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Recent studies have seen religious observance as inherently related to available communication technologies. This study follows this thrust but complements the focus on religious praxis with a look at media theology—the ideological dimension of the religion and media nexus. It traces three distinct facets of media theology: the way religious sensibilities affect how we create, shape, apply, and establish a relationship with media technologies; how media technologies serve as tools for grasping aspects of theology; and finally, how media use can launch mental and existential religious experiences. The study's orientation is historical, charting the development of the relationship between media technologies and the religious mind in the Abrahamic religions from the biblical media of fire and cloud through script and electric communications and all the way to the Internet.

This article explores the uncharted territory of reflexive internet humor about networked computers. A combined quantitative—qualitative analysis of 250 texts sampled from popular websites yielded a map of the main themes underpinning this massive corpus of humor. We analyzed them in relation to three grand theories of the nature of humor — superiority, release, and incongruity — locating each theme on a matrix deriving from the theories: (i) a superiority axis, running between the powerful and weak players in the networked environment; (ii) an incongruity axis, running from the purely human to the strictly technical, and (iii) a release axis reflecting degrees of tension generated by the former two dualities. Our analysis suggests that humor about networked computers extends to a comment on the nature of humanness in a bewildering age of artificial intelligence. The communication of this reflexive comment may be shaping a global community of computer users.

The golden age of television news gave a large majority of otherwise diverse Americans a unified, seamless, and clear-cut image of their nation, its central players, and its agenda. Carefully scheduled, edited, sequenced, and branded, heard and seen simultaneously across America, it provided a pretense of order to the chaos that is news. The permanence and stability of the nation, as expressed in a complex way by TV news, provided Americans with an all-important sense of existential security experienced on an unarticulated emotional level. Today, a disjointed news environment is crushing the nature of network news as a transitional object. Television news no longer reassures viewers by connecting them to a surmountable world out there but carries them on a loop from themselves to themselves.

The golden age of television news gave a large majority of otherwise diverse Americans a unified, seamless, and clear-cut image of their nation, its central players, and its agenda. Carefully scheduled, edited, sequenced, and branded, heard and seen simultaneously across America, it provided a pretense of order to the chaos that is news. The permanence and stability of the nation, as expressed in a complex way by TV news, provided Americans with an all-important sense of existential security experienced on an unarticulated emotional level. Today, a disjointed news environment is crushing the nature of network news as a transitional object. Television news no longer reassures viewers by connecting them to a surmountable world out there but carries them on a loop from themselves to themselves. [Reprinted by permission of Sage Publications Inc., copyright The American Academy of Political and Social Science.]

This study explores the Jewish ultra-Orthodox "kosher cellphone," a device that can be used only for voice calls. It asks why the leadership of this highly textual community didn't stop at blocking Internet use over the kosher cellphone and went on to block texting messages as well. Using both interviews with ultra-Orthodox anti-cellphone-activists and content analysis of online discussions among community members, the study analyzes the perception of threat that underlies the prohibition of texting, and explores how this prohibition is received in the community. The findings show that in contrast to the threat posed by improper content, which affects the external boundaries of this enclave community, blocking texting stems from a perception that the technology's configuration threatens intra-communal monitoring and the control of the dissemination of information within the communal space. Our findings add a number of dimensions to the current understanding of the nexus of new media, social control, and isolated religious communities.