The latest on the dissertation is that I’ve been furiously reworking the methodology section to better conform to what I’m actually doing, and I’m hoping to start submitting final draft versions of chapters in the next few weeks. I’m shooting for defense this spring.

The new version of the methodology discusses an interpretive analysis of the output of semantic network analysis software, instead of simply presenting the output of the SNA software as the findings. I’ll hopefully post some more updates as the semester progresses.

I’m also using a different software than Leximancer, which I originally used for my conference presentations. I’m now using a combination of Wordij and UCInet. Wordij (the link for the site is apparently not working) runs the text files and generates statistical information, then produces files that can be used by UCInet to output graphical representations of the word networks.

I’ll provide screenshots later.

In the meantime, you might be interested in the book Exploring Religion and the Sacred in a Media Age, which includes a chapter on blogs and emerging Christian communities by Katharine Sarah Moody. She mentions the research I’ve been doing, and a link to this blog.

I just sent my first “final draft” version to my adviser for him to look over before it gets the fine-tooth-comb treatment from the whole committee. Things are moving pretty quickly at this point, as I’m hoping to have a defense scheduled for mid-May.

In celebration of a turning point, here’s a pretty picture from the findings:

That’s a graphical representation of the themes discussed by 39 emerging church weblogs from the entire year of 2005, built using Leximancer software and tweaked in Photoshop for the white background.

What does it mean? Patience. All will be explained in due time.

Throwing this out there for discussion and comment. Here is the “definition” of the emerging church section I wrote in my dissertation proposal.

Gibbs and Bolger defined emerging churches succintly:

Emerging churches are communities that practice the way of Jesus within postmodern cultures … Emerging churches (1) identify with the life of Jesus, (2) transform the secular realm, and (3) live highly communal lives. Because of these three activities, they (4) welcome the stranger, (5) serve with generosity, (6) participate as producers, (7) create as created beings, (8) lead as a body, and (9) take part in spiritual activities. (p. 44)

In addition to Gibbs and Bolger’s definition, there are characteristics that define the movement of these churches:

• Christian: While it is possible that “emerging” religious movements exist within other religions, this researcher is not aware of any such widespread movements.
• Cross-denominational – emerging church practitioners exist among numerous Christian denominations, from Southern Baptist to Churches of Christ.
• Dual-membership: While this study focuses on the “emerging church” as a phenomenon of online community, it also exists in individual churches around the world. It is possible for a person to be a member of the emerging church movement without participating in the Internet conversation about the movement.

The emerging church movement may also be distinguished by what it is not. Other contemporary expressions of church like the Vineyard Churches or Calvary Chapel churches are not emerging. Fundamentalist churches, “seeker-sensitive” churches, or “purpose-driven” churches are also distinguished from the emerging chuch movement.

Thoughts? Additions that should be made? Has the “emerging church” morphed into something else since I wrote this?

If you’re interested in what I’m pursuing, here’s an earlier paper I did with some similar themes: The Mediahood of All Receivers. (PDF file)