God’s spirit in the noosphere

The Catholic Church in Germany has recalled the philosophical heritage of Parthard de Chardin and virtually converts on his paths

William Gibson has not only anticipated the Internet, but the three-dimensional virtual room, with the term Cyberspace,. In theology the topic – the crosslinked collective spirit of humanity – was discussed in the twenties of the last century. The Jesuit Father Pierre Parthard de Chardin invented the word noosphere.

God's spirit in the noosphere

All pictures show the Georgskirche in Reichenau-Oberzell in Second Life

Of the "understanding" Humanity, who lays like a coat around the globe, is a Hub’s metaphor from the wired 13 years ago: The Jesuit Father has foreseen the net half a century before its emergence and influenced numerous scientists, philosophers and visionars, from the media theorist Marshall McLuhan to To the politician Al Gore, from Nobel Peabridge Christian de Duve to John Perry Barlow, the co-gallery of the Electronic Frontier Foundation.

The noosphare is nothing but the version of a world whose evolution lives on a destination – more and more complexity, but also to more homogenity. John Perry Barlow said to Parthard de Chardin’s ideas: "The Point Of All Evolution Up To This Stage Is The Creation Of A Collective Organ Department Of Mind." The teleological worldview of the Jesuit is typical Christian; The idea, however, the chopping is still unfinished and developed and continues to develop, rely on the intellectually rather simply knitted theologians on gross mistrust.

God's spirit in the noosphere

The Enzyklika Humani Generis from the year 1950 had with teaching opinions, the science of the 20. For centuries with the Catholic religion to get toben, undergraded underground. The tract "A few false views threatening to undermine the basics of Catholic teaching" For the no longer discussed the no longer discussed and parthard de Chardin was banished by his Order from France. The Father went to China, where he worked predominantly as a palaceologist. The evolution of man and his mind also demonstrated parthards ideas on the crosslinked reason in the future:

The Holy Chair was still warning half a century ago, "danger" to ask cosmological questions. Parthard de Chardin was explained by expressive as someone who is the Catholic teaching "insulted". Only 26 years after his death when his books had already become a bestseller, one convened to rehabilitate the Unorthodox Jesuit Father.

The noosphare was also quickly picked up by the esoteric. Peter Steinberger even claims to the concept of Noosphare, the term had become the central concept of the esoteric of digital networks. As part of the internet culture, she is prasent anyway.

In official theology, however, the noosphere has so far a shadowy one. With the development of three-dimensional worlds this could change now. The theological questions resulting with avatars, the virtual simulation of man and only digital rituals differ only slightly from those who are made by the plot in the movie matrix: what is really? What is only conceited or disabled by the medium of perception? Is the perfect simulation of the realitat part of the realitat or just a blob’s image without own life?

The Catholic Church in Germany has recalled the philosophical heritage of her earlyestary Father and is virtually transforming his paths. A more random occasion was the 3D World Second Life World. Who in the internal search engine from Second Life "Catholic" Landes, does not land in a virtual Vatican or in the Kolner Cathedral 2.0, but in the Schwabische Reichenau-Oberzell on Lake Constance. The Georgskirche there, a UNESCO World Heritage Site; was rebuilt MABStabsfreiter – on behalf of the Zoddiocese of Freiburg.

Karsten J. Henning from the Central Office Media of the German Bishop’s Conference Stop it for a part of the ecclesiastical order to perceive the way people live and communicate. The longing for spirituality is present, the question of the meaning will also be made by church-faren people. The church must be there where answers are expected – and if it is only a virtual church of pixels on the private monitor.

God's spirit in the noosphere

Night prayer

Two times weekly, if there is night in Central Europe, gather some avatars in the virtual basilica in Second Life "pray" the whole. "Deus, in Adiutorium Meum Intende" About headhortry is an interesting anachronism, you will run normally in 3D worlds like Second Life everywhere with shallow pop or hectic techno-blank.

Twenty of 1200 years ago, Christians wanted to represent icons of their God’s image in architectural form; Today, their factory is mirrored on California servers. You can understand virtual churches as a form of respect for the fact that people in search of the sense are still the same questions as many years of thousands, even if the technique and methods that do hardly be comparable.

God's spirit in the noosphere

Theologically, a prayer is approved before the monitor, so allowed: Second Life serves as a athetic amplifier for the feeling of the community. The initiators of the project church in virtual worlds tilderly not instructed the mainstream within the Catholic Church, but a kind of experimental avant-garde. You must always explain and justify your idea and justify your idea. So they play a similar role like Parthard de Chardin, although "Noosphere" today no longer controversial must be discussed.

Behind the avatar "Benedetto Burger" hides Dr. Norbert Kebekus, Department of Pastoral on the Internet in the Archbishopic pastoral of Freiburg. "Augustine Foggarty" is in truth of the illustrator and graphic artist Peter Esser from Krefeld, confessing Catholic and thus entrusted to implementing the project asthetically demanding. It’s about it, says "Citizens" ALIAS KEBEKUS, "Altogether the development of virtual worlds to keep an eye on." Church had to be prussently – "the world is Not Enough". The Cyberspace is no other reality, but only project them with communicative means.

God's spirit in the noosphere

Is a virtual worship service, without the credans are physically present, but only as a digital avatars? The ritual act that constitutes a community in the Christian meaning is always magic, although today’s theologians are far from herself. The French ethnologist Marcel Mauss wrote the beginning of the 20. Century that the basis of the magic affective of the fact that created illusions that acted real:

The magical judgment is the subject of a social understanding, translation of a social requirement, under which a whole series of phanomena of collective psychology is drawn.

The praying avatar is therefore no illusion, as well as the pope, which appears in the television transfer of a fair on the screen, for Catholics is just a simulation, but as real, as if he passed with his papamobil past them. In the 1970s, the theologically uncomplicated question became elegant and pragmatic, whether credia also participate in ritual ecclesiastical actions and their "effect" could be disturbed if they can only be seen on the monitor. Dr. Eduard Nagel from the German Liturgical Institute Stop 3D churches although "Another hardly thought problem", but you kill one "intentional participation" Talk, analogous to the television transfer of a trade fair. Sacraments could not be donated virtually. Even a virtual confession is not possible. But a digitally donated blessing work. However, try to bless the internet as well as occasionally practiced, stop nail for "magic". Ethnologists were comprehensibly contradicted to this verdict – also a Catholic trade fair contains magical actions.

You can avatars that are animated by scripts "pray", Find funny or funny. However, the topic was failed: In digital worlds, man, he wants to communicate with others, created a digital deputy of his own. The body is mirrored – the difference between a static photograph and a moving avatar is medient theoretically insignificant. The theologian Franz Bohisch stop avatars for the proof of how humans, he takes a very virtual reality true, unknowingly clinging to his body and his usual functions. The avatar torches the limits of imagination. Man needs a picture of themselves and a picture of the gods. In his essay "The pictures of the digital noosphere: the religious language of the Internet" Writes Bohmisch over the virtual realitat (VR):

The imitation of human artwork in projects of the VR is (still) constructed on our physical pre-structured perception: our base metaphors up – down, bright – dark, a variety of – female are modeled in VR projects, because we only do with them. The actual law of the digital medium does not need this physician structured communication symbolics. We humans need them.

Church in three-dimensional worlds like Second Life is therefore not laughable, but only consistent: If one accepts the epochal religious critique of Ludwig Feuerbach, God is only a projection of the hopes of man and hopes of man, the criticism also applies to the image that man is of itself self. Jennifer Cobb wrote ten years old about her book "Cybergrace: The Search for God in The Digital World":

Accessing The Transcendent Aspect Of Spirit Enables US To Move Beyond The Paradoxes Generated By The Mind And ITS Relationship To Body And Spirit Into A Place Of Oneness. From the transcendent perspective, paradox dissolves. (…) Paradox IS A Condition Generated by Mind. Therfore, Paradox and Ambiguity CAN Serve AS Signals That WE Are in the Realm of Mind.

The medium is also the message. Exactly, it formulated McLuhan: the electronic media – so also the Internet and its 3D worlds – mean a return to an authentic form of the community for him. The global village becomes realitat – and the behavior of people remains as a villager, although their mind is digitally networked and they potentially have all the information. The avatar in Second Life can look like the user wants it – he does not have the body nor the face of real man. Nevertheless, he always betrayed something about the person who has set up the digital mask – just as the respective idea of any higher beings very much about that, which worship this projection.

The sacred phenomena, which belong to Catholicism, get an ironic taste by virtual worlds. The English Journalist Tim Guest has in his documentary book "Second Lifes – A Journey Through Virtual Worlds" The subject of church and religion in Second Life also worked onbellest. The digital polygons, the components from which the online world is composed "Prime" Named (for "primitive"To). To a user, such a trant of Guest, the Virgin Mary on one "Prime" be published. "Appearance and virtualitat is an interesting topic", Chats the avatar of Norbert Kebekus to this question:

But God’s Spirit blows where he wants.

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