By Antonio Spadaro
This publication, written via Antonio Spadaro, S.J., the Editor of La Civiltà Cattolica, has been translated via Maria approach, who makes a speciality of themes when it comes to media and faith. the writer means that because the web has replaced, and is altering, the ways that we predict and act, it also needs to be altering the ways that we expect Christianity and its theology. To advance this subject matter, he makes use of the time period 'Cybertheology'.
Through the theoretical works of a number of authors, e.g., Marshall McLuhan, Peter Lévy and Teilhard de Chardin, he affiliates the suggestions of theology with theories which were expounded on the web. His assets come from media reviews and anthropology, in addition to theology. Spadaro additionally considers the hacker ethic relating to Cybertheology. How has the web replaced our suggestion of theology? Has the net had comparable results at the taking into consideration Christianity that have been skilled after the improvement of different media technologies?
The booklet goals to explain simply how considering has replaced or remained an analogous in an period that is usually visible as one during which the media's adjustments have sped up. It considers either the positives and negatives that could be linked to the web relating to Christianity and its theology.
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Extra info for Cybertheology : thinking Christianity in the era of the internet
Furthermore, the Church’s universality and its mission of proclamation “to all the people” reinforce the perception that the Web can be a good model with ecclesiological value. However, some unanswered questions remain. The principles are based on the fact that the Web can be understood as a sort of great, self-referencing text, and thus as being purely horizontal. It has neither roots nor branches, and therefore represents a model that is closed within itself (De Carli 1997). The Church, instead, is not as much a Web of immanent relationships as it is 42 The Mystical and Connective Body a cluster; yet it always has an external principle and foundation.
Certainly, this horizontality helps us greatly to understand the Church’s mission, which is to evangelize. In effect, all of the formulation of 40 The Mystical and Connective Body emerging ecclesiology is strongly missionary. In this sense, it gives value to connective capacity and witnessing. On the other hand, it seems that the comprehension of the Church as the “mystic body,” which is diluted into a sort of platform of connections, moves further away. Vine Br anches or Internet Wires? 10 The IRS, for the purpose of tax exemption, has sought to define what qualifies as a church in an objective way, based on characteristics that can be easily recognized.
I leave to call you every day, because I have always been there for you, and you always for me, at the other end 32 The Mystical and Connective Body of the line. . And when this line is not between us to establish contact, when our own rough, physical presence occupies the sensory field, immediately all that is between us becomes known again, superfluous, automatic . . in short, our presence will be a beautiful thing for both of us but you certainly cannot compare it with the frequency of vibrations that pass through the electronic switching of large telephone networks and with the intensity of emotions that it can provoke in us.