Published March 18

In a new online world called Second Life, users can participate in their own virtual universe — everything from seeing a favorite rock band to buying and selling land.

Religious communities have also grown in Second Life. That is, participants who create virtual identities in Second Life take part in the cyber practice of religion, complete with other identities, rituals and practices. There are virtual synagogues, virtual mosques — you name it.

For many, Second Life is a pivotal chance to practice their faith while creating a diversity among worshipers that might not be seen in real life. But some say that though the site promotes communication with others, it doesn't necessarily promote communication with God.

What do you think?

In 1977, I went to Armenia — then a Soviet Republic — to continue my graduate studies. Just out of college, my worldview was shaped by the textbooks that spoke of principles and ideas that inspired a young seminarian's dream.

Soon after I began adjusting to life in the Soviet Union, it became apparent that it was very different from the classless society Marx outlined in his manifesto. We'd sit at study halls, and even in coffee shops, discussing what went wrong. Was it a flaw in the theory? Or was it the human nature variable that caused the problems?

Later, when I became a priest and saw the workings of the church from the inside, I remembered those earlier conversations. Where does the message of Christ fit within the church? Is it only natural that the church would evolve the way it has, given the set of variables of divine message, human frailty and time?

In this sense, the idea of playing, and therefore evolving, in a virtual environment gives another dimension to the study of religion that we might not have otherwise. In other words, we can tweak the variables to influence the outcome. I find simulations such as Second Life exciting for this reason. We might find that problems are intrinsic to the religious systems they evolve in, or we may find that it is possible to have a religion that is consumed with and by love. In either case, a virtual church gives us yet another opportunity to think about our actions and how important our sense of responsibility is to the world.

FR. VAZKEN MOVSESIAN
Armenian Church
In His Shoes Mission

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In Context: As the answers appeared in print

Religious online communities raise some compelling questions, even for those of us who don't participate in them. Is my interaction with others of my faith really that much different? Do I maintain a veil of anonymity at church? Do I help others in practical ways, or am I just a weekly "appearance" in their lives? Am I too afraid to be completely open and honest, face-to-face, about who I am with at least one or two others I can trust? Do I present a fictional "church persona"? Do I switch personas when I switch places of worship?
Online religious communities might well be a positive step in a person's seeking for God. But they are limited to words and appearances that cannot alone fulfill God's purpose for the church. Membership in the church is public and identifiable, not anonymous. The church engages in real-life good deeds to meet pressing needs. The church meets and eats together from house to house. The church baptizes people in real water and takes the Lord's Supper with real bread and juice, or wine. And deep down, that's the kind of contact for which God has made us all hunger.
PASTOR JON BARTA
Valley Baptist Church
Burbank

I am the great and powerful Oz! Or, I suppose I could be, if I got into this fantasy world of Second Life, but I hardly have enough time dealing with, and achieving, aspirations in the real game of life.
It seems to me that spending countless hours creating virtual worlds, alternate identities and anonymous online interactions, will likely translate into a motivational lack for developing real community (spiritual or otherwise), tangible friendships and bona fide life achievements. I realize this is just a game, and I can see where there might be some marginal fun passing time trying someone else's life on for size, but this thing has gone serious; people are having virtual worship services, where no genuine flesh and blood interact, and where God becomes whatever the host for the arena decides. I do not believe this satisfies God's directive for us to "not give up meeting together" (Hebrews 10:25). To the contrary, it seems that meeting virtually is virtually not meeting. I understand that people have spiritual questions and seek spiritual answers, but from whom do the answers come? If we could truly minister to seekers in Second Life, then the spiritually correct next step would be to draw them back into first life.
People familiar with Second Life argue that this is just like the real thing, but I would counter that I witness "just like" every day as I see my kid play with his hand-held Nintendo doodad; petting, walking, feeding and cleaning up after his virtual dog. I suspect if it were real life, he would lose interest in those activities after just a short time. We'll soon see.
In the meantime, pay no attention to that man behind the curtain!
THE REV. BRYAN GRIEM
Senior Pastor
MontroseCommunityChurch.com

The mystic teachings of the Kabbalah maintain that the world is composed of a balance of good and evil, and that any item, object or idea can be harnessed for either realm. Therefore, it is our responsibility as thoughtful people to focus on the good and negate the bad. This principle certainly applies to the Internet, which can be used for either positive or negative purposes. There are many wonderful websites that help visitors grow intellectually and spiritually, but there are also many sites that are pornographic and degrading.
Since Second Life mimics the world of reality, it reflects a wide spectrum of human traits, both good and bad. I believe we have a moral obligation to use technological advances to benefit those seeking to lead a better life, so I support the idea of hosting religious-themed lectures and events in the virtual world. It may be that the religious elements found in Second Life can truly help people whose spiritual needs aren't fulfilled elsewhere.
However, we should ensure that online experiences such as Second Life don't replace those aspects of religion that are meaningful only in the real world. A good example would be the Jewish custom of women and girls lighting the Sabbath candles on Friday evenings. This tradition symbolically brings light, harmony and peace into the home. The physical action of lighting a candle, saying a blessing, seeing the flame glow and feeling its warmth can't be replicated in a digital setting — and would therefore lose much of its significance and power in a virtual world.
RABBI SIMCHA BACKMAN
Chabad Jewish Center

In 1977, I went to Armenia — then a Soviet Republic — to continue my graduate studies. Just out of college, my worldview was shaped by the textbooks that spoke of principles and ideas that inspired a young seminarian's dream.
Soon after I began adjusting to life in the Soviet Union, it became apparent that it was very different from the classless society Marx outlined in his manifesto. We'd sit at study halls, and even in coffee shops, discussing what went wrong. Was it a flaw in the theory? Or was it the human nature variable that caused the problems?
Later, when I became a priest and saw the workings of the church from the inside, I remembered those earlier conversations. Where does the message of Christ fit within the church? Is it only natural that the church would evolve the way it has, given the set of variables of divine message, human frailty and time?
In this sense, the idea of playing, and therefore evolving, in a virtual environment gives another dimension to the study of religion that we might not have otherwise. In other words, we can tweak the variables to influence the outcome. I find simulations such as Second Life exciting for this reason. We might find that problems are intrinsic to the religious systems they evolve in, or we may find that it is possible to have a religion that is consumed with and by love. In either case, a virtual church gives us yet another opportunity to think about our actions and how important our sense of responsibility is to the world.
FATHER VAZKEN MOVSESIAN
Armenian Church
In His Shoes Ministries

While cyber religion or the concept of cyber communities may be OK — after all, we have drive-in church, don't we? — the Judeo-Christian tradition has always talked about the community. And the cyber concept of community just isn't the same thing, it seems to me.
Church services are broadcast on radio and TV, and those broadcasts are better than nothing. But I believe the religious concept of community has within it the idea that we worshippers are together in the same space, room, cathedral, temple, mosque, church. The words of Jesus come to mind: wherever two or three are gathered together in my name, there I am in the midst of them. While I don't believe Jesus would condemn computer or cyber worship, I think the idea of being physically together is the point. True, God works in mysterious ways and so God could use cyberspace to accomplish God's will — but I think we need to be together in the same physical space. We are fragmented enough as a society already; to worship via computer seems to keep us even more separate.
THE REV. C.L. "SKIP" LINDEMAN
Congregational Church of the Lighted Window
United Church of Christ
La Cañada Flintridge

All Content Copyright © 2005 Fr. Vazken Movsesian and In His Shoes, Intnl.