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Татьяна Андриянова. Социокультурные коммуникации цифрового общества...
Ключевые слова: социокультурные коммуникации, цифровое об-
щество, современная духовная месса, культура, ценности.
Keywords: sociocultural communications, digital society, modern
spiritual mass, culture, values.
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вие преодоления угроз, связанных с развитием новых цифровых
технологий // Традиционные и новые социальные конфликты
в XXI веке: XIV Международная научная конференция «Соро-
кинские чтения — 2020»: сб. материалов. М.: МАКС Пресс, 2020.
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ческие ведомости Санкт-Петербургского университета. Гумани-
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тексте XX–XXI веков // Южно-Российский музыкальный альма-
нах. 2015. № 2 (19). С. 51–57.
7. Зарубина Н. Н. Непреднамеренные социокультурные послед-
ствия цифровизации: новое качество формальной рационализа-
ции, риски десоциализации и дегуманизации // Традиционные
и новые социальные конфликты в XXI веке: XIV Международная
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научная конференция «Сорокинские чтения — 2020»: сб. мате-
риалов. М.: МАКС Пресс, 2020. С. 1356–1358 .
8. Кагарлицкий Б. Ю. Марксизм: не рекомендовано для обучения.
М.: Алгоритм, 2006.
9. Карпова Д. Н., Проскурина А. С. Социотехнический поворот
в исследовании цифровизации общества [Электронный ресурс].
М.: Официальный сайт МГИМО МИД России, 2019. URL: https://
mgimo.ru/about/news/departments/sotsiote Khnicheskiy-po vo rot-v-
issledovanii-tsifrovizatsii-obshchestva/ [дата обращения: 31.01.2021].
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ствия: кто виноват и что делать? // Традиционные и новые со-
циальные конфликты в XXI веке: XIV Международная научная
конференция «Сорокинские чтения — 2020»: сб. материалов. М.:
МАКС Пресс, 2020. С. 271–273.
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Пер. М. Добряковой // Экономическая социология. 2008. Т. 9.
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[Электронный ресурс]. URL: https://elibrary.ru/item.asp?Id=298
66479 (дата обращения: 02.01.2021).
13. Сорокин П. Социокультурная динамика: Исследование изме не-
ний в больших системах искусства, истины, этики, права и об-
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пожникова. Спб.: ГХГИ, 2000.
14. Урри Дж. Как выглядит будущее. / пер. с англ. А. Матвеенко; под
науч. ред. С. Щукиной. М.: Изд. дом «Дело» РАНХиГС, 2019.
15. Шиняева О. В., Полетаева О. В., Слепова О. Информационно-
цифровое неравенство: поиск эффективных практик адаптации
населения // Мониторинг общественного мнения: Экономиче-
ские и социальные перемены. 2019. № 4. С. 68–85. DOI: https: //
doi.org/10.14515/monitoring. 2019.4.04
16. Штомпель Л. А. Креативность культуры: время и вневремен-
ность // Международный журнал исследований культуры. 2014.
4 (17). С. 107–113.
Svetlana V. R adtchenko-Draillard,
Dr. of Psych., Scientifi c Researcher, Assistant Professor,
Sorbonne Paris City University-University of Paris (Paris Diderot), France
Светлана Васильевна Радченко-Драяр,
Д-р псих. наук, н. с., доцент,
Сорбонна Париж Cити-Университет Парижа
(Париж Дидро), Франция
The Impact of Digitalization in the Current and Future
Evolution of Identities in the Christian World
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,де…2,ч…%“2еL " .!,“2,=…“*%м м,!e
The main aim of my theoretic-experimental study is to analyze the applications
of digital technologies in the communication of religion (Catholic, Protestant,
Orthodox) with the Christian world. The purpose of my research concerns
a dual objective: to study the evolution of religious practice in the communication,
interaction, perception of Christian peoples (similarities, diff erences); and to
evolve the role of the transformation of practices on stability and fl exibility of
identities of these peoples.
Основным объектом моего теоретико-экспериментального исследования
является анализ применения цифровых технологий в общении христианской религии (католической, протестантской и православной) с миром.
Основная цель моих исследований состоит в том, чтобы, с одной стороны, изучить эволюцию религиозной практики в общении, взаимодействии,
восприятии и познании христианских народов (сходства и различия),
а с другой — оценить роль трансформации этих практик на стабильность
и гибкость идентичностей народов.
73
Христианство и глобальные сети
Introduction
eligion contributes to the development of communication, interaction
and perception of European peoples and also of other Christian popu-
R
lations established on all continents (Asia, Americas, Africa, Australia),
as the tooled and framed necessity, regulating the real in the individual
and in the social, making exist and become necessary and expected by the
symbolic and the imaginary, is currently a formidable narrative and refl ective design, renewed from appropriate digital practices and modern techniques. This is because the Christian religion (Catholic, Protestant and
Orthodox), which borrows the social forms it fi nds necessary to exist and
establish itself as what forms the social in its own culture, has always been
able to grasp the most relevant semiotic production mechanisms, oscillating between resistance, resilience and appropriation. In this era of digitization, the Christian religion is playing the game of the “digital revolution”
of the 21st century, using Applications from the Internet, social networks
and the online prayer community and skilfully fi nding itself in a modern
state of functioning through communication. This brings it back to its very
essence: to make it be and to have, to make exist, to make it last eff ectively
and to make it foresee in the future. The Christian religion here agrees to
designate an organized social set of practices and doctrines mixed with
European culture and which postulates an interdependent relationship
to other worlds and other forms of existence, rooted in what, after having constituted it over time, calls for a true Christian tradition. The study
of the communicational development of the Christian religion, the way in
which language, speech, sound, writing and image, and any mechanism of
production and circulation of meaning, are mobilized, and whose communication is the thought by that religion, requires a precise knowledge of it.
From my point of view, this view on the development of modern Christianity is constructed from a historical, political, philosophical, psychological
and sociological and philological approaches, attentive to theorizations,
practices, objects and events inscribed in this specifi c sphere of cultural,
personal and social importance. This theological communication renews
over time and then attempts to amplify in earthly space an interaction that
gives itself as a fi rst, whose men, texts, sounds and images think they are
mediators, exposing it to the public of a critical world society capable of
speaking, refl ecting and reasoning. Christian thought has therefore focused
on the opposition between spiritual and material. With digitalization the
74
Радченко-Драяр С. В. Влияние цифровизации в текущей и будущей...
penetration of materialism into the rational sphere of belief presents something new and complementary. The purpose of my theoretical-empirical
study (by the method of content-analysis) is to analyze the specifi cities of
the Christian religion in communication in the Christian world in the age
of digitization, shaped and encouraged by interaction, cognition and spiritual perception. In studying the impact of Christian churches (Catholic,
Protestant and Orthodox) on the development of the identities of Christian
peoples, I compared (similarities and diff erences) their actions and their
main initiatives.
The peculiarities of the communication
of the Christian religion in the age of digitization
Currently, digitization takes place signifi cantly in Christian religious
practices in Europe and on other continents (North America and Latin
America, Asia, Africa, Pacifi c and Australia, etc.). Precisely, the Catholic
Church (the administration of the Church — the Holy See, is located in
Vatican City) is the largest Christian church, with about 1.3 billion baptized Catholics in the world (or 18% of the world’s population). The geographical distribution of Catholics worldwide varies with 48.3% in the
Americas, 21.5% in Europe, 17.8% in Africa, 11.1% in Asia and 0.9% in
Oceania). The Protestant Church has more than 900 million baptized
Protestants worldwide (about 37% of all Christians), the geographical distribution of Protestants varies: more than 320 million in sub-Saharan Africa, plus 280 million in the Americas (United States, Canada, Brazil and
other countries), about 160 million in the Asia-Pacifi c region (British
Commonwealth, New Zealand and other countries), 140 million in Europe (Uk, Germany, Netherlands, Denmark, Sweden, Norway, Finland,
Switzerland, Latvia, Estonia, Czech Republic and other countries) and
2 million in the Middle East and North Africa. Some Protestants are members of denominational families: Adventists, Anabaptists, Baptists, Calvinists/Reformed, Lutherans, Methodists, Pentecostals, as well as non-denominational, charismatic, evangelical, independent and other churches.
The Orthodox Church has more than 220 million baptized Orthodox in the
world. The geographical distribution varies: in the largest country in the
world — Russia — lives about half of the Eastern Orthodox Christians,
other Orthodox are concentrated in Southern Europe (Greece, Cyprus,
75
Христианство и глобальные сети
Bulgaria, Moldova, Georgia, Armenia, Northern Macedonia, Montenegro, Czech Republic and other countries), Northern Europe and Eastern
Europe (Estonia, Latvia, Lithuania, Romania, Serbia, Moldova, Poland,
Belarus, Ukraine and other countries), the signifi cant minorities of The
Orthodox diaspora live in Asia (Kazakhstan, Uzbekistan, Kyrgyzstan, Japan and other countries), the Americas (United States, Canada, Mexico
and other countries), Western Europe (United Kingdom, France, Germany, Italy, Spain, Belgium, Switzerland and other countries), the Near East
and Africa (Israel, Levant, Syria, Given this universality and the overall
impact of the Christian Church on the world population, the digitization of
its communication has become particularly signifi cant. Digital technology
has also enabled the sharing of resources, documents, iconography and has
become a vector of normativity, allowing for the distribution and taking
instructions to act well in daily religious spiritual issues, such as radio and
television programs, websites, blogs and applications, “channels», on YouTube that broadcast the very varied digital religious off erings. This was
done both through dedicated media (religious information sites, study
sites, community sites, church and parish sites, etc.) and through inclusion
in popular and generalist media, especially so-called “social”. The latter
off er religious content produced by communities and actors. At the same
time, religious actors are also developing resources to learn how to “do
well” to use digital technology, to protect themselves from “virtual sin,” to
behave with mercy and to avoid the violence of inappropriate words for
believers, resulting in their personal development. More often than not,
however, it is the most “classical” or traditionalist religious actors, or those
aiming for the restitution and development of a religion of yesteryear, who
have taken the most grip on digital devices. Program and strategy design
often comes from relatively young actors on the fringes of ecclesial communities. In particular, in the Christian space, religious orders (Dominicans, Jesuits, Carmes, Benedictines, etc.) have played a specifi c role with
fairly structured online “spiritual” off erings, nourished by the spiritual tradition of these currents in mystical texts, the Bible or art to off er their faithful available mediations. In addition, Douvère identifi es “the main lines of
action in the communicational developments of Catholic Christianity in
the work of digitization: 1) the “natural” communication of supernatural
apparitions and phenomena, 2) the transition from censorship to criticism
and recommendation, in cultural and artistic matters, 3) the transformations of the artistic dynamics of the visibility of Christianity, 4) the appro-
76
Радченко-Драяр С. В. Влияние цифровизации в текущей и будущей...
priation of mass audio-visual media, 5) the transposition and dissemination of Christian worship with televised Mass, 6) the implementation of
refl ections and techniques of renewed audio-visual and multimedia communication of elements of the Christian faith, in the context of catechism,
7) the discovery of intra-ecclesial plurality of opinions and public opinion,
8) the development of a specifi c doctrine of communication; 9) the change
of language of expression, 10) the search for a new Christian “message”
that accompanies the transformation of the Christian narrative, 11) the development of interfaith dialogue (particularly with Judaism) and Christian
ecumenism, 12) the emergence of media investigation in the Catholic
Church, and public exposure of intra-ecclesial debates, 13) learning how to
manage crises of social communication (liturgy, fundamentalism, etc.),
publicly reporting on a contested moral discourse and answering a journalistic discourse with questions (mainly concerning divorce), gender, reproduction and sexuality), 14) the formation of religious media groups with
their own means and skills, 15) the technical appropriation of computer
science (digitization of the Bible, creation of the Thomisticus index, etc.),
16) starifi cation, metacommunication and internationalization of the
Pope’s personality, 17) the development of theological digital communication; 18) the gradual professionalization of communication in bishops and
dioceses, 19) the development of a doctrine of apostolate: the “new evangelization, etc.” [4]. Thus, specialists in digital religious communication
have appeared in various religious groups, which support so-called “digital
evangelism” in Christian domination. In a Christian regime, one can distinguish two modalities of religious proposal online: visual capture with live
or delayed digital broadcasting, on the one hand, the provision of resources
for a remote worship exercise at home, on the other. However, this virtual
presence (theorized in particular by several theologians, in some Catholic
circles) does not allow to fully accomplish the function of presence or manifestation of the expected presence in Catholic, Orthodox and Protestant
Christian culture, which celebrate the divine presence in a material device
(bread and wine of the Eucharist, icon, etc.). Theological and spiritual discourses, doctrines and catechisms, as well as manuals of digital evangelism
and online religious propaganda are beginning to be analyzed. Services
provided by clerics, church employees and committed lay people include
local and global prayer groups, spiritual and social support groups, community Bible conferences and groups to share gospel ideas. Digital transformation has an impact on daily activities, the whole of life, and the ways
77
Христианство и глобальные сети
of being Christian. Thus, the Protestant Church (Britain, German, American, Scandinavian and other countries) is part of this great upheaval. Precisely, in the Protestant Church the following measures are adapted: a) the
need to better understand all the ambivalent aspects of digitization, in order
to draw relevant conclusions with regard to the communication of the Gospel. (b) digital transformation has historical consequences that have an impact on the Church’s modern communications; (c) digitization makes
communication more independent of space and time; (d) the use of the
media in its proclamation and communication. (e) the link between the
need for visualization in digital spaces with the rich pictorial language of
the Bible, the history of Christianity, texts, images and sounds to off er new
spaces for listening, storytelling and learning, community celebration and
help with life; (g) the opportunity to develop global relations more intensely online and to stay in touch beyond social and physical barriers, etc. In
these circumstances, the Protestant Church contributes strongly to the discourse on media ethics, describing not only technological conditions but
also legal, psychological and ethical conditions, etc. For the Protestant
Church, human beings are at the centre, with their freedom, autonomy and
need for protection, and it extends its educational appeal inspired by the
Reformation to the fi eld of digital education for its faithful. In addition, the
British, German, Scandinavian and American churches are using digital
media not only to try to embrace everything print and paper media could
do, but also to take over from other telecommunications media — telephone, radio and television. Notably, as part of the BigBible Project, the
British Church has developed a collective of digidisciples (for example, as
Christians, they must live 24/7 for God, in all spaces of living or engaging
with God; there is no such thing as “virtual” and “real” worlds: only online
and offl ine, space/cultures, etc.). Of course, this digidiscipleship is not
limited to blogging other websites; these Protestants also engage in online
conferences to develop the teaching of the disciples; online “house groups”
via social media or Skype are developing to break the isolation of frail people or their geographical or physical limitations and encouraging locked
homes or cloistered families to share their thoughts regardless of their situations; systematic prayer meetings, disciples training and online library resources are practiced regularly. In the Orthodox Churches (Russia, Eastern
Europe, Greece and other countries), digital worship takes place in a
slightly diff erent context. Currently, an intensive theological discussion
arises on the possibility of an online community celebration (for example,
78
Радченко-Драяр С. В. Влияние цифровизации в текущей и будущей...
the active participation of the faithful and their role in the liturgy has become a crucial challenge for the digitization of religious services for Orthodox religious traditions, etc.). Today there are also various Orthodox Christian research services, social networks, Christian dating services based on
the Web, and information agencies. At the same time, relations between
the Russian Orthodox Church (ROC) and the Internet must not be reduced to the clash of antagonistic logics, ethics, ideologies and practices.
The problems of communication and mediation of the religious message,
the dialectic of the real and the virtual have always been at the heart of Orthodox Christian theology. In particular, the Russian Orthodox Church
rejected theatre and musical instruments, accepting only the chorus of
voices as a proxy for angelic singing. It should be added that digital icons
focus on the attitude of Russian Orthodox historical culture to world web
culture and, therefore, icons and the Internet produce interactive history
about the meeting of tradition with modernity. For Suslov (2014) “At the
same time, identifying with icons is not as easy in our time as it seems, because the modern idea of icon/image has changed radically since the Middle Ages, when the image was equal to the icon. In addition to being emblematic, the Orthodox tradition is also liturgical. This means that he needs
material to purify, bless and consecrate. This is another diffi culty for the
Orthodox torus in the material-free domains of the Internet. [14] The digitization of the life of the Church in the Christian Churches has also been
accompanied by some fundamental internal criticisms of this digitization:
1) the fi rst argument is that the prohibition by individual states of religious
gatherings has been interpreted by conservative or fundamentalist circles in
the Catholic and Orthodox Churches as part of a global or local struggle
against Christianity; these groups say that churches must remain open and
liturgies in communion accessible to all, for they are the only eff ective salvation from the age-old fall of the Church; 2) the second argument asserts
that the digitization of religious services and other digital off erings is not
courageous enough and is off ensive to the ability of small Christian entities
to interact. Therefore, the heart of the religious experience is not well
virtualized for these currents. Although part of “charity”, the practice of
fraternal mutual aid to which the religious often leads, is not necessarily
exercised online, the mechanisms of remote exchange allow it in part, at
least for moral, psychological and symbolic support. I think that by adopting the principle that the Christian religion establishes a main strategy of
communication (through language, oral or written, through images, visible
79
Христианство и глобальные сети
material signs and practical rites, acoustic sounds, sounds, etc.) that aims
to produce an interactive and perceptual exchange with types of people and
to spread its meaning and thought. In this cans, I think we can think of the
current forms of the relationship between Christian practices in digital
spaces: a) the relationship between the Christian religion and the digital
connected, b) the impact of digital on the modernization of the Christian
religion, c) the transfi guration and transformation of forms in digital spaces
in the service of religious worship. The Christian religious service online
directly or registered off ers free choice online and refl ects above all the fact
that a community of mind binds and exchanges the sharing of language
(words, expressions), images, gestures and rituals common, which make
exist, in a temporality and space its basic theological principles . One of the
most spectacular emergences of communication in Christianity is, without
a doubt, the unchangeable values of acceptance, humility, morality, forgiveness, eternal salvation, tolerance and acceptance of diversity of opinions etc., on the one hand, and awareness of the fl exible development of
public opinion and the transformation of modern society, on the other
hand. Therefore, it is also a question of making a Christian voice heard, of
having a Christian vision in modern society. From media providentialism
to the study of the communicational modalities of the Christian god’s affi rmation, through these theological refl ections, Christianity shows that it
appropriates communication not only in its media, discursive and linguistic tools, but also in its theological refl ection itself, which is renewed today
to think digitally. This refl ection is precisely rooted in the notion of “remediation”: digital religious forms of communication remedy those that precede it or are outside the digital world — and vice versa. Therefore, on the
one hand, the Christian religion crosses digital spaces, mobilizing them
and causing the metamorphosis and adaptation of its forms; on the other
hand, forms of digital communication become places of incarnation and
metamorphosis of the Christian religion. For Campbell (2017), this positioning has long been present in the world of research, particularly in the
fi eld of studies on digital religion. “In summary form, studies on digital
religion examine the online and offl ine implications of reformulating existing Christian religious practices and new expressions of online spirituality”
[1]. In addition, the question of the articulation between the function of
religion and the function of digital technology may appear in key stages: 1)
the fi rst step is to propose analyses of particular cases or comparisons to
deepen the knowledge of the faithful of digital religious devices (pedagogy
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