Religious worship online: A qualitative study of two Sunday virtual services
This article examines the experience of online worship among 13 participants ‘attending’ virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, mor...
| Authors: | ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
SAGE Publishing
2023
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| In: |
Archive for the psychology of religion
Year: 2023, Volume: 45, Issue: 2, Pages: 191-209 |
| Further subjects: | B
Methodology
B Ritual B Religion B Embodiment B Meaning B Prayer |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This article examines the experience of online worship among 13 participants ‘attending’ virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, more specifically the possibility of a virtual religious community and the performance of online Eucharist, we present data from semi-structured interviews which were analysed through thematic analysis. The interviews reveal that virtual services, while better than nothing, have significant limitations in terms of participation, belonging, and the kind of religious experience engendered. While only two participants expressed the view that the virtual service was better than the live service, the majority found that the virtual service lacked a sense of connectedness. However, everyone agreed that it was different from a television broadcast in several important ways. The overall view was that celebrating the Eucharist was not possible online, because congregants could not actually partake of the bread and wine blessed by the priest which, for them, was an essential aspect of the ritual. For most people there was neither spiritual communion, nor a belief in consecration at a distance, leaving them feeling they were not really participating in the Eucharist. The participants in the study who engaged with both the Eucharist in the morning and the non-Eucharistic service in the evening generally seem to have preferred the latter. The data from this study are congruent with studies of diverse faiths which reveal the perceived importance of physical presence, contact and connection as being important for ritual effectiveness. | ||
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