Leading a small group in Second Life has some of the same issues as in real life. Getting people together and starting on time! Beyond the fact that the activity took place in the virtual world, in my estimation it could have been held in the brick and mortar church next door.
About eight avatars showed up for a small group session exploring spiritual formation.
Using recorded music and video along with guided meditation and prayer, we met for about an hour. Some of us had attended the Koinia Church in SL and held a get acquainted session, but this was the first official meeting of the Avatars for Faith group.
There were a few technical glitches, but those happen in the real world as well. How often have the words to a song been behind the accompaniment, or the video clip fail to play the first time? One thing I experienced was the freedom to choose music other than church hymns or praise songs. Was it too risky?
Here real flesh & blood humans, strangers and friends, came together to learn about the grace of God, share their sense of the sacred and worship, I think. Maybe they just came to see how I'd pull it off?
At any rate, I'm hoping they will give some feedback. Here's what I'd like to know:
Was this your first experience in Second Life?
What were the range on emotions you felt during the session?
Was the Meditation meaningful?
What felt different?
What did you like?
What did you dislike?
What was good?
What needs improvement?
Would you try it again?
Is spirituality real in Second Life?
Pro or Con - please explain.
To other readers of this blog: What are thoughts on using Second Life to do ministry?
jinjan
Sunday, May 9, 2010
Friday, May 7, 2010
Virtual Religion in Second Life Like On-Line Sex?
That’s the way one skeptic see it. "It's like online sex — it's satisfying in a weird way, I suppose … but the real thing is so much better, why would you want to waste your time on it?" asked Francis Maier, chancellor of the Roman Catholic Archdiocese of Denver and an avid video gamer.
Some say it’s supposed to be an escape from real life and still others, like Larry Trensue, says "We definitely feel the presence of the Holy Spirit there in Second Life." Larry’s viewpoint seems to be echoed by Ben Faust, 34, founder of the ALM Cyber Church, “Worship is always between you and God, wherever you are.” Transue does not view the virtual church as a substitute for the real thing. (That's why he's did not host an Easter service) But he believes it can be an important supplement. And he hopes it can be a tool of evangelism, introducing nonbelievers —through their avatars — to the principles of faith.
It’s no wonder people give me a quizzical look when I explain my theology project “Avatars for Faith”, a short-term exploration using the 3-D Virtual Reality game, Second Life, as a tool for small group spiritual practice. In a real sense I was/am a little skeptical myself, but after attending a couple “in world” worship services where a dragon avatar attended, I’m not so sure.
Cathy Lynn Grossman, USA TODAY, reported in 2007 that at any day or hour, people around the globe – seekers and believes- congregate. “Wherever the human imagination goes, so goes the spirit.” Second Life is now also opening windows on religious and spiritual expression. Theologians and philosophers may debate the authenticity of religious life online, but out on the Internet faith frontier, believers are too busy to listen.”
What will Avatars for Faith discover?
Saturday, April 17, 2010
Caputo’s Deconstruction = LOVE
I tried to skim thorough John Caputo’s “What Would Jesus Deconstruct?” but I couldn’t! It is so rich and deep; I was captivated by this postmodern philosophical view. Just can't do it justice in a short, so I’ll focus on his theo-poetic reading of “deconstruction”.
Caputo sees “deconstruction” not as a negative but a positive that offers the opportunity to reconfigure and reform not only our lives but the church. In the book he “deconstructs” the popular slogan “What Would Jesus Do?” to unpack his meaning of the term. In non-philosophical terms, Caputo sees Jesus as a deconstructionist. He asks the reader to look at Jesus’ life and ministry and dream about, remember, re-image, and reshape the vision of Jesus then and now; to get a sense of how and what Jesus would “deconstruct” in our time. What would Jesus deconstruct?
Jesus’ life reflected “love of neighbor and God”, characterized by justice and mercy for the poor, forgiveness of sin, compassion, radical hospitality, in what we name “unconditional love” but rarely exemplify in our everyday lives. But what would happen if we did?
Our institutions, including ‘the Church’, hide behind a veil of hypocrisy as did the religious authorities of Jesus time “…denouncing sin while concealing their own corruption” (83) in an effort to sustain their imbalance of power they fear is slipping away. One need to tap into the internet, turn on the TV, or pick up a newspaper to see the violence, greed and hate pervasive not only in our society, but the world.
What would Jesus deconstruct? According to Caputo’s view of deconstruction – a hermeneutics of the kingdom of God - Jesus would call for a reversal of it all. He writes:
“The key to the kingdom is to love those who do not love you. Who hate you, and whom you, by worldly standards, should also hate. That is exactly the madness of deconstructive analysis of love would predict. Loving the lovable is entirely possible, but loving the unlovable, those who are impossible to love, that is when the kingdom reigns.” (84)
Caputo thinks the concept of deconstruction applied to the church just might save it and us. But who on earth will heed this wisdom? What denomination would have the courage to propose it, much less lead? I live in hope, how about you?
Caputo sees “deconstruction” not as a negative but a positive that offers the opportunity to reconfigure and reform not only our lives but the church. In the book he “deconstructs” the popular slogan “What Would Jesus Do?” to unpack his meaning of the term. In non-philosophical terms, Caputo sees Jesus as a deconstructionist. He asks the reader to look at Jesus’ life and ministry and dream about, remember, re-image, and reshape the vision of Jesus then and now; to get a sense of how and what Jesus would “deconstruct” in our time. What would Jesus deconstruct?
Jesus’ life reflected “love of neighbor and God”, characterized by justice and mercy for the poor, forgiveness of sin, compassion, radical hospitality, in what we name “unconditional love” but rarely exemplify in our everyday lives. But what would happen if we did?
Our institutions, including ‘the Church’, hide behind a veil of hypocrisy as did the religious authorities of Jesus time “…denouncing sin while concealing their own corruption” (83) in an effort to sustain their imbalance of power they fear is slipping away. One need to tap into the internet, turn on the TV, or pick up a newspaper to see the violence, greed and hate pervasive not only in our society, but the world.
What would Jesus deconstruct? According to Caputo’s view of deconstruction – a hermeneutics of the kingdom of God - Jesus would call for a reversal of it all. He writes:
“The key to the kingdom is to love those who do not love you. Who hate you, and whom you, by worldly standards, should also hate. That is exactly the madness of deconstructive analysis of love would predict. Loving the lovable is entirely possible, but loving the unlovable, those who are impossible to love, that is when the kingdom reigns.” (84)
Caputo thinks the concept of deconstruction applied to the church just might save it and us. But who on earth will heed this wisdom? What denomination would have the courage to propose it, much less lead? I live in hope, how about you?
Thursday, March 11, 2010
God Holds Authority? What a Concept!
God Holds Authority? What a Concept!
Who hold the authority in the local church? The pastor? The people?
Alban Institute recently published an article about this very question with regard to whether either polarity “clergy authority” or “lay authority” produces thriving congregation.
alone. They complement each other. Congregations often find themselves in power struggles over the two poles of a polarity. Both sides believe strongly that they are right.”
The research shows it is neither the clergy nor the laity, but both. Thriving congregations manage the polarity. Read the entire article "Failure to Thrive" .
In his book “They Kingdom Connected”, Dwight Friesen uses a “networked kingdom paradigm” and describes the pastor as a “new work ecologist”. In Friesen’s view traditional hierarchies are flattened and authority is “revealed” and therefore resides the missional identity of the network. He writes:
“Any claim to Christian authority is understood by looking at the mission of God as seen in Jesus Christ…authoritative claim or action is authenticated by its resonance with God and God’s mission.”
Both Friesen and the Alban report are saying the same thing in different ways. The answer is Both/And with an important distinction: Each faith community or cluster within that community must look to God for direction and mission. What a concept!
Let’s not waste time quibbling over who is in charge. Let’s determine how best to use whatever resources we have –time, talent, money – to become the beloved community our souls ache for.
If our mission is to help people find their gifts and graces for participating in God’s reconciling mission – doing justice, loving mercy and walking humbly with God – there would be no need to argue about who has authority.
Who hold the authority in the local church? The pastor? The people?
Alban Institute recently published an article about this very question with regard to whether either polarity “clergy authority” or “lay authority” produces thriving congregation.
alone. They complement each other. Congregations often find themselves in power struggles over the two poles of a polarity. Both sides believe strongly that they are right.”
The research shows it is neither the clergy nor the laity, but both. Thriving congregations manage the polarity. Read the entire article "Failure to Thrive" .
In his book “They Kingdom Connected”, Dwight Friesen uses a “networked kingdom paradigm” and describes the pastor as a “new work ecologist”. In Friesen’s view traditional hierarchies are flattened and authority is “revealed” and therefore resides the missional identity of the network. He writes:
“Any claim to Christian authority is understood by looking at the mission of God as seen in Jesus Christ…authoritative claim or action is authenticated by its resonance with God and God’s mission.”
Both Friesen and the Alban report are saying the same thing in different ways. The answer is Both/And with an important distinction: Each faith community or cluster within that community must look to God for direction and mission. What a concept!
Let’s not waste time quibbling over who is in charge. Let’s determine how best to use whatever resources we have –time, talent, money – to become the beloved community our souls ache for.
If our mission is to help people find their gifts and graces for participating in God’s reconciling mission – doing justice, loving mercy and walking humbly with God – there would be no need to argue about who has authority.
Wednesday, March 10, 2010
TAG: Sho Nuff Tweeking Interest!
I sent out a reminder about the "Theology After Google Conference" and got some great responses. This one from a "friend of CST" caught my eye, so I got permission to share it:
Thanks for the reminder. I'll try to make it. With the design & content of this event Phil Clayton is sho nuff tweaking my biases. Over the past 4 months I've sat next to hundreds of young people, who I'm convinced couldn't pass freshman dumbbell English, furiously pressing their plump little thumbs into tiny keys (as I am now, incidentally), texting their "others" (significant or otherwise) with grammatically challenged, coded messages, most adapted from the latest hip-hop jargon; from Kum-ba-ya to Kum-ba-YO! It's theology via "Li'l Wayne", with his eternally electronically altered whine. (Who's the singer who sings "Just Drop It in the Bag"?)
I've attended funerals at Michael Beckwith's church in LA (a version of Religious Science), where the lights go dim and eery, SciFi sounds are emitted from the loudspeakers, while plasma screens treat the worshipers to the sound of crashing surf and there's a whole lot of "wafting" going on to connect with The Infinite!
Nonetheless, I deem this conference to have valuable potential for theology and liturgy, so perhaps I'll just "Drop It in the Bag" & "cum 2 kampus" for the challenge!
He seems to be challenging us to bring the theology! Think you'll be able to identify the person? This is gonna be fun! What do you think?
Thanks for the reminder. I'll try to make it. With the design & content of this event Phil Clayton is sho nuff tweaking my biases. Over the past 4 months I've sat next to hundreds of young people, who I'm convinced couldn't pass freshman dumbbell English, furiously pressing their plump little thumbs into tiny keys (as I am now, incidentally), texting their "others" (significant or otherwise) with grammatically challenged, coded messages, most adapted from the latest hip-hop jargon; from Kum-ba-ya to Kum-ba-YO! It's theology via "Li'l Wayne", with his eternally electronically altered whine. (Who's the singer who sings "Just Drop It in the Bag"?)
I've attended funerals at Michael Beckwith's church in LA (a version of Religious Science), where the lights go dim and eery, SciFi sounds are emitted from the loudspeakers, while plasma screens treat the worshipers to the sound of crashing surf and there's a whole lot of "wafting" going on to connect with The Infinite!
Nonetheless, I deem this conference to have valuable potential for theology and liturgy, so perhaps I'll just "Drop It in the Bag" & "cum 2 kampus" for the challenge!
He seems to be challenging us to bring the theology! Think you'll be able to identify the person? This is gonna be fun! What do you think?
Monday, March 8, 2010
Inter-spirituality: Can you identify?
jinjan01 has left the following comment on the post "On Their Own Terms" - President's Pen blog spothttp://presidents-pen.blogspot.com/
Thanks for this blog and bringing this new term “inter-spirituality” to my attention.
We know that one of the characteristics about the Millennial Generation is that they are not “joiners”. I wonder if this new term explains, in part, that tendency? The article you site seems to indicate that those who self-identify with being “inter-spiritual” are open to conversation among people who are part of traditional religions. I think they would feel right at home in Claremont. Here we have the opportunity to interact with people of other faiths as well as those who self-identify as non-Christian.
In that same blog, Jim Burklo writes:
What do they bring to our dinner table…? They bring their own stories of engagement with the ultimate questions: Why am I here? Who am I, really? How shall I live, and for what/whom? They bring their own language and imagery of expression of their souls' journeys. They bring a willingness to try out disciplines of spirituality they've never experienced before. Maybe they are not ready to commit fully to one traditional path. But they aren't afraid to risk that outcome by exploring existing faith traditions.
I was struck by this because aren’t these questions we all ask? Aren’t these questions in which “the church” is called to help identify and provide holy accompaniment? Where are we missing the mark?
As those who are preparing to minister in an increasingly pluralistic society, this is another aspect of culture we will need to engage. Can we create a safe space within the Church for dialogue? More to the point, will we?
Thanks for this blog and bringing this new term “inter-spirituality” to my attention.
We know that one of the characteristics about the Millennial Generation is that they are not “joiners”. I wonder if this new term explains, in part, that tendency? The article you site seems to indicate that those who self-identify with being “inter-spiritual” are open to conversation among people who are part of traditional religions. I think they would feel right at home in Claremont. Here we have the opportunity to interact with people of other faiths as well as those who self-identify as non-Christian.
In that same blog, Jim Burklo writes:
What do they bring to our dinner table…? They bring their own stories of engagement with the ultimate questions: Why am I here? Who am I, really? How shall I live, and for what/whom? They bring their own language and imagery of expression of their souls' journeys. They bring a willingness to try out disciplines of spirituality they've never experienced before. Maybe they are not ready to commit fully to one traditional path. But they aren't afraid to risk that outcome by exploring existing faith traditions.
I was struck by this because aren’t these questions we all ask? Aren’t these questions in which “the church” is called to help identify and provide holy accompaniment? Where are we missing the mark?
As those who are preparing to minister in an increasingly pluralistic society, this is another aspect of culture we will need to engage. Can we create a safe space within the Church for dialogue? More to the point, will we?
Friday, February 19, 2010
Old Message, New Package
In my Theology after Google class, I was assigned to blog about Chapter 8 of Brian D. McLaren’s new book, “A New Kind of Christianity”
In this chapter, The Authority Question –From Legal Constitution to Community Library, McLaren writes “…we read and use the Bible as a legal constitution…as a result; we turn our seminaries and denominational bodies into versions of a Supreme Court…” He uses the constitution as a metaphor for how some – specifically those from “conservative settings” (his heritage) -- approach biblical text as if it were “annotated code”. His point is finally made when he recommends we should read the Bible as:
“…an inspired library” that …preserves, presents, and inspires an ongoing vigorous conversation with and about God, a living and vital civil argument into which we are all invited and through which God is revealed”.(Page 83)
I don’t want to be impertinent, but I wonder if Mr. McLaren truly believes this approach is a new revelation?
Another question: Why were guidelines for reading the Bible buried in footnote 10? Why not in the body of the book? I think many will agree with them, but I don’t think they have been said often enough or loud enough, communicated effectively or taken seriously. Maybe the internet and Mr. McLaren’s web site will help remedy that. Maybe the new thing is how the message is packaged and disseminated.
Monday, February 1, 2010
TAG TEST BLOG
Well TAG Team I finally broke through. This is a new experience for me...hope its a satisfying one!
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