Tuesday, June 21, 2016

Notes from the 2016 Notre Dame Symposium 2: Liturgy in a Digital World

DANIELLA ZSUSPAN-JEROME: "Digital Media and the Liturgical Capacity of the Christian"

The myth of the Golem (Jewish) symbol of dark side of technology... he was a created monster... Digital technology is our Golem today.  Digital culture has spiritual implications  profound relationship to the liturgy.

Not talking about technology IN the liturgy. EWTN Mass -example: book, glasses, TV camera... We forget these are also forms of human technology.

Techne (Greek) =art, skill or craft
Practical things that extend human capacity - always paired with human action

Technology sometimes has become symbol in the liturgy.  Candle is example. So is microphone headset... it means leadership.

However, objects and tools matter. They make sense in broader cultural context. Multiple meanings "Madonna headset" became a name for the headset mic, for example.

Technology always has a interactive human element.

Digital culture has subcultures, lots of layers.

LENSES to look at technology:
  • Values - innovation participation, ubiquity, collaboration simultaneity, creativity
  • Beliefs - newer is better, belonging matters over content, partipation matters, access is possible
  • Practices - (missed it - sorry)
  • Artifacts- mobile devices with cameras, apps, bio-responsive technology, social media platforms, Internet of Things

Curation - focusing and filtering information to avoid information overload. Individuals choose trusted filters.  The Missal and Lectionary are  examples of curation of texts.

Key question: How do we (re)establish the liturgy as primary curator of meaning?

Connection: we are plugged in all the time and loosely connected to others through information... Belonging to the network.  Continuous partial attention. We are not in the habit of going deep.

How can the liturgy be way to move us from connection to communion?

Self instrumentalization. Data about us is currency of digital age. As data we are means to an end. We are willing to do this as a price for continual connection. Violent communication is one outcome. (We are critical and some people do not care what they say (trolls)

How do we recover encounter instead of instrumentality and primacy of person in communion?

Liturgy gives us an Incarnational model for culture, including digital culture. see Ad Gentes 10

The incarnation speaks to digital culture. Communion et progressio 11. 

Liturgy embodies culture. Offers context for how incarnation offers model for digital world

Communicating in the manner of the incarnation:

  • Listen First - Mary as open to welcome the Word her fiat is trust choosing a posture of -trust and authenticity 
  • Words  Give Life -  Mary with child in womb - mutual encounter communication - body and presence
  • Self Gift in Love  Christ is perfect communicator. Communication begets communion. Deeper connection  to liturgy
  • Bear the Fruit  - openness to Spirit... faithful and authentic communication Galations 5:22 in the liturgy how do we connect the Word as fruit

What can the liturgy do? What can it not do? What do we want it to do? How can it reveal the pattern of the incarnation? How can it be prophetic?

Q & A
Shallowness of encounter in parish life... Distinction between digital culture and reality is not there

Value of the new. (New is better.)

Relationship between digital culture and the aesthetic....

NEXT NOTES: 3 - "Popular Culture and the New Evangelization"

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