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The Handbook on Religion
and Communication
Global Handbooks in Media
and Communication Research
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The Handbook on
Religion and
Communication
Edited by

Yoel Cohen
Paul A. Soukup
This edition first published 2023
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 Contents

Contributorsix

Introduction1

Part I Theoretical Background 5

1 Academic Approaches to Communication, Media, and Religion 7

Lynn Schofield Clark and Heidi Ippolito

2 Communication, Media, and Religion Research: Theoretical Roots 23

Stephen Garner

3 Theology and Communication 39

Paul A. Soukup S.J.
4 Religious Traditions and Ethics in Communication 55
Robert S. Fortner

Part II Theological Perspectives 69

5 Christianity and the Mass Media 71

Mary Catherine Kennedy

6 Communication in Judaism and Islam 83

Yoel Cohen and Hadi Enayat

7 Religious Communication in Asia 99

Anthony Le Duc and Keval J. Kumar

8 African Religions and Communication 117

Joseph Muyangata and Mark Fackler

9 Atheism and the Media 131

Teemu Taira
vi Contents

Part III Religions as Actors 145

10 Religious Broadcasting: An Overview, 2000–2021 147

Jim McDonnell

11 Religious Personalities and Televangelism 165

Paul A. Soukup S.J.

12 Public Relations and Advertising 181

Carlo Nardella

13 “Survival and Salvation”: Religious Situational Crisis Communication Strategies 197

Gregory P. Perreault, Mildred. F. Perreault, and Monica Crawford

14 Web Presence 213

Amanda Sturgill

Part IV Individual Religious Communication 229

15 Pastoral Ministry and Communication 231

Daniella Zsupan-Jerome

16 Piety, Religious Identity, and the Media 241

Damian Guzek and Piotr S. Bobkowski

17 Youth, Education, and Media 257

Mary E. Hess

Part V Media Institutions 271

18 Mediatization 273
Knut Lundby

19 Reporting Religion News 287

Yoel Cohen

20 Entertainment 301
Allan Novaes

21 Religion and Film 315

Joel Mayward

22 Documentary Film and Religious Faith in Historical Perspective 337

John P. Ferré

Part VI Functional Perspectives 351

23 The Role of Media in Creating Communities of Religious Belief and Identity 353
Myna German

24 Religion and Meaning 365

Johannes Ehrat
 Contents vii

25 Religious Rituals, Pilgrimages, Festivals, and Media: Exploring the Interface 383
Gnana Patrick

26 Death, Spirituality, and Digital Afterlife 399

Johanna Sumiala

Part VII Cultural Perspectives 415

27 Incipient Diversity: Gender and Race in Media and Religion Research 417
Chiung Hwang Chen

28 Material Religion 433

Felicia Katz-Harris

29 The Sex–Religion Matrix 453

Ruth Tsuria and Jason Bartashius

30 Authority, Religion, and Media 469

Míriam Díez Bosch and Alba Sabaté Gauxachs

31 Religion and Development Communication 487

Robert A. White

Part VIII Approaches in New Technologies 503

32 Internet, Mobile Technology, and Religion 505

Miriam Díez Bosch and Josep Lluís Micó

33 Online Religion 521

Rohit Chopra

Index537
 Contributors

Jason Bartashius is an early career researcher. He holds a PhD in global studies (Sophia
University) and an MA in Asian religion (University of Hawaii at Manoa). Jason’s research exam-
ines the intersections of religion and gender in cinematic representations as well as discourses on
the phenomenon of migration. He has published essays in Culture and Religion and public scholar-
ship in Religion Dispatches. In addition to his academic work, Jason has bylines in The Japan Times,
Kyoto Journal, and Honolulu Civil Beat.

Piotr S. Bobkowski is a professor in the William Allen White School of Journalism and Mass
Communications at the University of Kansas. He holds a doctorate in mass communication from
the University of North Carolina at Chapel Hill. His current work focuses on journalism educa-
tion, student media, and information and data literacy. He previously studied the motives and
consequences of individuals sharing personal information in online media, including religious
self-disclosure.

Rohit Chopra is an associate professor of communication at Santa Clara University. His research
centers on the relationship of globalization, media, and culture. He is the author, most recently,
of The Gita for a Global World: Ethical Action in an Age of Flux (Westland, 2021) and The Virtual
Hindu Rashtra: Saffron Nationalism and New Media (HarperCollins, 2019). He is currently working
on a book on the mediated memories of religious violence in Mumbai in 1992–1993 and another
book on global cities in Europe, the United States, and South Asia as media archives of cultural
history and memory.

Lynn Schofield Clark is a distinguished university professor of media, film and journalism
studies at the University of Denver, where she is also director of the Estlow International Center
for Journalism and New Media. She is a digital/mobile media studies researcher with a focus on
feminist, critical race and indigenous theories, youth voice, youth journalism, family communi-
cation, and participatory politics. She authored Young People and the Future of News (with Regina
Marchi, Cambridge University Press, 2017, winner of the Nancy Baym and the James W. Carey
book awards), The Parent App (Oxford University Press, 2013), and From Angels to Aliens: Teenagers,
the Media, and the Supernatural (Oxford University Press, 2003, winner of the NCA Ethnography
book award). She is also affiliate faculty with the DU Center on American Politics and with the
Joint Doctoral Program in Religious Studies (University of Denver/Iliff School of Theology).
Professor Clark was a research fellow at Sodertorn University in Sweden (2022), was an affiliate
professor with the University of Copenhagen’s Department of Media, Cognition and
x Contributors

Communication (2014–2020), and was a visiting fellow at the Royal Melbourne Institute of
Technology in Australia (2014). She served as president of the international Association of
Internet Researchers (2019–2021) and as president of the International Society for Religion,
Media and Culture (ISMRC) (2015–2017).

Yoel Cohen is a full professor (emeritus) on the faculty of the School of Communication, Ariel
University, Israel (School Chairman, 2009–2011). A graduate of London University, he completed
his doctorate at City University London on British foreign policy and the media. His research inter-
ests include religion and news, media and religion in Israel and Judaism, media and the City of
Jerusalem, and foreign news and foreign correspondents. He is the author of many publications on
media and religion, including the books God, Jews and the Media: Religion and Israel’s Media
(Routledge, 2012); editor of Spiritual News: Reporting Religion around the World (Peter Lang Publishers,
2018); and co-editor of The Handbook of Religion and Communication (Wiley, 2023). Other books
include Media Diplomacy: The Foreign Office in the Mass Communication Age (Frank Cass, 1986) and The
Whistleblower of Dimona: Vanunu, Israel and the Bomb (Holmes & Meier, 2003). His research articles
have appeared in Harvard International Journal of Press/Politics, Gazette, Asian Communication Research,
Journal of Media and Religion, Israel Affairs, Review of International Studies, The Journal of Arab and
Muslim Media Research, Religion and Social Communication, The International Encyclopaedia of
Communication Theory and Philosophy, The International Encyclopaedia of Media Effects, and The
Encyclopaedia of Religion, Communication and Media. He was editor, Israel media, Encyclopaedia
Judaica. He is a convenor of the Religion and Communication working group of the International
Association of Media and Communication Research.

Monica Crawford (MA, University of North Carolina) is a graduate student at the Hussman
School of Media and Journalism at the University of North Carolina-Chapel Hill. Her research
revolves around gender representation, journalism practice, and sports media. She is a top stu-
dent paper award winner for the LBTQIA+ Interest Group at the Association for Education in
Journalism and Mass Communication.

Míriam Díez Bosch is a journalist and theologian. She is a professor and vice dean of research,
postgraduate and international relations at the Blanquerna School of Communication and
International Relations Blanquerna at the Ramon Llull University of Barcelona. She is director of
Blanquerna Observatory on Media, Religion and Culture and of Global Engagement at Aleteia.
org; vice-president of the Catalonia Religion Foundation; director of Catalonia’s Chair on
Freedom of Religion and Belief; vice-president of the International Society for Media, Religion
and Culture; and a member of the steering committee of the Institute for Migration Studies at
the Comillas Pontifical University of Madrid and of the ARC advisory board of the Center for the
Anthropology of Religion and Cultural Change at the Sacro Cuore University of Milan. She
writes regularly in newspapers including El Punt Avui and El Nacional.

Johannes Ehrat is a professor emeritus in the Faculty of Social Sciences, Pontifical Gregorian
University, Rome. His research interests include semiotic, film theory, semiotic of the public
sphere, and religious communication in world religions ( Judaism, Christianity, Islam, Hinduism,
Chinese religiosities). This synthetic effort necessitated developing a semiotic–pragmatic theory
of religions founded on time cognition, and not ontologically (“does God exist?”), or on essen-
tialist grounds.
 Contributors xi

Hadi Enayat is a visiting lecturer at SOAS and the Aga Khan University in London. He is a
political sociologist whose main interests are in the areas of religion and international relations,
the sociology of law, and secularism studies. He worked as a journalist for the Cairo-based
Al-Ahram Weekly from 1992 to 1994. He has also worked in the area of refugee rights with the
London-based nongovernmental organization Praxis from 2005 to 2007. His book Law, State and
Society in Modern Iran (Palgrave Macmillan, 2013) won the 2013 Biennial Mossadegh Prize. He is
co-editor (with Mirjam Kuenkler) of The Rule of Law in the Islamic Republic of Iran: Power,
Institutions and Prospects for Reform to be published by Cambridge University Press. He is co-
author (with Mohamed Keshavjee) of Rethinking Sharia: Critical Debates in Political Context, to be
published by Bloomsbury.

Mark Fackler is a professor of communications emeritus, Calvin University in Grand Rapids,

Michigan. He is co-author of the first edition of the celebrated text Media Ethics: Cases and Moral
Reasoning (in its 12th edition). Among his other publications is The Handbook of Media and Mass
Communication Theory (co-edited with Robert Fortner). He has taught in East Africa and pub-
lished on East African media, and taken many American students to that part of the continent for
exposure to its beauty, hospitality, and its leaders. His PhD is from the Institute of Communications
Research at the University of Illinois, Champaign-Urbana.

John P. Ferré is a professor of communication at the University of Louisville, where he teaches

courses on historical, ethical, and religious dimensions of media. In addition to numerous articles
and reviews, he has published several books, including A Social Gospel for Millions: The Religious
Bestsellers of Charles Sheldon, Charles Gordon, and Harold Bell Wright and Channels of Belief: Religion
and American Commercial Television. A past president of the American Journalism Historians
Association, he serves on the editorial boards of Journal of Media and Religion, Journal of Media
Ethics, and Journalism History.

Robert S. Fortner entered the academy as a professor after completing his PhD in the Institute of
Communications Research at the University of Illinois. He has taught at Northwestern University, Drake
University, the State University of New York, George Washington University, Calvin University, the
American University in Bulgaria, Hope College, and Palm Beach Atlantic University. He maintains his
connection to the University of Illinois as a research scholar. He has also taught courses at the University
of Addis Ababa and Uganda Christian University, and lectured at universities in Kenya, Russia, Bulgaria,
Hungary, Mongolia, and Taiwan. He has written or edited 13 books. His areas of research include
­international communication, political economy, new technologies and implications for human life, phi-
losophy of technology, cultural history, intercultural communication, and communication ethics, espe-
cially in the global arena. His latest book examines Ethics in the Digital Domain. He has also worked
extensively with many international organizations in more than 40 countries, including many in postcon-
flict situations.

Stephen Garner is academic dean and a senior lecturer in theology at Laidlaw College in
Auckland, New Zealand. His research and teaching concerns theology, technology, and ethics;
religion, media, and popular culture; and public and contextual theology. He is co-author (with
Heidi Campbell) of Networked Theology: Negotiating Faith in Digital Culture (Baker Academic,
2016) and is co-chair of the American Academy of Region Human Enhancement and
Transhumanism program unit and a board member of the Global Network for Digital Theology.
xii Contributors

Myna German, PhD is a Full Professor in the Mass Communications, Visual and Performing
Arts Department at Delaware State University. She is a former Chair of Mass Communications
and working journalist. She writes in the areas of Religion and Media, the Literature of
Communications, Tourism and Marketing. She holds dual degrees in Communications and
Business. She is the author of two literary books and two academic books.

Damian Guzek is an associate professor in the Institute of Journalism and Media Communication
at the University of Silesia in Katowice, Poland. He researches communication, religion, and
politics. His research is driven by questions related to media consumption and digital media, reli-
gions, and politics. After a doctorate in Katowice, he conducted his postdoc at Uppsala University
as well as a research internship at the University of Edinburgh. He was also a visiting fellow at Keele
University and team member of the “Illiberal turn” project conducted at Loughborough University.

Mary E. Hess is a professor of educational leadership at Luther Seminary, where she has taught
since 2000. She holds a BA in American studies from Yale, an MTS in theological studies from
Harvard, and a PhD in religion and education from Boston College. As an educator straddling the
fields of media studies, education, and religion, Hess has focused her research on exploring ways
in which participatory strategies for knowing and learning are constructed and contested amidst
digital cultures – in particular in dialogic forms of organizational development, and the challenges
posed to communities by oppressive systems such as racism, classism, sexism, and so on. Her most
recent book, co-written with Stephen S. Brookfield, is Becoming a White Antiracist: A Practical Guide
for Educators, Leaders and Activists (Stylus Publishers, 2021).

Chiung Hwang Chen is a professor of communication, media, and culture at Brigham Young
University-Hawai‘i. Her research interests include media-related religion, gender, and race issues, as
well as cultural studies in the Pacific and Chinese-speaking regions.

Heidi Ippolito is a PhD student in the Joint Doctoral Program at the University of Denver and
Iliff School of Theology. She holds an MLitt in theology, imagination, and the arts from the
University of St. Andrews in Scotland and a BA in cinema-television (critical studies) at the
University of Southern California. Her interdisciplinary dissertation project examines how reli-
gion and storytelling shape online communities through a case study on QAnon, The Matrix
films, and Internet memes.

Felicia Katz-Harris is the senior curator and curator of Asian and Oceanic folk art at the Museum
of International Folk Art, in Santa Fe, New Mexico. Her exhibitions include Yōkai: Ghosts and
Demons of Japan; the award-winning Dancing Shadows, Epic Tales: Wayang Kulit of Indonesia; and
Sacred Realm: Blessings and Good Fortune Across Asia, which explored diverse ways that material
religion empowers and blesses people in physical and spiritual realms of life. Her research and
writing focus on decoloniality in museum practice, museum anthropology, material religion and
ritual, and expressive culture in Asian contexts. She has a Master’s degree in anthropology from
Arizona State University, she studied art history at Visva Bharati University in West Bengal, lan-
guage at Universitas Gadjah Mada in Yogyakarta, and is earning her PhD in ethnology at the
University of New Mexico.

Mary Catherine Kennedy is an assistant professor of instruction in the Department of

Management in the College of Business at Ohio University in Athens, Ohio. Her research inter-
ests include interpersonal communication; the intersection of religion, media, and marketing;
social media management; and sport communication.
 Contributors xiii

Keval J. Kumar is an adjunct professor at MICA, Ahmedabad, India. Formerly, he was reader and
chair of Pune University’s Department of Communication and Journalism, a professor and
director at Symbiosis Institute of Media and Communication, and a senior lecturer in English at
Sathaye College, Mumbai. He has also taught at Ohio State University, Siegen University, Jacobs
University Bremen, and Bahrain Technical Institute. He holds a doctorate from the University of
Leicester. He is the author of Mass Communication in India ( Jaico Books, 5th Ed.), Media Education,
Communication and Public Policy: An Indian Perspective (Himalaya) and co-author of Environmentalism
and the Mass Media: The North–South Divide (Routledge). He has contributed “entries” to three
international encyclopedias of communication (Wiley Blackwell-ICA), and over 75 research papers
to edited books and academic journals. He was chair of the media education section of the
International Association of Media and Communication Research (IAMCR) from 1998 to 2006
and chief adviser to NCERT for media studies in 2004. He is a member of the Board of Studies for
Media and Communication Studies, Pune University and an associate member of ORBICOM. His
research interests include communication theory, media education, cultural studies, political com-
munication and religious communication.

Anthony Le Duc, SVD, is a priest in the Society of the Divine Word. He holds a bachelor’s
degree in molecular and cell biology and Asian studies from University of California, Berkeley, a
Master of Divinity from Catholic Theological Union (Chicago), and a doctorate in religious
studies from Assumption University, Thailand. In addition to teaching at Lux Mundi National
Major Seminary of Thailand, he is the executive director of the Asian Research Center for
Religion and Social Communication, St. John’s University, Thailand, and the editor-in-chief of its
scholarly journal, Religion and Social Communication. His current research and published books
and articles primarily deal with the intersection between religion and contemporary issues such
as ecology, migration, and technological development.

Josep Lluís Micó is a professor of journalism at the Ramon Llull University and dean at the
Blanquerna School of Communication and International Relations Blanquerna, where, previ-
ously, he was director of the bachelor’s degree in journalism, as well as the director of the univer-
sity Master’s degree in advanced journalism and reporting at Blanquerna-Godó Group. He has
led national and international research projects and has participated in innovation initiatives with
technological giants such as Google and Facebook. In the classroom, he teaches and practices
with the students the same genres and formats that, later, he applies in media or groups such as
“La Vanguardia,” Prensa Ibérica, and RTVE: new journalism, massive data visualization, and
branded journalism. He has won several essay and article awards and has appeared on numerous
digital influencer lists in the electronic music and fourth industrial revolution categories.

Knut Lundby is a professor emeritus in media studies, at the Department of Media and
Communication, University of Oslo, Norway. He is dr.philos. with a dissertation in sociology of
religion. Lundby is among the founding members of the international research community on
media, religion, and culture, and edited Rethinking Media, Religion, and Culture (with Stewart M.
Hoover, Sage, 1997). He is editor of and contributor to Mediatization: Concept, Changes,
Consequences (Peter Lang, 2009), Religion Across Media (Peter Lang, 2013), and the Handbook on
Mediatization of Communication (De Gruyter Mouton, 2014). He directed the research projects
Engaging with Conflicts in Religious Environments (2014–2018), published in Contesting Religion.
The Media Dynamics of Cultural Conflicts in Scandinavia (open access, De Gruyter, 2018). Among
his research essays is “Issues with Research on the Mediatization of Religion” in Contemporary
Challenges in Mediatization Research (edited by Katarzyna Kopecka-Piech and Göran Bolin,
Routledge, 2022).
xiv Contributors

Jim McDonnell was director of the Catholic Communications Centre, London, from 1990 to
2002 and a consultor on the Vatican’s Pontifical Council for Social Communication until 2005.
Since 2002, he has run his own PR and communications consultancy. He has been involved in
and written extensively on the changing world of religion and media since the early 1980s as
well as being on the organizing committee of several European TV festivals of religious pro-
grams. Among his essays is “Putting Virtue into the Virtual: Putting Ethics into the Infosphere,”
Media Development, 3, 2018. He is a board member of the World Association for Christian
Communication.

Joel Mayward is an assistant professor of Christian ministries, theology and the arts at George
Fox University in Oregon, United States. He has a PhD from the Institute for Theology,
Imagination and the Arts, University of St. Andrews, and has published articles in academic jour-
nals such as Pro Ecclesia, Horizons, Theology, ARTS, Journal of Religion and Film, and Journal for
Religion, Film and Media. A professional freelance film critic, he is the author of The Dardenne
Brothers’ Cinematic Parables: Integrating Theology, Philosophy, and Film (Routledge, 2022).

Joseph Muyangata is a lecturer in cross-cultural missions at Apostolic Faith Mission Theological

Seminary, Harare, Zimbabwe. His research interests include culture, media, and religion in African
religions and Christianity; health, communication, and religion; and theology. He holds a Master’s
in practical theology from Chester University, UK.

Carlo Nardella is a tenured assistant professor of sociology in the Department of Social and
Political Sciences at the University of Milan, Italy. His research is primarily concerned with issues
of social construction of reality and social change, with particular attention to cultural factors
and communication. Specifically, he has focused on the interrelationships between religion and
marketing, the use of religious symbols in commercial advertising, the relationship between
Catholicism and the media, the adaptation of religious buildings to new uses, popular religiosity,
and the role of religion in the legitimization of the European Union. Nardella is author of a book
on the use of religious symbolism in Italian advertising and guest editor of two journal special
issues. He is currently at work on a book, Symbolic Economy, with Routledge. Recipient of the
British Sociological Association’s Peter B. Clarke Memorial Prize and nominee for the Harvard
Society of Fellows, Nardella was visiting scholar at the University of Pennsylvania’s Annenberg
School for Communication and the University of Colorado Boulder’s College of Media,
Communication and Information.

Allan Novaes, PhD (Pontifical Catholic University of São Paulo, Brazil), is an associate pro-
fessor at the School of Theology, at the Digital Games Program, and in the Master’s in Health
Promotion Program, at the Adventist University of São Paulo (Brazil). His research interests
are religion and communication, youth studies and religion, Adventist studies, and thana-
tology and religion. His publications include articles in Religion Online: How Digital Technology
Is Changing the Way We Worship and Pray (Praeger/ABC Clio) and chapters in the Theology,
Religion and Pop Culture series (Fortress Academics/Lexington Books). Presently, he is vice-
president for Research and Institutional Development at the Adventist University of São
Paulo (Brazil).

Gnana Patrick, PhD, professor and head of the Department of Christian Studies, University of
Madras, holds a doctorate in Christian studies. He was awarded a postdoctoral fellowship in 2004
to carry out research on Asian religions and cultures in Hong Kong Chung Che College. He was
 Contributors xv

awarded the Fulbright–Nehru Visiting Lecturer Fellowship in 2013 and taught a course on Public
Religion: Learning from Indian and American Experiences at the Divinity School, Harvard
University. He co-edited (with Elisabeth Schussler Fiorenza) Negotiating Border – Theological
Explorations in the Global Era (ISPCK, 2008). His other publications include Religion and Subaltern
Agency (2003); Wings of Faith – Public Theologies in India (2013); Oral Traditions and Theology (1996);
and Resonances (Tamil), Indian Christianity and Its Public Role (edited, 2019), and Public Theology –
Indian Concerns, Themes and Perspectives (Fortress Press, 2020). He has penned 90 research articles,
published in various peer-reviewed journals. He served as the chief editor of Indian Journal of
Christian Studies from 2012 to 2016. He was given the Best Researcher Award by the University of
Madras in 2017–2018. Presently he is the dean of research, the University of Madras.

Gregory P. Perreault (PhD, Missouri) is a scholar of journalism and multimedia journalism pro-
fessor at Appalachian State University. His research extends to journalistic epistemology, hostility
in journalism, and digital labor. He is an Observatory of International Research-ranked scholar
in the field of communication and serves as book review editor for Journalism and Mass
Communication Quarterly.

Mildred F. Perreault (PhD, Missouri) is an assistant professor of media and communication at

East Tennessee State University. Perreault’s research and teaching expertise are in crisis commu-
nication, journalism, community–media relations, and media writing. She has been published in
American Behavioral Scientist, Journal of Media and Religion, Games and Culture, Disasters,
Communication Studies, Journalism Practice, and Journalism Education.

Alba Sabaté Gauxachs is a journalist, professor of journalism, and coordinator of the Global
Communication Management Degree at the Blanquerna School of Communication and
International Relations Blanquerna at Ramon Llull University (Barcelona). She is deputy director
at the Blanquerna Observatory on Media, Religion and Culture, a member of the Global Board
of Directors at the World Association for Christian Communication, a predoctoral visiting
researcher at Boston College in 2018, a fellow at the King Abdullah bin Abdulaziz International
Centre for Interreligious and Intercultural Dialogue in 2019, a fellow at the United Nations
Alliance of Civilizations in 2020, a member of the research team of the Catalonia’s Chair on
Freedom of Religion and Belief, a contributor at Catalunya Religió, and assistant editor of the
journal Tripodos.

Paul A. Soukup, S.J., has explored the connections between communication and theology since
1982. His publications include Communication and Theology (World Association for Christian
Communication, 1983); Christian Communication: A Bibliographical Survey (Greenwood, 1989);
Media, Culture, and Catholicism (Sheed & Ward, 1996); Mass Media and the Moral Imagination with
Philip J. Rossi (Sheed & Ward, 1994); and Fidelity and Translation: Communicating the Bible in New
Media with Robert Hodgson (Sheed & Ward, 1999). This latter publication grows out of his work
on the American Bible Society’s New Media Bible. In addition, he and Thomas J. Farrell have
edited four volumes of the collected works of Walter J. Ong, S.J., Faith and Contexts (Scholars
Press, 1992–1999). These volumes have led him to examine more closely how orality–literacy
studies can contribute to an understanding of theological expression. Most recently, he has pub-
lished a book of biblical meditations on communication, Out of Eden: 7 Ways God Restores Blocked
Communication (Pauline Books and Media, 2006) and edited a collection of essays applying Ong’s
thought, Of Ong and Media Ecology: Essays in Communication, Composition, and Literary Studies
(Hampton Press, 2012). A graduate of the University of Texas at Austin (PhD, 1985), Soukup
xvi Contributors

teaches in the Communication Department at Santa Clara University, holding the Pedro Arrupe,
S.J., university chair.

Amanda Sturgill is an associate professor of journalism, media analytics, and interactive media
at Elon University in North Carolina. Her doctorate from Cornell University focuses on commu-
nication technology and organizational behavior. She studies the ways ideological groups use
newer technologies. A former head of the Association for Education in Journalism and Mass
Communication’s Religion and Media Interest Group, her publications include articles in Religion
Online: How Digital Technology Is Changing the Way We Worship and Pray and Mind the Gap: Global
Learning at Home and Abroad. She authored Detecting Deception: Tools for Fighting Fake News and We
Are AltGov: Social Media Resistance from the Inside.

Johanna Sumiala is an associate professor of media and communication studies at the Faculty of
Social Sciences, University of Helsinki. She is one of the founders of the Helsinki Research Hub on
Religion, Media and Social Change and past president of the International Society for Religion,
Media and Culture. In recent years Sumiala’s work has focused on theoretical and empirical analyses
of mediations and mediatizations of religion and death in digital media. Her research on media and
communications is inspired by social theory and anthropology, ritual studies, and digital ethnog-
raphy. Sumiala is author of several books and journal articles. Her most recent books include:
Mediated Death (Polity, 2021), Hybrid Media Events: The Charlie Hebdo Attacks and Global Circulation of
Terrorist Violence (2018, Emerald, co-authored with K. Valaskivi, M. Tikka, & J. Huhtamäki), and
Media and Ritual: Death, Community and Everyday Life (Routledge, 2013). She is a series editor of the
Routledge Studies in Religion and Digital Culture.

Teemu Taira is a senior lecturer in the study of religion at the University of Helsinki. He has
published extensively on atheism, media, and methodological issues in the study of religion,
including Media Portrayals of Religion and the Secular Sacred (with Kim Knott and Elizabeth
Poole) (Ashgate, 2013), Taking “Religion” Seriously: Essays on the Discursive Study of Religion
(Brill, 2022), and Atheism in Five Minutes (Equinox, 2022). For more information, see t­ eemutaira.
wordpress.com.

Ruth Tsuria is an assistant professor at Seton Hall University. Her research investigates the inter-
section of digital media, religion, and feminism with a focus on developing theoretical tools to
understand online discourse and interrogate the relationship between technology and society;
discourse and power. She has published articles in various academic outlets, such as The
International Journal of Communication, The Communication Review, and Social Media + Society. She
has presented her research at national and international communication, media, and religion
conferences. She received the Network for New Media, Religion, and Digital Culture’s Digital
Religion Research Award, and Religion in Society’s “Emerging Scholar” award. She is currently
working on a book Holy Women, Pious Sex, Sanctified Internet: New Media in the Jewish Bedroom.

Robert A. White is a past professor in the PhD program in communication and development at
the University of Nairobi, professor in communication and development for 20 years at the
Gregorian University in Rome, and director of the PhD program in development studies at
Tangaza University in Nairobi, Kenya. He is co-author of the book Normative Theories of the Media
(University of Illinois Press, 2009), which won the Luther Mott prize as the outstanding book of
the field of journalism and mass communication in the United States. He is the past director of
the journal African Communication Research.
 Contributors xvii

Daniella Zsupan-Jerome is director of Ministerial Formation and Field Education at St. John’s
University School of Theology and Seminary in Collegeville, Minnesota, United States. Her
research explores the intersection of social communication, digital culture, and pastoral the-
ology. She has served as a consultant to the United States Conference of Catholic Bishops’
Committee on Communications, as an educational consultant to the Catholic Media Association,
and as a tutor for the Vatican’s Dicastery for Communication’s Faith Communication in the
Digital World project. Key publications include: Connected Toward Communion: The Church and
Social Communication in the Digital Age (Liturgical Press, 2014); Evangelization and Catechesis:
Echoing the Good News Through the Documents of the Church (Twenty-Third Publications, 2017); and
Authority and Leadership: Values, Religion, Media (co-editor, Blanquerna, 2017).
 Introduction

Academics have studied communication and religion for some 40 years, but the area only slowly
received recognition in the wider area of mass media studies. Media studies grew from the social
sciences and like all social sciences initially emphasized empirical or even scientific methods and
a secular orientation. Not surprisingly, it took time to incorporate elements like belief and spiri-
tuality into the schema of social scientists, who had little interest in studying religious doctrine
or theology. However, they did pay attention to religious institutions and more so now to the
place of religion in popular culture and to the rise of online religion.
If empty church pews in Western Europe and emptying ones in North America suggest a
decline in organized religious activity, religion has not disappeared but has changed. Indeed,
many factors have combined to raise the profile of religion in communication circles. The twen-
tieth century witnessed considerable developments in religiosity: shifting allegiances to the his-
torical Christian Churches, rising membership in Evangelical Christianity, the growth of public
Islam, the decline of Church authority in traditionally Catholic countries, religious scandals
touching on sexuality or on finances, and a globalization of non-Western religions. The place of
religion vis-à-vis traditional media sources like the press, radio, television, and film has changed
with traditional media expressing more critical views and giving less “soft” coverage of religion
and religious groups, and with governments and media companies offering less free access to
broadcasting. In the more recent past, new media offer new means to communicate and portray
religion, with literally thousands of websites and Twitter feeds devoted to religion.
Religious groups have undergone a kind of communication conversion. In almost all the
areas that media and religion scholars investigate, religious groups themselves have taken to
communication media and communication practices, including advertising and public relations.
Religious groups have also accepted that the digital media can communicate religious experi-
ence, using media in which voice and individuals converge with text, in a two-way process.
Thus, the new media have a role in creating religious identity. Parallel to this has been a shift
toward religious themes about spirituality and values and away from religious institutions.
Those religious groups with recognised or official teachers – the Vatican Pontifical Council on
Social Communication, the US National Council of [Christian] Churches, Islamic imams, syna-
gogue organizations in Judaism, and so on – have recognized this phenomenon and offered a
variety of instructions on media use. Communication studies have taken note.
Acts of terrorist violence carried out in the name of religion provide another development
that has raised scholarly interest in religion and communication. While the attacks of 9/11 may
remain the most visual act, satellite communications going back to the 1970s have enabled reli-
gion-related violence to reach a global audience. Digital media also enable religious hate speech
to spread widely, whether such speech targets Christians, Muslims, Jews, or religious minorities.
This phenomenon, too, merits scholarly attention.

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2 Introduction

On the positive side, the same technologies that allow instant access to religious violence also
allow religious leaders to reach out with messages of peace, as have the Pope, the Dalai Lama,
and the Chief Rabbis or Chief Imams of different countries. Interreligious meetings promoting
harmony, such as meetings of different religious heads, receive wide media attention.
But the digital era threatens religious authority. If in the past, a person’s religious beliefs were
regarded as a private matter and one directed by religious teachers – priests, rabbis, imams, pas-
tors, gurus, etc. – this has changed radically by the beginning of the twenty-first century.
Audiences frankly discuss their religious beliefs on social networks; people seek religious advice
or counsel online; the most eloquent (or demanding) voices become authoritative ones. Religious
controversies become public controversies.
Yet it would be wrong to look at contemporary intersections between religion and popular
culture only or primarily through the prism of new media and digital media. Even in today’s
digital age, old media, interpersonal communication, and material religion (to name just a few
kinds of communication) still play important roles. Against the background of these develop-
ments, the Handbook of Religion and Communication aspires to map out the wider interactions of
communication, religious identity, and behavior.
Given the international orientation of the International Association for Media and
Communication Research (IAMCR), the Handbook of Religion and Communication aims to go
beyond a Western locus, which has characterized research on media and religion in the past, to
embrace faith traditions in other regions like Asia and Africa. The international approach also
finds expression in the contributors to the Handbook, who include past and present members of
the IAMCR’s Religion and Communication working group as well as younger scholars new to
the IAMCR.
Lynch (2005) identifies three different ways in which popular culture, including communica-
tion, interacts with religion: first, popular cultural texts and practices have shaped the beliefs,
structures, and practices of religious groups; second, religion is represented in the wider culture;
and third, religious groups interact with wider popular culture. Following that general schema,
the Handbook discusses themes such as religion and evangelism in public culture and the ways
that a media culture has begun to shape religious practice, evidenced in the styles of televange-
lists or in online religion. Second, it asks how religion is itself represented in wider culture, in film
(fiction and documentary), in entertainment, and in media coverage of religion news. Finally,
exploring how religious groups interact with wider popular culture, the book addresses issues
such as religious authority and challenges from media, notably the new media. Not infrequently,
the three ways in which popular culture interact with religion overlap, particularly in how far
religions have taken on the trappings of commercialism in their own communication practices
(pp. 20–42).
More specifically, the Handbook of Religion and Communication divides the material into eight
parts. It opens with theoretical material on how scholars have approached the study of commu-
nication and religion; the theoretical and theological grounding for religious uses of communi-
cation; and overviews of doctrinal discussions of how the major faiths of the world view mass
media and, in particular, ethical media conduct. The second part presents reviews of how major
religious traditions, including Christianity, Islam, Judaism, Buddhism, Hinduism, Sikhism, tradi-
tional African religions, Jainism, and Confucianism, view communication media. The third part
shifts the focus to the different kinds of religious communication sponsored by religious groups:
broadcasting, televangelism, public relations, crisis communication, and web-based media. Part
IV highlights how religious groups also use other media in their pastoral ministry, expressions of
piety, and religious education.
The last four parts of the Handbook focus more on media. The essays in Part V look at media
institutions facing religion: the mediatization of religion; news coverage of religion; and the
 Introduction 3

views of religion in entertainment media, in film, and in documentary cinema. Part VI offers
functional perspectives on the ways in which religious communication serves various religious
functions, whether in fostering the social functions of religious belief, creating meaning, cele-
brating rituals, or marking death. Part VII presents different cultural perspectives, with essays
examining religious communication as it interacts with gender and race, material religion, sexu-
ality, authority, and community development. Finally, Part VIII looks at how new media have
influenced religious communication.
*
The process of preparing this Handbook suggests a few things about the state of the study of
communication and religion. The attempt to include non-Western religions as well as countries
in the Global South revealed a general lack of scholarly material. While there are some publica-
tions, these have not received the same attention as those addressing other areas of the world.
Similarly, much of the published work addresses the Abrahamic faiths – a bias to the West still
remains.
Second, the impact of mediatization appears uneven – very strong in the West and in some
non-Western countries as Chapter 18 demonstrates, but less so in the periphery or in villages
where traditional religions seem untouched by media and depend on face-to-face contact. This
indicates some room for continued research and theoretical development.
Third, because the research only reports what appears in the media, we scholars may miss a
good deal of activity in communication and religion. If some of the branches of Abrahamic
faiths, for example, discourage media use, how do they engage any kind of media and religion?
How do nonmediated forms of communication shape these religious communities and individ-
uals? Here Chapter 28 on material religion can offer some guidance.
Finally, we must acknowledge that we remain heirs of the social science tradition in media
studies, which still seems hesitant to engage religion unless religion “looks like” material for the
social sciences. The area of religion and communication remains comfortable with a sociology of
religion perspective, which provides valuable insights and resources for study, but has it missed
other approaches to religion? Similarly, our communication heritage has not shaken its origins in
Western studies, with US and European perspectives present from the beginning and still exert-
ing powerful influences.
This makes for a promising future since neither communication nor religion will likely disap-
pear. If digital media are any indication, religious institutions and individuals will likely invent
new ways to appropriate both old and new communication techniques.

Yoel Cohen Paul Soukup

Jerusalem Santa Clara, California

Reference

Lynch, G. (2005). Understanding theology and popular culture. Blackwell.

 Part I
Theoretical Background
 1
Academic Approaches
to Communication, Media,
and Religion
Lynn Schofield Clark and Heidi Ippolito

Introduction

Today’s interdisciplinary research at the intersection of communication, media, and religion

draws on several academic fields and traditions. In this chapter we trace the ways that scholars
have addressed themselves to foundational questions in this subfield, including: What is religion?
What is communication? What is (or are) media, and how are we to understand the processes of
mediation? We explore scholarship that has given shape to this interdisciplinary subfield, consid-
ering how scholars have grappled with what has been termed the material turn and later the epis-
temological and axiological turns. We conclude by considering how a dialogue with new perspectives
has given rise to new areas of inquiry. We note the particular urgency with which some in the
field are now turning to religious, existential, and value-centered questions of communication,
media, and technology, in response to the toxicity of the social as well as the physical and material
realms. This emergent approach suggests that critical scholarship in this area may be viewed as a
crucial foundation for the social and cultural change that is considered necessary for the future of
the earth and for humanity itself.

Background to the Field

The story of scholarly inquiry into the fields of communication, media, and religion might be
dated to one of the earliest works in the tradition of Western philosophy: that of Titus Lucretius,
who, a century before the Common Era, authored an epic poem titled, De Rerum Natura: On the
Nature of Things. The 7200-line poem, admired by the ancient Roman writers Virgil and Cicero,
takes as its focus the explanation of life, the sensations, and the natural world. It develops these
explanations through the lens of Epicureanism, a materialist philosophy that favored what today
would be termed scientific explanations over supernatural ones. Explanations are at the heart of
studies in communication, media, and religion, and over the centuries as these have evolved, so
have human understandings of the sciences and the supernatural. In Lucretius’s day, although

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8 Lynn Schofield Clark and Heidi Ippolito

divine intervention and references to the gods, Fates, or souls formed the basis for explanations,
Lucretius instead emphasized the role of empirical observation, advocating for the gathering of
evidence in the development of knowledge and understanding. He also spoke to a concern that
remains particularly relevant: the question of how to conceptualize the relationship between
human beings and their technologies, understood as materials and tools. Today, scholarship into
religion, communication, and media continues to reflect on the relationships between human
beings, technological tools, and causal explanations of the cosmos. Lucretius’s work thus offers
an interesting starting point for the traditions of Western and Eastern scholarship from which
today’s interdisciplinary studies have grown.
What Lucretius does not address, of course, are the fundamental categories and assumptions
that today structure inquiry in this interdisciplinary field. We therefore begin the chapter with a
set of definitions, raising the questions of: What is religion? What is communication? What is (or
are) media, and how are we to understand the processes of mediation? In order to set the context
for the rest of this volume, we describe the debates that currently shape inquiry into each of
these areas, noting what is at stake now in complementary fields of inquiry and then considering
the questions that are foregrounded through these approaches within the interdisciplinary field
of religion, communication, and media.

What Is Religion?

The concept of religion seems to emerge in late antiquity Rome, beginning around the third
century ce, approximately 400 years after the origins of Lucretius’s writings. The Latin word
religio did not have a counterpart in other (i.e. non-European) languages. In Hebrew, equivalent
concepts refer to ethnicity, religion, or nation. In Southeast Asian cultures, the word dharma is a
key concept with multiple meanings that have references to the ordering of the universe, cosmic
law and order, personal conduct, and proper religious practice. The “three teachings” of
Confucianism, Taoism, and later Buddhism are understood as nonexclusive and intertwined with
the popular or folk religions related to ancestor rituals that most Chinese citizens practice, even as
the government of China officially endorses state atheism. And Ibn Sina’s philosophical accounts
of God, reality, and Being dominated intellectual thought in the medieval Islamic world, sepa-
rating the Islamic religious sciences from what were understood as the medicine and rational sci-
ences of the Ancients.
Whereas philosophical systems of thought such as Confucianism, Vedic philosophy, Taoism,
Buddhism, Judaism, Platonism, Stoicism, and Zoroastrianism developed long before the
Common Era, religion as a particular field of study is generally viewed as a European development
related to the specific cultural experience of Christianity and to the consolidation of political and
religious authority in the Roman Catholic Church. Christianity became the official religion of
the Roman Empire in 380 ce, with religious leaders establishing precepts or laws of the Church.
By the fifth century ce, the Christian biblical canons of the Old and New Testaments and select
religious practices, laws, and beliefs had been codified and standardized as the laws of the land.
In the medieval era, religion, philosophy, and knowledge also came to warrant cultural exchange.
During the era characterized as the Islamic Golden Age between the eighth to the fourteenth
century ce, scholars from various parts of the Islamic world gathered and translated ancient
knowledge into Syriac and Arabic, and translations from Arabic into Latin then informed the
philosophies of the medieval Latin world. In that latter context of the Roman Empire, studies of
the practices, moral tenets, and scriptures that differed from those of the Christian canon came
to be understood as studies of other religions. Today these earliest studies of “other” religions
 Academic Approaches to Communication, Media, and Religion 9

are viewed as reflective of Europe worldviews. Interlocking systems of Christianity, colonialism,

and power in Europe, North and South America, and elsewhere in the early Modern world
further deepened the Othering of differing cultures, with the ideals of Christianity thus under-
stood as providing justification for conquest, conversion, exploitation, and land theft. In the con-
text of domination by non-Muslim imperial powers, Muslim reform took place in locations such
as Indonesia and Malaya as a means of embracing modernism in response to transportation,
social mobility, and technological change. These critiques of the roots of religious and specifi-
cally of Christian colonialist thought and its relation to systems of power in modernity form the
foundation for the current epistemological and axiological turns in studies of media and religion
described further later in the chapter.
Several late-nineteenth-century European scholars of religion can be considered particu-
larly foundational in contemporary studies at the intersection of communication, media, and
religion. Emile Durkheim, Max Weber, and William James were each less interested in the
comparative studies of religion dominant in the travelogs and writings of the time than in how
organizational commitments such as those of religion reinforced social cohesion, providing a
foundation for studies of the role of media in relation to religious organizations that continues
today. In the mid-twentieth century, the work of Mircea Eliade brought together the compar-
ative with concerns of the sacred and profane, introducing scholarship on religion and myth
that informed later scholarship on media and myth. And in the shadow of scientific and tech-
nological advances, sociologist Peter Berger and others argued that religion and the sacred
would wane as the result of a general “disenchantment of the world,” an approach that
informed religion and media scholarship focused on the role of media in processes of secular-
ization and sacralization. Late-twentieth- and early twenty-first-century scholars such as
Jonathan Z. Smith, Talal Asad, Jose Casanova, and Tomoko Masuzawa critiqued much twenti-
eth-century scholarship on religion for its Western academic assumptions, further sowing the
seeds for the epistemological and axiological turn in media and religion that we discuss later in
the chapter.
Also in the last decades of the twentieth century, the concept of lived religion emerged as fem-
inist scholarship and ethnographic methodologies came to the fore in studies of religion. This
strand of scholarship became particularly influential in contemporary discussions of communi-
cation, media, and religion in the 1990s and beyond, following the material turn that was taking
place across various scholarly fields described later. Often challenging dichotomous categories of
the sacred and profane and critiquing the earlier focus on organized religion at the expense of
studying the practices of individuals and groups affiliating with religions, the lived religion
approach as developed by scholars such as Nancy Ammerman, Robert Orsi, David D. Hall, and
Meredith McGuire grounded work in the practices, perspectives, visual cultures, material objects,
cultural histories, and lived experiences of those studied.
Debates about the nature and definition of religion remain robust in the field of religious
studies. Some scholarship on communication, media, and religion takes established religious
organizations and affiliations as a starting point for analysis and some continues to theorize the
role of media in social change in relation to processes of secularization and sacralization. Other
scholarship considers the relationships between religions and societal myths and political ideolo-
gies, and still other scholarship centers on common practices, worldviews, ethics, and geopolit-
ical commitments of individuals or groups who affiliate with religion. Since the turn of the new
millennium, scholars interested in religion increasingly have also grappled with critiques of the
legacies of colonialism and questions of societal ethics emerging in the wake of heightened envi-
ronmental disasters, thus also informing a new strand of existential media scholarship related to
the epistemological and axiological turn.
10 Lynn Schofield Clark and Heidi Ippolito

Whereas differing strands of thought in the studies of religion were developing particu-
larly in the United States and Europe throughout the late nineteenth and twentieth centuries,
many conversations among those in positions of Christian religious leadership at the time
focused on concerns about the “secular” nature of popular media. This concern, drawn upon
by mid-twentieth-century communication and media scholars, informed some of the earliest
studies in the interdisciplinary area of religion, communication, and media as we will see.

What Is Communication?

The field of communication studies itself claims roots in the ancient Greek and Roman traditions
of rhetoric and persuasion, as deliberative communication was understood as an essential com-
ponent of the democratic polis. In the European Middle Ages, drawing on ancient Hebrew and
Christian traditions, communication became central to ideas of connection and communion bet-
ween humans and the divine. Grammar, rhetoric, and logic were foundational for European
education during the fourteenth to seventeenth centuries, as was Christianity, and thus a long
tradition exists that links studies of rhetoric with homiletics – the study of writing and preaching
sermons. In the Islamic world, communication was linked with the concept of da’wah, which
refers to the preaching of Islam and the call to submit to Allah as well as to the desire to pursue
respectful dialogue.
In nineteenth-century European and colonial North and South American writings, communi-
cation also was understood largely in relation to human interaction. It was not until World War
II that the study of communication coalesced as a field, – and one that at the time was rooted in
examinations of the then relatively new broadcast medium of radio. In the shadow of concerns
regarding Hitler’s use of radio, sociologist Paul Lazarsfeld and political scientist Harold Lasswell
conducted influential studies of propaganda, with Lasswell coining the first model that shaped
understandings of communication when he raised the question, “Who says what to whom in
what channel to what effect?” Lazarsfeld developed a large research program and oversaw the
production of a series of publications that became influential in the field, including his Personal
Influence (Katz & Lazarsfeld, 1955), which was foundational for what was to become known as
the media effects tradition. Communication was thus defined in the early to mid-century United
States in relation to information exchange, persuasion, media effects, and public opinion; research
that is today considered foundational to the Western field of communication studies as it is tra-
ditionally concerned with the relationship between information and the functioning of Western
democratic society. State-run or government- and self-censored communication media outlets
remain the norm in many countries around the world, including in North Korea, Eritrea, Saudi
Arabia, Ethiopia, Azerbaijan, Vietnam, Iran, Myanmar, Cuba, and Russia. In such contexts,
studies of communication and media have been tightly related to state aims. Approaching com-
munication as a potential tool for political, social, and economic development, therefore, has
been an idea exported from the West to places throughout Latin America, Africa, and Asia, along
with technologies, capitalism, democracy, and ideas of progress. Such work would come to be
critiqued in the neo-Marxist scholarship of the 1960s,1970s, and 1980s, as formerly colonized
nations fought for independence from asymmetrical power relations. In the 1980s, 1990s, and
early in the new millennium, communication scholars began to reject the dichotomous assump-
tions of cultural imperialism, favoring instead terms such as globalization and cultural hybridity.
In the West, ideas of hegemony and consent came to the fore in communication and cultural
studies beginning in the 1960s, and concepts of propaganda gave way to concerns with spaces for
resistance and spaces of dominance.
 Academic Approaches to Communication, Media, and Religion 11

By the 1960s, in part due to specialization of research in US university and institutional set-
tings, the study of interpersonal communication emerged as a field separate from the study of
what was then known as mass communication. Drawing on earlier work in persuasion and on
humanistic approaches within the field of psychology, scholars primarily in the United States,
Europe, and Australia began studying relationships, social interaction, and the human desire for
uncertainty reduction. When feminist standpoint theory developed in the 1980s, with its claim
that the social groups with which people are affiliated significantly shape knowledge and under-
standing, it significantly shaped the field of communication studies. With its attention to a
Marxist critique of patriarchal theories and of systemic oppressions that devalue women’s ways
of knowing, this approach further informed developments in related interdisciplinary areas of
critical race and queer theory, which in turn added critiques to performance studies and intercul-
tural communication, each of which is recognized as a subfield in communication studies.
Whereas much of mainstream communication studies had focused on development and democ-
racy at the mid-century with the utilization of social scientific methods, the subfield of interpersonal
communication studies followed a humanistic path, described by communication scholar John
Durham Peters (2001) as the project of reconciling self and other. Yet Peters also argued provoca-
tively that the study of interpersonal communication was not different from that of mass communi-
cation in that in both instances there may be invisible, absent, or misunderstood audiences. Peters
and other communication scholars have suggested that communication scholarship must continue
to navigate the blurred lines between public and private, self and other, digital and analog, virtual and
material, machine and human, even if the dust never settles on where these lines are drawn.

What Is Media?

In the US context, concerns with the technologies of communication had first arisen in relation
to desires for heightened efficiencies. Seeking to assist US engineers in performing their jobs at
the Bell Telephone company, mathematician Claude Shannon and scientist Warren Weaver in
1948 proposed that human communication can be broken into six components: sender, encoder,
channel, noise, decoder, and receiver – an approach that remains influential in some fields but is
critiqued as failing to take the contexts of communication into consideration.
As Shannon and Weaver’s information exchange model of communication flourished in the
mid-twentieth-century United States and defined media as a term largely interchangeable with
the electronic communication technologies of radio and then television, different traditions were
developing elsewhere. In Europe, a group of scholars and dissidents who came to be known as
the Frankfurt School had been working in the shadow of the emergent capitalist, fascist, and
socialist systems of the 1930s. Due to their sense that social theory and social scientific approaches
were inadequate for the moment, they explored semiotic, socio-cultural, and critical traditions.
With their studies of commercial culture and the culture industries, as Theodor Adorno termed
them, these scholars, including Max Horkheimer, Ernst Bloch, Erich Fromm, Walter Benjamin,
and Herbert Marcuse, offered scathing critiques of the relationships between antisemitism,
authoritarianism, and capitalism. In contrast to the US tendency to understand media as technol-
ogies responsible for transporting messages, European and Latin American scholars approached
media and technologies as welded to capitalist and dominant ideological systems. Their critiques
of dominant capitalist culture were taken up by the European, Latin American, and US New Left
in the 1960s and 1970s, as scholars and activists supported civil and political rights, feminism and
gay rights, and protested the Vietnam War. In the East, however, scholars of the 1980s and 1990s
began to develop the Islamicization of communication theory, centering ideas of da’wah and
12 Lynn Schofield Clark and Heidi Ippolito

embracing a “prophetic science” that sought to uphold the relationships between humans and
Allah while also foregrounding ethical concerns related to media effects and specifically to
Western imperialism and commercialization. Islamic communication theories, and Asian com-
munication theories as well, have been particularly concerned with countering the dominance of
Western media systems while also seeking to reclaim the philosophical heritage of Eastern and
Islamic thinking that has given shape to Western scientific and intellectual traditions.
With television as the dominant medium of concern at mid-century, studies of the media had
come to be structured in relation to three categories: media texts, media producers, and media audi-
ences. In the 1970s and 1980s, theorists began unpacking the relations between these categories,
again focusing on media as interlocking processes of culture rather than as distinct contexts. In the
UK, cultural theorists and historians Raymond Williams, Richard Hoggart, and Stuart Hall theo-
rized the relationship between culture, power, and the elite, fascinated with the idea of popular
culture as a site of struggle and of negotiation. Their work gave rise to the tradition known as
cultural studies that explores the ways that political, economic, and social forces converge, are given
shape, and are interpreted in relation to technologies, practices, and messages of the media. Stuart
Hall credited feminist scholarship with a key shift in cultural studies, moving studies toward a closer
examination of the everyday. This initiated a rethinking of how power functioned, encouraging
scholars to examine the connections between what happened in the private and public realms.
In Latin America, Jesús Martín-Barbero (1992) focused on the ways some media audiences gave
voice to their own local concerns, challenging the power of the international media industries.
Criticizing Latin American universities for their adoption of the development assumptions of the
North and West, Martín-Barbero argued for a shift in media studies from a focus on the technologies
of the media to social processes: from the media to mediations, as the subtitle of his most renowned
book phrases it. In Latin America, and also in Europe, mediation came to refer to the processes
through which social production and reproduction occur, and directed scholarly attention to the net-
works of technologies, social actors, and technological protocols that served as the interface for these
processes. An approach of mediation encouraged communication scholars to consider communica-
tion processes in relation to social movements, meanings, and collective cultural practices.
In Canada, the 1960s and 1970s saw the rise of a different tradition that challenged the
information model of communication. Marshall McLuhan (1964) famously argued that the
medium is the message, drawing attention to the ways that the technologies do not transparently
transmit messages, but rather mediate, or give shape to and transform them. Although McLuhan’s
ideas achieved popular success and were quite influential in the field of education, they did not
find much resonance outside the scholarly contexts of North American communication and
media studies, as they were viewed as apolitical. By the first decade of the twenty-first century,
however, the media landscape was undergoing drastic changes, both with the emergence of
Google, Facebook, Apple, Amazon, and Netflix as primary distributors of media content
(including user-generated content), and the US relaxed regulation environment that had led to
the explosion of talk radio and the consolidation of radio and television interests along increas-
ingly polarized lines. At that time, questions of immersion in a media ecology, drawing upon
McLuhan, Neil Postman (1985), and others, gained traction once again. As the term “media” no
longer served as a proxy for broadcast television and radio, new debates arose around whether or
not the rise of mass forms of communication in conjunction with modernity had changed soci-
eties via processes of what European scholars Fredrich Krotz, Andrea Hepp (2012), Knut Lundby
(2014), and Stig Hjarvard (2013) had theorized as mediatization. Studies of mediation have focused
on the ways in which meaning is mediated, sometimes, but not only, via technologies. In con-
trast, studies of mediatization focus on the ways that the logics and prerogatives of differing (but
particularly the broadcast) media industries have become entwined with and influence other
institutions of society.
 Academic Approaches to Communication, Media, and Religion 13

Media and the Digital Turn

By the first decade of the second millennium, the social media platforms of Facebook, Twitter,
YouTube, and later Instagram and TikTok, had become vital sites for the rise of user-generated
content. Whereas early writings on social media and the Internet, such as the influential scholarly
work of Manuel Castells and the popular works of Clay Shirky and Howard Rheingold, were
sometimes utopian in tone and celebrated the plurality of expressions present online, others in
media studies, with its long tradition of analyzing the media industries and their relation to other
societal systems of power, began to question the extent to which new platforms ushered in new
power relations. Jose van Dijck’s (2013) historical analysis of Facebook, Twitter, Flickr, YouTube,
and Wikipedia revealed the ways that the owners of these platforms purported to embrace free
expression and democratic values while their business practices instead favored profits and dimin-
ished transparency. Other works on “platformization” explore the ways that new platforms
increasingly broker distribution and thereby change relationships of work, leisure, time, and the
flow of commerce. Studies by Amanda Lotz (2018, 2022) and Mareike Jenner (2018) focus on the
rising popularity and influence of entertainment-based streaming services like Netflix, Amazon
Prime, and Hulu, noting that whereas once content distribution was dictated by structured time
slots and advertising incentives, television has shifted to an unstructured format, shedding tradi-
tional legacy practices and embracing streaming service platforms. Likewise, the film industry
has had to shift attention to include digital downloads alongside theatrical box office numbers.
Meanwhile, YouTube and TikTok have emerged as dominant distribution channels of user-­
generated content, particularly among younger audiences.
In these new spaces, content finds new audiences, and cultural storytelling shifts from the
dominant lowest-common-denominator approach to niche-style delivery. Those in media studies
observed that just as virtual spaces cater to individual users, the stories that gain popularity on
Netflix are able to reach both wide and niche audiences. Moreover, content now travels across a
variety of platforms, garnering audiences, and generating profits as part of what scholar Henry
Jenkins (2006) refers to as convergence culture.

Religion, Communication, and Media Studies

It was in the 1970s that both US and European scholars in communication first began to identify
studies of communication, media, and religion as a subfield, with some drawing connections
between their work and the nineteenth-century scholars who had studied religion and society
before them. Also in the 1970s and 1980s in the United States and Europe, several scholars within
Christian traditions were taking up the challenge of exploring the role of media, and specifically
television, on Christianity and on Christian faith communities. At the time, Christian religious
leaders were voicing concerns that echoed those of secularization and profane culture, some-
times placing concerns in the then widely accepted framework of media effects. In the mid-1960s,
French philosopher Jacques Ellul had argued that modern communication technologies created
a threat to both religion and to human freedom. In 1971, the Catholic Church issued its first pas-
toral instruction that centered on social communication. Titled Communio et Progressio: On the
means of social communication and written by the order of the Second Vatican Council, the docu-
ment set out to delineate the proper use of communication in a manner that would support “the
unity and brotherhood of man,” proposing that the incarnation – a term that refers to the belief
that God sent his son Jesus to earth – should be understood as God’s communication with humans.
14 Lynn Schofield Clark and Heidi Ippolito

The document speaks of access to information – to inform and to be informed – as a human

right. Drawing on these ideas, French Catholic religious educator Pierre Babin (1978) placed
Catholic religious formation in dialogue with McLuhan’s work, seeking to leverage what he
termed the audiovisual language in his efforts to make the catechism relevant for young people
(Babin & McLuhan, 1978). Walter Ong (1982), a student of McLuhan’s and also a Catholic,
explored the transition from orality to literacy and the effect of this on human consciousness
while also considering the various effects of technology on the Christian Church. United
Methodist minister and professor of theology William Fore (1970), also responding to both Ellul’s
and McLuhan’s thought, wrote an early history of religion on television in the late 1970s.
Whereas he offered critiques of television’s violent and sexual content, art historian Gregor
Goethals (1981, 1990) offered her visual analyses suggesting that television was largely at odds
with Christianity, themes later picked up in the work of Christian scholars William Romanowski
(1996, 2002) and Quentin Schultze (1991, 2003).
The work of US communication scholar James Carey (1989) was to become particularly influ-
ential for scholars working in communication, media, and religion who sought to challenge the
dominant paradigms of McLuhan’s sweeping view, Ellul’s pessimism, and the behavioral focus
within the school of media effects. Carey’s interest in the mythic dimensions of media had led
him in the late 1970s to synthesize the work of religious scholar Mircea Eliade, anthropologist
Clifford Geertz, and German philosopher Ernst Cassirer, who had argued that humans are animal
symbolicum, or symbol-creators. UK scholar Roger Silverstone (1981) also drew upon Eliade’s
observations regarding myths in the late 1970s and 1980s, noting that myths have always been
communicated through dramatic storytelling, which is the primary form for film and television,
and thus, television and film inevitably communicate mythic themes. In the 1990s, theologians
Frances Ford Plude and Mary Hess, among others, built on these themes as a means of devel-
oping what Plude termed a communication theology and what Hess integrated into innovations in
Christian education.
As noted earlier, the emergence of feminist theory as well as queer and critical race theories
had shaped studies of both media and religion beginning in the 1960s and 1970s. Feminism’s
influence in religious studies led to an examination of bodies, material practices, and intersec-
tionalities in identity, much as feminism did in media studies. Yet at the time, many scholars in
communication and media studies embraced critiques of religion as patriarchal. Following Freud,
Althusser, and the Frankfurt School theorists, such scholars understood religion as regressive and
inherently conservative. This contributed to a marked scholarly indifference toward religion,
which was almost universally equated by these scholars with Christianity.
Nevertheless, in the 1980s and 1990s, several scholars drew upon critical media traditions to
examine the phenomena of televangelism. Australian Peter Horsfield and American scholars
Stewart Hoover and Quentin Schultze each wrote early and influential studies of the commercial,
religious, and political roles of these cultural phenomena, situating them in relation to debates
of secularization. Hoover, following other American media scholars such as Judith Buddenbaum,
also focused on coverage of religion in the US news media and, building on the insights of
Geertz and Carey, explored the ways that media industries inadvertently challenged religious
authority in the definition of meaning and myth for religious adherents. Disputing both the
universalizing approach to religion and the secularization hypothesis, Hoover (1984, 2006),
along with Horsfield (1984, 2015) in Australia, Knut Lundby (1987, 2021) in Norway, and Alf
Linderman (1997) in Sweden, worked across the fields of religious studies and media studies to
bring the fields into conversation with one another in the late 1980s through the early 2000s (see
also Hoover & Lundby, 1997). Others were also working in this new interdisciplinary space at
the intersection of media studies, religious studies, and cultural studies, notably media and
cultural studies scholar Marie Gillespie (1995) in her work on the reception of Hindi television
 Academic Approaches to Communication, Media, and Religion 15

among South Asians in London, and American religious historians David Morgan (1997, 2005)
in his work on popular religious imagery and Colleen McDannell (1995) on lived religion and
popular domestic culture. In the late 1990s and early 2000s, several European and North
American anthropologists and scholars adopting anthropological methods also focused
attention on the intersections of lived religion, narrative, and commercial media. In the field of
anthropology, Faye Ginsburg (1998) explored the coverage of religion and the abortion debate
in the United States, while Birgit Meyer (2009) focused on film, modernity, and popular religious
belief in Ghana; Arvind Rajagopal (2001) explored television and Hindu nationalism; and Lila
Abu-Lughod (1997) analyzed Egyptian women and politics in relation to television and religious
and cultural practices. In communication and media studies, Rosalind Hackett (1998) consid-
ered media and new religious movements in Nigeria; Lynn Schofield Clark (2003) focused on
popular culture and the formation of religious and non-religious identity among US adoles-
cents; Mia Lovheim (2011) explored young people, nascent digital media practices, and belief in
Sweden; Mara Einstein (2008) considered the relationships between religious groups and brand
culture; and Purnima Mankekar (1999) analyzed television, womanhood, and postcolonial
India. In the sociology of religion, Wade Clark Roof (2001), Robert Wuthnow (1996), Nancy
Ammerman (2014), and Robert Bellah (1967) gave attention to the role of media and narrative
in religious and national identity or civil religion. And in religious studies, Gordon Lynch (2005),
Johanna Sumiala (2006), Christopher Partridge (2006), and others challenged ideas of Western
society as secular, developing theories that grappled with the roles that technologies played in
processes of sacralization while exploring emergent rituals and rites associated with human life
and with death.

Religion, Communication, and Media: The Material Turn

The influence of anthropological attention to the everyday across a variety of fields was thus in
alignment with a broader material turn in the humanities and social sciences away from postmod-
ernism’s crisis of representation and toward an enhanced interest in the role of objects, and by
extension the role of popular culture, in signification and in everyday life. This turn invited
further understanding across various religious traditions as well as deeper connections between
religions and how they are created, practiced, communicated (mediated), and re-mediated.
Scholars noted earlier as well as S. Brent Plate, Manuel Vásquez, Jessica Moberg, and others
teased out the material dimension of religions, exploring how beliefs intermingle with rituals,
objects, senses, spaces, and bodily experiences. Challenging an understanding of material bodies,
technological tools, and other modes of mediation as separate from or merely used by religious
practitioners, these material aspects of life came to be seen as co-creators with religion. In this
sense, concepts earlier associated with media studies, including the concept of mediation, came
to have influence in a rethinking of religions and religious practices. According to Meyer’s (2009)
theory of mediation, people encounter the transcendental through technologically mediated
sensational forms. In other words, particular forms of media change over time, but the experien-
tial dimension of religious phenomena remains constant. Similarly, Plate’s (2014) book History of
Religion in 5 ½ Objects traces religious history and definitions through seemingly everyday objects,
teasing out the agentive relationship between objects and those who make, use, possess, caress,
and taste them. Human bodies also become sites for defining religion, with scholars such as
Angela Zito (1997) pointing to Chinese traditions of the body as medium for sacrifice and
performance and others working through affect theory, new materialism, and tattoo and body
modification studies.
16 Lynn Schofield Clark and Heidi Ippolito

In the 1970s, scholar of religion Jonathan Z. Smith (1975) first linked the material and techno-
logical aspects of canonization with industrial modes of production, calling attention to the cor-
porate and industrial aspects of religious material mediation. This is echoed by historians of
religion at the end of the millennium who turned attention to the emergence of the book as a
material object and the role of religion in the rise of both the commercial press and of literacy.
In religious studies, Manuel Vásquez (1998, 2010) in El Salvador and David Chidester (2005) in
South Africa, and, in the United States, Diane Winston (2000, 2009), Thomas Tweed (1997),
Robert Orsi (2010), S. Brent Plate (2005, 2017), Sarah Pike (2001), and Jane Iwamura (2011) con-
sidered the roles of popular culture and popular religion in collective religious identities and
practices. The material turn incorporates conversations about individuals, industries, belief,
materiality, and changes in technology. With the material turn, as well as the turn toward the
digital in media studies, the question of “How are audiences using media and practicing reli-
gion?” was adjusted to become “How do the material aspects of media affect their use?” Heidi
Campbell’s (2005) formative work on the use of communication technologies among differing
religious communities led to her analysis of the religio-social shaping of technology, while Gary
Bunt’s (2003, 2009) analyses of online fatwas and E-Jihad and Chris Helland’s (2000) categoriza-
tions of “online religion” and “religion online” each laid the groundwork for others to consider
how religious institutions and individual practitioners translated rituals and fostered community
online. Video games and later social media became central to studies of digital Hinduism and
digital Buddhism, with work by Kerstin Radde-Antweiler and Xenia Zeller (2018) as well as
Dheepa Sundaram (2019) providing insights. Jeremy Stolow’s (2019) historical contextualization
of how technologies have been understood in relation to varied religious practices brought
media and material history studies into conversation with one another, while scholars in North
and South America, northern and southern Europe, Australia, South America, the Middle East,
Africa and Asia explored social media practices in relation to ideas of religious identity, community,
and authority.

Decolonizing Religion, Communication, and Media:

The Epistemological and Axiological Turns

Questions of what it means to be human closely relate to questions of epistemology, or of how

we know what we think we know. The first epistemological turn took place in the seventeenth
century as Rene Descartes, Thomas Hobbes, Blaise Pascal, and later Immanuel Kant rejected
divine explanations and favored scientific ones, ushering in empirical study and following in the
earlier footsteps of Lucretius, as noted at the beginning of this chapter. In the last decades of the
twentieth century and the beginning of the twenty-first, scholars across a range of fields began
to grapple with the colonial and imperialist contexts that have shaped the epistemologies of
Western rational thought. This in turn has raised axiological concerns, or concerns with both the
goodness and worth of human actions and with the evaluation not of how societal arrangements
are but of how they ought to be.
Research, as Indigenous scholar of the Maori Linda Tuhiwai Smith (2021) has argued, is inex-
tricably linked to European imperialism and colonialism. This is because, as Peruvian sociologist
Anibal Quijano (2000) and Argentinian semiotician Walter Mignolo (2007) have observed, racism
is the only way to explain the justifications given for the economic and political subordination of
Indigenous people by Europeans that began with the colonial relations of the sixteenth century,
extended through the enslavement of Africans, and continues to exist today. Such relations of
subjugation and colonization have long-term negative psychological effects, as French West
 Academic Approaches to Communication, Media, and Religion 17

Indian political philosopher Frantz Fanon (2008) noted in 1952. Not only were Black people dis-
missed by whites, Fanon argued, but they also felt themselves inferior, and thus both groups have
discounted the knowledge rooted in the Black lived experience. Scholars such as Kenya’s Ngũgĩ
wa Thiong’o (1992) built on Fanon’s work, calling for a decolonizing of the mind, and Fanon is
considered a key figure in the legal school of thought known as critical race theory that criticizes
all US laws as implicated in maintaining white supremacist systems of power relations.
Inspired by Michelle Alexander’s (2010) work comparing our current prison system in the
United States with the Jim Crow-Era laws that kept Black Americans subjugated, sociologists and
media scholars Safiya Umoja Noble (2018) and Ruha Benjamin (2019) have argued that commu-
nication technologies, while appearing neutral, are in actuality deepening, and hiding, racial
discrimination and systemic oppression. Biases are coded into algorithms and in fact into all
aspects of technology, as evidenced in the ways that search engines, facial recognition software,
smart devices, and virtual assistants are imagined and deployed. Discrimination is the default,
these and other scholars argue, and thus what poses as technological benevolence must be ques-
tioned, and justice must be reimagined.
Thus scholarship at the intersection of communication, media, and religion in the beginning
of the third millennium increasingly focused on media and religious systems in relation to power
and governance, as exemplified in work such as Andrea Stanton’s (2013) analysis of the role of
government-sponsored radio in shaping Arab political and social life in the context of British
colonialism; Pradip Thomas’s (2010) focus on questions of secularism and the limitations to free-
dom of thought in India; Rianne Subijanto’s (2011) studies of media resistance to Dutch East
Indies imperialism (now Indonesia) and Merlyna Lim’s (2012, 2017) explorations of the more
recent rise of hate and nationalism in Indonesia; Mona Abdel-Fadil’s (2019) studies of the ways
that Muslim and Christian conflicts on Facebook strengthen in-group bonds; Marwan Kraidy’s
(2017) examination of the Islamic State’s image warfare along with Carol Winkler and Kareem El
Damanhoury’s (2022) examination of the relationships between Jihad magazines and radicaliza-
tion; and works by Kristin Peterson (2022), Ruth Tsuria (2017), Evelina Lundmark (2017), Giulia
Evolvi (2019), and others who have focused on religious-informed activism and resistance in
personal and in public spaces. The once-optimistic approaches to communication technologies in
the service of democracy and enhanced human understanding have given way to concerns
regarding disinformation campaigns that deepen societal distrust and may feed radicalization.
The axiological is also the focus of concern in the work of Kevin Healey and Bob Woods
(2020), who have evoked a “prophetic imagination” and “resistance thinking” to critique the
rising corporate and technological powers of Silicon Valley that envision themselves as benevo-
lent custodians of a techno-utopic future. Healey and Woods draw upon both Buddhism’s focus
on personal transformation and the Judeo-Christian concern for social justice, issuing a collective
call for civic mindfulness and for the humane design of emerging technologies. Noting that the
prophetic language is related to Christian as well as Buddhist frameworks, they look at what it
means to have ethical media, particularly in an age when the issue of trust looms large, especially
in relation to religious, governmental, and corporate authority.
Amanda Lagerkvist’s (2018) edited volume, Digital Existence: Ontology, Ethics and Transcendence
in Digital Culture, has moved the axiological discussions of ethics forward in additional ways.
Tracing the philosophical roots of Søren Kierkegaard, Martin Heidegger, and Hannah Arendt to
frame current existential conditions, experiences, and strivings of digital culture, Lagerkvist asks
whether we use and make tools or whether we emerge through and are mutually co-constituted
by our tools. Her discussion of existential experiences relates digital meaning-making and shared
vulnerability to what Heidegger calls “the thrownness” as well as Kierkegaard’s description of the
groundlessness of our existence. How, she asks, are scholars to think about ethics within virtual
realms that alter traditional experiences of time and space into a sensation of “groundlessness”?
18 Lynn Schofield Clark and Heidi Ippolito

Amit Pinchevski’s (2019) work on the relationship between media and trauma is equally provoc-
ative. He is interested in how both images of trauma and the words used to describe those images
such as “flashes” and “burned in” are more than metaphors and figures of speech but rather provide
“epistemological scaffolding.” This scaffolding, in turn, may provide the keys to unlocking affective
responses that lead to healing. Whereas this work may be understood in relation to the axiological
turn, other scholarship, such as Gregory Grieve’s (2014) work on Buddhist meditation apps and Jin
Park’s (2016) attention to discourses of healing in Korean television, similarly address a widened
sphere of healing as part of the existential experience of what it means to be human.
Such work becomes particularly important in the contemporary context that sees people in
various contexts leaving traditional organized religion. As Finnish scholar Teemu Taira (2019)
has argued, as stories of such departures become more commonplace in fictional content as well
as in personal digital spaces, it becomes easier for the non-religious to find ways to live comfort-
ably in what are in many places still largely religious societies.
At the same time, in the midst of heightened awareness of the effects of climate change,
including displacement, forced migration, and continued health crises, future scholarship in the
area of religion, communication, and media can be expected to continue to grapple not only
with how the field’s key terms are understood, but with what those terms imply in the context of
a world increasingly focused on questions not of religion’s but of humanity’s continued existence.

Conclusion

This chapter opened the conversation of interdisciplinary studies of religion, communication,

and media with a discussion of definitions and of questions at the intersection of these fields. In
the chapters that follow, scholars explore each of these areas in greater depth in an effort to
address the subfield’s need for more attention to voices and experiences emerging from outside
the Western and Christian contexts that have largely shaped scholarship to date.
Today, debates in the fields of communication and media focus on whether communication
might be studied scientifically in relation to message and information exchange and comprehen-
sion, and/or how the study of literary and other forms of communication demand an under-
standing of the ideological and political systems in which they are embedded. Scholarship on
communication and media is also concerned with issues of transparency, privacy, memory, and
the ownership of information, as well as with debates about the role of narrative and voice in
democratic processes and the authenticity of communication messages in the context of an ever-
more encapsulating commercial culture. Communication and media scholars are interested in
issues of difference, conflict, and contestation, particularly as these play out in rational and ago-
nistic publics as well as in authoritarian and nondemocratic settings. This becomes even more
crucial as nationalism and fascism continue to rise globally. In the wake of the continued rise of
populism around the world, scholarship in media, religion, and culture turned to explorations of
religious nationalism, with scholars exploring the intersections of political and religious ideolo-
gies and their roles in the rise of misinformation and disinformation circulated for political
influence. As local populist factions blossomed into national movements with the help of algo-
rithms and mysterious black box regulations from Facebook, Twitter, and YouTube, conspirato-
rial ideas emerge from niche corners of the Internet and are given acknowledgment and
legitimacy by mainstream news outlets. Scholarship in media, religion, and communication is
now turning to the ways that fears surrounding immigration, mass shootings, pandemics, masks,
and vaccines are inflamed by social media sharing, pushing online conversations into in-person
spaces with near-religious fervor.
 Academic Approaches to Communication, Media, and Religion 19

We conclude this chapter by observing that a key question that promises to shape research in
the area of religion, communication, and media is this: Is communication a human right? And
what does it mean to protect that human right in the contemporary era? Communication is
named as a human right in the Universal Declaration of Human Rights (UDHR), first adopted by
the United Nations in 1947. The UDHR commits nations to recognizing all humans as “born free
and equal in dignity and rights.” Article 19 of the UDHR states that everyone “has a right to free-
dom of opinion and expression,” including the right to “seek, receive and impart information and
ideas through any media regardless of frontiers.” As noted early, the Pontifical Council for Social
Communication (1971) similarly affirmed a human right to information. As communication
technology evolves, our access to these technologies and to technologies that allow muted voices
to be heard must also evolve in equitable ways. And as our offline and online lives become more
interconnected, hindrances that limit access to information and to the ability to share information
become human rights concerns.
The question of communication as a human right, as well as the turn to the material and to
the axiological, give rise to new questions: How do we navigate justice and morality amidst
increasingly splintered online environments? What is lost as individual opinions and perspectives
take the place of the public and the collective? How are communication rights related to other
basic human needs that are increasingly threatened in an era of rapid climate change, globaliza-
tion, and heightened inequities?
Finally, in media studies and in related fields, the material and axiological turns in the contexts
of intensified globalization and heightened climate change have led to a focus on the conse-
quences of technological materiality. This in turn has brought attention to aging infrastructures
and to the physical impact of commercial excesses, waste, and technological detritus, all of which
belie earlier assumptions of “clean” technologies that could be designed for efficiency with little
to no cost to humans or nature. As the global Covid-19 pandemic challenged institutions, govern-
ments, and businesses to adjust creatively to remote work, it also exposed deep inequities and
disconnects in health care, supply chain issues, migration patterns, and the costs of essential
work. Such concerns have spurred a renewed interest in the relationships between technological
tools and what it means to be human, particularly in the shadow of accelerated artificial intelli-
gence. Now, perhaps more than ever, there is an urgent need for a more holistic account of the
interdependence between humans, technologies, and the natural world in which we live.

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22 Lynn Schofield Clark and Heidi Ippolito

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Selected Readings

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Press.
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Meyer, B. (Ed.). (2009). Aesthetic formation – Media, religion and the senses. Palgrave Macmillan.
 2
Communication, Media, and
Religion Research
Theoretical Roots
Stephen Garner

Introduction

Relationships between religion and communication are myriad, complex, and deeply embedded in
many facets of human cultures and societies. For those outside of religious or spiritual commu-
nities, interest in these relationships might take on sociological, political, and anthropological
dimensions as the place and impact of religions in the contemporary world are articulated and
explored. For those within religious communities, there is often a deeply held perspective that sees
communication, specifically between the divine, humanity, and the world, as foundational to under-
standing and living wisely and well in the everyday world. Thus, the study of the relationship bet-
ween religion and communication is significant for a range of people and communities, for both
those of faith and those who do not hold to a particular religious or spiritual perspective.
In the academic context, religion and communication embraces scholarship addressing both
religious and secular contexts. In the religious context, research and scholarship focus on how a
particular religious tradition negotiates and uses new media and technology, formal education
and training, and effective methods of communication to the wider world. In the secular context,
much of the work on religion and communications comes from the areas of sociology, religious
studies, anthropology, and media studies, including the recent work on digital religion. Each of
these contexts has developed a number of approaches for exploring these relationships, with
significant crossover taking place. This chapter will first sketch the most significant development
in communications and media studies – the shift from instrumental to cultural approaches – and
then consider three different domains of religion and communication: religion and digital
culture; public theology; and religion and popular culture. In the first, we examine the parallel
fields of digital religion and digital theology and see where they cross over with the religious-
social shaping of technology methodology. In considering public theology, we consider the quest
for effective and persuasive communication by religious communities in the public sphere; finally,
when examining religion and popular culture, we look to frameworks and methods for identi-
fying and analyzing different relationships in both secular and religious contexts.
Given the breadth of both religion and communication a narrower focus will be employed at
times with reference to Christianity, but with some examples from other religious and spiritual

The Handbook on Religion and Communication, First Edition. Edited by Yoel Cohen and Paul A. Soukup.
© 2023 John Wiley & Sons Ltd. Published 2023 by John Wiley & Sons Ltd.

c02.indd 23 27-01-2023 16:29:27

24 Stephen Garner

traditions also included. We begin with how communications and media studies have moved from
more instrumental approaches to a broader cultural approach that underpins much of the work in
this area currently with particular impact on the religion, media, and culture scholarly community.

Communications and Media as Instrumental Tool

and/or Cultural Expression

Horsfield (2008) sums up the different ways people approach communication in religious contexts
by noting that scholars typically approach media in a dualistic fashion (pp. 111–122). People might
first engage media and communication through an instrumental lens describing media as a tool to
be wielded to achieve expected outcomes, and second, through a cultural lens that sees all of society
and culture as mediated in some way. Horsfield identifies the instrumental approach emerging
from the rise of mass media in the early parts of the twentieth century with the development of
newspapers, magazines, cinema, and radio, and then television from the mid-twentieth century. As
these forms developed, scholars questioned the power and influence that those who used and con-
trolled mass media have in areas such as politics and commerce. Moreover, people sought to under-
stand how media might function as a tool and, if so, what processes might aid that (pp. 111–113).
What Hoover (2006b) calls the “dominant” or “effects” tradition emerged – one that focused on
how individuals and audiences received particular forms of media, their messages, and the effects
that reception had (pp. 29–32). In summary, people understood media to operate in a simple, linear
cause-and-effect way, and this instrumental approach developed a longevity and ubiquity to become
the dominant tradition of communications and media studies.
Horsfield (2008) notes that this approach appealed in various ways. First, it connected to a
common-sense pragmatism that saw the world as the place where human beings can, with the
right tools, control a process of cause and effect, or in some cases resist it if necessary. Second, the
instrumental approach doesn’t need complex media theories: if you understand media as a tool
to be applied through tightly defined processes, you can apply it without having to know how it
works. And finally, by focusing on the mechanics of using media, questions about media power,
ownership, the social functions of media, and the values embedded in it can be ignored (p. 112).
White (1997) emphasizes this latter point about the value-laden quality of technology and
media in her reflections on technology and worship. White identifies technology as a socio-tech-
nical system comprising three parts: the technological (in this case, media artifact) produced by
some process; the special knowledge required to produce such an artifact; and the set of cultural
values foundational to directing human knowledge and agency to produce both processes and
artifacts (p. 16). The presence of certain technological artifacts and the processes to produce
them is shaped by what the culture of the day determines as valuable, which in itself can become
a kind of self-reinforcing narrative connected to things such as technological progress and the
quest for efficiency at the expense of human beings common to Ellul’s long-term sociological
analysis of technology (1962, pp. 394–395; 1964, pp. 3–22; 1990, pp. 35–76).
Within the context of religion and communication this instrumental approach appears in
particular methods of evangelism, with televangelism of particular interest with its use of televi-
sion to produce an easily consumed religious product. But even this, which seems like an obvious
candidate for instrumentalization, isn’t necessarily able to be understood in this way. While one
might expect that televangelism optimistically deepened personal faith, or more pessimistically,
generated wealth and influence across a broad demographic, in fact the effects were much more
limited. Televangelism appealed to those whose preexisting values in the mainstream media it
reinforced, and didn’t tend to attract people from outside of that community, or redistribute
funds from existing religious communities to the televangelist (Hoover, 2006, p. 308).
 Communication, Media, and Religion Research 25

Clearly this instrumental approach, while helpful in some ways, did not address some
significant matters. The approach ran into a number of issues or concerns from the mid part of
the twentieth century when researchers raised a number of questions that a simple value-neutral
mechanism for communication could not address. Hoover (2006), for example, notes a constant
concern about things like the effect of media violence on audiences, as well as questions around
how the media shaped “individual psychological effects, political and civil engagement, adult
socialization, and ethnic and gender roles and identities” (pp. 112–113; see also Horsfield, 2008,
pp. 112–113; Mitchell, 2007; Andison, 1977; Ferguson, 2009).
Out of these concerns and others, engagement with media and communication that focused
more on social and cultural dynamics developed alongside the ongoing instrumental approach.
This new approach took a cultural view of media, introducing terms such as mediatization; the
view saw all society and culture as a mediated phenomenon, in which media forms a contributive
part. Horsfield (2008) describes this:

Given the interrelatedness of these cultural processes, media should be understood not as instru-
ments carrying a fixed message but as sites where construction, negotiation, and reconstruction of
cultural meaning takes place in an ongoing process of maintenance and change of cultural struc-
tures, relationships, meanings, and values. (p. 113)

Similarly, Hoover (2006b) describes this push toward social and cultural dynamics:

This becomes a more subtle and nuanced contrast with traditional “effects”-oriented media theory in
a number of ways. Along with the various valences of culturalist media studies in general, it wants
to look at the media from the perspective of media audiences and individual and collective meaning-
making, rather than from the perspective media institutions or texts. It wants to understand things
in terms of the media objects as symbolic resources rather than as determinative ideological con-
structions. It wants to propose that the important questions may be in the realm of meaning-making
rather than the “impact” of media on behavior. There is also a more fundamental, and interesting,
contrast in that what I am developing here – a view that sees media in terms of their integration into
daily life rather than in terms of their effects on it. (pp. 40–41)

As we shall see later in this chapter, this alternative trajectory plays out in how descriptions of
relationships between religion and popular culture are described, as well as in how the impact of
technology and media on religion in digital contexts is shaped. This shift requires a reframing of
the questions around religion and communication: questions such as how religious groups use
media and communications; how the mass media represent religion; and, more importantly, how
religion and religious practice become themselves a dynamic social construction as part of these
mediatization processes. Thus, for Horsfield (2008) the key questions become, “not how does
religion use media but how are media and religion interrelated? How is what we know as religion
constructed, shaped, practiced, and transformed by the different media practices within which it
is embodied?” (p. 114). With these questions in mind, we turn now to some specific approaches
engaging communications, media, and religion.

Religion and Communication in Digital Media and Culture

Digital communications and media and digital culture represent a significant development in the
area of religion and communication. The widespread, though uneven, adoption of mobile and
Internet technologies, influenced significantly by global communications and media industries,
26 Stephen Garner

has reshaped notions of the local and global. It highlights how people at a grassroots level can
significantly participate in global contexts, as well as how global media influences shape local
expressions of culture (Tudoroiu, 2014, pp. 346–365; Einstein, 2008). Religious communities are
not immune to this interplay of the local and the global, both in the messages and cultures they
convey, and in their own use of those same technologies.
This engagement with communication technologies stands as part of a long history of nego-
tiations around technologies by religious communities. In his work considering the interaction of
media across the breadth of Christian history, Horsfield (2015) comments that media and
Christianity exist as a:

symbiotic cultural phenomena that inform and are integral to each other. Christianity is a medi-
ated phenomenon; there is no aspect of Christianity that can exist except as it is being communi-
cated. At every step of the way, how it communicates itself becomes an inextinguishable part of
what Christianity is, whether that communication be through oral speech and physical performance,
silence, smells, writing, physical phenomena, visual artifacts, song and dance, printing, architecture,
or electronic media. (p. 8)

The late twentieth century saw religious communities beginning to reflect in depth on the
emerging digital landscape. Driven in part by practitioners using these nascent digital technol-
ogies for everyday religious contexts such as sermon preparation, Bible study, online evangelism
and mission, and even monastic life, wider institutional reflection emerged (Hutchings, 2007, pp.
244–245). Such publications included some from the World Council of Churches (Arthur, 1998;
Lochhead, 1997), as well as some from the Vatican (Pontifical Council for Social Communication,
2002a, 2002b). For example, a Vatican document on Internet ethics (Pontifical Council for Social
Communication, 2002a) stressed that the use of technology and media is “by persons to persons
for the integral development of persons” while one on the Church and the Internet (2002b)
added, “although the virtual reality of cyberspace cannot substitute for real interpersonal
community, the incarnational reality of the sacraments and the liturgy, or the immediate and
direct proclamation of the gospel, it can complement them, attract people to a fuller experience
of the life of faith, and enrich the religious lives of users” (n. 5). Similar reflection also took place
in other faith communities such as Islam and Judaism, with Bunt (2005) commenting about
Islamic communities:

The impetus to go online in the name of Islam has intensified. Particularly significant is the growth
in materials in languages other than English, previously the dominant language of Muslim online
discourse. Coupled with developments in terms of accessibility, cheaper technology, and software,
it has become easier for individuals not just to be passive readers, but to go online and disseminate
their own opinions. Equipped with basic technical skills and access, it is straightforward to create a
website or e-mail list. To this can be added Islamic symbols and quotes from the Qur’an, photos of
Mecca, and – in some cases – images of “spiritual leaders.” (p. 69)

Bunt has done significant work in this area (see Bunt, 2000, 2003, 2009, 2018). Campbell (2015)
has done similar work on Judaism.
In the academic space, investigation and reflection on digital communications and media took two
trajectories. The earlier trajectory is “digital religion,” which typically involves the study of religion,
communications, and media in one or more religious communities from the standpoint of disciplines
such as anthropology, sociology, and communication and media studies. The other trajectory, “digital
theology,” tends to be performed by participants or members of a religious or spiritual community as
they reflect critically on how digital communications and media shape their own and their
Another random document with
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And therefore, in a continuous series, there are no immediately
adjacent terms. Dr. Stout’s own illustration brings this out—

β α a b
M
In a diagram like the accompanying b and β are, he argues,
“mediately conjoined,” but a and α are “immediately co-adjacent.”
Surely Dr. Stout forgets here that what can be intelligibly called “co-
adjacent” are not lines but points or positions on the lines. And
between any point in α and any point in a there are a plurality of
intermediate positions, except for the special case of the extreme left
point of a and the extreme right point of α. These, of course,
coalesce in the single point M, and there is therefore no connection,
mediate or immediate, left in this case.[99] The illustration, I think,
may serve to reveal a serious discrepancy in Dr. Stout’s theory. He
sees that relations presuppose a unity which is supra-relational, and
which he calls “continuous,” on the ground of its supra-relational
character. At the same time, to save the relational scheme from
condemnation as leading to the endless regress, he has to turn this
supra-relational unity itself into a sort of relation by calling it an
immediate connection between adjacent terms, and thus ascribing to
it the fundamental character of a discontinuous series. And I cannot
help regarding this procedure as unconscious evidence to the truth
of the principle, that what is not the truth about the whole of Reality is
not ultimately the truth about any reality.
 73. See the admirable account of the “natural conception” of the
world in the final chapter of Avenarius, Der Menschliche Weltbegriff.
74. May I say here once for all, that when I oppose practice to
intellectual speculation, I must be understood to mean by practice
the alteration by myself of some datum of given existence. The
activity of thought is thus for me not practical, precisely because the
“truths” which I know or contemplate are not quà truths given
existences operated upon and altered by the act of thinking.
75. Such a view of the mental life of the animal seems to have
been actually held, for instance, by the late Professor T. H. Green.
Yet see Green, Works, ii. 217.
76. Strictly speaking, the “solidity” or “impenetrability” of the
ultimate particles of matter, which is with Locke and Newton one of
the most prominent “primary” qualities, is not a “mathematical”
property, but it still owes its inclusion in the list to the conviction of
these philosophers that it is, like extension and form, fundamentally
important for mathematical Physics. The explanation of the
“secondary” qualities as subjective appears to go back to
Democritus.
77. See the further elaboration of this analogy in Bk. III. chap. 3, §
2 ff.
78. Professor Sidgwick’s defence of the Lockian view (Philosophy:
its Scope and Relations, p. 63 ff.) seems to me to ignore the point at
issue. namely, that in any sense in which “secondary” qualities get
their meaning from the content of sensation, primary qualities do the
same. The whole point is that the sensation is not merely (as
process) the occasion of our cognition of, e.g., hardness or softness,
but also (as content) furnishes the very meaning of “hard” or “soft.”
Cf. with what follows, Appearance and Reality, chap. 1.
79. The former alternative is that of scholasticism; in modern
science the latter has been more or less consciously adopted by
those thinkers who retain the notion of substances. The various
qualities are on this view consequences of the relations in which
each substance stands (a) to other interacting substances, and (b) in
particular to the unknown substratum of our “consciousness.”
80. See chaps. 1 and 2 of bk. i. of his Metaphysic.
 81. The reader who desires to study Kant’s doctrine in detail may
begin by taking up Kant’s own Prolegomena to the Study of any
future Metaphysic, which may be profitably consulted even by those
who find the Critique of Pure Reason too diffuse and technical. The
latest and cheapest translation is that included in the Open Court
Publishing Co.’s series of Philosophical Classics.
82. “Arbitrarily” because it is, as all recent psychology insists, the
direction of our attention which determines what qualities shall be
presented together, and thus become “associated.”
83. In Psychology this comes out in the rejection by the best
recent writers of the whole associationist account of the process of
perception, according to which the perception of a thing as a whole
was taken to mean the actual presence in sensation of one of its
qualities plus the reinstatement by association of the “ideas” of the
others. For the modern doctrine of the perception of a whole, as
distinct from the mere perception of its constituent parts, consult
Stout, Analytic Psychology, bk. i. chap. 3, or Manual of Psychology,3
bk. i. chap. 3.
84. This is just as true of the so-called primary qualities of things
as of any others. Thus the mass and again the kinetic energy of a
conservative material system are properly names for the way in
which the system will behave under determinate conditions, not of
modes of behaviour which are necessarily actually exhibited
throughout its existence. The laws of motion, again, are statements
of the same hypothetical kind about the way in which, as we believe,
particles move if certain conditions are fulfilled. The doctrine
according to which all events in the physical world are actual
motions, rests on no more than a metaphysical blunder of a
peculiarly barbarous kind. Cf. Stallo, Concepts and Theories of
Modern Physics, chaps. 10-12.
85. Thus, e.g., so fundamental a proposition in our current
mechanical science as the “first law of motion” is avowedly a
statement as to what would be the behaviour of things under a
condition which, so far as we know, is never actually realised. On the
thing as the “law of its states,” see Lotze, Metaphysic, I. 3. 32 ff.
(Eng. trans., vol. i. p. 88 ff.), and L. T. Hobhouse, The Theory of
Knowledge, pp. 545-557.
 86. Mr. Hobhouse (op. cit., p. 541 ff.) thinks that the solution is
simply that those qualities belong to one “substance,” which are
apprehended together as occupying one space. As a working
criterion of what we mean by one bodily thing, this account seems
satisfactory, and has probably suggested itself spontaneously to
most of us. But it leaves untouched the more fundamental question
how the identification of a certain sight-space with a certain touch-
space is effected, and what are the motives which lead to it. Mr.
Hobhouse is content to take the identification as “given in adult
perception,” but it seems to me to emerge from his own good
account of the matter that it is the still more primitive apprehension of
my own body as a felt unity upon which the synthesis between sight
and touch spaces is based. If so, the ultimate source of the “unity of
substance” must be sought deeper than Mr. Hobhouse is willing to
go for it. And quaere, whether his account, if accepted as ultimate,
would not lead to the identification of substance with space? For the
difficulties which arise when you say the substance is the space and
its filling of qualities, see Appearance and Reality, chap. 2, pp. 19,
20 (1st ed.).
87. Monadology, §§ 8-16, 57-62.
88. This is true even where we merely count a number of
qualitatively equivalent units in order to ascertain their sum. It is their
positive character of being qualitatively equivalent which makes it
permissible in this case to take any one of them indifferently as first,
any other as second, etc. Whenever you apply the numerical series
to the arrangement in order of the qualitatively dissimilar, the nature
of your material as related to the character of your special interest in
it decides for you what you shall call first, second, third, etc.
89. As to the possibility of relations which are in this sense
external to their terms, see B. Russell, The Philosophy of Leibniz, p.
130, and the articles by the same writer in Mind for January and July
1901.
90. See the elaborate discussion of the relational scheme implied
in any assertion of difference in Royce, The World and the Individual,
Second Series, lect 2.
91. Bradley, Appearance and Reality, chap. 3. Compare also
chap. 15, “Thought and Reality.”
 92. The reader who desires further knowledge of the researches in
the theory of Numbers upon which Prof. Royce’s doctrine is based,
may profitably consult Dedekind, Was sind und was sollen die
Zahlen, and Couturat, L’Infini Mathématique.
93. Professor Royce’s own illustration of the map of England
executed upon a portion of the surface of the country is really a
typical instance of a self-contradictory purpose. He argues that such
a map, to be theoretically perfect, must contain a reduced facsimile
of itself as part of the country mapped, and this again another, and
so on indefinitely. But the whole force of the reasoning depends on
overlooking the distinction between the surface of England as it is
before the map is made, and the surface of England as altered by
the presence of the map. Prof. Royce assumes that you set out to
represent in the map a state of things which can in fact have no
existence until after the map is made. The previous existence of the
map at a certain spot is falsely taken to be one of the conditions to
which the map-maker is to conform in executing it. Every one of the
supposed “maps within the map” will thus involve distortion and
misrepresentation of the district it proposes to map. It is as if Hamlet
had chosen “Hamlet” as the subject of the “play within the play.” The
professor’s illustration thus does less than justice to his theory.
94. The fundamental defect in Professor Royce’s reasoning seems
to me to lie in the tacit transition from the notion of an infinite series
to that of an infinite completed sum. Thus he speaks of the series of
prime numbers as a “whole” being present at once to the mind of
God. But are the prime numbers, or any other infinite series, an
actual sum at all? They are surely not proved to be so by the
existence of general truths about any prime number.
95. See, e.g., Dedekind, op. cit., § 2: “It frequently happens that
different things a, b, c ... are apprehended upon whatsoever
occasion under a common point of view, mentally put together, and it
is then said that they form a system; the things a, b, c ... are named
the elements of the system”; and § 3 (definitions of whole and part).
96. Ante, Bk. II. chap. 2, § 5.
97. It is no answer to this view to urge that as soon as the intellect
undertakes to reflect upon and describe Reality it unavoidably does
so in relational terms. For it is our contention that the same intellect
which uses these relational methods sees why they are inadequate,
and to some extent at least how they are ultimately merged in a
higher type of experience. Thus the systematic use of the intellect in
Metaphysics itself leads to the conviction that the mere intellect is
not the whole of Reality. Or, in still more paradoxical language, the
highest truth for the mere intellect is the thought of Reality as an
ordered system. But all such order is based in the end on the
number-series with its category of whole and part, and cannot,
therefore, be a perfectly adequate representation of a supra-
relational Reality. Hence Truth, from its own nature, can never be
quite the same thing as Reality.
98. Or does Dr. Stout merely mean that there may be a hat and a
head, and also a relation of on and under (e.g., between the hat and
the peg), and yet my hat not be on my head? If this is his meaning, I
reply we have not really got the relation and its terms; if the hat is not
on the head, hat and head are not terms in the relation at all. I do not
see why, on his own principles, Dr. Stout should not add a fourth
factor to his analysis, namely, qualifiedness, or the fact that the
qualities are there, and so on indefinitely.
99. If you consider the lines a and α, as Dr. Stout prefers to do, I
should have thought two views possible. (a) There are not two lines
at all, but one, the “junction” at M being merely ideal. Then there
remains nothing to connect and there is no relation of “immediate
connection.” Or (b), the junction may be taken as real, and then you
have a perfectly ordinary case of relation, the terms being the
terminated lines a and α, and the relation being one of contact at M.
On every ground (a) seems to me the right view, but it is
incompatible with the reduction of continuity to “immediate
connection.” Thus the source of the difficulty is that (1) immediate
connection can only hold between the immediately successive terms
of a discontinuous series, and yet (2) cannot hold between them
precisely because they are discontinuous.
 CHAPTER V

THE WORLD OF THINGS—(2) CHANGE AND

CAUSALITY
§ 1. The conception of things as interacting leads to the two problems of Change
and Causality. The paradoxical character of change due to the fact that only
what is permanent can change. § 2. Change is succession within an identity;
this identity, like that of Substance, must be teleological, i.e. must be an
identity of plan or end pervading the process of change. § 3. Thus all change
falls under the logical category of Ground and Consequence, which becomes
in its application to succession in time the Principle of Sufficient Reason. § 4.
Causality. Cause—in the modern popular and scientific sense—means the
ground of a change when taken to be completely contained in preceding
changes. That every change has its complete ground in preceding changes is
neither an axiom nor an empirically ascertained truth, but a postulate
suggested by our practical needs. § 5. In the last resort the postulate cannot
be true; the dependence between events cannot be one-sided. The real
justification for our use of the postulate is its practical success. § 6. Origin of
the conception of Cause anthropomorphic § 7. Puzzles about Causation. (1)
Continuity. Causation must be continuous, and yet in a continuous process
there can be no distinction of cause from effect. Cause must be and yet
cannot be prior in time to effect. § 8. (2) The indefinite regress in causation. §
9. (3) Plurality of Causes. Plurality of Causes is ultimately a logical
contradiction, but in any form in which the causal postulate is of practical use
it must recognise plurality. §10. The “necessity” of the causal relation
psychological and subjective. §11. Immanent and Transeunt Causality:
Consistent Pluralism must deny transeunt Causation; but cannot do so
successfully, §12. Both transeunt and immanent Causality are ultimately
appearance.

§ 1. The fourth of the features which characterise the pre-scientific

view of the world we found to be the belief that things act and are
acted upon by one another. The problems to which this belief gives
rise are so vast, and have been historically of such significance for
Metaphysics, that they will require a separate chapter for their
discussion. In the conception of the interaction of things as it exists
for the naïve pre-scientific mind, we may distinguish at least two
aspects. There is (1) the belief that things change, that within the
unity of the one thing there is a succession of different states; and
(2) the belief that the changes of state of various things are so inter-
connected that the changes in one thing serve as occasions for
definite changes in other things. We thus have to discuss, first, the
general notion of change as an inseparable aspect of the being of
things, and next the concept of systematic inter-connection between
the changes of state of different things.
(a) Change. The problem presented by the apparently unceasing
mutability of existence is one of the earliest as well as one of the
most persistent in the whole range of Philosophy. In itself it might
seem that the successive presentation in time of various states is
neither more nor less noteworthy a feature of the world of experience
than the simultaneous presentation of a like variety, but the problem
of mutability has always appealed with special force to the human
imagination from its intimate connection with our personal hopes and
fears, ambitions and disappointments. Tempora mutantur, nos et
mutamur in illis; there is the secret of the persistence with which our
philosophic thought has from the first revolved round this special
problem. There, too, we may find a pregnant hint of the central
paradox implied in all mutability—namely, that only the identical and
permanent can change. It is because the self which changes with the
flux of time and circumstance is still in some measure the same old
self that we feel its changes to be so replete with matter for
exultation and despair. Were we completely new-made with each
successive change in our self, there would no longer be ground for
joy in transition to the better or grief at alteration for the worse.
The thought that only what is permanent can change has affected
Philosophy in different ways at different periods of its history. At the
very dawn of Greek Philosophy it was the guiding principle of the
Ionian physicists who sought to comprehend the apparent variety of
successive phenomena as the transformations of a single bodily
reality. As the difficulties inherent in such a materialistic Monism
became more apparent, the felt necessity of ascribing unity of some
kind to existence led Parmenides and his Eleatic successors to the
extreme view that change, being impossible in a permanent
homogeneous bodily reality, must be a mere illusion of our deceptive
senses. While yet again the later Ionian physicists, and their Sicilian
counterpart Empedocles, sought to reconcile the apparent mutability
of things with the criticism of Parmenides by the theory that what
appears to the senses as qualitative change is in reality the mere
regrouping in space of qualitatively unalterable “elements” or
“atoms”—μεῖξις διάλλαξίς τε μιγέντων.
At a more developed stage of Hellenic thought, the necessity of
taking some account of the mutability as well as of the permanence
of existence impelled Plato to draw the momentous distinction
between two worlds or orders of being—the real, with its eternal
unvarying self-identity, and the merely apparent, where all is change,
confusion, and instability. In spite of Plato’s manifest failure to make
it intelligible how these two orders, the eternal and the temporal, are
ultimately connected, this distinction in one form or another has
continued ever since to haunt all subsequent metaphysical
construction. Even our modern scientific Materialism, with its loudly
avowed scorn for all merely metaphysical questions, shows by its
constant endeavour to reduce all material existence to a succession
of changes in a homogeneous medium, both the persistence with
which the intellect demands a permanent background for change,
and the difficulty of finding logical satisfaction for the demand.
Yet there have not been wanting attempts to get rid of the paradox
by denying its truth. As the Eleatics sought to escape it by reducing
change itself to a baseless illusion, so some at least of the disciples
of Heracleitus seem to have evaded it by refusing to admit any
permanent identity in the changeable, and they have not been
entirely without imitators in the modern world. Incessant change
without underlying unity has had its defenders in the history of
Metaphysics, though they have not been numerous, and we must
therefore briefly consider what can be urged for and against such a
concept. Apart from the general difficulty of seeing how what
changes can at the same time be permanently identical with itself,
the only special argument in favour of the doctrine that only
incessant change is real seems to be the appeal to direct
experience. In any actual experience, it is contended, however
contracted its limits, we are always presented with the fact of change
and transition; we never apprehend an absolutely unchanging
content. Even where the object before us exhibits no succession,
self-examination will always detect at least alternating tension and
relaxation of attention with the accompanying fluctuations of bodily
sensation.
Now there can, of course, be no gainsaying these facts of
experience, but the conclusion based on them evidently goes much
further than the premisses warrant. If experience never gives us
mere persistence of an unchanging content, neither does it ever give
us mere change without persistence. What we actually experience
always exhibits the two aspects of identity and transition together.
Usually there will be, side by side with the elements which sensibly
change in the course of the experience, others which remain
sensibly constant throughout it. And even when, through inattention,
we fail to detect these constant elements, the successive states of
the changing content itself are not merely momentary; each has its
own sensible duration through which it retains its character without
perceptible changes. Experience thus entirely fails to substantiate
the notion of mere change apart from a background of permanent
identity.
The positive disproof of the notion must, however, be found in its
own inherent absurdity. Change by itself, apart from a background of
identity, is impossible for the reason that where there is no
underlying identity there is nothing to change. All change must be
change of and in some thing. A mere succession of entirely
disconnected contents held together by no common permanent
nature persisting in spite of the transition, would not be change at all.
If I simply have before me first A and then B, A and B being
absolutely devoid of any point of community, there is no sense in
saying that I have apprehended a process of change. The change
has been at most a change in myself as I passed from the state of
perceiving A to the state of perceiving B, and this subjective
transition again can only be called change on the assumption that
the I who am qualified first by the perception of A and its various
emotional and other accompaniments, and then by that of B and its
accompaniments, am the same. And where you have not merely a
change of perception but an actual perception of change, the case is
even clearer. What we perceive in such a case is “A changing into
B,” the two successive states A and B being held together by the fact
that they are successive states of some more permanent unity
[gamma]. Apart from the presence of this identical [gamma] in both
the earlier and later stages of the process, there would be no
meaning in speaking of it as one of change.
§ 2. Change, then, may be defined as succession within an
identity, the identity being as essential to the character of the
process as the succession. In what way, then, must we think of this
identity or common nature which is present throughout the whole
succession of changes? It should be clear that this question—how
that which changes can be permanent?—is simply our old problem
of quality and substance, how the many states can belong to one
thing, considered with special reference to the case of states which
form a succession in time. Thus, whatever is the true nature of the
unity to which the many states of one thing belong, will also be the
true nature of the identity which connects the successive stages of a
process of change.
Now we have already seen in what the unity to which the many
states belong must be taken to consist. We found that this unity is
essentially teleological; that group of states, we saw, is one thing
which functions as one in regard to an end or interest, or, as we may
also say, is the embodiment of coherent structure. The same is true
of the process of change. The earlier and later stages of the process
are differences in an identity precisely because they constitute one
process. And a process is one when it is the systematic realisation of
a single coherent end. To be one process means to be the
systematic expression in a succession of stages of a single coherent
plan or law. The succession of stages is thus welded into a unity by
the singleness of the plan or law which they embody, and it is this
systematic connection of each stage with all the rest which we
express by saying that whatever changes possesses an underlying
permanent identity of character. It would amount to precisely the
same thing if we said the successive states of anything that changes
form a connected system.
We must be careful here, as we were in dealing with the problem
of Substance, not to be misled by taking symbolic aids to imagination
for philosophical truths. Just as it is easy to imagine the “substance”
of things as a sort of material substratum, it is easy to imagine the
identity which pervades all changes as that of a number of pieces of
matter, and to think of the changes as constituted by their motion
through space. But such a representation must not be taken for
anything more than an aid to imagination. It helps us to make a
mental diagram, but it throws absolutely no light upon the real nature
of the connection between the identity and the succession. For the
same problem breaks out within each of the “self-identical” pieces of
matter; we have to say what we mean by calling it one and the same
throughout the series of its changing positions, and the necessity of
answering this question shows us at once that the identity of a
material particle throughout its motion is only one case of that
identity pervading succession which belongs to all change, and in no
sense affords any explanation of the principle it illustrates.[100] As a
recent writer puts it, “it seems to be a deeply rooted infirmity of the
human mind ... that it can hardly conceive activities of any sort apart
from material bases, ... through habitually seeking to represent all
phenomena in mechanical terms, in terms of the motion of little bits
of matter, many of us have come to believe that in so doing we
describe the actual events underlying phenomena.”[101] This “disease
of the intellect,” as the same writer aptly calls it, is nowhere more
insidious than where we are dealing with the problem of Change.
Change, then, involves two aspects. It is a succession of events in
time, and these events are connected by a systematic unity in such a
way that they form the expression of a plan or law of structure. The
series of successive states which make up the history of a thing are
the expression of the thing’s nature or structure. To understand the
thing’s structure is to possess the key to the succession of its states,
to know on what principle each gives way to its successor. And
similarly, to have complete insight into the nature or structure of
Reality as a whole would be to understand the principles according
to which every transitory event in the history of the Universe,
regarded as a series of events in time, is followed by its own special
successor.
It is evident that, in proportion as our knowledge of any thing or
system of things approaches this insight into the laws of its structure,
the processes of change acquire a new character for us. They lose
their appearance of paradox, and tend to become the self-evident
expression of the identity which is their underlying principle. Change,
once reduced to law and apprehended as the embodiment in
succession of a principle we understand, is no longer change as an
unintelligible mystery. We should bear this in mind when we reflect
on the doctrine of Plato that the physical world must be unreal
because the scene of incessant change. Such a view is only to be
understood by remembering that before the invention of the
mathematical methods which have enabled us with such
conspicuous success to reduce physical phenomena to orderly
sequence according to law, the physical world necessarily appeared
to the philosopher a scene of arbitrary change following no
recognisable principle. Change, so far as understood in the light of
its principle, has already ceased to be mere change.[102]
§ 3. Ground and Consequence. In the technical language of Logic,
the underlying principle of any system is called its Ground, the detail
in which the principle finds systematic expression is called its
Consequence. Ground and Consequence are thus one and the
same systematic whole, only considered from two different points of
view. The Ground is the pervading common nature of the system,
thought of as an identity pervading and determining the character of
its detail; the Consequence is the same system, looked at from the
point of view of the detail, as a plurality of differences pervaded and
determined by an identical principle. The understanding of a process
of change thus clearly consists in bringing it under the principle of
Ground and Consequence. In so far as we are successful in
detecting a principle in the apparently arbitrary succession of events,
these events become for us a system with a common principle of
structure for its Ground, and a plurality of successive states as its
Consequence.
Change is not, however, the only instance of the principle of
Ground and Consequence. These two aspects may also be found in
systematic wholes which contain no element of succession in time,
e.g. in a body of logical deductions from a few fundamental
premisses. The special peculiarity of the case of Change is that it is
the principle of Ground and Consequence as applied to a material
which is successive in time. As thus applied, the principle has
received the special name of the Principle of Sufficient Reason, and
may be formulated thus: Nothing takes place unless there is a
sufficient reason why it should occur rather than not. It is clear that
such a proposition is a mere result of the application of the
conception of Reality as a systematic whole to the special case of
the existence of the successive in time. It is therefore simply one
case of the fundamental axiom of all knowledge, the axiom that what
truly exists is a coherent whole.[103] We must of course observe that
the principle does nothing to solve the perhaps insoluble problem
why succession in time should be a feature of experience. This is a
question which could only be answered if we could show that
succession in time is a logical consequence of the existence of any
multiplicity forming a systematic whole. Until we are able to establish
this result, we have simply to accept succession as a datum of our
experience. (Yet for some light upon the problem, see infra, Bk. III
chap. 4, § 9)
§ 4. Causality. So far we have said nothing of a concept which is
much more familiar in the popular treatment of the problem of
Change than that of Ground and Consequence, the concept of
Cause. In proceeding to discuss this concept, it is necessary in the
first place to explain which of the numerous senses of the word we
are taking for examination. There was an old scholastic distinction,
which still reappears occasionally in philosophical writings, between
the Causa cognoscendi, or reason for affirming a truth, and the
Causa existendi or fiendi, the cause of the occurrence of an event. It
is this latter meaning of the word “cause,” the meaning which is
predominant wherever the term is used in modern scientific
language, that we shall have in view in the following sections.
The Causa cognoscendi, or logical reason for the affirmation of a
truth, as distinguished from the psychological factors which lead a
particular individual to affirm it, is clearly identical with what modern
logicians call the Ground. A given proposition must logically be
affirmed as true in the last resort, because it fills a place in a wider
system of truths which no other proposition would fill. Thus, e.g., a
special proposition about the relation between the sides and angles
of a triangle is logically necessitated, because it is an integral
element in the development of a system of geometrical ideas which
repose as a whole upon certain fundamental assumptions as to the
character of spatial order. The original presuppositions cannot be
worked out to their logical consequence in a body of internally
coherent geometrical notions unless the proposition in question is
included in that body. And reciprocally, the logical justification for
regarding these presuppositions rather than any others as sound,
lies in the fact that they yield a body of internally consistent
consequences. Incidentally, we see by means of this illustration that
Ground and Consequence are mutually convertible, which is what
we might have inferred from the way in which we defined them as
mutually complementary aspects of a single systematic whole.
What we are concerned with in the everyday and scientific
treatment of Causation, is not this purely logical relation of Ground
and Consequence, but something partly identical with it, partly
different. The Causa fiendi has no significance except in connection
with occurrences or events in time, and may roughly be said to
correspond with what Aristotle denotes the “Source of Change”—
ἀρχὴ κινήσεως or ὅθεν ἡ κίνησις—and his mediæval followers
named the Efficient Cause. Cause, in the popular sense of the word,
denotes the attempt to carry out the principle of the interconnection
of events in a system along special lines by regarding every event as
completely determined by conditions which are themselves previous
events. Widely as the popular and the scientific uses of the term
“cause” diverge in minor respects, they agree in the essential point.
That every event has its cause is understood, both in everyday life
and in the sciences which use the concept of causation, to mean that
the occurrence and the character of every event in the time-series is
completely determined by preceding events. In more technical
language, causation for everyday thought and for the sciences
means one-sided dependence of the present on the past, and the
future on the present.
It is, of course, obvious that the principle of Causation as thus
understood is not a necessary logical deduction from the principle of
Ground and Consequence. It might be the case that all occurrences
form a coherent plan or system, such that if you once grasped the
principle of the system you could infer from it what precise
occurrence must take place at any one moment, and yet it might be
impossible to discover this principle by an examination of the course
of events up to the present moment. In other words, the principle of
the systematic interconnection of events might be valid, and yet the
events of the present might depend on those which will succeed
them in the future no less than on those which have preceded them
in the past. In that case it would be impossible with absolute logical
certainty to infer what will occur at a given moment from the mere
examination of what has preceded, i.e. the principle of Causation as
used in the sciences would not be logically valid.[104]
Cause, as currently understood, is thus identical not with the
whole true logical ground, but with the ground so far as it can be
discovered in the train of temporally antecedent circumstances, i.e.
cause is incomplete ground. This point is important, as it shows that
the principle of Causation is not, like the principle of Sufficient
Reason, axiomatic. It is no necessary logical consequence of the
knowability or systematic character of the Real that an event should
be completely determined by temporally antecedent events; for
anything that is implied in the systematic character of the Real, the
event may be equally dependent on subsequent occurrences. Again,
the principle of Causation cannot be empirically established by an
appeal to the actual course of experience. Actual experience is
certainly not sufficient to show that every event is absolutely
determined by its antecedent conditions; at most the success of our
scientific hypotheses based upon the assumption of causality only
avails to show that events may be inferred from their antecedents
with sufficient accuracy to make the causal assumption practically
useful.
Regarded as a universal principle of scientific procedure, the
causal assumption must be pronounced to be neither an axiom nor
an empirical truth but a postulate, in the strict sense of the word, i.e.
an assumption which cannot be logically justified, but is made
because of its practical value, and depends upon the success with
which it can be applied for confirmation. In the sense that it is a
postulate which experience may confirm but cannot prove, it may
properly be said to be a priori, but it is manifestly not a priori in the
more familiar Kantian sense of the word. That is, it is not a
necessary and indispensable axiom without which systematic
knowledge would be impossible. For, as we have already seen and
shall see more fully in the immediate sequel, it may not be, and
indeed in the last resort cannot be, true.
§ 5. This last statement will possibly appear startling to the reader
who is unacquainted with the history of metaphysical investigations
into Causality. But it is easy to show that it is really the expression of
an obvious truth. For the causal principle, as we have just seen, is
an imperfect expression of the really axiomatic principle of Sufficient
Reason or Ground and Consequence. And it is readily seen that the
expression it gives to that principle, because imperfect, must be
partially false. What the principle of Ground and Consequence says
is, that the whole of existence is a single coherent system in which
every part is determined by the nature of the whole as revealed in
the complete system. But if this is true, each constituent of the
system can only be completely determined by its connections with all
the rest. No constituent can be entirely determined by its relations to
a lesser part of the whole system, in the way presupposed by the
notion of one-sided causal dependence. The “cause” must, if the
principle of Ground and Consequence be valid, be determined by the
“effect” no less than the “effect” by the “cause.” And therefore the
causal postulate cannot be the whole truth.
How this fatal logical defect in the principle of Causation makes
itself felt in the logic of the inductive sciences, and how logicians
have sought without success to avoid it, we shall incidentally see as
our discussion proceeds. At present we must be content to note that,
owing to this flaw, Causation, wherever it is asserted, can only be
Appearance and never complete Reality, and that no science which
works with the concepts of cause and effect can give us the highest
truth. Of course, the logical defects of the concept need not impair its
practical usefulness. Though it can never, for the reason given
already, be ultimately true that any event is absolutely determined by
antecedent events, the assumption may be sufficiently near the truth
to yield useful deductions as to the course of occurrences, precisely
as a mathematical approximation to the value of a surd quantity may,
without being the exact truth, be close enough for practical use. Also,
it might well be the case that the causal postulate approximates
more nearly to the truth in some spheres of investigation than in
others, a consideration which is not without its bearing on the ethical
problems of freedom and responsibility.
If we ask how the causal postulate, being as it must be only
imperfectly true, comes to be made, the answer is obvious. The
whole conception is anthropomorphic in origin, and owes its
existence to our practical needs. To take the latter point first, logically
there is no better reason for treating an event as determined solely
by antecedents, than for treating it as solely determined by
subsequent events. Yet when the latter supposition is made, as it is
by all believers in omens and presages, we all agree to condemn it
as superstitious. Why is this? Two reasons may be assigned. (a)
Even granting that an event may be determined by subsequent
events, yet, as we do not know what these events are until after their
occurrence, we should have no means of inferring by what particular
events yet to come any present event was conditioned, and thus
should be thrown back upon mere unprincipled guess-work if we
attempted to assign its, as yet future, conditions.
(b) A more important consideration is that our search for causes is
ultimately derived from the search for means to the practical
realisation of results in which we are interested. We desire to know
the conditions of occurrences primarily, in order to produce those
occurrences for ourselves by setting up their conditions. It is
therefore essential to us for our practical purposes to seek the
conditions of an occurrence exclusively among its antecedents, and
the causal postulate which asserts that the complete conditions of
the event are comprised somewhere in the series of antecedent
events is thus the intellectual expression of the demand made by our
practical needs upon Reality. We postulate it because, unless the
postulate is approximately realised, we cannot intervene with
success in the course of events. We refuse, except as a pure
speculation, to entertain the notion that an event may be determined
by subsequent as well as by antecedent events, because that notion
leads to no practical rules for operation upon our environment.
§ 6. As might be expected of a postulate so obviously originated
by our practical needs, the concept of cause on examination reveals
its anthropomorphic character. This is particularly obvious when we
consider the concept of Causation as it figures in everyday
unscientific thought. The various scientific substitutes for the popular
notion of cause all exhibit traces of the endeavour to purge the
conception of its more anthropomorphic elements. In the popular use
of the concept this anthropomorphism comes out most strikingly in
two ways. (a) A cause, as popularly conceived, is always a person or
thing, i.e. something we can imagine as a whole, and into which we
can mentally project a conscious life akin to our own. To the scientific
mind it seems obvious that causes and effects are alike events and
events only, but for popular thought, while the effect is always a
quality or state (e.g., death, fever, etc.), the cause is regularly a thing
or person (the bullet, the poison, the tropical sun, etc.).
(b) Closely connected with this is the emphasis popular thought
lays upon what it calls the activity of the cause. The cause is never
thought of as merely preceding the effect as an “inseparable
antecedent”; it is supposed to make the effect occur, to bring it about
by an exercise of activity. According to the most coherent expositions
of this type of thought, in causation one thing is always active in
producing a change in another thing which is passive. The origin of
this notion is sufficiently obvious. As all philosophers since Hume
have recognised, the “activity” of the cause results from the
ascription to it of the characteristic feeling of self-assertion and self-
expansion which accompanies our own voluntary interference in the
course of events. Similarly, the “passivity” of the thing in which the
effect is produced is only another name for the feeling of coercion
and thwarted self-assertion which arises in us when the course of
nature or the behaviour of our fellows represses our voluntary
execution of our designs.
Science, in its attempt to extend the concept of causal
determination over the whole domain of existence, has naturally felt
these anthropomorphic implications as obstacles. From the effort to
expel them arises what we may call the common scientific view of
causation, as ordinarily adopted for the purposes of experimental
investigation and formulated in the works of inductive logicians. The
concept of a thing, except as the mode of interconnection of states,
being unnecessary for the sciences which aim simply at the
reduction of the sequence of occurrences to order, the notion of
causation as a transaction between two things is replaced in the
experimental sciences by the conception of it as merely the
determination of an event by antecedent events. Similarly, with the
disappearance of things as the vehicles of causal processes falls the
whole distinction between an active and a passive factor. As it
becomes more and more apparent that the antecedent events which
condition an occurrence are a complex plurality and include states of
what is popularly called the thing acted upon as well as processes in
the so-called agent, science substitutes for the distinction between
agent and patient the concept of a system of reciprocally dependent
interacting factors. These two substitutions give us the current
scientific conception of a cause as the “totality of the conditions” in
the presence of which an event occurs, and in the absence of any
member of which it does not occur. More briefly, causation in the
current scientific sense means sequence under definitely known
conditions.
Indispensable as this notion of the determination of every event by
a definite collection of antecedents and by nothing else is for
practice, regarded as a logical formulation of the principle of the
systematic unity of existence, it is open to grave objections, most of
which will be found to have made themselves felt in the logic of the
inductive sciences quite independently of conscious metaphysical
analysis. In dealing with these difficulties, we shall find that their
general effect is to place us in the following dilemma. If we wish to
state the causal principle in such a way as to avoid manifest
speculative falsehood, we find that it has to be modified until it
becomes identical with the principle of Ground and Consequence in
its most universal form, but as thus modified it is no longer of any
service for the purposes of the experimental sciences. You seem
driven to take it either in a form in which it is true but practically
useless, or in one in which it is useful but not true. To illustrate the
way in which this dilemma arises, we may examine three of the main
problems which have actually been created by the scientific use of
the principle,—(a) the puzzle of continuity; (b) the puzzle of the
indefinite regress, (c) the puzzle of the plurality of causes.
§ 7. (a) The Puzzle of Continuity. Continuity is, strictly speaking, a
property of certain series, and may be defined for purposes of
reference much as follows. A series is continuous when any term