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Virtual Reality Church: Pitfalls and Possibilities
Is Virtual Reality a Biblical Reality? The invention of the printing press catalyzed Martin Luther’s reformation; radios and televisions delivered Billy Graham’s gospel proclamations to millions of households. Technological advancements have undoubtedly advanced kingdom work for centuries—but is the same true for the burgeoning technologies of today? As virtual reality becomes increasingly prominent throughout society, churches must assess how to respond thoughtfully and biblically. In Virtual Reality Church , theologians Darrell Bock and Jonathan Armstrong present a systematic reflection on how to faithfully apply virtual reality for ministry purposes. They examine the risks—like compromising the meaning of tangible worship—and opportunities—like safely reaching persecuted churches—of integrating revolutionary technologies into the Christian life. Learn to think critically, theologically, and pastorally about new technologies so that you can faithfully advance the gospel into the future.
272 pages, Paperback
Published March 2, 2021
8 people are currently reading
43 people want to read
About the author
Darrell L. Bock
112 books71 followersDarrell L. Bock is a New Testament scholar and research professor of New Testament studies at Dallas Theological Seminary in Dallas, Texas, United States. Bock received his PhD from Scotland's University of Aberdeen.
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Displaying 1 - 7 of 7 reviews
August 11, 2022
As a pastor of a "hybrid multi-site" church, having an IRL (in-real-life) campus, 3 VR campuses, 3 digital Livestream campuses (Facebook, YouTube and Twitch), and a digital chat-community campus on Discord, I was obviously intrigued when I heard about this book! I am very thankful that esteemed evangelical scholars and educational institutions, such as Darrell Bock, Jonathan Armstrong, Dallas Theological Seminary, and Moody Bible Institute, would give this much thoughtful attention to something I consider, in theory, and in practice, to be a beautiful, yet often misunderstood or unknown expression of the mission and community of Christ.
I appreciated the authors' expansive historical knowledge of technological developments and the Church's engagement with them. At times, it was quite humorous, yet instructive, to be reminded of the debates of the past concerning the appropriation of technological and cultural change into the Church. Throughout Church history, we’ve seen many methodological debates: from arguments that changes in pastoral garb led to liberal theology; or that the use of radio led to "gross and irreverent" practices; or that electric guitars could only play "the Devil's music".
Sometimes the debates are hilarious when viewed with proper hindsight, and sometimes they are saddening when divisiveness arose. Sometimes our hindsight allows us to see the illogic of the Luddite argument. There were many who, while despising technological changes in church methodology, failed to see how their own use of more widely accepted technology created the same “problems” they were critiquing in others. For example, even while many scoff at the idea of “virtuality” in church ministry, all of these critics use microphones. They fail to see that when a preacher's voice and the Word of God are amplified with a microphone, the “real” is transmitted “virtually” as a purely electronic reproduction or representation of the original sounds.
Overall, Bock and Armstrong’s overview of the history of technology and Church impressed upon me the fact that there really is nothing new under the sun, just different angles at which the light falls on them. So the issue of Virtual Reality in Church is mostly just the age-old debate of how we faithfully deal with the inevitability of change in a way that appropriately alters our "tradition-based" methods without violating the timelessness of the missional message.
I also found that their theological, philosophical, and missiological depth, and the various ways each Christian tradition distinctively uses these tools of thought and belief to make judgments about the propriety of cultural trends and technologies, made this book a page-turner for me. It was honestly that fascinating!
I agreed with their perspective on the legitimacy of experiencing community and spiritual growth in VR, which the vast majority of churches came to realize in 2020: “But even for the most ardent skeptic of the concept of VR churches, the response of Christian communities worldwide to the coronavirus crisis demonstrated that real people can assemble as the real church in virtual reality in order to receive real spiritual nourishment” (Bock and Armstrong, 104).
But I do not agree with this perspective of Bock and Armstrong (who admittedly are not VR pastors and have not had extensive time actually doing church in VR, but only seminary-type classroom training): “We cannot inspire, encourage, and sharpen one another with equal effectiveness via virtual telecommunication as when we assemble in person.” (211). My own extensive experience over the past year as a VR Pastor has completely defeated that argument for me. I have been able to deeply evangelize, fellowship, disciple, counsel, pray, and be moved by the Spirit with brothers and sisters in Christ throughout the world as we congregate regularly in Virtual Reality. Before spending a significant amount of time shepherding in VR, I was legitimately skeptical of this possibility. But now, I experientially see that my interactions and friendships in VR have been just as deep as the ones I have had in IRL (in real life).
But I do agree we must not see church as an either/or (IRL or VR) proposition. It can be both. I resonated with this sentiment the authors quoted by Douglas Estes: “One thing that I strongly believe is that in the far future, there won’t really be virtual churches (end stop) and then brick-and-mortar churches (end stop). But that every church will be a brick-and-mortar church to some degree, and every church will be a virtual church to some degree.” (212)
Bock and Armstrong were mixed on their perspective regarding the virtual practice of ordinances, such as baptism and communion. But they are right, the issue is not so much about the new technology, but about age-old disagreements concerning the nature of the sacraments. “Questions about whether and how Christians who are assembled in VR can celebrate the sacraments will almost assuredly be controversial, and yet the controversy these questions elicit will be in many cases indicative of preexisting disagreements...in the immortal words of Billy Joel, ‘VR didn’t start the fire!’ For this reason, we plead with the reader to exercise patience and Christian charity especially when considering the question [of virtual sacraments].” (216)
They come to the theologically accurate position that the only tradition which can legitimately practice the sacraments in Virtual Reality is the “Memorialist” one: “We should note that there is probably nothing in the theology of the memorialist position itself that, once and for all, closes the door to partaking of the Lord’s Supper in VR without recourse to actual bread and wine.” (230). Although, they feel that such a “minimalist” commemoration “can hardly be said to be a celebration” (225) and “until such time as eating and drinking in VR is a common and culturally understood experience…[it] is likely to be a spiritually confusing proposal rather than an edifying expression of the unity of the Christian church.” (230)
Again, I respectfully reject this perspective as one not formed on explicitly biblical teaching, but rather on mere philosophical and cultural foundations. Additionally, I disagree with the authors based on my own experiential, albeit anecdotal, evidence. The practice of the sacraments has indeed been both celebratory and clear to my congregants. When I explain communion and “fence the table,” I also explain the biblical basis for the Memorialist perspective and the legitimacy of virtual sacraments. I still recommend eating physical elements at home, if possible, but I do not make this a requirement. Our shared communion in VR has been a very spiritually nourishing time for me and my flock. Again, I think the authors’ lack of extensive experience in virtual church worship environments may be contributing to their philosophical skepticism on this issue.
But overall, I appreciated this book and would recommend it to anyone seeking to understand this new era of church practice. It is a New World. But it does not have to feel like a freakish “Brave New World.” Why? Because it is all God’s World. And He has soberly charged us to go wherever there are lost souls, so it can be a “Saved New World.”
“Whether or not the cyberchurch is a ‘true’ church may not be [as] pressing an issue as what current church leaders will do about the inevitable gravitation of tens of millions of people away from the existing church and how they can help to shape this emerging church form.” (Barna Report, 1998)
FYI: check out www.cornerstoneyc.com/metaversetheology if you are interested in a deeper, biblical dive into these issues.
Let’s go! “Reaching All Worlds for Jesus!”
Pastor Jason Poling, Cornerstone Church
www.cornerstoneyc.com
I appreciated the authors' expansive historical knowledge of technological developments and the Church's engagement with them. At times, it was quite humorous, yet instructive, to be reminded of the debates of the past concerning the appropriation of technological and cultural change into the Church. Throughout Church history, we’ve seen many methodological debates: from arguments that changes in pastoral garb led to liberal theology; or that the use of radio led to "gross and irreverent" practices; or that electric guitars could only play "the Devil's music".
Sometimes the debates are hilarious when viewed with proper hindsight, and sometimes they are saddening when divisiveness arose. Sometimes our hindsight allows us to see the illogic of the Luddite argument. There were many who, while despising technological changes in church methodology, failed to see how their own use of more widely accepted technology created the same “problems” they were critiquing in others. For example, even while many scoff at the idea of “virtuality” in church ministry, all of these critics use microphones. They fail to see that when a preacher's voice and the Word of God are amplified with a microphone, the “real” is transmitted “virtually” as a purely electronic reproduction or representation of the original sounds.
Overall, Bock and Armstrong’s overview of the history of technology and Church impressed upon me the fact that there really is nothing new under the sun, just different angles at which the light falls on them. So the issue of Virtual Reality in Church is mostly just the age-old debate of how we faithfully deal with the inevitability of change in a way that appropriately alters our "tradition-based" methods without violating the timelessness of the missional message.
I also found that their theological, philosophical, and missiological depth, and the various ways each Christian tradition distinctively uses these tools of thought and belief to make judgments about the propriety of cultural trends and technologies, made this book a page-turner for me. It was honestly that fascinating!
I agreed with their perspective on the legitimacy of experiencing community and spiritual growth in VR, which the vast majority of churches came to realize in 2020: “But even for the most ardent skeptic of the concept of VR churches, the response of Christian communities worldwide to the coronavirus crisis demonstrated that real people can assemble as the real church in virtual reality in order to receive real spiritual nourishment” (Bock and Armstrong, 104).
But I do not agree with this perspective of Bock and Armstrong (who admittedly are not VR pastors and have not had extensive time actually doing church in VR, but only seminary-type classroom training): “We cannot inspire, encourage, and sharpen one another with equal effectiveness via virtual telecommunication as when we assemble in person.” (211). My own extensive experience over the past year as a VR Pastor has completely defeated that argument for me. I have been able to deeply evangelize, fellowship, disciple, counsel, pray, and be moved by the Spirit with brothers and sisters in Christ throughout the world as we congregate regularly in Virtual Reality. Before spending a significant amount of time shepherding in VR, I was legitimately skeptical of this possibility. But now, I experientially see that my interactions and friendships in VR have been just as deep as the ones I have had in IRL (in real life).
But I do agree we must not see church as an either/or (IRL or VR) proposition. It can be both. I resonated with this sentiment the authors quoted by Douglas Estes: “One thing that I strongly believe is that in the far future, there won’t really be virtual churches (end stop) and then brick-and-mortar churches (end stop). But that every church will be a brick-and-mortar church to some degree, and every church will be a virtual church to some degree.” (212)
Bock and Armstrong were mixed on their perspective regarding the virtual practice of ordinances, such as baptism and communion. But they are right, the issue is not so much about the new technology, but about age-old disagreements concerning the nature of the sacraments. “Questions about whether and how Christians who are assembled in VR can celebrate the sacraments will almost assuredly be controversial, and yet the controversy these questions elicit will be in many cases indicative of preexisting disagreements...in the immortal words of Billy Joel, ‘VR didn’t start the fire!’ For this reason, we plead with the reader to exercise patience and Christian charity especially when considering the question [of virtual sacraments].” (216)
They come to the theologically accurate position that the only tradition which can legitimately practice the sacraments in Virtual Reality is the “Memorialist” one: “We should note that there is probably nothing in the theology of the memorialist position itself that, once and for all, closes the door to partaking of the Lord’s Supper in VR without recourse to actual bread and wine.” (230). Although, they feel that such a “minimalist” commemoration “can hardly be said to be a celebration” (225) and “until such time as eating and drinking in VR is a common and culturally understood experience…[it] is likely to be a spiritually confusing proposal rather than an edifying expression of the unity of the Christian church.” (230)
Again, I respectfully reject this perspective as one not formed on explicitly biblical teaching, but rather on mere philosophical and cultural foundations. Additionally, I disagree with the authors based on my own experiential, albeit anecdotal, evidence. The practice of the sacraments has indeed been both celebratory and clear to my congregants. When I explain communion and “fence the table,” I also explain the biblical basis for the Memorialist perspective and the legitimacy of virtual sacraments. I still recommend eating physical elements at home, if possible, but I do not make this a requirement. Our shared communion in VR has been a very spiritually nourishing time for me and my flock. Again, I think the authors’ lack of extensive experience in virtual church worship environments may be contributing to their philosophical skepticism on this issue.
But overall, I appreciated this book and would recommend it to anyone seeking to understand this new era of church practice. It is a New World. But it does not have to feel like a freakish “Brave New World.” Why? Because it is all God’s World. And He has soberly charged us to go wherever there are lost souls, so it can be a “Saved New World.”
“Whether or not the cyberchurch is a ‘true’ church may not be [as] pressing an issue as what current church leaders will do about the inevitable gravitation of tens of millions of people away from the existing church and how they can help to shape this emerging church form.” (Barna Report, 1998)
FYI: check out www.cornerstoneyc.com/metaversetheology if you are interested in a deeper, biblical dive into these issues.
Let’s go! “Reaching All Worlds for Jesus!”
Pastor Jason Poling, Cornerstone Church
www.cornerstoneyc.com
October 9, 2021
Sebagai milenial yang menua & kesulitan mengikuti perkembangan teknologi, mungkin saya termasuk digital immigrant. Tidak seperti generasi Z & alfa yang sudah berkenalan dengan teknologi komunikasi virtual sejak lahir & familiar dengan segala perkembangannya. Bagi saya, pertemuan fisik/"nyata" adalah pertemuan sejati.
Pandemi mengubah banyak hal. Pertemuan2 fisik dibatasi. Alternatif2 pertemuan dunia maya & aplikasi2nya berkembang pesat, pun soal teknologi Virtual Reality (VR), yang saya merasa benar2 asing. Muncul pertanyaan2 terkait ritual: apakah ibadah online, virtual, & tertunda sama sahnya dengan ibadah langsung di lokasi? Bagaimana dengan persekutuan & seminar lewat Zoom? Bagaimana dengan ritual2 baptisan & ekaristi?
Buku ini adalah hasil bergumul kedua penulis dalam konteks pelayanan di gereja & institusi pendidikan. Situasi2 terkait legitimasi penggunaan teknologi yang makin mengaburkan "virtual" & "nyata" bukanlah hal baru. Gereja sudah lama dipenuhi debat isu teologi, tradisi, & ritual, soal benar-salah, baik-buruk, layak-tidak. Perkembangan teknologi hanyalah satu dari berbagai isu.
Alokasi pembahasan di buku ini cukup berimbang, antara perkembangan teknologi komunikasi, pengaruhnya terhadap ibadah & misi menyebarkan Injil, & pertimbangan2 teologis soal praktik bergereja di era pandemi. Saya pun tersadarkan bahwa Gereja yang konservatif & kaku dalam banyak isu ternyata juga memiliki serat2 yang begitu memikirkan cara memanfaatkan perkembangan zaman untuk menyebarkan Injil, dari ditemukannya mesin cetak, penyebaran traktat2, siaran ibadah lewat radio & televisi, hingga di masa2 adaptasi ibadah virtual ini.
Banyak hal baru bagi saya di buku ini, banyak istilah teknologi yang membuat saya kagok, & kesimpulan2nya tidak sedikit yang membuat saya skeptis. Namun buku ini menarik untuk membuka bagaimana teknologi adalah alat & konteks zaman yang terus berkembang seiring eksistensi Gereja. Lalu, bagaimana mengabarkan Kristus yang teguh itu dalam konteks keseharian kita yang penuh perubahan?
Pandemi mengubah banyak hal. Pertemuan2 fisik dibatasi. Alternatif2 pertemuan dunia maya & aplikasi2nya berkembang pesat, pun soal teknologi Virtual Reality (VR), yang saya merasa benar2 asing. Muncul pertanyaan2 terkait ritual: apakah ibadah online, virtual, & tertunda sama sahnya dengan ibadah langsung di lokasi? Bagaimana dengan persekutuan & seminar lewat Zoom? Bagaimana dengan ritual2 baptisan & ekaristi?
Buku ini adalah hasil bergumul kedua penulis dalam konteks pelayanan di gereja & institusi pendidikan. Situasi2 terkait legitimasi penggunaan teknologi yang makin mengaburkan "virtual" & "nyata" bukanlah hal baru. Gereja sudah lama dipenuhi debat isu teologi, tradisi, & ritual, soal benar-salah, baik-buruk, layak-tidak. Perkembangan teknologi hanyalah satu dari berbagai isu.
Alokasi pembahasan di buku ini cukup berimbang, antara perkembangan teknologi komunikasi, pengaruhnya terhadap ibadah & misi menyebarkan Injil, & pertimbangan2 teologis soal praktik bergereja di era pandemi. Saya pun tersadarkan bahwa Gereja yang konservatif & kaku dalam banyak isu ternyata juga memiliki serat2 yang begitu memikirkan cara memanfaatkan perkembangan zaman untuk menyebarkan Injil, dari ditemukannya mesin cetak, penyebaran traktat2, siaran ibadah lewat radio & televisi, hingga di masa2 adaptasi ibadah virtual ini.
Banyak hal baru bagi saya di buku ini, banyak istilah teknologi yang membuat saya kagok, & kesimpulan2nya tidak sedikit yang membuat saya skeptis. Namun buku ini menarik untuk membuka bagaimana teknologi adalah alat & konteks zaman yang terus berkembang seiring eksistensi Gereja. Lalu, bagaimana mengabarkan Kristus yang teguh itu dalam konteks keseharian kita yang penuh perubahan?
August 23, 2021
What does technology tell us about Christ and his church? In Virtual Reality Church, Darrell L. Bock and Jonathan J. Armstrong help us see the different pitfalls and possibilities of technology and the local church.
The New Roman Road
The Internet is the new Roman Road. The Internet shapes and influences our society. It impacts our lives. New media changes the way we communicate. Taking a cue from The Great Commission, the book challenges us to see the “missional potential” in our technologies. The virtual world is a mission field.
This book sees technology and revivalism as connected to Christianity. Tradition and innovation are examined, concluding that the best traditions are not static. Instead, they give fresh life – and the best innovations are always anchored in tradition. As Facebook and YouTube entered the scene, it is clear that social technology was changing our lives. The Coronavirus caused us all to see how the church could assemble virtually for a short time.
Is God Present in Virtual Reality?
Looking at VR allows us to see the ways it is unique from other technologies. It allows for experiences that would be unsafe, expensive, or impossible. In VR, the user is not a spectator - but a participant. Cross-cultural communication becomes a possibility. However, there are also drawbacks to the virtual world. While simulating sense experience, it cannot directly present abstract concepts. Real-life surroundings disappear. Users are disidentified, but users are not anonymous.
I was most challenged when the book asked, “Is God present in virtual reality?” The answer is that yes, God is still ever-present. All reality is God’s reality. So the way that we use technology matters. The book also looks at the incarnation and how that should impact our understanding of virtual reality. One truth that emerges is that humans are more than our physical bodies. No matter the medium of our communication, the Holy Spirit ushers us as a community into the presence of God.
Change in the Local Church
The local church and its practices -- specifically the Lord’s Supper and baptism -- are brought to the forefront. Christian charity will need to be employed as different churches hold to different convictions. Wisdom says that we do not want to minimize and misconstrue the spiritual significance of these sacrements.
Change will happen in the church. Technology such as virtual reality will continue to come. But Christ – and our mission – does not change. Technology cannot save us. Jesus saves us from our sins, bringing us in to his kingdom reality.
The New Roman Road
The Internet is the new Roman Road. The Internet shapes and influences our society. It impacts our lives. New media changes the way we communicate. Taking a cue from The Great Commission, the book challenges us to see the “missional potential” in our technologies. The virtual world is a mission field.
This book sees technology and revivalism as connected to Christianity. Tradition and innovation are examined, concluding that the best traditions are not static. Instead, they give fresh life – and the best innovations are always anchored in tradition. As Facebook and YouTube entered the scene, it is clear that social technology was changing our lives. The Coronavirus caused us all to see how the church could assemble virtually for a short time.
Is God Present in Virtual Reality?
Looking at VR allows us to see the ways it is unique from other technologies. It allows for experiences that would be unsafe, expensive, or impossible. In VR, the user is not a spectator - but a participant. Cross-cultural communication becomes a possibility. However, there are also drawbacks to the virtual world. While simulating sense experience, it cannot directly present abstract concepts. Real-life surroundings disappear. Users are disidentified, but users are not anonymous.
I was most challenged when the book asked, “Is God present in virtual reality?” The answer is that yes, God is still ever-present. All reality is God’s reality. So the way that we use technology matters. The book also looks at the incarnation and how that should impact our understanding of virtual reality. One truth that emerges is that humans are more than our physical bodies. No matter the medium of our communication, the Holy Spirit ushers us as a community into the presence of God.
Change in the Local Church
The local church and its practices -- specifically the Lord’s Supper and baptism -- are brought to the forefront. Christian charity will need to be employed as different churches hold to different convictions. Wisdom says that we do not want to minimize and misconstrue the spiritual significance of these sacrements.
Change will happen in the church. Technology such as virtual reality will continue to come. But Christ – and our mission – does not change. Technology cannot save us. Jesus saves us from our sins, bringing us in to his kingdom reality.
October 7, 2021
This book is difficult to rate. While I very much disagree with the authors’ conclusions and I believe the book exhibits some glaring ecclesiological deficiencies, it’s well written with all the scholarly research one would expect from Darrell Bock and the authors genuinely do their best to make their case.
October 12, 2022
With the advent of Corona Virus, the whole world became used to doing everything online. The virtual reality that was created became a new medium of communication in business and religion. This book explores how this digital world is expanding.
June 13, 2021
A-must primer for Digital Theology/ministry.
April 25, 2022
thought provoking
Displaying 1 - 7 of 7 reviews