Abstract
The geeks may not inherit the earth, but nor are they merely interconnecting it. The logic of the Internet is shaping how we think about relationships, communication and knowledge. Spadaro wants to explore the impact of powerful digital metaphors upon theological themes of revelation, grace, the liturgy and sacraments. Cybertheology is, therefore, ‘the intelligence of the faith in the light of the Web’s logic’ (p. 16).
The Gospel, contends Spadaro, is not to be reduced to information. Similarly, whilst great benefits of connectivity are available the imagery of vine branches captures a vitality that eludes Internet wires as a way of thinking about the Church in network terms. Whilst witnessing might be akin to user-generated content, a focus on horizontal relationships poses challenges to authority and its part in a theology of revelation. At the same time, an open source ethos demands new forms of apologetic when people have changed their understanding of how knowledge is to be accessed.
In arguably his most insightful section, Spadaro asks what happens to the theological concept of grace when giving and receiving is replaced, in an Internet logic of gift, with a hacker culture of taking and leaving what others take.
When services of Christian worship are live-streamed or made available on-demand, it can be argued that wider access is made possible. Spadaro explores, in the light of Roman Catholic sacramental theology, the difference between a liturgical event and a technological reproduction. His concern about the loss of the ‘here and now’ embodiment of liturgy, particularly of the Eucharist, has relevance well beyond his own tradition. Pentecostal and charismatic theologians will resonate with questions of divine presence. Reformed preachers and leaders of worship will, with a little effort, find material for fruitful reflection on their practice too.
There are key questions in this book—whether or not one’s congregational life is steeped in digital technologies. It is important that we consider the extent to which people’s sense of the presence of others is being redefined by augmented reality. We need to appreciate how each generation is being shaped in its understanding of what it means to search for knowledge and for information. Similarly, if Sparado is right that theological categories are indispensable for evaluating the impact of technologies on humans, then a public theology of the Internet has much to offer.