual/hybrid worship seek to cultivate awareness and enhanced viewpoints among congregants and Church leadership, including administrators and policy makers, with the ultimate goal of enhancing the worship encounter for worshippers. Additionally, the understanding aims to offer guidance on the constructive incorporation of technology in the SDA Church and address the growing issues and obstacles that may be detailed in the research findings.

LITERATURE REVIEW

The confluence of faith and technology has given rise to new hybrid modes of religious worship. Virtual worship involves congregations coming together online, enabling religious organizations to build community in a digital realm beyond the confines of traditional church settings. In addition, hybrid worship combines in-person and online gatherings, exploring the idea of simultaneous worship experiences. The COVID-19 pandemic accelerated these developments for faith communities globally, presenting ongoing challenges. This literature review scholarly some research on the evolution, benefits and challenges of virtual/hybrid religious worship.

Evolution of Virtual/Hybrid Worship

The COVID-19 global pandemic has changed daily life across the world in drastic ways. Churches, mosques, synagogues, temples, and other buildings considered sacred havens of worship were abruptly shut down for months as a health precaution. This left religious leaders scrambling to help their congregations continue worship in some form as social distancing prohibited gatherings of more than a few people. The physical separation and isolation many experienced impacted the very fabric of their faith as the buildings considered the heart of community were no longer a reality. For many, it put into question the value of the building itself as worship became possible to continue with a camera and microphone and an electronic device from one’s private residence.

The concept of virtual/hybrid worship can be dissected into two key components: “worship,” and “virtual.” Worship for Christian functions to sustain the relationship between God and man (Farley, 2016, pp.591-613) and it is expressed in a reverent life that includes piety and liturgy (Davies, 1962, p.879). Christian worship encompasses an activity that engages with God and glorifies God (Grudem, 1994, p.1003). Worship gives human life significance and direction. Worship is set apart from other human endeavors by its structure, essence, purpose, and manifestation. Virtual, on the other hand, does not signify a form of worship that is either fully unrealized or unattainable. Instead, it characterizes any form of connection or communication facilitated by technology or other methods of separation. In this sense, a virtual realm can encompass a church edifice, a worship gathering, or the presence of a divine being. Present-day virtual worship is defined as any form of worship service or prayer facilitated by electronic means (Yvette, 2024, p.3).

Virtual worship emerged in different faith traditions as a way to navigate that upheaval upending everything leaders thought they knew about the place of the church. In the pandemic and post era religious groups invested immense effort to create a digital space to gather their congregations online in the wake of the pandemic, exploring the affordances and limits new technologies present already before the pandemic. Despite ignorance of its growth prior to the pandemic, many expressions of virtual worship predate COVID-19 as attested by Robinson-Neal (2008, pp.229-231). This has also been the case in Africa (Asamoah-Gyadu, 2005 and 2015; Togarasei, 2012 and Amanze and Wogu, 2015). These virtual worship included worship or prayer transmitted electronically via radio, television, and the internet. But improvements in speed and efficiency of communication, congregational development, and church life which revolved around place and people have intensified its usage since after the pandemic.

Benefits of Virtual/Hybrid Worship

Worship in a virtual or hybrid setting could provide extensive opportunities and advantages for congregants, church leaders, and the broader church community. Some scholars have identified these benefits to encompass broader outreach to members and non-members, heightened engagement, increased convenience, cost efficiency, adaptability, and enhanced participation. The virtual presentation of a church’s worship on social media can spark the interest and curiosity of individuals outside the faith (Yvette, 2024, pp. 8-15 and Badmos (2015, pp.4-5). Others believe that virtual worship attendees exhibit spiritual wellness and reconciliation (Sircar & Rowley, 2019, p. 5). And some researchers suggest that social media usage by churches enhances youthful members’ participation (Animante, Akussah & Darko-Adjei, 2021, p.110) and facilitate discipleship and spiritual growth (Annor, 2023, par.7 and White, 2022, p. 153). All these supposed benefits imply that the faith mediated via virtual platform for virtual audience/worshippers is even as robust for in-person congregants or individuals. Thus, whether in person or virtually, devoted individuals can meaningfully commune with God. And that even congregations profit in many ways through worship virtual/hybrid worship.

Challenges of Virtual/Hybrid Worship

The accompanying challenges of virtual/digital worship, coupled with a sense of loss of social and ritual, are also under scrutiny.  Scholars such as Lund (2024, par. 5-13) have identified some of these limitation or challenges of virtual worship. Some of the critical challenges include absence of opportunity for public affirmations in worship as encouraged in Hebrews 10:24-25, distractions of worshippers during worship. Further, Yvette (2024, pp. 16-44) classifies the perils of virtual into personal and congregational. On the categories of personal he list among others self-centeredness, laziness, loss of meaning and expression, passivity of worshipers, diminished commitment to local congregation. At the congregational level the challenges of virtual worship is said to include huge cost on the local church investing on the procurement and maintenance of technology and skills. Addiction to online platforms which could affect spiritual commitment, dwindling pastoral care and relationship building, and distancing between the worship leaders and the worshippers and low turnout. Badmos argues that other challenges of the usage of social media for worship are fraud and identity theft, time wasting, invasion of privacy and the allurement to entertainment and other web sites that a worshipper may not want to view (Badmos, 2014, p.6). One may deduce from the litany of limitations that connections and engagement within the congregational family, pastoral care in a church with a substantial digital presence could be in the decline.

RESEARCH DESIGN

The Seventh-day Adventist Church in Kenya has two administrative divisions, namely East Kenya Union Conference (EKUC) with headquarters in Nairobi and West Kenya Union Conference (WKUC) with headquarters in Kisumu. The EKUC has eleven sub sub-administrative units, five of these units have been selected for this research. They are the Central Kenya Conference (CKC) with a head office in Nairobi, the Central Rift Valley Conference (CRVC) with headquarters in Nakuru and the East Nairobi Field (ENF), with a head office in Syyokimau/Mlongo, Machakos County. The others are the North East Kenya Filed (NEKF) with a head office in Meru and the South Nairobi Kajiado Field (SNKF) with a head office at Ongata Rongai, in Kajiado Country. These field have both urban, semi-urban and rural settings.

The researcher employed a quantitate approach to determine participants’ perspectives and experiences regarding the use, benefits and challenges of virtual and hybrid worship in the Seventh-day Adventist Church in Kenya.  A criterion for selection of participants in the study was the convenience sampling which was based on recruiting participants from each of the five administrative units who were available and willing to participate in the study. A criterion for selection of participants in the study was that they were among worshippers in the church under investigation and conduct worship virtually/hybrid approach. A target population of sixty members from each of the five sub-administrative units totaling three hundred members was anticipated.

The design of the study was dependent on the research objectives, the context of the study and the priorities of the researcher. Informed consent was achieved by providing detailed information concerning the research process to all participants in the instrument. Participation was voluntary for all participants. They are also notified that they could withdraw from the study at any time without any consequence. No incentives were offered to participants in exchange for participation. Ethical considerations were also met. To maintain confidentiality and anonymity, participants were not required to be identified.

The study collected data based through an online questionnaire with a set of options that would collect the data desired for each section categorized into sections on (a) demographic data, (b) virtual/hybrid worship usage, (c) benefits and (d) challenges. Relevant items were used to collect data from sections A and B while five point Likert scale of strongly disagree (SD), disagree (D), neutral (N), strongly agree (SA) and agree (A) were used to collect data for sections C and D. The instrument was validated for reliability by prior test and the Cronbach Alpha value of 0.76. The test result was exceeded the acceptable point of 0.50 suggesting that the instrument was reliable and good for data collection. The questionnaire was administered with the aid of Google Forms. A short link to the survey was distributed electronically to the church members and leaders via emails/WhatsApp. This was done with the help of fifteen research assistants who are leaders and church members in the local fields that participated in the study. The respondents were told of the study’s intent. The aim was to survey about three hundred (300) respondents in five sub-administrative units of the SDACK. But two hundred and sixty-three (263) from about fifty-five (55) churches eventually participated. This was about 87 % of responses.

DATA RESULTS AND DISCUSSIONS

The research findings were, analyzed, and presented using descriptive statistics in the following tables. These statistics encompass frequencies and percentages. The ultimate goal was to provide an overview of how relevant themes were perceived within the population under scrutiny. This was followed by possible recommendations based on the empirical research findings.

Table i. Demographic Information of the Respondents

As could be seen from table i the respondents were from the five sub-administrative units selected for this study: CKC: 48 (18.3%), CRVF 36 (13.7%), ENF 43 (16.3%), NEKF 77 (29.3%) and SNKF 59 (22.4%). It was also found that 150 (56.2%) of the respondents were from urban churches, 76 (28.9%) from semi-urban churches while 37 (14.1%) were from rural communities. On the nature of church involvement, 43 (16.3%) were local church pastors. A total of 51 (19.4%) of the respondents held local church administrative responsibility in the local church elders, while 169(64.3%) of the respondents were neither elders nor pastors. As for gender, 160 (60.8%) were male and 103 (39.2%) were females. The three highest age ranges of the respondents were: (i) 26-35(80 (30.4%), (ii) 36-45 (77(29.3%) and (iii) 46-55 (48(18.3%). Concerning their occupation, 126(47.9%) of the respondents reported they are employed, 68(25.9%) self-employed, while 39 (14.8%) were students.

The findings of the analysis of demography of the respondents revealed a wide number of members across the five administrative regions of the church in Kenya selected for this study. The respondents represented diverse socio-economic locations and backgrounds, gender, age groups, and local church administrative responsibilities. This diversities play a crucial role in understanding how virtual/hybrid worship service has been received and experienced by different level congregants in diverse settings and economic status. Moreover, it could shed light on the overall utilization of these services in fostering community engagement and spiritual growth among members. Thus, the subsequent analysis explores how these virtual and hybrid worship models have transformed traditional practices and the ways in which congregants have adapted to and embraced these changes and perceived its challenge

 Table ii Extent of Virtual/Hybrid Worship Usage in the Seventh-day Adventist Church in Kenya

The respondents were asked to choose all the options that apply to their churches. Analysis of the responses on the utilization of social media virtual/hybrid before COVID-19 pandemic revealed that in the churches of   154 (58.6%) the respondents there were no usage of such. It was indicated by 158 (60.1%) and (164(62.4%) of the respondents that YouTube Zoom and Conferencing platforms ranked the highest in usage for worship, respectively. The largest number of participants in the study (174(66.9%) identified Saturday worship as the day this platforms are heavily utilized. This may be because of the Church’s doctrinal belief of the sacredness of Saturday. Sabbath worship is also the climax of the weekly congregational worship of God and fellowship amongst members. This also indicated that though a cumulative number of 259 (98.5%) of the respondents preferred physical worship on Saturdays, it seemed there is a commitment by the local churches evidenced by sufficient technical (106(40.3%) and sufficient and trained manpower (94(35.7%) to provide all opportunities possible for all its members to participate in worship either virtually or physically. Thus, the implementation of virtual and hybrid worship within the Seventh-day Adventist Church in Kenya has been accepted within the ecclesiastical community.

Table iii Benefits (Impact) of Virtual/Hybrid Worship

The exploration of the impact of virtual/hybrid worship on church activities has revealed a range of positive impacts or benefits on various church activities in the Seventh-day Adventist Church in Kenya. These effects have the potential to enhance worship activities and experiences. Thus, a cumulative majority of respondents in the strongly agreed and agreed responses (171 (65%) acknowledged that the use of virtual/hybrid methods has significantly contributed to the improvement the church’s online presence and visibility. Similarly 161(61.1%) of the respondents said it has enhanced its evangelistic outreach and 185 (70.2%) opined that it has provided the church new ways to engage with the youths possibly because of the appeal of social media to youths. In the same vein, majority of the respondents   181 (69.6%), claimed it has simplified the hosting of community events. Another benefit is the facilitation of discipleship and spiritual growth as indicated 142(54.2%) of the respondents. It should, however be noted that the respondents in this category is just slightly higher than a combination of the responses of neutral (78(29.8) and the combination of the negative responses 42(45%). This may suggest there is sizable number of church members who think that the elements of discipleship like pastoral visitation may have been negatively affected by the use of social media for worship and other church and/or pastoral duties.

Nonetheless, it was noted by 213 (77.9%) and 212 (80.6%) of the respondents that virtual/hybrid worship has still enabled followership with members in distant locations and the homebound, respectively. It was also indicated by 193 (73.9%) of the respondents that virtual/hybrid worship has also facilitated the recording of worship which members who could later refer later either because they missed worship, had   technical challenges or desire to benefit once again from the past worship services. A total of 139 (52%) claimed it supported reaching out to the inactive members. However, a significant number of the respondents (112(42.6%) held that virtual/hybrid worship has had minimal positive effects on space management on Sabbath. This might be because most members (259(98.5%) still prefer physical worship on that day as indicate in table 2. Further, virtual/hybrid worship has not meaningfully contributed to their local church fund raising if one considers the combination of the neutral and disagree and strongly disagree responses (150 (57%). This could be because that was not the intended purpose.

The most significant outcomes of the rise of virtual worship and other hybrid platforms is that many local congregations recognized the necessity and potential of technology in digital worship. Thus, in the virtual/hybrid setup, the sharing of lessons, praises, prayers, and testimonies with fellow church members has not only been maintained but has also taken on new dimensions that were not present in the physical setting. Utilizing these newfound platforms have made worship to reach a larger audience than ever before. More individuals are now encountering the church’s message and learning about Jesus and the Good News He offers. These platforms have made it possible for some to become part of an online faith community when it would have otherwise been impossible (due to geographical barriers, the need for a local community of faith with shared languages and culture, or profound doubts and struggles). These opportunities have the potential to attract people who may seem unlikely. These findings are consistent with view of many scholars among whom are Badmos (2016), Sircar and Rowley (2019) and Annor (2023) who affirmed the benefits of virtual/hybrid worship in the various studies. Therefore, in the case of SDACK, hybrid worship has contributed to ensure the fulfillment of God’s desire and command for His people to always worship Him (Heb 10:24-26). This allows congregants, distance, age and social status or physical limitations, notwithstanding to collectively affirm their relationship with God. Hybrid worship has also strengthened proclamation of the good news beyond the borders of local churches in following the divine mandate in Revelation 14:6-7 which the church promotes.

Table IV Challenges of Virtual/Hybrid Worship

In the analysis of the data, it was revealed that virtual and hybrid worship presented challenges and concerns for church leaders and members who participated in this study. Of the potential challenges that this study sought the respondents affirm some of them. These included making worship impersonal and non-participatory for the online audience as indicated by a total of the strong and agreed responses 131 (49.8%). A total of 173 (65.8%) affirmed that worship could be casual for online audience and this may emanate from the environment or disposition of the online audience that may lure virtual audience to irreverence. This findings is contrary to majority of the respondents 171 (65%) who claim that virtual/hybrid worship may not cause distractions. It was also found that many respondents (166 (63%)  agreed that  virtual/hybrid worship could diminish a member’s commitment to local a congregation since some could consider convenience of time and cost saving  above travelling to local churches for worship or fellowship. Further, a total of 173(65.2%) of the respondents specified that some virtual audience may choose the flexibility of following the worship service of other congregations for various reasons. Another challenge is the resultant huge financial investment on technologies, skills development and suitable systems to support this transition as stated by 124 (47.1%) of the respondents. It has however encouraging that a significant number of respondent 130 (49.4%), and 109 (41.5%) if the neutral responses are not considered as negative, do not agree that virtual/hybrid worship has negatively impacted on pastoral care and nurture and or affected affirmations and expressions respectively. The latter might be because most congregants still prefer physical worship for Friday and Saturday worship services. Thus virtual/hybrid worship has served fundamentally different needs of traditional worship. Nonetheless, findings on the limitations of virtual worship is in with the studies of Yvette (2024) who has noted the limitations that virtual worship poses to congregations and congregants.

CONCLUSION AND RECOMMENDATIONS

The rapid advancement of technology and emergence of social media continues to reshape societies and various aspects of life, including religious worship. The findings of this study, aimed to explore the use, benefit and challenges of virtual/hybrid worship in the Seventh-day Adventist Church in Kenya, indicated that the church utilized the social media platforms such as FB and YT and Zoom conferencing platform for worship. The perception of this type of worship in SDA congregations in Kenya is generally positive, suggesting that virtual/hybrid worship has become an integral part of worship delivery, fellowship and evangelism and church services. Utilizing of social media platforms ensures that worship, preaching, teaching, and other functions or ministries of the church are expanded beyond the local congregations. Thus, pastors, local church leaders and congregants increasingly recognize and value this platform.

But Virtual and hybrid worship settings bring with them inherent cultural, social, and spiritual tensions and Seventh-day Adventist Church in Kenya may not been immune to these dynamics discussion on the subject. The Church in Kenya is no longer faced with the decision of whether to embrace or reject hybrid worship environments. But a comprehensive understanding of the subject is urgently required. This understanding may pave the way for the better integration of hybrid worship environments for the continued spread of the gospel. The outcomes of this research are able to offer guidance to those involved in promoting the utilization of virtual and hybrid worship services within some Seventh-day Adventist Church in Kenya. Thus, I make the following recommendations.

First, it is essential for leadership of congregations offering virtual/hybrid worship to provide a clearer understanding of this type of worship services and commit to the provision and maintenance of high-quality virtual/hybrid worship services, with a focus on enhancing user experience and content for its members.  Such Churches should also aim at involving the congregation directly in the planning and regulation of worship services.

Second, churches offering virtual/hybrid worship must prioritize the nurturing of profound senses of belonging for virtual audience. However, any innovation in delivering worship and make it accessible to all congregants must align with the church’s doctrine, vision and mission. While there have been positive influences there is a need for a deeper understanding of the concept of “hybrid worship” within the context of the Seventh-day Adventist belief and faith.

Next, it is recommended that despite the obstacles encountered in virtual/hybrid worship, the denomination should embrace it as it has been a source of growth and innovation. Finally, it is important to remain vigilant in the digital age, with a focus on monitoring and assessing potential dangers, continuously evaluating and adapting, and engaging in advisory discussions.

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