"Many of us are concerned about the moral issues presented by modern technology. We wonder about the appropriate use of genetic engineering or the limits that should be placed on the use of medical technologies at the end of life. Yet, as we debate these important issues, we often overlook the more profound ways in which modern technology shapes our daily lives in the form of notebook computers, video games, cell phones, PDAs, i-pods, and microwave ovens."
Richard R. Gaillardetz, Ph.D. (Theology, University of Notre Dame, 1991; M.A., Systematic Theology, Notre Dame, 1990; M.A., Biblical Theology, St. Mary’s University, 1984; B.A., Humanities, University of Texas, Austin, 1981) is the Joseph Professor of Catholic Systematic Theology and Chair of the Theology Department in the Morrissey College of Arts and Sciences at Boston College. Previously, he was Margaret and Thomas Murray and James J. Bacik Professor Catholic Studies in the College of Arts and Sciences at the University of Toledo (Ohio), and he has held multiple posts with the Catholic Theological Society of America, including President 2013–14. In 2018 he received the Yves Congar Award for Theological Excellence at Barry University.
While Gaillardetz concludes his argument about communal spirituality within the Church sufficiently, I am not convinced. My major critique of his entire argument is that he begins from a position assuming that his reader is not only Roman Catholic, but believes in the exact same interpretations of Christianity as he does. Any Roman Catholic will tell you that it is a religion that can be analyzed and practically applied to one’s life in any number of ways, and the fact that Gaillardetz does not contextualize or define the belief system that informs his argument makes the entire argument hold no water. In addition, I don’t understand the necessity of the connection between God, the community, and spirituality. Perhaps his understanding of Christianity bases spirituality in God, but as a human person experiencing life in a way that I would characterize as spiritual without God, his lack of an argument or explanation for this leaves me less than convinced. God is found within the religious community, and thus spirituality arises from this community, but spirituality also arises from communion with oneself, with experiences, with nature, with art (the premise of A River Runs Through It despite his use of it to support his theistic argument), and with other areligious communities. Why is this spirituality any less important to the experience of life than religious spirituality? And, why does Gaillardetz assume that his reader believes in God’s presence in the same way that he seems to?
Didn't understand some of the Catholic terminology, but really, really loved the sections on needing a new "mystagogy" and a new "asceticism" in an age of grace-as-Sunday-infusion and the avoidance of suffering. Best quote was on hyper-reality from a Micheal Creighton novel:
“Sometimes I look around my living room, and the most real thing in the room is the television. It’s bright and vivid, and the rest of my life looks drab. So I turn the damn thing off. That does it every time. Get my life back.”
I agree with the author that technology is completely rue shaping our lives but find I am not nearly as pessimistic about it as he is. Perhaps that is because I've recently retired from a career in IT and have been involved my whole life in what technology can do for us. But it may also be that in retirement I tend to avoid technology as much as possible because dealing with it is too much like being back at work. Either way I found the book to be an interesting read.
This was required reading for a course I'm taking, The Catholic Experience (Catholic Studies minor capstone). I thoroughly enjoyed it and was surprised that I liked it so much. Gaillardetz writes in a style that relates to any reader, and his points touch home.