An international journal of theology; a catholic journal in the widest sense: rooted in Roman Catholicism yet open to other Christian traditions and the worlds faiths. Promotes discussion in the spirit of Vatican II. Annual subscriptions available.
Through an array of detailed case studies, this book explores the vibrant digital expressions of diverse groups of Muslim cybernauts: religious clerics and Sufis, feminists and fashionistas, artists and activists, hajj pilgrims and social media influencers. These stories span a vast cultural and geographic landscape-from Indonesia, Iran, and the Arab Middle East to North America. These granular case studies contextualize cyber Islam within broader social trends: racism and Islamophobia, gender dynamics, celebrity culture, identity politics, and the shifting terrain of contemporary religious piety and practice. The book's authors examine an expansive range of digital multimedia technologies as primary “texts.” These include websites, podcasts, blogs, Twitter, Facebook, Instagram, YouTube channels, online magazines and discussion forums, and religious apps. The contributors also draw on a range of methodological and theoretical models from multiple academic disciplines, including communication and media studies, anthropology, history, global studies, religious studies, and Islamic studies.
Because the Internet has changed and is changing the ways in which we think and act, it must also be changing the ways in which we think Christianity and its theology. Cybertheology is the first book to explore this process from a Catholic point of view. Drawing on the theoretical work of authors such as Marshall McLuhan, Peter Levy, and Teilhard de Chardin, it questions how technologies redefine not only the ways in which we do things but also our being and therefore the way we perceive reality, the world, others, and God. “Does the digital revolution affect faith in any sense?” Spadaro asks. His answer is an emphatic Yes. But how, then, are we to live well in the age of the Internet? Spadaro delves deeply into various dimensions of the impact of the Net on the Church and its organization, on our understanding of revelation, grace, liturgy, the sacraments, and other classical theological themes. He rightly points out that the digital environment is not merely an external instrument that facilitates human communication or a purely virtual world, but part of the daily experience of many people, a new “anthropological space” that is reshaping the way we think, know, and express ourselves. Naturally, this calls for a new understanding of faith so that it makes sense to people who live and work in the digital media environment. In developing the notion of cybertheology, Spadaro seeks to propose an intelligence of faith (intellectus fidei) in the era of the Internet. The book’s chapters include reflections on man the decoder and the search engines of God, networked existence and the mystical body, hacker ethics and Christian vision, sacraments and “virtual presence,” and the theological challenges of collective intelligence.
In 2013, Edward Snowden released a trove of documents revealing the extent of government electronic surveillance. Since then, we have been inundated with reports of vicious malware attacks, election hacking, data breaches, potential cyberwars, fights over Net Neutrality, and fake internet news. Where once discussion of cyberspace was full of hope of incredible potential benefits for humanity and global connection, it has become the domain of fear, anxiety, conflict, and authoritarian impulses. As the cloud of the Net darkens into a storm, are there insights from Christian theology about our online existence? Is the divine present in this phenomenon known as cyberspace? Is it a realm of fear or a realm of hope? In The Cyberdimension, Eric Trozzo engages these questions, seeking not only a theological means of speaking about cyberspace in its ambiguity, but also how the spiritual dimension of life provokes resistance to the reduction of life to what can be calculated. Rather than focusing on the content available online, he looks to the structure of cyberspace itself to find a chastened yet still expectant vision of divinity amidst the political, economic, and social forces at play in the cyber realm.
This edited volume is an exploration of the many different ways in which contemporary society negotiates digital technologies and media in South Asia. It especially focuses on cyber-religion, the notion of self-formation and digital technology, urban cybercultural phenomenon, digital era in cinema and photography that represent an eclectic mix o
The “problem” of the internet has plagued theologians for the past decade: some have claimed it as “gnostic” and evil because it denies the Christian doctrine of the incarnation and lacks serious engagement with others. Some have viewed the internet as presenting good possibilities for theological work because it provides a democratic arena for sharing ideas, unrestricted by traditional hierarchies and concerns. None of these considerations quite capture the problems or benefits that the internet provides. Jana Bennett reviews critically how Web 2.0 both develops from traditional theology and also how Web 2.0 may change the way traditional theology is done. Web 2.0 spaces do invite many more lay people to participate in theological conversations than in the past, but the conversations frequently become constricted because of the medium. At the same time, Web 2.0 also offers surprising spaces for renewing or revisiting questions that theologians have left aside. The book explores how theologians and other interested persons might carefully respond, neither totally rejecting nor wholly embracing Web 2.0 technology.
The relation between religion and things has long been conceived in antagonistic terms, privileging spirit above matter, belief above ritual and objects, meaning above form and 'inward' contemplation above 'outward' action. This book addresses these issues.
Online learning is a key feature of the contemporary educational landscape and has entered mainstream policy, provision and practice. But if online education is to reach mature development and evaluation, it must be open to critical appraisal. This book considers the implementation of online learning within adult theological education. This can be an area of challenge or contention, especially when established academic practices and cherished values are seen as threatened when handed over to online delivery. This opens questions about theology, pedagogy and online education. Does online teaching and learning bring or demand a new or transformed (disruptive) pedagogy or does it result in maintenance or replication (sustaining) of traditional values and existing practices? What might the opportunities and benefits be? Who stands to gain? Who stands to lose? And what evidence is there to evaluate the quality of ‘doing theology’ online? This book examines a long-standing programme of continuing professional development delivered fully online to adult practitioners working across Christian education and ministry settings. It builds upon the author’s international experience as an online educator for over a decade. Key themes relate adult learning to theological pedagogy, authority, and online community. The concept of interruptive pedagogy is presented as an interpretative model to critically appraise an approach to online education that draws on the best theological tradition yet also looks to the future.
A host of both very old and entirely new liturgical practices have arisen in digital mediation, from the live-streaming of worship services and "pray-as-you-go" apps, to digital prayer chapels, virtual choirs and online pilgrimages. Cyberspace now even hosts communities of faith that exist entirely online. These digitally mediated liturgical practices raise challenging questions: Are worshippers in an online chapel really a community at prayer? Do avatars that receive digital bread and wine receive communion? @ Worship proposes a nuanced response to these sometimes contentious issues, rooted in familiarity with, and sustained attention to, actual online practices. Four major thematic lines of inquiry form the structure of the book. After an introductory chapter the following chapters look at digital presence, virtual bodies, and online participation; ecclesial communities in cyberspace; digital materiality, visuality, and soundscapes; and finally the issues of sacramental mediation online. A concluding chapter brings together the insights from the previous chapters and maps a way forward for reflections on digitally mediated liturgical practices. @ Worship is the first monograph dedicated to exploring online liturgical practices that have emerged since the introduction of Web 2.0. Bringing together the scholarly tools and insights of liturgical studies, constructive theology and digital media theories, it is vital reading for scholars of Theology and Religion with as well as Sociology and Digital Culture more generally.
This book presents an in-depth analysis of language’s role as the tool and environment for human survival on Earth, examining its ability to provide an unlimited space for telling individual stories that bear the knowledge of mankind’s self-significance. The book is the result of a 20-year-long composite study of language phenomenology grounded in the interactions of Bulgarian and English, approached in a game-like fashion where the play with language units transcends levels of meanings based on significances, and explored through the four basic avatars of activated language: the learner, the teacher, the translator and the creator of texts. The book is divided into three sections: the first details the motivation for this study and the design of the method of exploration. This is followed by an application of this method to the talkative web in order to find ways of meeting the enormous demand for human content. The final section brings together the colourful practices of activated language movement. This book is not about the philosophy of language, per se. It is concerned with the practical field beyond the philosophy of language where the self-identification of the Subject is brought to a higher stage of communicative creativity. The rhetoric theory of argumentation is argued throughout the book to be the relevant ground for building a holistic tool of language learning where language acquisition is seen as the capability of the subject to construct worlds in a universe whose leading structure involves the rhetoric criteria of ethos, pathos and logos, on the one hand, and the self-identifying choice of meanings to situations of complex nature, on the other. As such, the book is primarily concerned with linguistics, rhetoric, semiotics of culture, ethics and language learning, viewed through a philosophical preoccupation with humanity.