Listen to "Studying Religion and the Internet"

You can (if you really want to!) download an MP3 of my session, "Studying Religion and the Internet," at the Higher Education Academy Subject Centre for Philosophical and Religious Studies' study-day "Exploring New Challenges and Methods in the Study of Religion," from the Birkbeck webpage here. I've done one other podcast - a reading of my chapter, "Theo(b)logy: The Technological Transformation of Theology," for Voices of the Virtual World: Participative Technology and the Ecclesial Revolusion - and already knew that I hated the sound of my voice, so I was really not looking forward to listening to this. But it's not as bad as I remembered it being!


I had thought that it was the worst presentation I've ever done. Partly because we were waiting for another participant which meant that the time we had for discussion at the end was truncated; partly because I felt rushed anyway, getting everything in that I felt was valuable to know about studying religion and the Internet (which could have had a whole day to itself!); and partly because I felt I had written so many different things on religion and the Internet and in so many different formats that I got lulled into a false sense of security regarding my material: I felt that because I had already written particular points (and written them, of course, so well!) that I was loathe to change it; the result was that I felt I was reading my notes much more than I usually do when presenting. I should have had more confidence in my own abilities to make sense of sparse notes, rather than trying to convey that "already written perfectly" point, if that makes sense! Nevermind. It's there if you want it!

Voices of the Virtual World wins Award

The first volume of the Wikiklesia Project, Voices of the Virtual World: Participative Technology and the Ecclesial Revolution, has won an award of merit from the Society for New Communications Research. From the press release:



"The Society for New Communications Research is a nonprofit global think tank dedicated to the advanced study of new communications tools, technologies and emerging modes of communication, and their effect on traditional media, professional communications, business and society."



A post revealing the other 2007 winners can be accessed here.

Reformed Radical Orthodoxy: Towards Theological Philosophy

Wikiklesia editor John La Grou was very kind about yesterday's introduction to Radical Orthodoxy, reflecting on the "secular" as 'the language of defeat - an admission of blindness to the unseen realities constantly at work in and around us.' But not only this - the "secular" is an idol, a constructed sphere outside, beyond, above, God.

Now, onto Reformed Radical Orthodoxy...

Alongside this presentation of the key issues and themes within Radical Orthodoxy, James K.A. Smith (2004) introduces the Reformed Tradition in both support and critique of RO. At times, he suggests areas in which RO is in need of being Reformed; at others, Radical Orthodoxy is used to push the Reformed Tradition further. This ‘reformed rendition’ of Radical Orthodoxy (80) is the product of bringing RO claims into ‘critical dialogue’ with Herman Dooyeweerd in particular (155), in whose work Smith recognises possibilities for both the confirmation and development of Radical Orthodoxy. Here, RO, specifically John Milbank, is seen to be reductionist in its analysis and rejection of disciplines such as philosophy. Smith argues that Dooyeweerd can be utilised to clarify the RO critique of philosophy.

Smith argues that Milbank’s critique of the autonomy of philosophy which entails a rejection of this discipline and the formulation of ‘a theological account of what it is to be and know in general’ (Milbank, 1999:22), reduces philosophy as an activity in itself to the particularly autonomous form that philosophy has taken and continues to take.

Milbank can be said to thus create a false dichotomy: ‘It is indeed for radical orthodoxy an either/or: philosophy (Western or Eastern) as a purely autonomous discipline, or theology: Herod or the magi, Pilate or the God-man’ (Milbank, 1999:32).

But, as Smith questions, ‘does not such a conclusion and program confuse a contingent mode of philosophical orientation with the possibilities of an alternative mode of philosophical research? In other words, isn’t Milbank confusing the particular direction (Western) philosophy has taken with the structure of philosophical investigation as such? Could we not entertain the possibility of “a Christian philosophy, ruled and reformed by the central biblical motive” (ITWT, 107) – and as “ruled” obviously not autonomous?’ (155, citing Dooyeweerd, 1999:107).

Smith argues that this conflation of philosophy-as-such with autonomous philosophy, and the subsequent antithesis between philosophy-as-such and theology and the resulting rejection of the former, is a consequence of the ambiguous treatment of the Fall within Radical Orthodoxy (165). Smith uses Leibniz to construct a 'creational ontology' to augment the 'participatory ontology' of Radical Orthodoxy (204-229). Drawing attention to Leibniz's understanding of the 'creational structures' which inhere every created thing to enable self-sufficiency and dependence, and his recognition of the referential nature of these structures - 'a structure of "referring and expressing" that points to an origin' (220). Thus, creation has its telos in God. For Smith, the Fall is understood as the occasion for the distortion and misdirection of these creational structures. Postlapsarian creation retains the referential structures of its “good” creation (Genesis 1:31), but now these structures can be either directed towards God or away from God. Redemption, then, is understood as the redirection of these structures towards the Creator, ‘to the creational telos of humanity: the Triune God’ (253).

Smith’s reformed rendition of RO’s participatory ontology towards a creational ontology, can now be related to his analysis of Milbank’s rejection of philosophy (and other disciplines) as reductionist. He writes, ‘it is important to distinguish between the creational structure and the postlapsarian direction that structure can take and has taken’ (255). Further, it is important to recognise the possibility of Redemption, of constituting the direction of Fallen realities such as autonomous philosophy as otherwise than they are currently. Redemption is the redirection of the creational structures to their ‘creational aim by the Word, who came to heal’ (245). Thus, autonomous philosophy is not rejected and replaced with theology (for this would be to make an idol of one of the created disciplines over the others), but rather its creational structures, which are inherently good, are redirected towards their Creator, forming what RO might call theological philosophy.

Smith, following Dooyeweerd, prefers to talk of confessional philosophy. Smith presents Dooyeweerd's 'unique ontology' (171), wherein creation is structured by ‘multiple aspects or modes that inhere in every created thing’ (171). Each aspect has a corresponding theoretical discipline, for example, mathematics is the discipline which theorizes the numeric aspect, economics is the discipline which theorizes the economic aspect, ethics is the discipline which theorizes the moral aspect, and so on. Philosophy, however, is somewhat different to the other disciplines, as its object of study is not one particular aspect of reality but rather the relational interactions of the aspects, as well as reflecting on epistemology and ontology (Dooyeweerd, 1999:9). However, this does not licence the autonomy of philosophy, because, for Dooyeweerd, each discipline is rooted in particular religious commitments or ground-motivations, ‘either the radical biblical ground-motive or one of any number of “apostate” ground-motives’ (172). For a Christian, then, each of these disciplines must be grounded in Christianity’s ‘central spiritual motive power,’ the ‘radical and central biblical theme of creation, fall into sin and redemption by Jesus Christ as the incarnate Word of God, in the communion of the Holy Spirit’ (Dooyeweerd, 1999:30).

And this includes philosophy. Rather than crown the discipline of theology queen, as Milbank seems to when calling for 'theology alone' (Milbank 1990:6) - which would amount to the idolatrous elevation of one created aspect and its discipline above all the others - ‘Dooyeweerd and the Reformed tradition, therefore, would call for, not a theological resituating of the disciplines but rather a confessional framework for all the disciplines’ (173). This reforming of RO results in a clarification of the call for theological philosophy, or sociology, or whatever discipline, by articulating it as a call for disciplines rooted in the Christian confession. ‘In the end, this is perhaps what RO is really after: an account of the multiple aspects of being-in-the-world that is rooted in God’s self-revelation in Christ’ (174).

[update 27/11/07 10.34am: just found this mp3 from a CBC broadcast. Thanks to sacra doctrina for the link]

Voices of the Virtual World PAPERBACK

The paperback version of Voices of the Virtual World (available as a download from here) was released yesterday. The volume costs £10.99 and can be ordered from Lulu.com here. As before, proceeds go to the Not For Sale Campaign.

Part of a new press release reads:

"Wikiklesia values sustainability with minimal structure. We long to see a church saturated with decentralized cooperation. The improbable notion of books that effectively publish themselves is one of many ways that can help move us closer to this."

The Theology of Trash

Paul Walker is an Anglican minister from Bradford. In his own words, he's struggling to 'emerge from an inherited model Anglican priest to being a missionary in my 21st Century, late-modernity-going-into-postmodernity context.' He's currently studying for an MA in Emerging Church at Cliff College and his dissertation explores the missional implications of Web 2.0 technologies. I'm particularly keen to hear his thoughts on what models of Christian community might emerge from Internet cultures.

On his blog, Out of the Cocoon, Paul has been reviewing Voices of the Virtual World chapter by chapter, one a day, and yesterday he got to me. He writes,

"...although it is obvious that many blogs fall into disuse, there are some amazing 'theological spaces' on the Web. Ideas can be set forth, comments can be made, and ideas can be refined and honed - all in a friendly and generally encouraging climate of co-operation and mutual support. In effect, it has ripped theology from out of 'the ivory tower', where it was the preserve of the learned and the erudite, into the hands of anyone who wants to 'have a go'. Some may sniff at this deluge of material - some of which might well be thought ill-considered, even 'trashy' - but the reality is that this is now a feature of the wired world that we live in and the culture we inhabit - and the academics and 'ivory tower' theologians are simply going to have to take cognisance of it."

Reflection upon any aspect of our existence, whether it's football, tv and film, or fashion, is theology. Sure, these things aren't understood as within the conventional boundaries of theology as they might have been understood by systematic theologians, but these things are the stuff of life. And if life somehow participates in the being of God, all talk about life is God-talk, theology.

My thoughts are that life itself is pretty 'trashy' (at least, mine is) and theology needs to emerge from the midst of life. I'd be happy if this resulted in a theology of trash. After all, one person's trash is another person's treasure. Maybe even God's treasure!

The rest of Paul's post can be found here.

Voices of the Virtual World released today!

Described as 'a far reaching exploration of spiritual journey within a culture of increasingly immersive technology,' the PDF version of Voices of the Virtual World: Participative Technology and the Ecclesial Revolution is available for download today. This collaborative project exploring how technology is transforming the church goes on sale today from Lulu.com and can be downloaded from here for $14.95. A tentative publication date for the paperback edition is being set for late August 2007, with all proceeds being donated to the Not For Sale campaign.

Participative Technology and the Ecclesial Revolution - PRESS RELEASE

A few months ago I blogged about the Wikiklesia Project, an online collaborative publication of short works from a range of contributors exploring the ways in which technology is transforming the church. The volume has developed over the last month, with a new title - Voices of the Virtual World: Participative Technology and the Ecclesial Revolution. The e-book will be released on July 23, and downloadable from Lulu.com for $15. Audio files will be available to download for a donation. ALL proceeds are going to the Not For Sale Campaign.

A current list of chapter titles can be found at the Wikiklesia Project's Wikidot site here. All the chapters sound fantastic, but from a research perspective I'm particularly looking forward to reading:

Kester Brewin, Text/Audio/Video: Probing the Dark Glass
Greg Glatz, The Perfect Mix? The Missio Dei in a Free Market Economy
Len Hjalmarson, Text, Sacrament, Leadership and Conversation: Blogging and Communal Formation
Brother Maynard, Hyperlinks Subvert Hierarchy: The Internet, Non-Hierarchical Organizations, and the Structure of the Church
Andrew Perriman, Open Source Theology
Joe Suh, Social Networking and the Long Tail Church
And Len's Afterword, The Myths of Technos and God's Kingdom.

My chapter is entitled Theo(b)logy: The Technological Transformation of Theology, and reflects on the impact of technology on understandings of what theology is, and who does theology. I trace the development from conventional notions of theology as the systematic study of Christian revelation by trained professionals, to Radical Orthodoxy's notion of 'the theological' as the confessional standpoints held by everyone and 'theology' as the critical reflection on these belief systems, regardless of their explicitly religious nature. I argue that technological innovation, particularly blogging and open source software, is facilitating the opening of the theological endeavour to any 'net user, effecting this radical shift towards "theo(b)logy," the Web2.0-assisted, Christianly theological, reflection on any number of subjects. Theology can be and is being done by anyone, and theology has as its subject matter not only the conventional source code of the Christian religion, but subjects as varied as football, beer, environment, Middle East, labyrinth, family, and shopping. I've also recorded an MP3 audio file for download, but I'm worried about it, as I think I've got a boring voice! Our brief said that we could employ a celebrity impersonator, but I don't know any.

The official Press Release is as follows:

Voices of the Virtual World:
Participative Technology and the Ecclesial Revolution

PRESS RELEASE (Download PDF HERE)
Publication Date: 23 July 2007
Distributed by: Lulu.com
Wikiklesia Press, 2007
ISBN: 978-0-9796856-0-6

Voices of the Virtual World explores the growing influence of technology on the global Christian church. In this premier volume, we hear from more than forty voices, including technologists and theologians, entrepreneurs and pastors… from a progressive Episcopalian techno-monk to a leading Mennonite professor… from a tech-savvy mobile missionary to a corporate anthropologist whom Worth Magazine calls "one of Wall Street's 25 Smartest Players." Voices is a far reaching exploration of spiritual journey contextualized within a culture of increasingly immersive technology.

ABOUT WIKIKLESIA: Conceived and established in May 2007, the Wikiklesia Project is an experiment in on-line collaborative publishing. The format is virtual, self-organizing, participatory - from purpose to publication in just a few weeks. All proceeds from the Wikiklesia Project will be contributed to the Not For Sale campaign.

Wikiklesia values sustainability with minimal structure. We long to see a church saturated with decentralized cooperation. The improbable notion of books that effectively publish themselves is one of many ways that can help move us closer to this global-ecclesial connectedness. Can a publishing organization thrive without centralized leadership? Is perpetual, self-organizing book publishing possible? Can literary quality be maintained in a distributed publishing paradigm? Wikiklesia was created to answer these kinds of questions.

Wikiklesia may be the world’s first self-perpetuating nomadic business model - raising money for charities - giving voice to emerging writers and artists - generating a continuous stream of new books covering all manner of relevant topics. Nobody remains in control. There is no board of directors. The franchise changes hands as quickly as new projects are created.

Media Enquiries: Len Hjalmarson, lenhjal@telus.net. John La Grou, jl@jps.net

Wikiklesia Project

John La Grou and Len Hjalmarson are facilitating a project called Wikiklesia: Voices of the Virtual World, which will be an e-publication with chapters written by anyone wanting to explore how technologies are shaping the contemporary church.

Chapter proposals can be emailed to John at microclesia@gmail.com and Len at next1@nextreformation.com

Confirmed contributers include Andrew Jones, Andrew Perriman, Cynthia Ware, Heidi Campbell, Kester Brewin, Mike Riddell, Peter Rollins, Scot McKnight, Stephen Shields, and Thomas Hohstadt. Oh, and me. I have no idea what I'm even doing on a list with these people!