Online Master of Communication Management

Leadership through

Strategic Communication

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If you’re looking to broaden your skill set and increase your value as a

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Merging the Art and Science of

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Now that most of our day-to-day communication

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The online MCM can teach you how to measure and

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Advanced Education at Pace with the

Evolving La ndscape

The online Master of Communication

Management was developed to address the

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In the online Master of Communication

Management program, you’ll explore the issues

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in today’s media-driven marketplace.

Learn how to develop and implement

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Develop an understanding of the social and

psychological effects of today’s media


Integrate new tools and technologies into

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Become familiarized with social media and

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For more information on the University of Southern California’s Online Master of Communication

Management program or to get started in the enrollment process call 877-960-2043.


Managing Comm unication

Production and distribution of information within

large organizations; information networks,

organization structure, control and decision-making

functions. Resources necessary for effective

organizational communication systems.

Uses of Comm unication Researc h

Applications of both data and interpretation in

communication management. Topics include: audience

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Strategic Corporate Comm unication

Roles, responsibilities and requirements of

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design and implementation of communication plans;

strategic message production for internal and

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Integrated Marketing Comm unication


Communication strategies for product marketing and

advertising; communication’s role in developing domestic

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Comm unication in Work Settings

How work settings determine communication:

basic structures of communication, influence of

technology, social contexts, and physical space.

Applications to management.

Global Marketing Comm unication

Principles of marketing in a global perspective, focusing

on the decisions regarding the communications mix.

Analysis of communication strategies within the

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Comm unicating Strategy and Change

Examination of role of communication in developing

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Audience Analysis

Fundamental principles of audience research; critique of

existing methodologies; implications for global audiences

and mass media markets.

Comm unication, Attitudes, Values and


Theory and research on value and attitude formation

and change; consequences for communication and


Comm unication Researc h Pr acticum

Students design and produce an original project

appropriate for their emphasis area within the Master

of Communication degree; oral defense of project.

Fully Integrated, Fully Connected

Curr iculum

The online Master of Communication Management consists

of eight courses, for a total of 32 credit hours, including a

capstone practicum course divided into two 2-unit segments.

The program’s coursework progresses in a logical order

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experience. Designed for working professionals, this program

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become equipped with the skills to decipher, design, and

distribute communication measurement models that speak

the language your primary audience understands – whether

it’s managers, executives, stakeholders, or customers.






















USC and the online Master of

Communication Management program are

both regionally accredited by WASC – the

Western Association of Schools and Colleges.


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communication research and theory with their

day-to-day implementation in organizations

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For more information contact an Enrollment Advisor at 877-960-2043 or visit our website at


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Day and evening programs are designed to meet the needs of both the traditional, college-aged students as well as working adults. Students attending the day program take up to 15 hours per semester. Day classes meet between 8:30 a.m. and 3:00 p.m. Monday through Friday.

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Teach your child to read the bible and pray and fast daily


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This blog is about bible verses in many different languages.

I started with just a few bibles and later on added more bibles.

The first few bibles I started with were English, Spanish, French, Dutch and Chinese.

But later on I decided to add more bibles.

Reasons:  I wanted to expose the word of God to the nations. I just did not want to settle with just a few. It was my heart desire and intent to give people the opportunity to have an option to choose to serve God or to ignore him.

But how can they have that opportunity, if they are not expose or told that God exist and that He loves and cares for them and there is another life after death. Where we are able to reign with Him for eternity.

So hear I am using this blog and my other (sister) blog to continue this task as long as I shall live,

Taking the Word of God to the nations.


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Charis (gifted)matic (mania)

Pentecostalism began in the early twentieth century. Its doctrinal distinctive involved a dramatic encounter with God termed baptism with the Holy Spirit. The evidence for having received this experience wasspeaking in tongues.[citation needed] American Lutheran minister Harald Bredesen coined the term “charismatic” in 1962 to describe what was happening in mainline Protestant denominations. Confronted with the term “neo-Pentecostal”, he preferred to call it “the charismatic renewal in the historic churches”.

Before 1955 the religious mainstream did not embrace Pentecostal doctrines. If a church member or clergyman openly expressed such views, they would (either voluntarily or involuntarily) separate from their existing denomination. The charismatic movement represented a reversal of this previous pattern as those influenced by Pentecostal spirituality chose to remain in their original denominations.[1]

The high church wing of the American Episcopal Church became the first traditional ecclesiastical organization to feel the impact of the new movement internally. The beginning of the charismatic movement is usually dated to Sunday, April 3, 1960, when Dennis J. Bennett, rector of St Mark’s Episcopal Church inVan Nuys, California recounted his Pentecostal experience to his parish, doing it again on the next two Sundays, including Easter (April 17), during which many of his congregation share his experience, causing him to be forced to resign.[2] The resulting controversy and press coverage spread an awareness of the emerging charismatic movement. The movement grew to embrace other mainline churches, where clergy began receiving and publicly announcing their Pentecostal experiences. These clergy began holding meetings for seekers and healing services which included praying over and anointing of the sick. TheCatholic Charismatic Renewal began in 1967 at Duquesne University in Pittsburgh, Pennsylvania.[3]

Despite the fact that Pentecostals currently tend to share more in common with evangelicals than with either Roman Catholics or mainline Protestants,[citation needed] the charismatic movement was not initially influential among evangelical churches. C. Peter Wagner traces the spread of the charismatic movement within evangelicalism to around 1985. He termed this movement the Third Wave of the Holy Spirit.[4] The Third Wave has expressed itself through the formation of churches and denomination-like organizations. These groups are referred to as “neo-charismatic”.[citation needed] The Vineyard Movement and the British New Church Movement exemplify Third Wave or neo-charismatic organizations.


Charismatic Christians believe that the gifts (Greek charismata χάρισμα, from charis χάρις, grace) of theHoly Spirit as described in the New Testament are available to contemporary Christians through the infilling or baptism of the Holy Spirit, with-or-without the laying on of hands.[5] Although the Bible lists many gifts from God through His Holy Spirit, there are nine specific gifts listed in 1 Corinthians 12:8-10 that are Supernatural in nature and are the focus of and distinguishing feature of the Charismatic Movement: Word of Wisdom, Word of Knowledge, Faith, Gifts of Healing, Miraculous Powers, Prophecy, Distinguishing between Spirits, Speaking in different Tongues (Languages), and Interpretation of Tongues.

While Pentecostals and charismatics share these beliefs, there are differences. Many in the charismatic movement deliberately distanced themselves from Pentecostalism for cultural and theological reasons. Foremost among theological reasons is the tendency of many Pentecostals to insist that speaking in tongues is always the initial physical sign of receiving Spirit baptism. Although specific teachings will vary from group to group, charismatics generally believe that the baptism with the Holy Spirit occurs at the new birth and prefer to call subsequent encounters with the Holy Spirit by other names, such as “being filled”.[5]In contrast to Pentecostals, charismatics tend to accept a range of supernatural experiences (such as prophecy, miracles, healing, or “physical manifestations of an altered state of consciousness“) as evidence of having been baptized or filled with the Holy Spirit.[6]

Pentecostals are also distinguished from the charismatic movement on the basis of style.[7] Also, Pentecostals have traditionally placed a high value on evangelization and missionary work. Charismatics, on the other hand, have tended to see their movement as a force for revitalization and renewal within their own church traditions.[8]

Detractors argue these sign and revelatory gifts were manifested in the New Testament for a specific purpose, upon which once accomplished these signs were withdrawn and no longer function.[9] This position is called cessationism, and is claimed by its proponents to be the almost universal position of Christians until the Charismatic movement started.[9] The Charismatic Movement is based on a belief that these gifts are still available today.

Denominations affected[edit]

Anglican Communion (including Episcopalian)[edit]

In America, the Episcopalian Dennis Bennett is sometimes cited as one of the charismatic movement’s seminal influence.[10] Bennett was the Rector at St Mark’s Episcopal Church in Van Nuys, California when he announced to the congregation in 1960 that he had received the outpouring of the Holy Spirit.[11] Soon after this he ministered in Seattle, where he ran many workshops and seminars about the work of the Holy Spirit.[12]

In the United Kingdom, Colin Urquhart, Michael Harper, David Watson and others were in the vanguard of similar developments.

The Massey conference in New Zealand, 1964 was attended by several Anglicans, including the Rev. Ray Muller, who went on to invite Bennett to New Zealand in 1966, and played a leading role in developing and promoting the Life in the Spirit seminars. Other Charismatic movement leaders in New Zealand include Bill Subritzky.

Evangelical churches[edit]

The movement led to the creation of independent evangelical charismatic churches more in tune with this revival of the Holy Spirit. Calvary Chapel Costa Mesa, California is one of the first evangelical charismatic church in 1965.[13] In the United Kingdom, Jesus Army, founded in 1969, is an example of the impact outside of the United States.[14] Many other congregations were established in the rest of the world.[15]


Larry Christenson, a Lutheran theologian based in San Pedro, California, did much in the 1960s and 1970s to interpret the charismatic movement for Lutherans. A very large annual conference was held in Minneapolis during those years. Charismatic Lutheran congregations in Minnesota became especially large and influential; especially “Hosanna!” in Lakeville, and North Heights in St. Paul.[citation needed] The next generation of Lutheran charismatics cluster around the Alliance of Renewal Churches.[citation needed] There is currently considerable charismatic activity among young Lutheran leaders in California centered on an annual gathering at Robinwood Church in Huntington Beach.[citation needed] Richard A. Jensen‘s Touched by the Spirit published in 1974, played a major role of the Lutheran understanding to the charismatic movement.

Reformed Churches[edit]

In congregational and Presbyterian churches which profess a traditionally Calvinist or Reformed theologythere are differing views regarding present-day continuation or cessation of the gifts (charismata) of the Spirit.[9][16] Generally, however, Reformed charismatics distance themselves from renewal movements with tendencies which could be perceived as overemotional, such as Word of Faith, Toronto Blessing,Brownsville Revival and Lakeland Revival.

Prominent Reformed charismatic denominations are the Sovereign Grace Churches and the Every NationChurches in the USA, in Great Britain there is the Newfrontiers churches and movement, which leading figure is Terry Virgo.[17]

Roman Catholicism[edit]

Since 1967 the charismatic movement has been active within the Roman Catholic Church.[citation needed] In the United States the Catholic Charismatic Renewal was focused in individuals like Kevin Ranaghan and others at the University of Notre Dame in Notre Dame, Indiana. Duquesne University in Pittsburgh, which was founded by the Congregation of the Holy Spirit, a Catholic religious community, began hosting charismatic revivals in 1977.

In a foreword to a 1983 book by Léon Joseph Cardinal Suenens, at that time the Pope’s delegate to the Catholic Charismatic Renewal, the Prefect[clarification needed] comments on the Post Second Vatican Council period stating,

At the heart of a world imbued with a rationalistic skepticism, a new experience of the Holy Spirit suddenly burst forth. And, since then, that experience has assumed a breadth of a worldwide Renewal movement. What the New Testament tells us about the Charisms — which were seen as visible signs of the coming of the Spirit — is not just ancient history, over and done with, for it is once again becoming extremely topical.


to those responsible for the ecclesiastical ministry — from parish priests to bishops — not to let the Renewal pass them by but to welcome it fully; and on the other (hand) … to the members of the Renewal to cherish and maintain their link with the whole Church and with the Charisms of their pastors.[18]

In the Roman Catholic church, the movement became particularly popular in the Filipino, Korean, andHispanic communities of the United States, in the Philippines, and in Latin America, mainly Brazil. Travelling priests and lay people associated with the movement often visit parishes and sing what are known as charismatic masses. It is thought to be the second largest distinct sub-movement (some 120 million members) within global Catholicism, along with Traditional Catholicism.[19]

A further difficulty is the tendency for many charismatic Catholics to take on what others in their church might consider sacramental language and assertions of the necessity of “Baptism in the Holy Spirit,” as a universal act. This causes difficulty as there is little to distinguish the “Baptism” from the sacrament of confirmation.[20] In this regard, a Study seminar organized jointly in São Paulo by the Pontifical Council for Promoting Christian Unity and the Bishops Conference of Brazil raised these issues. Technically, among Catholics, the “Baptism of the Holy Spirit” is neither the highest nor fullest manifestation of the Holy Spirit.

Thus “Baptism of the Spirit” is one experience among many within Christianity (as are the extraordinary manifestations of the Spirit in the lives of the saints, notably St. Francis of Assisi and St. Teresa of Avila, who levitated), and thus less dogmatically held by Catholic charismatics (than by Pentecostals).[21] Possibly,Padre Pio (now St. Pio) provides a modern-day Catholic example of this experience. Describing his confirmation, when he as 12 year old, Padre Pio said that he “wept with consolation” whenever he thought of that day because “I remember what the Most Holy Spirit caused me to feel that day, a day unique and unforgettable in all my life! What sweet raptures the Comforter made me feel that day! At the thought of that day, I feel aflame from head to toe with a brilliant flame that burns, consumes, but gives no pain.” In this experience, Padre Pio said he was made to feel God’s “fullness and perfection.” Thus a case can be made that he was “baptized by the Spirit” on his confirmation day in 1899. It was one spiritual experience among many that he would have.[22]

The Compendium to the Catechism of the Catholic Church states:

160. What are Charisms? 799–801. Charisms are special gifts of the Holy Spirit which are bestowed on individuals for the good of others, the needs of the world, and in particular for the building up of the Church. The discernment of charisms is the responsibility of theMagisterium.

Eastern Orthodoxy[edit]

The charismatic movement has not exerted the same influence on the Orthodox Church that it has on other mainstream Christian denominations. Individual priests, such as Fr. James Tavralides, Fr. Constantine Monios and Fr. David Buss, Fr. Athanasius Emmert of the Antiochian Orthodox Christian Archdiocese, Fr. Eusebius Stephanou of the Greek Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian and editor of “The Logos”, and Fr. Boris Zabrodsky of theUkrainian Orthodox Church in America, founder of the Service Committee for Orthodox Spiritual Renewal (SCOSR) which published the Theosis Newsletter, were some of the more prominent leaders of the Charismatic Renewal within Orthodoxy.[citation needed]

Seventh-day Adventism[edit]

Main article: Charismatic Adventism

A minority of Seventh-day Adventists today are charismatic. They are strongly associated with those holding more “progressive” Adventist beliefs. In the early decades of the church charismatic or ecstatic phenomena were commonplace.[23][24]

Theologians and scholars[edit]

See also[edit]


  1. Jump up^ Menzies & Menzies 2000, pp. 38–9.
  2. Jump up^
  3. Jump up^ Menzies & Menzies 2000, pp. 38–41.
  4. Jump up^ Menzies & Menzies 2000, pp. 43–4.
  5. ^ Jump up to:a b Menzies & Menzies 2000, p. 39.
  6. Jump up^ Poloma, Margaret M; Green, John C (2010), The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism, New York: New York University Press, p. 64, ISBN 978-0-8147-6783-2.
  7. Jump up^ Saunders, Theodore ‘Teddy’; Sansom, Hugh (1992), David Watson, a Biography, Sevenoaks: Hodder, p. 71.
  8. Jump up^ Menzies & Menzies 2000, p. 40.
  9. ^ Jump up to:a b c Masters, Peter; Whitcomb, John (Jun 1988). Charismatic Phenomenon(ISBN ). London: Wakeman. p. 113. ISBN 9781870855013.
  10. Jump up^ Balmer, Randall (2004), “Charismatic Movement”, Encyclopedia of Evangelicalism: Revised and Expanded Edition (2nd ed.), Waco: Baylor.
  11. Jump up^ Dennis J. Bennett Nine O’Clock in the Morning (Gainesville; 1970. Reprinted 2001, 2004)
  12. Jump up^ “Anglican Pioneer in Renewal”. Telus. Retrieved 2008-01-31.
  13. Jump up^ Douglas A. Sweeney, The American Evangelical Story: A History of the Movement, Baker Academic, U.S., 2005, page 150-151
  14. Jump up^ Simon Cooper, Mike Farrant, Fire in Our Hearts: The Story of the Jesus Fellowship/Jesus Army, Multiply Publications, England, 1997, page 169
  15. Jump up^ “Understanding the Charismatic Movement”. The Exchange – A Blog by Ed Stetzer. Retrieved 19 July 2015.
  16. Jump up^ Masters, Peter; Wright, Professor Verna (1988). Healing Epidemic. London: Wakeman Trust. p. 227.ISBN 9781870855006.
  17. Jump up^ “Presbyterian and Reformed Churches”. Retrieved 19 July 2015.
  18. Jump up^ Suenens, Léon Joseph (1983). Renewal and the Powers of Darkness (Malines document). Darton, Longman & Todd. ISBN 978-0-232-51591-6.
  19. Jump up^ Barrett, David, “Christian World Communions: Five Overviews of Global Christianity, AD 1800–2025”,International Bulletin of Missionary Research, 33 (1): 25–32.
  20. Jump up^ McDonnell, Killian; Montague, George T (1994), Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries, Collegeville, MN: Michael Glazier Books.
  21. Jump up^ “Study Seminar organized in Brazil”, L’Osservatore romano (Italian ed.), p. 4, November 4, 2005.
  22. Jump up^ Ruffin, C Bernard (1991), Padre Pio: The True Story, Huntington, IN: Our Sunday Visitor, pp. 312–3.
  23. Jump up^ Patrick, Arthur (c. 1999). “Early Adventist worship, Ellen White and the Holy Spirit: Preliminary Historical Perspectives”. Spiritual Discernment Conference. SDAnet AtIssue. Retrieved 2008-02-15.
  24. Jump up^ Patrick, Arthur (c. 1999). “Later Adventist Worship, Ellen White and the Holy Spirit: Further Historical Perspectives”. Spiritual Discernment Conference. SDAnet AtIssue. Retrieved 2008-02-15.


  • Menzies, William W; Menzies, Robert P (2000), Spirit and Power: Foundations of Pentecostal Experience, Zondervan, ISBN 978-0-310-86415-8.
  • Antonio Calisi, L’Ecumenismo, il Rinnovamento Carismatico Cattolico e la Comunità di Gesù, Bari Chàrisma Edizioni, 2015. ISBN 9788890855948

Further reading[edit]

  • Clement, Arthur J. Pentecost or Pretense?: an Examination of the Pentecostal and Charismatic Movements. Milwaukee, Wis.: Northwestern Publishing House, 1981. 255, [1] p. ISBN 0-8100-0118-7
  • Fiddes, Paul (1980), Charismatic renewal: a Baptist view: a report received by the Baptist Union Council with commentary, London: Baptist Publications.
  • Fiddes, Paul (1984), Martin, David; Mullen, Peter, eds., The theology of the charismatic movement, Oxford: Blackwell, pp. 19–40.
  • Parry, David (1979). “Not Mad, Most Noble Festus”: Essays on the Renewal Movement. London: Dartman, Longman & Todd. 103 p. N.B.: Approaches the Charismatic Movement from a Roman Catholic perspective.

+ John and Elizabeth Sherill, They Speak With Other Tongues, Chosen Books, 2011.

External links[edit]


App Links on iOS

An interesting aspects of sharing to Facebook from your app is that when people engage with the news feed stories posted from your app. Those stories can send people to your app or your app’s App Store page which drives traffic and app installs. You can implement this behavior using App Links.

When you set up App Links, you can control what happens when someone taps on one of the links shared through your app or on the story attribution (name of your app) in one of the Open Graph stories shared through your app. If your app has web content, people see a web view of that content.

If your app is installed there may be an Open button that launches your iOS app. If your app isn’t installed, people see an install option to directing them to your app’s App Store page. If your app is mobile-only and has no web content, when someone clicks the shared link they either open your app if it’s installed or go to your app’s App Store page (if your app isn’t installed). The image below shows this flow:

In either case, once the person reaches your app (directly or after the app install), a link will be passed to your app that can be used by it to decide what to show the person to provide continuity in the user experience. For example, if I see a story on my Facebook feed about one of my friends completing this share tutorial and I tap on it, I will expect to be redirected to a view in your app that features this tutorial and not to your app’s root view.

In the following sections we will explain how to handle incoming links once you’ve set up your App Links.

Handling incoming links

When someone taps a link posted from your app or taps the app attribution in an Open Graph story posted from your app in Facebook for iOS, they may be presented with the option to open your content in your iOS app. Alternatively, they may be immediately directed to your app. When attempting to redirect to your iOS app, if it is not installed, the person will be taken to the App Store to download your app. The iOS app link for your content will be sent to your app. To ensure an engaging user experience, you should process the incoming link when your app is activated and direct the person to the object featured in the story they’re coming from.

The link your app will receive will look like this:


Where url is the incoming URL based on a custom scheme that you’ve defined for your app. You’ll also receive an al_applink_data query parameter with JSON_ENCODED_DATA content that looks something like this:

    "target_url": "",
    "extras": {
        "fb_app_id": [YOUR_FACEBOOK_APP_ID],
        "fb_access_token": "[ACCESS_TOKEN']",
        "fb_expires_in": "3600"
    "referer_app_link": {
        "url": "[FACEBOOK_APP_BACK_LINK]",
        "app_name": "Facebook"

Where fb_access_token and fb_expires_in are only available if the person has authenticated with Facebook in your app.

You can then override the application:openURL:sourceApplication:annotation: method in your app delegate implementation file to customize how your app handles these incoming urls.

The Bolts Framework , which is included in Facebook SDK, provides easy to use APIs to help you to parse the incoming URL.

In the code sample below, we’re simply displaying an alert to the person, but you should direct people through the appropriate flow for your app:

- (BOOL)application😦UIApplication *)application
            openURL😦NSURL *)url
  sourceApplication😦NSString *)sourceApplication
         annotation😦id)annotation {
    BFURL *parsedUrl = [BFURL URLWithInboundURL:url sourceApplication:sourceApplication];
    if ([parsedUrl appLinkData]) {
        // this is an applink url, handle it here
        NSURL *targetUrl = [parsedUrl targetURL];
        [[[UIAlertView alloc] initWithTitle:@"Received link:"
                                    message:[targetUrl absoluteString]
                          otherButtonTitles:nil] show];

Adding back navigation

When your app is launched as a result of an app link, you should provide people a way to navigate back to the original app. In our scenario, people should be able to get back to the Facebook for iOS app. The App Links standard describes the expected back navigation flow. When your app is launched, a referer_app_link parameter is provided as part of the incoming URL. The launching app’s name is also provided. You can use these two pieces of data to construct the back navigation and present a view that the person can interact with.

The Bolts Framework provides a mechanism you can use to easily add the back navigation view controller and corresponding back navigation view:

// AppDelegate.h
@property (strong, nonatomic) BFURL *parsedUrl;

// AppDelegate.m
- (BOOL)application😦UIApplication *)application
            openURL😦NSURL *)url
  sourceApplication😦NSString *)sourceApplication
         annotation😦id)annotation {
    // Parse and save the URL using Bolt
    BFURL *parsedUrl = [BFURL URLWithURL:url];
    self.parsedUrl = parsedUrl;
// ShareViewController.m
@property (weak, nonatomic) BFAppLinkReturnToRefererView *appLinkReturnToRefererView;
@property (strong, nonatomic) BFAppLink *appLink;

- (void)viewWillAppear😦BOOL)animated {
    [super viewWillAppear:animated];
    if (self.appLinkReturnToRefererView) {
        self.appLinkReturnToRefererView.hidden = YES;
    AppDelegate *delegate = (AppDelegate *)[[UIApplication sharedApplication] delegate];
    if (delegate.parsedUrl) {
        self.appLink = [delegate.parsedUrl appLinkReferer];
        [self _showRefererBackView];
    delegate.parsedUrl = nil;

- (void) _showRefererBackView {
    if (nil == self.appLinkReturnToRefererView) {
        // Set up the back link navigation view
        BFAppLinkReturnToRefererView *backLinkView  = [[BFAppLinkReturnToRefererView alloc] initWithFrame:CGRectMake(0, 30, 320, 40)];
        self.appLinkReturnToRefererView = backLinkView;
    self.appLinkReturnToRefererView.hidden = NO;
    // Initialize the back link view controller
    BFAppLinkReturnToRefererController *alc =[[BFAppLinkReturnToRefererController alloc] init];
    alc.view = self.appLinkReturnToRefererView;
    // Display the back link view
    [alc showViewForRefererAppLink:self.appLink];

If you wanted to implement your own back button, here’s an example of how you would implement it. First store the referer info when the app link is processed:

// AppDelegate.h
@property (strong, nonatomic) NSDictionary *refererAppLink;

// AppDelegate.m
- (BOOL)application😦UIApplication *)application
            openURL😦NSURL *)url
  sourceApplication😦NSString *)sourceApplication
         annotation😦id)annotation {
    BFURL *parsedUrl = [BFURL URLWithInboundURL:url sourceApplication:sourceApplication];
    NSDictionary *appLinkData = [parsedUrl appLinkData];
    if (applinkData) {
        // Save the referer link info
        self.refererAppLink = applinkData[@"referer_app_link"];

Then you use this info to set up a way for the person to get back to Facebook for iOS. In the example below, a UIView is set up if a referer link is found in the app delegate. This view is set up with a UITapGestureRecognizer to process taps from the person and launch the referer link if it can be opened:

// ShareViewController.m

@interface ShareViewController () <UIGestureRecognizerDelegate>
@property (strong, nonatomic) NSDictionary *backLinkInfo;
@property (weak, nonatomic) UIView *backView;
@property (weak, nonatomic) UILabel *backLinkLabel;

@implementation ShareViewController
- (void)viewWillAppear😦BOOL)animated {
    [super viewWillAppear:animated];
    AppDelegate *delegate = (AppDelegate *)[[UIApplication sharedApplication] delegate];
    if (delegate.refererAppLink) {
        self.backLinkInfo = delegate.refererAppLink;
        [self _showBackLink];
    delegate.refererAppLink = nil;

- (void) _showBackLink {
    if (nil == self.backLinkView) {
        // Set up the view
        UIView *backLinkView = [[UIView alloc] initWithFrame:
                                CGRectMake(0, 30, 320, 40)];
        backLinkView.backgroundColor = [UIColor darkGrayColor];
        UILabel *backLinkLabel = [[UILabel alloc] initWithFrame:
                                  CGRectMake(2, 2, 316, 36)];
        backLinkLabel.textColor = [UIColor whiteColor];
        backLinkLabel.textAlignment = NSTextAlignmentCenter;
        backLinkLabel.font = [UIFont fontWithName:@"HelveticaNeue" size:14.0f];
        [backLinkView addSubview:backLinkLabel];
        self.backLinkLabel = backLinkLabel;
        [self.view addSubview:backLinkView];
        self.backLinkView = backLinkView;
    // Show the view
    self.backLinkView.hidden = NO;
    // Set up the back link label display
    self.backLinkLabel.text = [NSString
                               stringWithFormat:@"Touch to return to %@", self.backLinkInfo[@"app_name"]];
    // Set up so the view can be clicked
    UITapGestureRecognizer *tapGestureRecognizer =
    [[UITapGestureRecognizer alloc] initWithTarget:self
    tapGestureRecognizer.numberOfTapsRequired = 1;
    [self.backLinkView addGestureRecognizer:tapGestureRecognizer];
    tapGestureRecognizer.delegate = self;

- (void)_returnToLaunchingApp😦id)sender {
    // Open the app corresponding to the back link
    NSURL *backLinkURL = [NSURL URLWithString:self.backLinkInfo[@"url"]];
    if ([[UIApplication sharedApplication] canOpenURL:backLinkURL]) {
        [[UIApplication sharedApplication] openURL:backLinkURL];
    self.backLinkView.hidden = YES;