BACK NEXT ARTICLE
The spontaneous answer to the question «Can Virtual Churches be
Real Churches?» is a strong No! The virtual churches on the Internet
cannot replace the actual physical church. The social dimension includes
a God-given desire toward real fellowship with other human beings. Christian
fellowships of any kind cannot be substituted by human-computer interaction
in whatever «space» it may appear.
The virtual churches themselves do not either want to become a replacement
or a substitute for a real church. As «TheCross.org» clearly
states,
"Your local church is a vital element of your spiritual strength
and growth. ... we can not serve you as your local church can serve you.
Real human touch; a handshake, even a proper hug, are absolutely necessary.
As is the gentle glow of a caring smile, and a heart reaching out to you,
asking «How are you today, really?"
However, one also needs to look at the question from another angle, namely the visitors. From their point of view a virtual church may very well be a convenient «dose» of private spirituality in the realm of a private home. A virtual church allows the person at the other end to pick and choose their own menu of spiritual items, sermons, devotions, songs, etc. It may very well facilitate a practical, easy way to «do church» wherever and whenever one «feels» like doing it. New generations of intelligent agents may soon be able to design your favorite «church on the Internet» program. The time is not far away when you may be greeted by name and welcomed back to a virtual church upon entering the Web site. The agent will remember your previous selections of sermons, devotions, music or video, and may easily introduce you to a specially designed program with your favorite Bible topics and music.
The Internet provides a tailor-made opportunity for the postmodern mind.
In a particular way the Net can strengthen a spiritual «pick-and-choose»
mentality where the user him or herself can be the «pastor»
and «editor» of the sermon. However, this menu may be a syncretistic
mixture of spirituality, like the rather confused «religiousness»
one can find among many people from the «buster» generation.
Gary Zustiak describes this in his book «The Next Generation.»
They are very religious, very interested in spiritual things, but it would
be a grave error to interpret that spiritual hunger and interest as «Christian.»
The religious interests and practices of Generation X are very syncretistic.
A typical Xer will borrow a little bit of ritual from Catholicism, some
meditation techniques from Eastern mysticism, some native American practices
and wrap them all up in a New Age philosophy and make that his own special
brand of «spirituality. 1
Nevertheless, the virtual churches are not only a danger to ordinary churches. To a certain group of people, i.e., home bound people because of age, illness, disability or other reason, a virtual church may very well be a positive and much appreciated help for devotions and spiritual nourishment, at least for a period. Local churches may also use the Internet as they have used, for example, the radio for many years to make sermons and music available for a bigger audience. Unlike the radio, however, the Internet is unique by facilitating opportunities for interaction with the local church. The Net is combining text, audio, video, and animated presentations with ways to interact on a personal level for counseling and prayer, also when one is far away from the church.
This question must not only be considered from a «technical»
or practical viewpoint. One also needs to discuss the theological implications
of how to understand the idea of «church» in a modern society.
Actually, the technological revolution which has given the virtual reality
of the Internet, may be considered having theological implications, partly
similar to previous reformations. Dr. Charles van Engen wrestles with the
question of whom and what the Christian church really is in a post-reformatory
age.
"Luther found himself in a terrible dilemma when he was compelled to break with what he had always believed was the one and only true Church. He first wrestled with the question that Protestants have been asked ever since: «Where was your Church before Luther?» 2
New technologies give new challenges to the understanding of the concept of a «church.» Is the church necessarily a visible physical entity gathered at a definite place at a certain time? Can it be a «virtual» gathering which is physically distant but intimate and close indeed when it comes to sharing emotions and doing devotions together? These questions challenge the old distinctions of a spiritualistic understanding of church contrary to an understanding which stresses the visible expressions of the church.
According to van Engen, Luther's answer was
"that the evangelicals are the «old» Church, the continuing
people of God. This people, like a sun that had been hiding behind the clouds,
was again bursting forth. This true Church was a spiritual communion called
by God through the gospel, and gathered in a crowd (Hauffe), a convocation
(Versammlung), an assembly (Sammlung), or a congregation (Gemeinde). The
communion of saints gathered around the Word was the true Church. We have
one baptism, one gospel, and one faith--and we are all Christians alike,
for baptism, gospel and faith alone make a spiritual and Christian people.
Therefore the Church must be understood as consisting primarily of people--it
is not so much Church in the sense of Kirche. The people comprise the «holy
believers and the lambs who hear their shepherd's voice." 3
In a traditional Lutheran understanding according to Confessio Augustana (CA) article VII, «The church is the assembly of saints in which the Gospel is taught purely and the sacraments are administered rightly.» 4
There is no doubt that the gospel may be taught as purely and faithfully in a virtual church as in any other place in the world. Yet the administering of the sacraments (in Lutheran understanding, baptism and holy communion) is hard to imagine taking place in a real sense within a virtual church. The virtual church cannot substitute for a real, living congregation that provides a full-fledged Christian community where the sacraments play an important role to constitute real Christian life by baptism and is continuously nurtured by taking part in Holy Communion.
However, one can speak of the church in a more general (and spiritual?) understanding, as it may seem in CA article VII, «Properly speaking, the church is the assembly of saints and true believers.» 5 In this sense there may be a church «where two or three come together in my name» because Jesus promises. «there I am with them.» (Matt 18:20, NIV) This broader understanding of the term church does also open doors for computer-mediated gatherings.
Endnotes:
1 Zustiak, The Next Generation,158.
2 Charles van Engen, God's Missionary People, Rethinking the Purpose of the Local Church (Grand Rapids, MI: Baker, 1991), 105.
3 Ibid.
4 Theodore G. Tappert (ed), The Book of Concord. The
Confessions of the
Evangelical Lutheran Church (Philadelphia: Fortress press, 1959), 32.
5 Ibid.