In a number of religious traditions God is virtual. She/he is not expected to be present in one and the same place, but everywhere when individuals gather in her/his name. How far does this traditional and organizational acceptance of virtuality extend?

One of the examples of limits being set up is the Vatican’s decision not to accept virtual performances of Holy Communion. Thereby physical presence of an ordained clergyman as well as the receivers of the elements becomes a prerequisite for the fulfillment of the Roman Catholics Church’s theological promise, that Christ himself will be present in the bread and the wine. This contrasts with other confessions and denominations, which – due to their type of theological teachings about the Eucharist – more or less accept participation in communion without physical presence. The stance of the Vatican also contrasts with religious groups whose existence and activity is totally based on Internet gatherings.

In the paper I will trace outlines of acceptance of virtuality in churches, denominations and religious groups, from a point of departure of early the sociology of religion theoretical positions of Otto, Mensching, Durkheim and Weber.