A great resource for navigating technology and social media as a follower of Jesus. This is so needed in this day and age. I’m thankful for these resources to recommend to people of all ages.

Even with technological advances, there is almost always a constant divide between two poles. There are the Technological Luddites and the Technophiles. There are the modernists and the mystics. In a digital age, there are digital immigrants and digital natives. These are some of the distinctions between the old and the new forms of thinking. In a book written by a digital immigrant (Byassee) and a digital native (Irwin), we get a fascinating conversation about what discipleship means in a digital age. While getting online is easy, discerning what is going on is not so straightforward. In the area of discipleship, learning how to discern is increasingly important as many Christians go online and interact more on the Internet. Theologically, one of the biggest heresies throughout history was Gnosticism. This heresy is basically about dualistic views of life, seeing earthly things as evil and heavenly things as good. Salvation is thus a matter of running away from this world into the real good one. It is still occurring today to fuel any inclination toward escapism especially in times of trouble. Closely related to Gnosticism is Manicheism, something that had influenced St Augustine in his earlier days. This heresy is not as extreme as Gnosticism but still retains semblances of Gnostic beliefs into seeing some things as good and some things as evil. The Truth is, God has created creation as good, and right theology needs to discern what is good and fallen, against what the heresies claimed as inherently or naturally evil. The authors here seek to find a balance between the two heresies so as to make sense of what is theologically true and coherent with the human experience. In an age where the online environment is threatening to pull people toward any heretical extremes, they urge readers to learn to refrain, to restrain, and to rest from constant online engagement, without jettisoning the usefulness of technology. They also show us how to discern what are the things that can and cannot be done online. One of the key questions posed is: "How might we use technology, perhaps despite its intentions, to trick ourselves into a more embodied life of discipleship?"

In an engaging and also contrasting manner, the more critical Byassee interacts with the more open Irwin in discussing the dangers and benefits of technological engagement. While Byassee takes a more cautionary approach to things on social media and online information sharing, Irwin reminds us not to throw the baby out with the bathwater. Yet, both recognize that the experience of online presence vs in-person is significantly different. The same applies to the community experience. In both cases, we are forced to reckon with the fundamental question: "Who am I?" Are we the same online as well as offline? They deal with several interesting issues pertaining to identity and online presence. Some of these include:

- Should pastors be on personal social media accounts?
- What should a Church online personality be like?
- What about conducting Holy Communion online?
- Is our reaction against the excesses of technology leading us to another equally dangerous or Gnostic-like excess?
- Should we conduct sacraments online?
- How we tend to forget that there is no technology on earth that has been made by non-sinners.
- How do we discipline ourselves in the use of technology?
- How technology impacts families?

My Thoughts
==============
The authors hit upon many salient points with regard to technology and the effects of technological use. Using a wide range of research materials, popular culture, book references, philosophy, journals, news, and many other sources from expert observers, they are able to present to us a spectrum of views, albeit mostly warnings. Irwin tries to buck the trend by presenting a consistent challenge of "Why Not?" which helps achieve at least two things. First, it prevents us from swallowing all kinds of criticisms uncritically. We need critiques so that any arguments or merits could be made more robust or nuanced for greater inclusivity of views. In a technological culture that contains multiple viewpoints, this is only fair as other than one's personal opinions, no one can claim exclusivity to Truth. Regardless of whether one is old or young, digital immigrants or digital natives, Gen X, Y, or Z, what we need more these days is an expanding pool of common space for honest interaction. No one person or generation should dumb down another. Mutual respect is the key to any constructive conversation. There are lots of things that Byassee says that I agree with frequently, but Irwin's regular pushbacks help me remember the need for humility. This brings me to the second thing. In order to make our technological environment open and inviting for all to participate, we need to create a climate of trust, not fear. I remember reading Douglas Busch's "Posting Peace" recently which points out how flammable the social media environment can be. Instead of abandoning social media because of trolling and abuse by petty commenters, Busch was calling for active engagement by Christians to be peacemakers. For Christians to lead in this area, there need to be examples of healthy and constructive engagement that do not put down opposing views, but to understand where individuals are coming from. If one agrees, say so thankfully. If one disagrees, do it respectfully. There are many views and counter views in this book that make it an example of good and respectful discussion.

Eventually, both authors agree that understanding is much better than mere agreement. We need "digital detox" from time to time, some more while others even more. In a world that is increasingly going online, just like how Irwin pushes back against several of Byassee's assertions, we need to do the same with regard to living our whole lives online. Lest we turn social media or technology into an idol that we cannot live without. Regular retreats help us reflect on our own lives and more importantly, on listening to God without slavish dependence on the digital frequencies of our smartphones, tablets, or computers. While this book encourages us to practice discipleship online with virtual virtues and Christian courage, there is a subtle refrain that tells us to take regular digital sabbaths. In doing so, we avoid getting our own identities lost in cyberspace. The famous hymn Amazing Grace has this verse that says, "I once was lost but now am found. Was blind but now I see." For anyone trying to find their identity via technology, the simple answer is Don't. The way to recover our identity is back in Christ. After all, Jesus came to earth (the Incarnation), to go to the Cross (Atonement), and on the third day rose from the dead (Resurrection). All of these are not virtual events. They are reality given to us in real flesh and blood.

Great book to read and to pass on.

Jason Byassee (PhD, Duke University) is the inaugural Butler Chair in Homiletics and Biblical Hermeneutics at Vancouver School of Theology in Vancouver, British Columbia. He previously served as senior pastor of Boone United Methodist Church in the Western North Carolina Conference and taught at Duke Divinity School. He has written for the Christian Century, Sojourners, and Christianity Today and is the author of numerous books, including Trinity: The God We Don't Know, The Gifts of the Small Church, and Praise Seeking Understanding: Reading the Psalms with Augustine.

Andria Irwin (MDiv, Vancouver School of Theology) is the minister of United Online, a church plant initiative of the United Church of Canada.

Rating: 4.75 stars of 5.

conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.