Most works on media developments and Christianity approach the subject from the perspective of the implications of new media technologies for traditional Christian practices or how churches can use new media to further their goals. The common framework of analysis is a 'given reality' of traditional institutional Christianity and how it interacts with, affects and is affected by media. Media are treated as a separate cultural reality. This book presents, in an accessible form, the new directions that approach the interaction of media and religion from a cultural perspective, and illustrates these new directions by a number of international and intercultural case studies and explorations. Looking at how global media are constructing cultural forms, structures and processes, the authors show how these have become the life out of which individual and social meaning is created and practised. Examining how individuals create religious meaning by interacting with media of various kinds, crossing boundaries of traditional religious cultures and contemporary media cultures, this book reveals how Christian institutions are also defined in the process of living culturally within their broader media context.

Most works on media developments and Christianity approach the subject from the perspective of the implications of new media technologies for traditional Christian practices or how churches can use new media to further their goals. The common framework of analysis is a 'given reality' of traditional institutional Christianity and how it interacts with, affects and is affected by media. Media are treated as a separate cultural reality. This book presents, in an accessible form, the new directions that approach the interaction of media and religion from a cultural perspective, and illustrates these new directions by a number of international and intercultural case studies and explorations. Looking at how global media are constructing cultural forms, structures and processes, the authors show how these have become the life out of which individual and social meaning is created and practised. Examining how individuals create religious meaning by interacting with media of various kinds, crossing boundaries of traditional religious cultures and contemporary media cultures, this book reveals how Christian institutions are also defined in the process of living culturally within their broader media context.

As this book was being written, the United States exploded in outrage against the murder by police of people of color across the country. Corporations, branches of state and local government and educational institutions all pledged to work for racial justice and the Black Lives Matters movement moved into the mainstream as people from multiple racial and class identities pledged their support to its message. Diversity initiatives abounded, mission statements everywhere were changed to incorporate references to racial justice, and the rampant anti-blackness endemic to US culture was brought strikingly to the surface. Everywhere, it seemed, white people were looking to learn about race. "What do we do?" "How can we help?" These were the cries the authors heard most frequently from those whites whose consciousness of racism was being raised. This book is their answer to those cries. It's grounded in the idea that white people need to start with themselves, with understanding that they have a white racial identity. Once you've learned about what it means to be white in a white supremacist world, the answer of "what can I do" becomes clear. Sometimes you work in multiracial alliances, but more often you work with white colleagues and friends. In this book the authors explore what it means for whites to move from becoming aware of the extent of their unwitting collusion in racism, towards developing a committed antiracist white identity. They create a road map, or series of paths, that people can consider traveling as they work to develop a positive white identity centered around enacting antiracism. The book will be useful to anyone trying to create conversations around race, teach about white supremacy, arrange staff and development workshops on racism, and help colleagues explore how to create an antiracist culture or environment. This work happens in schools, colleges and universities, and we suspect many readers will be located in K-12 and higher education. But helping people develop an antiracist identity is a project that occurs in corporations, congregations, community groups, health care, state and local government, arts organizations, and the military as well. Essentially, if you have an interest in helping the whites you interact with become antiracist, then this book is written very specifically for you.

As this book was being written, the United States exploded in outrage against the murder by police of people of color across the country. Corporations, branches of state and local government and educational institutions all pledged to work for racial justice and the Black Lives Matters movement moved into the mainstream as people from multiple racial and class identities pledged their support to its message. Diversity initiatives abounded, mission statements everywhere were changed to incorporate references to racial justice, and the rampant anti-blackness endemic to US culture was brought strikingly to the surface. Everywhere, it seemed, white people were looking to learn about race. "What do we do?" "How can we help?" These were the cries the authors heard most frequently from those whites whose consciousness of racism was being raised. This book is their answer to those cries. It's grounded in the idea that white people need to start with themselves, with understanding that they have a white racial identity. Once you've learned about what it means to be white in a white supremacist world, the answer of "what can I do" becomes clear. Sometimes you work in multiracial alliances, but more often you work with white colleagues and friends. In this book the authors explore what it means for whites to move from becoming aware of the extent of their unwitting collusion in racism, towards developing a committed antiracist white identity. They create a road map, or series of paths, that people can consider traveling as they work to develop a positive white identity centered around enacting antiracism. The book will be useful to anyone trying to create conversations around race, teach about white supremacy, arrange staff and development workshops on racism, and help colleagues explore how to create an antiracist culture or environment. This work happens in schools, colleges and universities, and we suspect many readers will be located in K-12 and higher education. But helping people develop an antiracist identity is a project that occurs in corporations, congregations, community groups, health care, state and local government, arts organizations, and the military as well. Essentially, if you have an interest in helping the whites you interact with become antiracist, then this book is written very specifically for you.

We live in a media culture, surrounded by ever-evolving digital technologies. While state schools and secular organizations have embraced the new teaching tools and models for learning that technology affords, religious institutions have struggled with how and why to do the same. All that we can't leave behind: Engaging technology in theological education is a breakthrough book that invites religious educators to both engage and adapt their pedagogy to incorporate new media and technology. Drawing from her expertise as a seminary professor and consultant to religious institutions on the use of technology in teaching, Mary Hess invites professors, pastors, seminarians, and anyone interested in religious education into critical reflection on ways of engaging technology to enhance learning and serve as critical interpreters within communities of faith.

What is the place of corporate worship in theological education? Certainly it is not unexpected to have ministry students attending seminary chapel, but what are the expectations for the students who attend chapel? Is it to form their liturgical sensibilities into conformity with a particular worship tradition or style? Or is it to provide a safe place to try things that one would be reluctant to experiment with in congregational worship? Although common worship for ministry students is almost a given in all theological schools, there are few common understandings about it goals and purposes.Common Worship in Theological Education is the first book to address the theological, pedagogical, and political issues involved in the planning and execution of seminary chapel. It offers voices from across the theological and ecumenical spectrum about chapel, as well as involving multiple disciplines in the conversation. This volume provides the first comprehensive survey of the worship issues at stake in seminary education today. The essays in this collection provide the foundation for a productive conversation within a seminary faculty or among colleagues within a theological discipline. This volume makes the case that the chapel ought to have a seat at the table when the education mission of a theological school is being discussed. So pull up a chair and prepare for a fascinating conversation.

There is still resistance in Christian institutions to interreligious dialogue. Many feel that such a practice weakens Christian faith, and promotes the idea that Christianity is merely one among many different religious options. When it comes to higher education, there is the fear that both college and seminary students will "lose their faith" if they are invited to study other religious traditions from a positive perspective. Unfortunately, this attitude belies the current culture in which we live, which constantly exposes us to the beliefs and practices of others. Kristin Johnston Largen sees this setting as an opportunity and seeks to provide not only the theological grounding for such a position but also some practical advice on how both to teach and live out this conviction in a way that promotes greater understanding and respect for others and engenders a deeper appreciation of one's own faith tradition. Largen's synopsis of interreligious education and suggested action includes contributions by Mary Hess and Christy Lohr Sapp. Hess and Sapp provide practical commentary regarding the successful implementation of Largen's proposed approach.

We live in a media culture, surrounded by ever-evolving digital technologies. While state schools and secular organizations have embraced the new teaching tools and models for learning that technology affords, religious institutions have struggled with how and why to do the same. All that we can't leave behind: Engaging technology in theological education is a breakthrough book that invites religious educators to both engage and adapt their pedagogy to incorporate new media and technology. Drawing from her expertise as a seminary professor and consultant to religious institutions on the use of technology in teaching, Mary Hess invites professors, pastors, seminarians, and anyone interested in religious education into critical reflection on ways of engaging technology to enhance learning and serve as critical interpreters within communities of faith.