Search Results (19)

From an outside perspective, it is not clear whether the Catholic Church is an active digital entity, or at least, it is not perceived as such. This paper analyses this issue. The methodology involved the monitoring of ecclesiastical Internet activity, SWOT analysis and in-depth interviews (seven) with clergy and technological suppliers of the Church in both Spain and Latin America. Results: Catholic Church digitalisation is spontaneous, as a reflection of society at large, and is heterogeneous due to its decentralised management. There is more inner acceptance of digital mediatisation for proclamation or support in faith (i.e., apps for praying) and less acceptance for the digitalised practice of rites (digital mediation in the celebration of sacraments is an open debate); however, the presence of ICTs in sacred places is increasing (i.e., liturgical books on screen). The evangelisation of the digital continent is an objective of the Church, whereby clergy influencers are the most striking but less solid case. There is almost full digital implementation at the functional level (i.e., digitised accounting and archives). Only charitable action with vulnerable groups remains analogue. Polarisation is also present, as ultra-Catholic groups are over-represented on the Internet. Conclusion: The Catholic Church is integrated in the Information and Digital Age but is also concerned with spiritual impoverishment, as online fragmentation does not feed real humanitarian communities. Full article

The aim of this study is to reveal in an interpretive way how computer-mediated communication, the Internet, and social media can be grasped by authority models and how these new types of authority influence religious communities that are (also) present on online platforms. In some cases, computer-mediated communication weakened and made traditional church authorities porous, but in other cases, it specifically helped and strengthened them. In other words, the impact of digital media is not uniform or unidirectional in this respect. Although there is no doubt that the Internet has multiplied it, made it optional, and personalized it from the user’s point of view, it has made religious authority customizable. The power of choice means that, in the digital sphere, the user decides when, what form of network authority they will submit to, for how long, and why they do so. In the classics of the sociology of religion, the concept of authority appears in a hierarchical representation under the concepts of (social) order and rationality. In other words, it cannot be thought of in a way that is contrary to rationality and contrary to social order. In network communication, the concept of authority is subordinated to technology, or as Castells puts it, power can only be interpreted with the logic of the network. Of course, the technological network and its contents are under external (legal) control, but it is precisely the power of the symbolic struggles taking place here that shows how important this issue is in the 21st century. The concept of authority classified under technology will no longer be linked to order or rationality, but to the processes of control, datafication, and attention management on the part of the owners of the platforms, while from the users’ side to concepts such as identity, authenticity, choice, and voluntariness. Its boundaries will be malleable, and the phenomenon itself will multiply. In summary, we cannot talk about one single online religious authority but more types of religious authorities, which are continuously and discursively formed, change, and occasionally hybridize. Full article

Cervical cancer is the leading cause of cancer deaths among Sub-Saharan African women. This systematic review aimed to identify information sources and their relation to cervical cancer knowledge, literacy, screening, and attitudes. Peer-reviewed literature was searched on 2 March 2022, and updated on 24 January 2023, in four databases—CINAHL Plus, Embase, PubMed, and Web of Science. Eligible studies included those that were empirical, published after 2002, included rural women, and reported on information sources and preferences. The quality of the selected articles was assessed using the Mixed Methods Appraisal Tool. Data extraction was conducted on an Excel spreadsheet, and a narrative synthesis was used to summarize findings from 33 studies. Healthcare workers were the most cited information sources, followed by mass media, social networks, print media, churches, community leaders, the Internet, and teachers. Community leaders were preferred, while healthcare workers were the most credible sources among rural women. There was generally low cervical cancer knowledge, literacy, and screening uptake, yet high prevalence of negative attitudes toward cervical cancer and its screening; these outcomes were worse in rural areas. A content analysis revealed a positive association of health information sources with cervical cancer literacy, knowledge, screening, and positive screening attitudes. Disparities in cervical cancer prevention exist between rural and urban Sub-Saharan African women. Full article

On 26 May 2011, the Russian People’s World Council issued a document entitled The Basic Values: The Fundaments of National Unity. The document, prepared by the Synodal Department for Church–Society Cooperation, provided a catalogue of 17 traditional values whose general framework was constituted by a combination of freedom, unity, patriotism, family, and devotion. At that time, the Moscow Patriarchate considered religious faith to be the foundation of traditional values and it continues to do so. The defence and promotion of traditional Russian spiritual and moral values were also central in the Russian National Security Strategy (2015); this was the case in the updated version of this document as well, put out in July 2021. Furthermore, they have been the core of the Moscow Patriarchate’s participation in the Council of Europe and of Patriarch Kirill’s speeches about the war in Ukraine. Finally, on 9 November 2022, The Foundations Of State Policy For The Preservation Of Spiritual And Moral Values was approved. This framework permits us to understand the strict interplay between the Church and the State in the Russian Federation and to see why it is important to refer to the concept of post-secularism when talking about the role of religion in post-Soviet Russia. Proceeding from the Abstract, the present paper aims to analyse this interplay in a specific sector of visual culture: the cinema and television industries. Manuel Castells highlighted the relevance of cultural values in the age of information and the connection between the values and social mobilization that follows it. He pointed out that the Internet has become a way to render this connection predominant, inevitably leading to the development of social movements and networks that have a religious basis. This is unquestionably true; surveys conducted by the Russian Public Opinion Research Center (OJSC «VCIOM») and by Nevafilm Research confirm that a high percentage of Russians watch films not only at the cinema or on television (especially the older generations) but also on the Internet (as far as the younger generations are concerned). The importance of this market is also confirmed by the success of the cinema and TV distributor Orthodox Encyclopaedia (2005); in the words of the philosopher Sergei Kravets, who, commenting on it during an interview published in 2006 by the website Sedmits.ru, declared that the expression “orthodox cinema” can be understood as a way to express Russian culture. He asserts that “the fact that today Orthodox films have begun to appear on the central TV channels testifies that Russian film producers and viewers have apparently begun to be aware of themselves as Orthodox, to feel that they are bearers of a special Orthodox culture. [..]”. At the same time, consideration should be given to the importance of the Russian Orthodox Church and the Minister of Culture’s condemnation of films such as Matilda or Monastery. In addition, it is important to consider that, according to a survey conducted in 2022 by the Levada Center, Russian people consider television the most reliable source of information (54%). The long-term implications of this tendency may have very important effects, not only in terms of its objectives but also in terms of the consideration that, after the beginning of the war, many Western film distributors withdrew their licenses from Russia. This paper will analyse “the effect of religion on the institutional system, the regulatory environment of the media and the public sphere” by studying the features of films and TV programs distributed by Orthodox Encyclopaedia, their relations with traditional values promoted both by the Kremlin and the Church, how these have contributed to strengthening the interplay between the Minister of Culture and the Moscow Patriarchate, and the impact this process has had on Russian society and Russia’s relations with the European and Western World in the 2005–2022 period. A list of the films and TV programs being discussed will be provided, and then statements about the project and reviews of the serials and films will be analysed. The analysis will be conducted mainly through the official sites of the Russian Orthodox Church and the Kremlin and by browsing the Integrum database. Full article

This paper presents a three-dimensional (3D) digitization methodology for documenting the appearance and geometry of cultural heritage buildings using modern tools for data acquisition and processing. This work presents a method combining laser scanning of building dimensions with photographic texture acquisition techniques in order to develop accurate, photo-realistic 3D models. This work also presents a method for digital reconstruction of the elements of interiors. This case study presents the process and result of scanning the church of St Adalbert in Chicago along with its inner finishing elements, achieved during the interventional 3D scanning of a historical building interior. The obtained colorized point cloud has 3.5 billion points and a volume of 65 GB. Its creation took nearly 3.5 h on a high-end computer. The generated textured mesh model has 1.6 billion triangles and a volume of 60 GB. The analysis of the results showed that the elements of the church furnishings were reproduced with very high accuracy. The developed 3D model of the interior, appearance and dimensions of the church is its perpetual documentation. It can be used for various purposes, such as popularizing the appearance on the Internet, scientific research on interior artefacts, creating files for VR and shooting high-resolution films. Full article

This study investigates the role of conferences of bishops’ websites in facilitating communication within the Catholic Church, focusing on selected countries. The aim is to assess how these websites align with the Church’s mission and engage diverse audiences in the digital age. Analysis of websites from Slovakia, Poland, and the Czech Republic reveals variations in content emphasis, multilingual accessibility, multimedia utilization, and social media integration. These differences reflect cultural and ecclesiastical distinctions, shedding light on how these websites serve as digital gateways to the Catholic Church and public-facing portals for their respective conferences. This research employs the website communication model (WCM) to assess the selected websites. It examines content elements, multilingual support, multimedia incorporation, and social media presence. This study underscores the potential for enhanced utilization of digital platforms in advancing the Church’s mission and expanding its outreach. It highlights the importance of aligning website goals with organizational objectives and engaging diverse audiences effectively. Ultimately, these websites serve as crucial tools for communication, evangelization, and pastoral care within the Catholic Church. Full article

The COVID-19 pandemic has paralyzed entire social levels. Organized religion is one of those levels, having suffered a lot due to the closing of churches and the automatic physical cessation of religious services. Both the weekly practitioners and those attending church minimally (say at Easter and Christmas) felt the shock of the closing of the churches. As such, the online environment was the saving option during the pandemic. However, not all churches embraced the move of liturgical services to online from the start, and at the same time, not all churches had a rich history of using digital technologies or the Internet for religious purposes. In this context, I investigate how religious communities succeeded in dealing with the imposed governmental regulations on social distance. I follow the specific religious rituals that have suffered the most by moving liturgy online, rituals such as baptism, Eucharist, burial, etc. Because different Christian churches understand rituals and liturgical practices in different ways, I focus specifically on a succinct comparison between the Romanian Orthodox Church and the neo-Protestant environment, especially the Seventh-day Adventist Church. In addition, I briefly extend the comparison to Adventist communities from the diaspora—especially those from London, the United Kingdom. Full article

Nowadays, several pieces of research underline the international impact of Pope Francis’s messages and actions far beyond the Catholic community, especially thanks to the effects of his online presence. In the same year of his enthronement, Pope Francis was already the second most-followed leader of the world on Twitter—just behind former U.S. President Barack Obama—and he is currently the most active and followed religious leader on Instagram. But how can we understand and frame Bergoglio’s media influence today? How and why did Bergoglio end up becoming a religious celebrity? This paper aims to properly answer these questions by placing Pope Francis’s media resonance in a larger perspective, analyzing—together and separately—three elements that will allow us to include or exclude the reasons for his communicative success: 1. the doctrinal framework of the Church’s communication, 2. the Pope’s statements regarding the use of digital media, and 3. his personal communication abilities which combine with his new vision of the Church. The analysis of these elements allows us to highlight how Francis’s celebrity is not due to a renovation of the social doctrine of the Church but rather to a new personal understanding of Catholic leadership. Full article

Black women have a slightly lower breast cancer incidence rate than White women, but breast cancer mortality is approximately 40% higher among Black women than among White women. Early detection by mammography may improve survival outcomes. Outlets providing information on cancer and cancer screening often present data, including mammography recommendations, that are unreliable, accessible, and/or inconsistent. We examined associations between sources of cancer information and mammography behavior among Black church-going women. A logistic regression model was used to examine associations between self-reported preferred source of cancer information (provider, cancer organization, social network, internet, or other media (e.g., books, magazines)) and self-reported most recent source of cancer information (same categories as preferred sources), respectively, and having received a mammogram within the prior 12 months. Participants were 832 Black women over 40 years old, recruited from three churches in Houston, Texas. Data were collected in 2012. Overall, 55.41% of participants indicated their preferred source of cancer information was a provider, 21.88% the internet, 11.54% other media, 10.22% a cancer organization, and 0.96% their social network. In contrast, 17.88% of participants indicated their most recent source of cancer information was a provider, 63.02% the internet, 12.04% other media, 4.50% a cancer organization, and 2.55% their social network. About 70% of participants indicated receiving a mammogram in the prior 12 months. Results indicated that women who most recently sought information from the internet had lower odds of having a mammogram than those who most recently sought information from a provider (aOR: 0.546, CI_95%: 0.336–0.886, p = 0.014). These results reveal an opportunity to advance health equity by encouraging Black church-going women to obtain cancer information from providers rather than from the internet as a method to enhance mammography use. These results also reveal an opportunity to investigate what modifiable social determinants or other factors prevent Black church-going women from seeking cancer information from their preferred source, which was a provider for the majority of the sample, and designing interventions to better actualize this preference. Full article

The largest part of the existing literature with regard to Islamophobia in Greece focuses primarily on the policies, activities and discourse of politicians and political groups of the extreme right, Orthodox Church figures, state authorities, the media and the Internet. The purpose of this article is to cast light on an aspect which is frequently neglected in the study of Islamophobia, i.e., the role of public intellectuals, through a series of questions: Where do public intellectuals in Greece stand with regard to Islamophobia? What are the main themes in their public discourse with regard to Islam and Muslims? What is the role they play in the reproduction of Islamophobic views? Having in mind the debates over the concepts of Islamo-Fascism, Islamo-leftism, Islamophilia and Islamophobia, this article builds on the literature about the role of intellectuals in society with a special focus on their views about Islam. Analysing the discourse of three public intellectuals, the main argument is that Islamophobia in Greece is not an exclusive element of the extreme-right or the Orthodox Church. Self-proclaimed progressive or liberal intellectuals, through their public discourse, also contribute to the reproduction and entrenchment of the fear and moral panic about Islam. Full article

The popularity of digital media has spurred what has been called a “crisis of authority”. How do female evangelical microcelebrities figure in this crisis? Many of these women belong to churches led by male pastors, have amassed a large following online, and are sought-after speakers and teachers. This paper analyses how gender, religious authority, and the digital sphere collide through the rise of female evangelical microcelebrities. Bringing together ethnographic data, textual analysis, and social media analysis of six prominent women, I emphasize the power of representation to impact religious practices and religious meaning. This article examines how evangelical women are performing and negotiating their legitimacy as the Internet and fluid geographical boundaries challenge local models of religious authority. Moving away from a binary perspective of “having” or “not having” authority, this paper considers the various spheres of authority that evangelical microcelebrities occupy, including normative womanhood, prosperity theology, and politics. Finally, by examining the social media content put forth by female evangelical microcelebrities, I interrogate the political stakes of evangelical women’s authority. Full article

Modern Russia is undergoing changes, including religion. In the Soviet Union, in contrast to the Western world, there was not only an active and rapid social secularization, but also a violent atheization of the population. As for the youth, due to the notorious atheism, there was a lack of youth’s religiosity. After the collapse of the USSR, it became necessary to implement effective measures so that Orthodoxy could adequately respond to the “challenge of the time”. Under these conditions, the organization of work with youth in the ROC began to revive. The major research objective was to study the Russian Orthodox Church’s main forms of work with youth in the post-Soviet period. Our research was conducted in the Ural region, one of the largest regions of the Russian Federation. The research methodology used a qualitative approach (in-depth interviews). Our research, based on informants’ opinions, has identified three forms of groups who work with the Russian youth through the Russian Orthodox Church. They are: traditional church forms (organizing groups for the study of the Holy Scriptures, doctrinal (catechism) classes, missionary activities, etc.), traditional secular forms (children’s and youth’s camps, young family clubs, sports and military-patriotic clubs, addiction prevention and social projects, etc.) and innovative forms (Internet projects, Internet communities, Orthodox forums, Orthodox cafes, bars, etc.). Our study has revealed that religious phenomena and manifestations of religiosity are observed in totally different areas, such as cultural, economic, educational, leisure, etc. The study has elucidated that the work of the Russian Orthodox Church fits into the framework of this paradigm, thus confirming T. Luckmann’s theory. Full article

The main aim of the paper is to discuss the scale and nature of the practice of transmitting Holy Mass by parishes of the Roman Catholic Church in Poland through online live-streaming in spring 2020. The authors analyse these issues in a multifaceted and interdisciplinary way, mainly within the framework of communication and media studies and theology. The methodology of the paper combines practical theology (its four stages: “see-judge-act-review”), scientific methods applicable to social studies (especially social communication and media studies and sociological studies), and the technical aspect of communication activities (in the form of live video streaming) performed by parishes on the Internet. As it turns out, 40.8% of Polish parishes carried out online Mass broadcasts. In most cases, the main sources of broadcast signal were YouTube (18.9%) and Facebook (18.7%), while less than 5% of the parishes conducted technically independent broadcasts. The research showed a statistically significant correlation between online Mass broadcasting and the region of Poland. There was a statistically significant difference between the parish size and Mass broadcasting—the larger the parish, the more often such activities were performed; a similar correlation was observed between urban and rural parishes. Research has shown that in the dioceses where bishops directly encouraged parish priests to broadcast from their parishes, the average percentage of broadcasts was higher (46%) than in those in which there were no such incentives (38%). There was a statistically significant relationship between having a website and conducting online Mass broadcasting. Similarly, there was a statistically significant relationship between the type of parish (conventual–diocesan) and online Mass broadcasting. Conventual parishes did this much more often than diocesan ones (68.6% and 38.9% respectively). Full article

The 3D model is the primary information of an integrated support system for the assessment of structural safety under vertical loads and seismic vulnerability of a masonry building. The available approaches for evaluating seismic demand and capacity still appear inadequate and today aims to improve the process of knowledge of the seismic behavior of masonry structures and of the reliability of the numerical analysis of evaluation methods. Discrete modeling approaches (macro-elements) can lead to more reliable results if accurate surveys of the geometry and construction details of the masonry structure are used, especially in contexts where advise against the execution of invasive on-site tests for assessments both under vertical and seismic loads, limiting the investigation campaigns. In order to improve digital processes, oriented to the knowledge of the state of health and quality of a masonry structure, this study illustrates a new overture to virtual modeling and assessment of the structural safety of this type of work. The survey and relief methodology here proposed integrates digital data sensors—configured within an IoT (Internet of Things) network—in a geometric model with a level of accurate and precise detail, processed downstream of the laser scanner and photogrammetric survey of the single masonry building, as “S. Domenico Church in the “Sassi” of Matera. Full article

Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the interviews of its official spokespeople. On the basis of extensive empirical material, it is shown that two major factors determine new tendencies in eastern orthodox religious discourse: the necessity to adapt to modern digital environment and benefit from organizing the internet space in order to influence large numbers of “digitally educated” non-religious people, and, at the same time, a distrust of these new digital technologies. The study is based on the theory of discourse, with discourse analysis being the main research method along with the descriptive analytical method. The article also analyzed the changes in traditional genres of eastern orthodox religious discourse (the sermon), as well as the rapid development of new religious discourse genres (the commented liturgy and call-in show) and para-religious discourse genres. It is concluded that with the help of digital technologies, religious discourse penetrates into everyday life of people, regardless of their social status and religious affiliation, eliminating the borderline between the church and society in modern Russia. Full article