The Making of contemporary papacy: manufactured charisma and Instagram

Golan, Oren; Martini, Michele

doi:10.1080/1369118x.2019.1567803

Cited by 17 publications

(13 citation statements)

References 35 publications

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“…Whilst faith leaders struggled to keep up with the birth of a rapid virtual "religious market", a long-term consequence of the exploitation of technology is the coming-intothe-mainstream of a market economy ethos, enabling members of faith communities to more easily access and experience the 'products' of other faith communities. Amplifying pre-COVD global trends (Ellis 2015;Golan and Martini 2020;Campbell 2012), it is possible that creative responses among lay and religious members will attract larger numbers of attendees and enable communities to increase their numbers through online services.…”

Section: Discussionmentioning

confidence: 99%

“…Another challenge, faith leaders observed, was the unprecedented competition that technology created. While scholars of new-media have revealed how religious institutions use online platforms to gain a global public profile for their key leaders (Golan and Martini 2020), shifting all religious life online simultaneously created an immediate religious free market for all. Similar to an economic free market, which has little or no government control, religious adherents ('consumers') in the religious free market can choose to move from one place of worship to another with little (or no) restrictions (Ellis 2015).…”

Section: Moving Onlinementioning

confidence: 99%

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“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19

Taragin‐Zeller

Kessler

2021

Religions

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Drawing on thirty in-depth interviews with faith leaders in the UK (including Islam, Christianity, Judaism, Hinduism, and Sikhism), we examine the diverse ways religious groups reorient religious life during COVID-19. Analysing the shift to virtual and home-based worship, we show the creative ways religious communities altered their customs, rituals, and practices to fit a new virtual reality amidst rigid social distancing guidelines. This study offers a distinctive comparative perspective into religious creativity amidst acute social change, allowing us to showcase notable differences, especially in terms of the possibility to fully perform worship online. We found that whilst all faith communities faced the same challenge of ministering and supporting their communities online, some were able to deliver services and perform worship online but others, for theological reasons, could not offer communal prayer. These differences existed within each religion rather than across religious boundaries, representing intra-faith divergence at the same time as cross-faith convergence. This analysis allows us to go beyond common socio-religious categories of religion, while showcasing the diverse forms of religious life amidst COVID-19. This study also offers a diverse case study of the relationship between religions as well as between religion, state, and society amidst COVID-19.

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Section: Discussionmentioning

confidence: 99%

Section: Moving Onlinementioning

confidence: 99%

“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19

Taragin‐Zeller

Kessler

2021

Religions

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“…The Church even engaged in publication of two documents concerning the use of the Internet for the spreading of the Gospel (Vatican.va 2002a(Vatican.va , 2002b. The Church appreciates the role of social sites in the "transmitting of the key religious values" and the "authentic expression of the piety" (Golan and Martini 2019) in contrast with labelling social media as the "root of sin", which is typical for some fundamentalist religious groups (Golan and Campbell 2015). In fact, the role of social sites in the communication of the Catholic message is quite strong.…”

Section: The Overview Of the Reform Of The Vatican Communicationmentioning

confidence: 99%

Catholic Media in the Hands of Laics: Case Study of Vatican Communication Chiefs’ Twitter Activities

Zavadilová

2022

Journalism and Media

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The shape of religious media communication changed dramatically because of the opportunities given by digital media and by the process of the secularization, structural changes in religious organizations, and the challenge enabled by the huge loss of credibility in the eyes of the world. We can observe certain dynamics in the professional approach of official Catholic media, especially those based in the Vatican. Its on-line project Vatican News has provided news service since 2017, now in almost forty languages. In the spirit of continuing the reform of the Roman curia, for which the founding of Secretary for Communication (now dicastery) was the “pilot” area, Pope Francis appointed the first layperson to lead any office of curia in 2018, and journalist Paolo Ruffini became the prefect. A few months later, one of most famous experts on the Vatican, also a lay person, journalist Andrea Tornielli, became editorial chief of the Dicastery for Communication. Other personal changes continued soon. The goal of this article is to analyse the initiative that Ruffini and Tornielli took in their office during six months after their appointment. The quantitative content analysis of both their Twitter accounts, closely connected with the newscast produced by Vatican News, is the scientific method used in this paper. There were detected new journalistic genres in the social media space (e.g., short video, editorial, story), vast popularity of Pope Francis, and success of his own Twitter activity (he obtained even tens of thousands of followers) or, contrarily, the omission and inconsistency when introducing uneasy themes (abuse crisis in the Catholic Church, ecology or economy) to the public. There was also the surprising realization that Ruffini is more popular in the Twitter milieu than Tornielli.

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“…Turner (2007), for example, discusses how online flows of knowledge might fundamentally disrupt religious authority, therefore requiring the development of post-Weberian categories. Similarly, Golan and Martini (2019b) show how social networks are strategically employed by well-established religious leaders to hybridise their public image and fluidly shift between different forms of legitimacy.…”

Section: Going Digital: Managing Religious Communities On the Internetmentioning

confidence: 99%

Interdenominational Cooperation in Religious New Media Projects: the Case of the Christian Media Center

Martini

2020

Int J Lat Am Relig

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In the last decade, macro religious institutions have undergone a process of digitalisation that enabled them to incorporate Internet Communication Technologies in their organisational infrastructure. Stemming from digital religion scholarship, the research presented in this paper relate to a study of the philosophy and functioning of an innovative Catholic media enterprise called Christian Media Center (CMC). Based in Israel and the Occupied Palestinian Territories, the CMC was established through the cooperation between the long-standing Franciscan Order and the technology-savvy Brazilian community of Canção Nova. Accordingly, this paper asks: which forms of interdenominational negotiation are involved in the functioning of the CMC? Drawing on interviews conducted during three years, this research will outline the process of internal negotiation required by the development of this Catholic new media project and propose possible directions for future research.

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The Making of contemporary papacy: manufactured charisma and Instagram

Cited by 17 publications

References 35 publications

“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19

“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19

Catholic Media in the Hands of Laics: Case Study of Vatican Communication Chiefs’ Twitter Activities

Interdenominational Cooperation in Religious New Media Projects: the Case of the Christian Media Center

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