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- Straarup, Jørgen, 1950-
(författare)
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Extent and limit of virtuality in religious organizations
- 2010
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Ingår i: Multi-religious societies – polarization, co-existence, indifference : The 20th Nordic conference in sociology of religion, University of Agder, 2010. ; s. 1-10
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Konferensbidrag (övrigt vetenskapligt)abstract
- In a number of religious traditions God is virtual. She/he is not expected to be present in one and the same place, but everywhere when individuals gather in her/his name. How far does this traditional and organizational acceptance of virtuality extend?One of the examples of limits being set up is the Vatican’s decision not to accept virtual performances of Holy Communion. Thereby physical presence of an ordained clergyman as well as the receivers of the elements becomes a prerequisite for the fulfillment of the Roman Catholics Church’s theological promise, that Christ himself will be present in the bread and the wine. This contrasts with other confessions and denominations, which – due to their type of theological teachings about the Eucharist – more or less accept participation in communion without physical presence. The stance of the Vatican also contrasts with religious groups whose existence and activity is totally based on Internet gatherings.In the paper I will trace outlines of acceptance of virtuality in churches, denominations and religious groups, from a point of departure of early the sociology of religion theoretical positions of Otto, Mensching, Durkheim and Weber.
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| 2. |
- Straarup, Jørgen, 1950-
(författare)
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Meaning and belonging in virtual religion :
- 2010
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Ingår i: Paper read at Society for the Scientific Study of Religion's Annual Meeting, Baltimore, U.S.A. October 29—31, 2010. ; s. 1-8
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Konferensbidrag (övrigt vetenskapligt)
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| 3. |
- Straarup, Jørgen, 1950-
(författare)
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Pinocchio goes to church
- 2010
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Konferensbidrag (övrigt vetenskapligt)abstract
- Once hanging from Gepetto’s threads, Pinocchio freed himself from the dependency of his former master. The avatars of virtual worlds such as Pinocchio, being dependent upon their masters’ mouse clicks. Like Pinocchio, the avatars are social beings, interacting, socializing, flirting with their fellow avatars, and going to church. Some even build their own church. In a community without geographical borders a prayer meeting may gather participants without concern for temporal and spatial limitations.Helland (2005) distinguishes between religion online (the situation in which organized religions (churches, congregations etc) establish a presence on the web, whereas the term religious organizations’ attempts to be of service to their actual and potential members. Through church may do missionary and evangelizing work, by being present offering guidance when web users look for answers.Woodhead och Heelas (2000, 2005) have suggested a subjective turn of religion in the West, from “life-as” to “subjective-life” forms of the sacred, i.e. religion giving way to spirituality. When studying religious practice among avatars in virtual worlds one observes that there is a significant turn towards community in that particular kingdom of subjectivity. Avatars seem to seek out religious community, and participate in prayer meetings and services, thereby showing a willingness to accept a certain, pre-defined form of spirituality.In this paper it will be discussed whether avatar religiosity, seen as a culmination of the subjective turn, is an avant-garde turning back to its origins, life-as, and religion-as. If that is the case it will have obvious repercussions on organized religion, on church, mission, and missiology.
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| 4. |
- Straarup, Jørgen, 1950-
(författare)
-
Pinocchio going to church
- 2010
-
Konferensbidrag (övrigt vetenskapligt)abstract
- Once hanging from Gepetto’s threads, Pinocchio freed himself from the dependency of his former master. The avatars of virtual worlds such as Second Life are far behind the wooden fellow, still dependent upon their masters’ mouse clicks.Avatars act as social beings, interact, socialize, flirt, and go to church. Some even build their own church. In a community without geographical borders a prayer meeting may gather participants without concern for temporal and spatial limitations.Helland (2005) distinguishes between religion online (the situation in which organized religions (churches, congregations etc) establish a presence on the web, whereas the term perhaps unexpectedly, choose traditional Christian church buildings and services as their form of Woodhead och Heelas (2000, 2005) have suggested a subjective turn of religion in the West, from “life-as” to “subjective-life” forms of the sacred, i.e. religion giving way to spirituality. When studying religious practice among avatars in virtual worlds one observes that there is a significant turn towards community in that particular kingdom of subjectivity. Avatars seem to seek out religious community, and participate in prayer meetings and services, thereby showing a willingness to accept a certain, pre-defined form of spirituality.In this paper it will be discussed whether avatar religiosity, seen as a culmination of the subjective turn, is an avant-garde turning back to its origins, life-as, and religion-as. If so, it will have obvious consequences for organized religion, not least Christianity.
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