I was pleased to see a couple of references to the Networked Theology book in papers to be presented at the Association of Youth Ministry Educators 2017 conference in Dallas later this month.
Angela Gorrell’s paper on integrating theological new media literacy into Christian education and formation – Faith for a Way of Life: Christian Formation and Education in a New Media Culture – used it to assist with describing “new media” and the “social-shaping” of technology.
More significantly, Leslie Long’s (Oklahoma City University) paper – Stained Glass to Screens: How Modern Technology Influences an Ancient Faith – set the book as required reading for undergraduate class examining the theological implications of technology and its impact on religious practice and understanding.
An examination of our habits when using technology helped us explore the instruments we employ and the diverse attitudes students hold about a variety of platforms from Facebook, Snapchat, Instagram, Twitter, to the elements used in many worship settings. Using Campbell and Garner’s categories in Networked Theology to examine technological usage, “optimism, pessimism and ambiguity,” students strived to understand how different people respond to technology. Looking at technological justice pushed the class to deal with issues pertaining to how geographical settings, economic status, age bias, and other barriers to access could limit or eliminate programs and possibilities. Moreover, intense conversations took place around the topic of community. The class talked about what defines a community in general and the traits of specifically religious communities. Students considered the implications of exclusively online communities in contrast to more traditional face-to-face religious gatherings.
Nice to see the book being used in these contexts.
An excellent op-ed piece on the way reporting of biotechnology is often reduced, unhelpfully and dangerously, to a “promise” vs. “peril” dichotomy. To do so ignores the many different positions that arise from competing (and misunderstood) values in the interactions with biotechnologies, as well as how the application of such developments shape not only those who are the target of them but also those who apply them.
But gene editing is more like terraforming, changing the landscapes, changing the idea of roads, changing the people who walk on the roads. It would alter us as a species in at least two ways: some would be changed from being engineered; some would be changed because they undertook the engineering; and all of us would be changed by living in a world where the technology was possible. We would be defined by our stances towards it, our choices to embrace, refuse, accommodate, resist. It is not merely disease that is at stake, but identity, and in more ways than we can calculate, human gene editing would rewrite the meaning of pronouns—I, we, you—from the inside.
Source: On Embryos and Spin | Center for Genetics and Society
For the past three days I’ve been attending the annual Theology and Communication conference THEOCOM17 at Santa Clara University in California. The conference describes itself as “A gathering of Theologians on Digital Communication” and this year’s theme is “Digital Shepherding: Pastoral Theology and Ministry in a Digital Age”.
The schedule of presentations is below, which I’ve annotated with relevant web links. Overall, some very interesting papers and excellent conversation.
- Matthias Scharer
From Pastoral Theology to Practical Theology: The Impact of Karl Rahner’s Understanding of Practical Theology in a Digital World
- Archimandrite Alexandros Salmas
St. Gregory the Theologian: A Patristic Paradigm for Pastoral Theology and Ministry in the Digital Age
- Thomas Boomershine
The Embodiment of the Word: A Pastoral Approach to Scripture in a Digital Age
- Nadia Delicata
Moral Theology in a Digital Age: Retrieving the Past for the Future
Media and Ministry
- Bishop Maxim Alhambra
The Icon and Digital Iconicity
- Eileen Crowley
Media Storytelling as Ministry
Education and Formation
- Mary Hess
Storying Faith Amidst Digital Cultures: Renewing Religious Education in the 21st Century
- Rev. Jose Palakeel
“Feed my Geeks”: Reflections on Ministerial Education and Formation in Digital Culture
Theology in Context
- Theo Nicolakis and George Sarraf
Conciliarity in a Digital Age: A Study on the recent Holy and Great Council of the Orthodox Church
- Alba Sabaté Gauxachs
Digital media, the New Space for Religion to Meet Youth. The Catalan case
- David Trobisch and Seth Pollinger
The Technology outreach of the Museum of the Bible
- Levi Checketts
The Persona of the Pastor on Social Media
- Antonio Spadaro, S.J.
Social Media Practices
- Fran Plude
Building ‘Listening’ Communities of Faith: A Response to the Appeal for Dialogue of Pope Francis
- Caroline Cerveny SSJ-TOSF
To Be and Become Digital Missionary Disciples
Also good to see the book on Authority and Leadership from THEOCOM15 coming out in September (which includes a chapter I contributed).
Looking forward to a few weeks of catching up on novels and audiobooks.
Hunting around on the Internet over the past few weeks looking for some statistics on computer and video gaming in New Zealand. A few links so far:
I am increasingly impressed with The Spinoff’s more in-depth coverage of politics at a local level than the mainstream media (TV or newspaper). Even if you don’t always agree with the conclusions of their articles, you certainly have a lot of material to think about – rather than repeating what other people have tweeted (I’m looking at you, TVNZ).
With the knighting of our former Prime Minister in the QB honours list (Former PM John Key tops Queen’s Birthday honours with knighthood for services to the state | Stuff.co.nz), the following two articles made good reading today:
An insightful article in the New Zealand Listener on the ongoing saga around Christchurch’s Anglican cathedral years on from the Canterbury earthquakes.
Source: Who should decide the fate of ChristChurch Cathedral? – The Listener
At one level, an interesting case study on the interaction between religion and society in a ‘secular’ or ‘post-Christendom’ environment.
At another level an ongoing situation that is extremely upsetting and damaging to those involved.
(Photo: David Alexander (UCL IRDR) – https://www.flickr.com/photos/uclmaps/10186939655/in/photostream/)
An interesting post over at Michael Sacasas’ “The Frailest Thing” on what he names the myth around the relationship between technology and Protestant Christianity, which he describes like this:
The myth, briefly stated in intentionally anachronistic terms, runs something like this. Marin Luther’s success was owed to his visionary embrace of a cutting edge media technology, the printing press. While the Catholic church reacted with a moral panic about the religious and social consequences of easily accessible information and their inability to control it, Luther and his followers understood that information wanted to be free and institutions needed to be disrupted. And history testifies to the rightness of Luther’s attitude toward new technology.
Sacacas contends that this myth isn’t untrue to some extent, but it does get used to sanction or ‘baptise’ technology uncritically, and to support a narrative to technological progress connected to an “adapt or die” mentality.
It’s worth a read, not the least because it comes with the caveat “Finally, big generalizations ahead. Carry on” (something more of my some of my students should use), and a reference to Borg Complex claims about technology and church.
You can find the article here: The Technological Origins of Protestantism, or the Martin Luther Tech Myth | L.M. Sacasas