Byzantine theological education often focuses on textual abstraction, frequently failing to convey the tradition’s embodied, spatial, and liturgical depths. This mixed-methods case study examined whether immersive virtual reality (IVR) could bridge this divide. A total of thirty (
n = 30) graduate theology
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Byzantine theological education often focuses on textual abstraction, frequently failing to convey the tradition’s embodied, spatial, and liturgical depths. This mixed-methods case study examined whether immersive virtual reality (IVR) could bridge this divide. A total of thirty (
n = 30) graduate theology students were invited to navigate a bespoke reconstruction of a Byzantine church—modeled on the Chora Monastery—using Meta Quest 3 headsets (Qualcomm Snapdragon XR2 Gen 2, standalone inside-out tracking). Following a 25 min immersive session, participants completed usability assessments, semi-structured interviews, and observational documentation. Quantitative data revealed above-average system usability (M = 72.50, SD = 5.18), significantly exceeding the standard 68-point usability benchmark, t(29) = 4.760,
p < 0.001, d = 0.869, and intuitive navigation even among IVR novices (63.3% of participants completed the guided task sequence with zero errors). Through thematic analysis, six key dimensions of the experience—spatial presence, theological meaning-making, navigational ease, interaction affordances, pedagogical limitations, and technical constraints—were identified. Participants described the sense of ‘immersive presence’ as transformative and reported that it helped them correct prior spatial misconceptions and deepened their affective engagement with the liturgy. However, they also identified significant pedagogical hurdles. The lack of collaborative features was described as “theologically incomplete,” while the absence of multisensory elements—specifically scent—created a noticeable liturgical void. Furthermore, participants highlighted an unresolved tension between the experience’s devotional immersion and the critical distance required for academic study. The findings suggest that if IVR can support theological education effectively, future digital architectures may need to go beyond technical functionality to prioritize communal presence, contemplative pacing, and scaffolded criticality. This single-case, non-comparative design does not test IVR’s efficacy relative to physical site visits or 360° video. It instead establishes baseline usability and experiential evidence to inform such comparisons in future research.
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