Цифровизация общества и будущее христианства к вопросу о трансформации ценностно-нормативной системы общества. Материалы VII Между народной научной ко

viduals’ personalities and their cognition and behaviour in society. Thus, from the point of view Nagy and Koles, (2014) there are other peculiarities that deserve to be mentioned, to understand, virtual identity:1) virtual worlds are immersive 3D environments and are therefore capable of induc­ing a stronger sense of presence compared to virtual communities; 2) Users in virtual worlds can engage in real-time, synchronous interactions; 3) In­dividuals can interact with each other in a way of support and relaxation; these so-called third places of specifi c virtual environments to socialize and experiment with realities that tend to diverge from those of real life; 4) Vir­tual worlds serve as platforms where users can embody their virtual self and feel that they are truly present in the given environment”[8]. Therefore, in order to maintain the diff erent types of identities in the era of digitization, individuals are motivated to conform to certain norms, rules and expecta­tions of their own requirements, their surroundings, their religion, their nation and also the world at large. It should be pointed out that religion is psychologically at the base of human civilization and the instinctive per­sonal renunciation demanded by the culture of the society in which peoples live. In the essay “Civilization and its Discontents” (1929), Freud ad­dressed an important aspect of religious sentiment” Thus, we are quite willing to recognize that ocean feeling exists in many people, and we are willing to link it to an early stage of ego-feeling; the other question then arises: what claim has this feeling of being seen as the source of the neces­sity of religion. The deriving of a religious need from the child’s sense of helplessness and the desire it arouses for a father seems irrefutable to me, especially since this feeling is not merely pursued since childhood, but is maintained perpetually by the fear of what the higher power of destiny will bring” [5]. For Lacan (1975), any solution of the Father is in its background a religious solution since it is a knotting of the constituent dimensions: those of the Symbolic (language), the Imaginary (the body, the sense), and the Real (causality of the object and the enjoyment of the Other): “In this attempt, the Father’s Name is in turn identifi ed in the name of each in­stance (real, symbolic or imaginary) and religion realizes the symbol of the imaginary: religion welcomes the reality of the singularity of the subject through the anthropological constants, the symbolic order it tells mythical of the imagination.” For psychoanalytic theory, the essential function of religion is above all to off er man a double protection: the dangers of nature and destiny, on the other hand against the damage caused by human soci­ety” [7]. From Radtchenko-Draillard’s (2016) perspective: “The more cri-

ses societies go through, the more religious models provide certain trauma­tized individuals with ideal references, capable of draining diff erent nega­tive emotions”[9]. There is therefore also in religious theology the ideological, philosophical and pedagogical dimension with its defensive functions that are exercised against objects, aff ects, representations or ac­tions that seriously threaten the personal integrity of men and the ideals of the group: defence against uncertainty, against persecution and failure, against loneliness and despair. As a result, individuals and groups fi nd in­dividual, relational and social identities in the political-religious relation­ships in which they are placed and must therefore maintain, transform and transmit them. Specifi cally, one aspect within the Catholic and Orthodox Churches is digital forms of catechistic services, such as Sunday schools, worship services for young children, and religious education for diff erent school classes, and other community activities such as categorical pastoral care for the sick, prisoners, people with disabilities, soldiers, but also chil­dren and young people. While some Christians are wary of new digital communications, others are adopting this change in the media without taking into account how their religious demands and practices will change in new digital and communicative cultures. From my point of view three factors of the interaction between digital culture and the communication of religion can be analyzed: 1) communications can go into the axes s of blogs or sermons: the conversation between church representatives and the faith­ful in the form of question and answer; listening and understanding 2) fa­thers, priests, pastors and other religious leaders can help the community and society at large to draw on its heritage, culture and strengthen national patriotism; 3) the Church that is constantly developing and reforming will be able to better adapt to the modern world. In these cases, people will understand the goal of creating a conversation about the Christian Church’s relationship to emerging technologies and examine how this changes their contemporary ecclesiological understandings. For example, digital ecclesi­ology has been used in several online reports of the New Media Project, where research team members refl ected on the ecclesiological hypotheses refl ected in the observed numerical practices of these organisms and the meaning and assumptions underlying their various approaches. Rice (2012) believes that “discussions around digital ecclesiology” have largely focused on how digital culture shapes and transforms ecclesial life on multiple lev­els and how churches should live and express their ecclesial identity in dig­ital contexts” [11]. Thus, “new digital media” and the use of the Internet

can be managed by central institutions within the Christian Church and also in collaboration with private companies and specialized public institu­tions have a strong spiritual commitment. However, it must be noted that currently levels of control and freedom vary considerably from one situa­tion to another. For example, Catellani (2019) points out that this is the case of the Evangelical Christian Protestant site Topchretien (Eric Celer), and many cases within circles such as christian evangelical churches and movements or the so-called “Churchtech” movement within the French Catholic Church (e.g. egliseetinnovation.com), that they are not heavily controlled by the central authorities of the churches. For Catellani, “hy­permediation and the interaction between heritage and new digital media can also explain the nature and characteristics of controversies concerning the presence of the crucifi x in Italian public schools, run by atheist and secular groups: hyper-media spaces are very fast and easy places to use to develop and share an “atheist religion” and fi ght against the “republiciza­tion” of religions” [3]. The “hypermediation” model may explain some of the real form of the use of digital media by churches and religious groups in parts of the world, such as Western Europe, the United States, Australia. This does not mean that all websites are automatically third-party spaces, but rather that some websites, blogs and social networking platforms can become insignifi cant because they are loaded with religious values but also modern secular customs in the age of globalization. With regard to the use of digitisation, the Russian Orthodox Church (ROC) does not condemn artifi cial intelligence and its application. However, the ROC expresses its reservations and strongly opposes the use of digital technologies to estab­lish total control over humans, as Patriarch Kirill of Moscow and all of Russia said (7 January 2021) in a Christmas interview with the Rossiya-1 television channel. Patriarch Kirill referred to John the Theologian’s inter­pretation of Revelation, who wrote that total control over man would ac­company the coming of the Antichrist. In addition, Patriarch Kirill warned of the negative consequences of distance education and confi rmed that the training of the student must take place in the social team, in communica­tion with his comrades and teachers. I also think that this total or exagger­ated digital dependence causes a gradual change in the social connection: with this principle of immediacy and ubiquity we establish a link between the subject and an indeterminate object: discuss everything with everyone and talk to each of themselves. This logic often ignores the personal experi­ence of the subject (the confl icts he accumulates, the frustrations he re-

gies in terms of their potential to form communities, including religious communities. Members usually self-identify as part of a community when they fi nd venues where they can meaningfully connect with like-minded people. There are diff erent types of online religious communities—while certain websites are created by existing physical communities, others exist exclusively on the Internet and members might never meet each other face­to-face. Religious apps are also often connected to reading practices, they emphasize the authority of the Bible rather than highlighting the infl uence and role of the designers. Scholarship on apps show how religious authority in the digital age is no longer only situated within religious institutions, but belongs to non-traditional fi gures, such as teachers, creators and designers, as well. Digital ecclesiology has become a popular term over the last decade, surfacing around discussions about churches and their use of technology. It is nonetheless useful to think in terms of identity, community, and author­ity to outline the engagement of users in digital environments. In addition, these elements point to issues in need of further exploration, such as the question of access in online and offl ine spaces, the privatization or publici­zation of certain religious practices, the power dynamics involving diff erent religious traditions, the challenges posed by artifi cial intelligence, and the infl uence of postsecular discourses on digital religion. Finally, the concept of the communication of Christian religion in the digitalization can suggest that some forms of contemporary practice or meaning-making can take on religious-like qualities to the extent that beliefs and the practices associated with them can be defi ned as exhibiting a large family, social and national resemblance to the religion.