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Il ruolo della Chiesa ai tempi della rete

Communion and wireless

From 22 to 24 April in Rome, the Italian Bishops 'Conference has organized a conference on' Digital witnesses. Faces and languages \u200b\u200bcross-media era. " We publish an excerpt intervention of one of the speakers.

Antonio Spadaro

The advent of the Internet was, of course, a revolution. Yet it is now necessary to dispel a myth that networking is a new feature of the modern age. It is a revolution, of course, but that could be called "old", ie with strong roots in the past. Internet replica ancient forms of transmission of knowledge and common life, displays nostalgia, gives shape to desires and values \u200b\u200bas old as the human being.

When you look at the network should not only see what's next of future offers, but also the desires and expectations that people have always had and which tries to answer, namely: connection, relationship, communication and knowledge. We know how the Church has always been a message in the advertisement and in the relationships of communion two founding pillars of his being. Internet is not, as often stated, a simple "tool" of communication that can be used or not, but an "environment" of culture, which determines a style of thought and helps to establish a new way to forge relationships. And the Church is naturally present where a man develops his capacity for knowledge and relationships.

Be "in network" is a way of inhabiting the world and organize it. The Challenge of Church should not be like that of 'using' the net well, as is often believed, but as a 'living' good for the network time. The Internet is a reality destined to be increasingly transparent and integrated with respect to life, so to speak, "real." This is the real challenge: learning to be wired, connected, in a fluid, natural, ethical and even spiritual to live as one of network environments.

Clearly, then, as the network with all its' innovations with ancient roots "put the Church a number of issues relevant educational and pastoral order. However, there are certain critical issues relating to the same understanding of faith and the Church. The logic of the web has an impact on theological logic? Certainly the Internet begins to ask the same challenges to the understanding of Christianity. What are the major points of contact dialectic between faith and the net? I'll try then to identify these critical points to start a discussion in light of their apparent incompatibility connaturality as also evident.

The 'navigation', in general, is now an ordinary means of knowledge. It happens more often that, when you need an information, question the network to have the answer by search engines such as 'Google', 'Bing' or more. Internet seems to be the place for answers. But they rarely are clear: the answer is a set of links that refer to texts, images and video. Each search may involve an exploration of different areas and complex even giving the impression of a certain completeness.

typing in a search engine the word God or even religion, spirituality , we get lists of hundreds of millions of pages. In the network there is a growing religious needs of the 'traditional' religious meets with difficulty. The man in search of God today launches a navigation. What are the consequences? You can drop the illusion that the sacred and the religious are just a click away. The network, thanks to the fact that it can contain everything, it can easily be likened to one big supermarket of religion. There is an illusion so that the sacred remains 'available' to a 'consumer' in time of need.

In this context we should consider, however, something very interesting: the possible radical change in the perception of the religious question. Once the man was firmly attracted by the religious as a source of fundamental sense. The man was a compass, the compass and includes a reference only and precise: the North. Then the man he replaced in his own life compass with radar which implies an uncritical openness to even the most bland and this signal, at times, not without the perception of "going around in circles." But man was, however, represent a "hearer of the word," looking for a message which he felt the deep need. Today these images, although still living and true, "govern" not. The first man to compass and radar then, is turning into a decoder, that is, a coding system for applications on the basis of the multiple answers that reach it. Bombarded by messages we live, we suffer a sovrainformazione, the so-called information overload. can be avoided, of course, but now need a lot of 'good manners' ability to select which is not at all obvious. The problem today is not to find the message makes sense but to decode it, to recognize on the basis of the many responses you receive. The big word to be discovered, then, is an old acquaintance of the Christian vocabulary: the "discernment". Fundamental questions will never be lacking, but today they are mediated by the responses you receive and which require the recognition of the filter. The answer is the rise of emerging demand. It's up to our contemporaries, then, and especially to the trainer, educator, infer and recognize the true religious questions from a lot of answers that he be provided with 'all the time. It is a complex task, requiring great preparation and a great spiritual sensitivity.

today is therefore necessary to educate people to the fact that there are realities and questions that always escape the logic of "search engine" and that "googlizzazione" of the faith because it is impossible to fake. It is certainly to focus instead on the logic of semantic engines to which we are moving and help people to ask questions. This is the case of Wolfram that is an engine that interprets the words of the question directly and suggests a single answer. Since, at present, the only language he understands is English, it is interesting to note that the answer to Does God exist? (God exists?) Is: "Sorry, but a poor knowledge of computational engine, no matter how powerful it may be, is not able to provide a simple answer to this question." There, where "Google" is a sure shot providing hundreds of thousands of indirect responses, Wolfram "No." What is the best, then? Hard to say. Perhaps a middle ground. The difference is clear, however, that a motor 'syntax' as is 'Google', looks at the words outside the context in which they are used. The semantic search instead tries to interpret the logical meaning of the phrases, by analyzing the context. The manner in which raises the question can influence the effectiveness of the response, and therefore it should be well placed. The search for God is always semantics and its meaning is born and is always dependent on context.

begin to understand how the network "challenges" in his understanding of faith through a "logic" that increasingly marks the thinking of men. Let's explore some areas by some examples.

The first would be to ecclesiology, as the network creates

communities. You can not imagine a life essentially ecclesial network: a "Church of network 'in and of itself is a community without any reference to land use and real reference to real life. The 'membership' of the Church might be seen as the result of a "consensus" and therefore "product" of communication. In this context the steps of Christian initiation are likely to lead to a sort of "procedure access (login ) information, perhaps based on a 'contract', which also allows a quick disconnection ( logoff).

The first set of questions arises from the fact that the Internet allows direct connection with the center of information, skipping any visible form of mediation. Somebody, give a concrete example, might ask: Why should I read the letter from the pastor if I can make my training materials, drawing directly from the Holy See? Many of the rest already, thanks to television, well-known face of the Holy Father, but does not recognize the bishop of his diocese.

But there is a problem deeper than this, due to the recognition of the "hierarchical". The network, by its nature, is based on links, ie links lattice, horizontal, the only hierarchy is given by the popularity of

page rank. The Church lives from a different logic, different from this, and that is a message given, that is received, that 'hole', the horizontal dimension. Not only that once pierced the horizontal dimension, they live testimony of authoritative tradition, the Magisterium: these are all words that seem to have to do battle with a network approach. After all we could say that seems to prevail in the web page rank algorithm logic of 'Google'. Although being exceeded, it still causes many to access to knowledge. It is based on popularity in 'Google' is more accessible what is most linked, then the web pages on which there is more agreement. Its foundation is that knowledge is, therefore, agreed ways of seeing things.

This seems to many the best logic for handling complexity. But the Church can not marry this logic, which in its latest results, it is exposed to the domain of those who can manipulate public opinion. The authority did not disappear in the network, and indeed may be even more hidden. In fact, modern research is moving in the direction of finding other metrics for search engines, which are more of "quality" than "popularity."

But the third and most crucial and critical moment of this general horizontality is the habit of doing without a transcendence. The reference point of the symbolic dynamics of cyberspace is no longer transcendent otherness, but I am. I am the center of my world of virtual reality becomes the only space, without being able to meet my search for truth. However, despite the three types of problems described here, there is also an important aspect on which to reflect, and that now seems of great importance: the digital society is not conceivable and understandable only through the broadcast content, but mainly through the relationship: the exchange of content is within relationships. It is therefore necessary not to confuse "new complexity" with "disorder" and "spontaneous aggregation" with "anarchy." The Church is called to go deeper into the exercise of authority in a lattice and then basically horizontal. It seems clear that the card to play is the authoritative testimony.

Today the man in the network trusts the opinions in the form of testimony. For example: if today I want to buy a book or make me an opinion on its validity I go to a social network like aNobii visiting a library or online like Amazon or Internetbookshop and read reviews of other readers. These opinions have more evidence that the cut of the classic rating: often appeal to personal reading process and the reactions that has aroused. The same happens if I want to buy an application or piece of music on iTunes. There is also evidence on the reliability of people when they are sellers of items on eBay. But the examples can be multiplied: it is always

of those user generated content who made the "fortune" and the significance of social networks. The witness is to be considered, therefore, within the logic of participatory networks, a "user-generated content."

The Church in the network is so called not only to a "broadcasting" content, but above all to a "witness" in a wider context of relationships composed of believers of all faiths, nonbelievers and people of all cultures . It is called then - writes Benedict XVI - to "take account of those who disbelieve, lack confidence in their hearts and desires of absolute truth and not perishable." It is on this ground that it requires the authority of testimony. No longer can separate the message from the reports "virtuous" that it is able to create. It is well understood that one of the critical points of our discussion is in fact the concept of "gift" of an external fund. The network for the Church is always 'holey': Revelation is a deductible gift and the act of the Church has this gift in its foundation and its origin. But is the concept of "gift" that is now changing. The network is the place of the gift, in fact. Concepts such as file sharing

, freeware, open source , creative commons , user generated content, social network all have inside them, although in different ways, the concept of "gift" of killing the idea of \u200b\u200b'profit'.

Osservatore Romano