The Sunday Mail
Father Reki Mashayamombe
SERMONS are orations that include exhortation and practical life applications.
They address scriptural, theological or moral issues expounding on belief, law or doctrine.
Contemporary church sermons are arguably facing disruptions owing to the negative effects of Covid-19.
It is becoming difficult to conduct physical church sermons, with many congregants left dejected.
But there is no need to worry at all, thanks to the liberalisation of communication brought about by the internet.
Today’s church should embrace digital technologies and social media because this is the new normal that will go a long way in combating the pandemic.
Admittedly, there are some challenges associated with virtual church sermons, such as access to data, poor network connectivity and digital illiteracy, among others.
Be that as it may, we, as human beings, learn much from practice.
Practice makes perfect.
There is no doubt that the body of Christ has embarked on a successful mediatisation of the gospel, which further culminated in the implementation of a mixed reality or hybrid approach in churches.
With the recent announcement of strict lockdowns in several parts of Zimbabwe, churches are encouraged to embrace digital worshipping, as this is the most logical thing to do.
This has long been encouraged by the Apostle Paul in Hebrews 10: 25 that the church should not get relaxed; believers should not neglect the habit of meeting together.
We are now living in times where we need God more than ever.
The cyberspace and virtual religion have the potential to aid the spread of the gospel.
It is time for traditional ways of worship to adapt and align with the new normal.
As much as worship is personal, it is also conducted in communion.
Lessons should be drawn from, for instance, the Pentecost, such as when the Apostles were filled with the Holy Spirit while they were together, which implies unity and togetherness.
Let us remind ourselves on notable examples of coming together to practice religion from the Lord’s Supper when the Apostles broke bread together.
I am in no way against “remote communion”.
It is as effective as the physical one because the important aspect of incarnation happens when the Eucharist becomes the body and the blood of our Lord Jesus Christ.
The only difference is that with remote communion, only the priest partakes physically the Holy Communion as we celebrate Mass.
Otherwise, the whole liturgy goes on well in both the physical mass and the remote mass.
It is interesting to note that other religions such as the Muslim community have already embraced digital religion.
What a great lesson!
The Pentecostal fraternity has done phenomenally well in this regard through televangelism.
What has to be understood is the business aspect that comes with virtual church sermons; for example, religious tourism.
People can visit pilgrimages through the internet.
As the church, we should be mindful of questions around digital religion, which range from whether or not digital religion has an impact on the church’s organisational structure, with reference to centralisation.
The question is whether digital religion threatens the centralisation of the churches.
Does digital religion have an impact on the church hierarchy and governance of the church?
Does digital religion have an impact on church governance and politics?
Are we likely to foresee a crisis of authority due to digital religion?
Are we likely to see a change in the financing and running of the church or with regards to giving and charity?
Does digital religion have an impact on the doctrine of the church?
Does digital religion have an impact on the religious culture?
Are we likely to foresee a crisis of authenticity and credibility of the doctrine?
Will the online platform threaten the church’s ability to control the interpretation of scripture?
Research has shown that when it comes to digital media, the power rests on the consumer, meaning the consumer has the power to decide what they want to consume.
If advances in technology are considering the use of Artificial Intelligence (AI) in digital media, what will it look like and what will be the impact on religion?
For future research, is there a possibility that the apostolic sects can apply digital religion, and what would be the impact on their religious culture?
Therefore, let us consider that a complete revolution to digital media may present some challenges on the religious culture and spirituality, as any religion requires physical presence.
Even with the African tradition, religion requires the presence of the homwe (host).
The question is: Will the software for Artificial Intelligence be user-friendly to the point of simulating the presence to allow divinity to take place?
I challenge researchers to research along these topical issues.
Believers are encouraged to attend church services when the lockdown measures are relaxed to ensure that they are well taken care of by their shepherds — the clergy and the pastoral team.
