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Ecologies of Faith in a Digital Age: Spiritual Growth Through Online Education
Technological innovation has changed nearly everything about human life, including how we teach and learn. Many Christian professors and institutions have embraced new technologies, especially online education. But as followers of Jesus Christ, we face the same call to grow in our faith. So how should we think about and approach Christian education in light of new technologies? Is it possible for us to grow spiritually through our digital communities? Steve Lowe and Mary Lowe, longtime proponents of online education, trace the motif of spiritual growth through Scripture and consider how students and professors alike might foster digital ecologies in which spiritual growth—even transformation—can take place.
250 pages, Paperback
Published June 19, 2018
22 people are currently reading
61 people want to read
About the author
Stephen D. Lowe
2 books4 followersStephen D. Lowe (PhD, Michigan State University) is graduate chair of doctoral programs and professor of Christian education at Rawlings School of Divinity at Liberty University.
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Displaying 1 - 22 of 22 reviews
May 2, 2023
No man is an island. This is more than just the title of an excellent book by Thomas Merton. It is a pithy truth. Here's another one. Everything is connected.
The idea behind this book is to take those two truths, along with the overarching example of an ecological system, to illustrate what church and Christian community should be for the believer in the 21st century. The idea was a great one. The application could be a bit tighter. This book is overly dry and verbose. It follows technical rabbit trails and beats every concept to death over and again. The editor should have clipped about 20% of this book off and it would have been a much better read.
For example, Lowe said:
"If we reciprocate certain positive behaviors, there is greater likelihood that we will create a vehicle by which we can accomplish and facilitate future plans, ideas, or actions. If we respond in like manner to a kind deed, there is a greater likelihood that we will see reciprocity in return."
Jesus said:
"Whatever you would that others do for you, do it even so for them."
Both of these said the same exact thing. One of them was trying to sound smart. The other one was seeking to change people's lives and hearts. You tell me which is effective.
There is a lot of excellent truth in this book, but Lowe's writing style gets in the way of that truth being learned and applied.
The idea behind this book is to take those two truths, along with the overarching example of an ecological system, to illustrate what church and Christian community should be for the believer in the 21st century. The idea was a great one. The application could be a bit tighter. This book is overly dry and verbose. It follows technical rabbit trails and beats every concept to death over and again. The editor should have clipped about 20% of this book off and it would have been a much better read.
For example, Lowe said:
"If we reciprocate certain positive behaviors, there is greater likelihood that we will create a vehicle by which we can accomplish and facilitate future plans, ideas, or actions. If we respond in like manner to a kind deed, there is a greater likelihood that we will see reciprocity in return."
Jesus said:
"Whatever you would that others do for you, do it even so for them."
Both of these said the same exact thing. One of them was trying to sound smart. The other one was seeking to change people's lives and hearts. You tell me which is effective.
There is a lot of excellent truth in this book, but Lowe's writing style gets in the way of that truth being learned and applied.
March 1, 2024
Human flourishing occurs when God’s people interact and mutually benefit from one another.
September 17, 2024
possibly the worst thing i ever read. It read like a 220 page discussion board entry.
June 28, 2018
A meandering technical discussion moving primarily toward an exhortation of understanding the faith and Christianity according to an ecological framework and secondarily as an exhortation to explore the potential of online connection in a Christian educational context.
The core concept of the book regarding ecology is useful and beneficial. It explores what an ecology is and how Jesus uses ecological imagery to speak of the Kingdom and its function. Its final argument, an attempt to establish ecology as a way of looking at the faith, a host of interconnected, interdependent, symbiotic organisms whose growth and success can only happen in such a community. It is a good antidote to the rampant individualism which defines American ideology and which has overrun the church. The ecological perspective has its merits and ought to be explored.
If that had been the focus of the book it would have been excellent, even if the way it is written is overly technical and a bit dry. I say it is "meandering" because one is left to expect more of a conversation about the subheading, spiritual growth in online education. The subject is explored occasionally with anecdotal evidence regarding the benefits experienced by students by participating not only in a class but also online Facebook groups and forums. The book ends with an exhortation to consider the benefits of online education in a Christian context.
To this end the book has a bit of cognitive dissonance, since the "ecology of faith" demands a level of fellowship/association which ought to be real and substantive; online association, while a form of connection, is not as "real" or as "ecological." In the absence of other forms of connection, or perhaps as a way to enhance existing relationships, online association can be a good thing. Yet in a world which is becoming ever more superficially connected while losing real and substantive connection and relationship, Christians ought to be wary of uncritical embrace of online models.
Understanding the faith in ecological terms has benefit. Some of that benefit would demand casting aspersions on promoting more movement toward the Internet and away from real life.
**--galley received as part of early review program
The core concept of the book regarding ecology is useful and beneficial. It explores what an ecology is and how Jesus uses ecological imagery to speak of the Kingdom and its function. Its final argument, an attempt to establish ecology as a way of looking at the faith, a host of interconnected, interdependent, symbiotic organisms whose growth and success can only happen in such a community. It is a good antidote to the rampant individualism which defines American ideology and which has overrun the church. The ecological perspective has its merits and ought to be explored.
If that had been the focus of the book it would have been excellent, even if the way it is written is overly technical and a bit dry. I say it is "meandering" because one is left to expect more of a conversation about the subheading, spiritual growth in online education. The subject is explored occasionally with anecdotal evidence regarding the benefits experienced by students by participating not only in a class but also online Facebook groups and forums. The book ends with an exhortation to consider the benefits of online education in a Christian context.
To this end the book has a bit of cognitive dissonance, since the "ecology of faith" demands a level of fellowship/association which ought to be real and substantive; online association, while a form of connection, is not as "real" or as "ecological." In the absence of other forms of connection, or perhaps as a way to enhance existing relationships, online association can be a good thing. Yet in a world which is becoming ever more superficially connected while losing real and substantive connection and relationship, Christians ought to be wary of uncritical embrace of online models.
Understanding the faith in ecological terms has benefit. Some of that benefit would demand casting aspersions on promoting more movement toward the Internet and away from real life.
**--galley received as part of early review program
June 24, 2018
Lowe put in a lot of research and scholarship into this book, which I appreciate. He's done an excellent job of integrating both biblical and scientific research into his thoughts, giving him a solid platform for making his point.
However, I wished there was something a little more practical and concrete in the text. I was left feeling like his argument essentially came down to good relationships being the principal means of spiritual growth, which I mostly agree with, but I didn't feel like I understood any better how to help foster those relationships, whether online or in person. I also felt like I didn't understand what he understood spiritual growth to look like exactly, which felt like it muddied the discussion.
Mostly, Lowe's work feels like a scholarly defense of online education for theological topics or environments, which certainly has its place, though I was expecting something different.
However, I wished there was something a little more practical and concrete in the text. I was left feeling like his argument essentially came down to good relationships being the principal means of spiritual growth, which I mostly agree with, but I didn't feel like I understood any better how to help foster those relationships, whether online or in person. I also felt like I didn't understand what he understood spiritual growth to look like exactly, which felt like it muddied the discussion.
Mostly, Lowe's work feels like a scholarly defense of online education for theological topics or environments, which certainly has its place, though I was expecting something different.
December 6, 2021
First of all, let me say that this book is worthwhile if that for which you are looking is a Christian perspective on something as specific as how to view and engage (especially educationally) on and over the internet. Lowe and Lowe are thoughtful in their approach to online education and its use for the furtherance of the Kingdom of God.
The problem with this book is in the way it stutters. There is a fairly strong development of a theology of ecology from scripture as the book kicks off, with the clear mandate from Lowe and Lowe to utilize it in an application to the ecology of the internet. The problem (the stutter) comes when that application is made. It is almost as if the authors take their focus off of the scriptural bullseye and instead make application based on modern ideas of aesthetics and value. Therefore, the authors missed an opportunity to plant online education in the ground of a timeless scriptural ecology.
The problem with this book is in the way it stutters. There is a fairly strong development of a theology of ecology from scripture as the book kicks off, with the clear mandate from Lowe and Lowe to utilize it in an application to the ecology of the internet. The problem (the stutter) comes when that application is made. It is almost as if the authors take their focus off of the scriptural bullseye and instead make application based on modern ideas of aesthetics and value. Therefore, the authors missed an opportunity to plant online education in the ground of a timeless scriptural ecology.
July 15, 2021
If you are wanting to read this book to learn about online education, don’t even bother. The authors regulate comments on that topic to the end of the last few chapters, and only devote about a page each time.
But if you want to think more about communal expressions of Christianity, specifically of sanctification, then this book *might* be for you.
Honestly though, I can’t recommend it to anyone. It dawdles. It dallies. It doesn’t make up it’s mind about what it wants to be and the things it does pursue it doesn’t pursue very clearly or very well.
Pass on this if you can. Take it with a flagon of salt if you can’t pass it up.
But if you want to think more about communal expressions of Christianity, specifically of sanctification, then this book *might* be for you.
Honestly though, I can’t recommend it to anyone. It dawdles. It dallies. It doesn’t make up it’s mind about what it wants to be and the things it does pursue it doesn’t pursue very clearly or very well.
Pass on this if you can. Take it with a flagon of salt if you can’t pass it up.
August 19, 2019
Summary: Proposes an ecological model of faith formation and the possibility of creating this kind of spiritual ecology in online educational settings.
It was in a college biology course that I was first introduced to the reality of ecosystems. My biology prof wisely told us to select a patch of nature and to take time to observe all that was going on--from the soil and the creatures that lived in it to the vegetation, shrubs, trees, to insects, animals, and birds. I never thought before of how these were not disparate elements but interdependent on each other to flourish.
Stephen and Mary Lowe propose in this book an ecological model of growth for human beings consisting of six elements: physical, intellectual, emotional, social, moral, and spiritual ecologies. The first part of the book develops this ecological motif in scripture, particularly in the parables and Paul's image of the body of Christ. The authors argue that this is possible not only in shared physical communities but that spiritual ecological communities may form online as well and contribute substantively to each other's growth.
They especially engage the criticism that online community is a weakened form of mediated presence. They note that the doctrine of the communion of saints and the bonds of the Holy Spirit are not limited by distance and share examples from thoughtful online discussions eliciting more than what people would say in a classroom to compassionate support when difficult circumstances are shared with a group on Facebook. Online connections serve as a form of social capital, as do in-person connections, and sometimes these intersect. Instead of creating autonomous, isolated learners, online technologies foster connected, collaborate learning and growth. The Lowes also note how this is not new to our day. The Apostle Paul uses the mediated communication of letters, read by emissaries as a way to be absent in body but present in spirit to churches in different locations. They also note the power of reciprocal influence in social networks, especially as the diversity of those networks increase (diverse natural ecosystems tend to be far more robust).
The final part of the book focuses more on the nature of connectedness, looking at our connetions with Christ (syn Christo), with each other (synkoinonos) and the "one anothering" that runs through the New Testament. They propose the idea of ecological or contagious sanctification with examples of leaven and root and branch systems used in scripture.
Finally they propose a series of propositions for thinking ecologically about spiritual growth:
1. God created a universe that exists and functions as a cosmic ecosystem.
2. The earth exists within a larger cosmic ecology and operates by ecological laws.
3. Natural growth follows ecological laws and teaches us that everything grows through ecological interconnections and organic interactions in a mutualistic relationship of interdependence.
4. Ecological laws that govern natural growth operate similarly in the spiritual realm.
5.Christians have a spiritual connection to Christ and other Christians, which forms a spiritual ecology.
6. The spiritual connections we have with other Christians create opportunity for reciprocal exchanges of spiritual nutrients.
7. The spiritual ecology created by Christ through the Spirit is unbounded by time and space, enabling Christians to enjoy the benefits of this reality at any time and in any place, whether in person or online.
8. Christians who share a connection to Christ through the Spirit receive an imputed holiness that makes them mutually contagious and provides us with the ability to spread our contagion in online ecologies of learning (pp. 211-222).
This last point seems to engage in theological imprecision. Scripture speaks of the righteousness of Christ being imputed to the believer, but not holiness, a progressive work of the Holy Spirit in transforming our lives. I also question how we can spread something imputed by God. We can only point others to the one who imputes righteousness through Christ. That said, Christians may certainly influence one another to endeavor, with the Spirit's help, to live holy lives.
I also thought that this book tries to do two things and does one reasonably well, and one less well. The book makes a good case for an ecology of spiritual growth, for the ways we are interdependent upon one another, whether together, or separated by space and time, in fostering each other's growth. This book thus makes a good case for online community and its power to contribute to our growth in Christ.
What the book does less well is describe how this may be done well, as well as dealing with the dysfunctional aspects of online media. Just as good gardeners work with the ecology of places in choices and arrangement and cultivation of plants, it seems that those who curate online spaces likewise can do things either to foster or inhibit spiritual growth in those spaces. It would have been very helpful for these educators to give more specifics, and not just anecdotes, of how they translated their theory into practice.
Good gardeners often plant in groupings rather than single plants. Plants thrive together. The Lowes help us see that the same is true for Christians--we grow better together, and together can include online forms of togetherness. These can be substantive, and formative. Hopefully this work will contribute to the development of good practices that foster such outcomes.
It was in a college biology course that I was first introduced to the reality of ecosystems. My biology prof wisely told us to select a patch of nature and to take time to observe all that was going on--from the soil and the creatures that lived in it to the vegetation, shrubs, trees, to insects, animals, and birds. I never thought before of how these were not disparate elements but interdependent on each other to flourish.
Stephen and Mary Lowe propose in this book an ecological model of growth for human beings consisting of six elements: physical, intellectual, emotional, social, moral, and spiritual ecologies. The first part of the book develops this ecological motif in scripture, particularly in the parables and Paul's image of the body of Christ. The authors argue that this is possible not only in shared physical communities but that spiritual ecological communities may form online as well and contribute substantively to each other's growth.
They especially engage the criticism that online community is a weakened form of mediated presence. They note that the doctrine of the communion of saints and the bonds of the Holy Spirit are not limited by distance and share examples from thoughtful online discussions eliciting more than what people would say in a classroom to compassionate support when difficult circumstances are shared with a group on Facebook. Online connections serve as a form of social capital, as do in-person connections, and sometimes these intersect. Instead of creating autonomous, isolated learners, online technologies foster connected, collaborate learning and growth. The Lowes also note how this is not new to our day. The Apostle Paul uses the mediated communication of letters, read by emissaries as a way to be absent in body but present in spirit to churches in different locations. They also note the power of reciprocal influence in social networks, especially as the diversity of those networks increase (diverse natural ecosystems tend to be far more robust).
The final part of the book focuses more on the nature of connectedness, looking at our connetions with Christ (syn Christo), with each other (synkoinonos) and the "one anothering" that runs through the New Testament. They propose the idea of ecological or contagious sanctification with examples of leaven and root and branch systems used in scripture.
Finally they propose a series of propositions for thinking ecologically about spiritual growth:
1. God created a universe that exists and functions as a cosmic ecosystem.
2. The earth exists within a larger cosmic ecology and operates by ecological laws.
3. Natural growth follows ecological laws and teaches us that everything grows through ecological interconnections and organic interactions in a mutualistic relationship of interdependence.
4. Ecological laws that govern natural growth operate similarly in the spiritual realm.
5.Christians have a spiritual connection to Christ and other Christians, which forms a spiritual ecology.
6. The spiritual connections we have with other Christians create opportunity for reciprocal exchanges of spiritual nutrients.
7. The spiritual ecology created by Christ through the Spirit is unbounded by time and space, enabling Christians to enjoy the benefits of this reality at any time and in any place, whether in person or online.
8. Christians who share a connection to Christ through the Spirit receive an imputed holiness that makes them mutually contagious and provides us with the ability to spread our contagion in online ecologies of learning (pp. 211-222).
This last point seems to engage in theological imprecision. Scripture speaks of the righteousness of Christ being imputed to the believer, but not holiness, a progressive work of the Holy Spirit in transforming our lives. I also question how we can spread something imputed by God. We can only point others to the one who imputes righteousness through Christ. That said, Christians may certainly influence one another to endeavor, with the Spirit's help, to live holy lives.
I also thought that this book tries to do two things and does one reasonably well, and one less well. The book makes a good case for an ecology of spiritual growth, for the ways we are interdependent upon one another, whether together, or separated by space and time, in fostering each other's growth. This book thus makes a good case for online community and its power to contribute to our growth in Christ.
What the book does less well is describe how this may be done well, as well as dealing with the dysfunctional aspects of online media. Just as good gardeners work with the ecology of places in choices and arrangement and cultivation of plants, it seems that those who curate online spaces likewise can do things either to foster or inhibit spiritual growth in those spaces. It would have been very helpful for these educators to give more specifics, and not just anecdotes, of how they translated their theory into practice.
Good gardeners often plant in groupings rather than single plants. Plants thrive together. The Lowes help us see that the same is true for Christians--we grow better together, and together can include online forms of togetherness. These can be substantive, and formative. Hopefully this work will contribute to the development of good practices that foster such outcomes.
October 2, 2023
Ecologies of Faith is a challenging book with multiple facets. It asserts the place of online communities in spiritual growth as equal with physical communities; a situation many of us are familiar with post-covid. We perhaps all in some way are comfortable with such new environments, but this book goes a long way to actually identify how such environments are not new, but have merely morphed in their appearance, referencing letter writing and distant communication in the 1st century. Secondly, it likens spiritual growth to the natural growth we see in ecology, a point that is very interesting considering the dominating theme of nature within the Bible and the desire to return to the Eden-like state of Genesis 2. Perhaps most interesting of all though is the third point the book tackles, and that's the importance of corporate collaboration and community. The church is a body and this book is determined for you to walk away with that mentality if nothing else - which is commendable considering how much the modern individual is shifting to a mentality of rigorous autonomy and individualism. But faith is not meant to be a solitary affair and sanctification is not meant to be worked out alone, as the book emphasizes. In fact, the proper environments for spiritual growth, as with natural growth, can only be found within an ecology of believers, and this is perhaps the book's strongest argument.
December 12, 2025
Ecologies of Faith in a Digital Age raised important questions about how technology and online education shape spiritual formation, particularly in an era where digital learning is unavoidable. I appreciated the authors’ attempt to think intentionally about community, formation, and engagement in online spaces, especially as it relates to theological education. However, the book often leaned more toward adapting faith to digital culture rather than critically examining how digital environments can distort discipleship, accountability, and embodied community. Scripture and ecclesiology sometimes felt secondary to educational theory and technological optimism. Overall, it’s a helpful conversation starter for understanding digital ministry and education, but it requires strong biblical discernment so innovation never replaces the depth, discipline, and relational nature of true Christian formation.
February 27, 2025
One of the biggest things that lost me in this book was that it barely had anything to do with the digital age. Most chapters just briefly noted it at the end. In the chapters that were specifically about connecting through digital media the points made were reaching so hard that it turned me off to most of the rest of the book.
There is an entire portion of the book where the authors try to say that Paul felt like it was better for him not to be in person with those that he was writing to (even though in basically every letter he says “I long to be with you” which is a point that they mention). They use this flawed premise to state that digital connections are actually better than in person connections. But then continue to contradict themselves throughout the rest of the book.
There is an entire portion of the book where the authors try to say that Paul felt like it was better for him not to be in person with those that he was writing to (even though in basically every letter he says “I long to be with you” which is a point that they mention). They use this flawed premise to state that digital connections are actually better than in person connections. But then continue to contradict themselves throughout the rest of the book.
October 5, 2021
I have had to read this book for two different college courses, undergraduate and graduate. I have read sections and thought "huh?" I needed a thesaurus to read this book just to try to make out what was being said. I can make it clear in a few words--online learning can help you to grow in Christ and you need others to help you grow. There, you don't have to buy it. As one reviewer stated concerning one of Lowe and Lowe's paragraphs compared with a Jesus saying, "Both of these said the same exact thing. One of them was trying to sound smart. The other one was seeking to change people's lives and hearts." After my classes are done, I will probably burn this book to alleviate my headaches.
October 30, 2021
I had to read this for a class.
This book was unnecessarily long and verbose. The premise of "spiritual growth through online education" felt like an afterthought, as if the author had already written this book about ecologies and decided later to add the virtual piece to the outline. There was good information but poorly executed in my opinion.
This book was unnecessarily long and verbose. The premise of "spiritual growth through online education" felt like an afterthought, as if the author had already written this book about ecologies and decided later to add the virtual piece to the outline. There was good information but poorly executed in my opinion.
July 25, 2024
Faith and spiritual grown as an ecological concept is absolutely fascinating. I'd recommend this book to any group who wants to grow in their faith together.
My main critique is that the digital learning part really does feel like an afterthought. I'd love to see a second edition where they talk about how Covid has reshaped digital learning and church streaming, though.
My main critique is that the digital learning part really does feel like an afterthought. I'd love to see a second edition where they talk about how Covid has reshaped digital learning and church streaming, though.
May 23, 2022
Some great ideas and food for thought for Christian educators. I would recommend just skipping to the final chapter. It contains the key ideas in the book in a concise and useful way (whether or not you may agree with them all).
September 29, 2024
I appreciated the insightful look at the ecologies of Christian growth and community. The Lowe’s attempt to explain how on-line communities are as impactful or even more impactful than in-person communities. This is a conclusion I could not reach based on my own personal experience.
November 25, 2018
Review forthcoming ...
October 15, 2021
Genuinely loved this book! Well written and practical.
April 13, 2022
Not bad and has some good points that further thought, but really should be half as long. It’s like they are trying to make their one point that we are all connected over and over in each chapter.
October 8, 2023
Least favorite textbook this semester
June 14, 2018
We are living in an increasingly digital world. In such a ubiquitous environment, almost everything seems to be going digital. From printed papers to ebooks; groceries to e-shopping; communications to GPS directions; anything that could be digitized would be digitized. With the Internet at a global scale, more people are interconnected than ever. What about faith? What about spiritual formation matters? What about online theological education? According to the authors, two of the biggest challenges to teaching spiritual education online "were community formation and spiritual growth." It could be due to the difference between digital natives and digital immigrants. It could be due to the lack of experience in the new digital world. It could also be due to the skepticism among many educators. Whatever the case, both Stephen and Mary Lowe believe that online education is not only here to stay, they are poised to become a major part of spiritual formation, both communally and personally. Rather than outright rejection or cynical avoidance, perhaps a model to teach and help people Perhaps, just like the speed of evolutionary progress, why not use the ecological model of spiritual formation? For using ecology as a metaphor gives at least three advantages. It is interconnected. It takes time. It requires mutual dependence. It brings together the importance of both communal and individual health. Moreover, this motif is biblical. From Genesis to Revelation, the gospel parables about ecological growth, ecological references in Paul's epistles, there is a strong motif about ecology and faith.
The framework of the book is as follows. In Part One, the authors describe the biblical theology of ecology showing us how the universe is physically interconnected in so many unique ways. Looking at the cosmic perspective, we see a world of interconnected ecosystems. Looking at the earthly ecosystem, we explore the world of living and nonliving entities and to see interconnections among them. From human to social ecology; personal to garden; we essentially see God's creation as beginning in the garden. Sin disrupted this perfect ecology. Scripture are replete with references to biology and living organisms. Even the parables of the kingdom of God have many ecological references. Essentially, God created the world in an interconnected ecosystem. Jesus tells the parable in a way that we could understand since we are part of that system. Likewise, the body of Christ could be understood in the same way. Having laid these biblical foundations, Part Two leads is through the model of ecological connections and the world of online learning. Stephen and Mary argue that social networks could be interpreted from the perspective of ecosystems. It is not simply about connections. It is about identity and how this identity could be further developed. That is what spiritual formation is about. They tackle one of the biggest objections to online learning, which is the big advantages of face to face interaction when compared to distant learning. Using technology is not inferior. They make a strong case by saying: "Distance is no barrier to the work of the Holy Spirit." Ditto that. They also note the frequency in which people use the digital medium, which in turn shapes them. If that is the case, rather than to let others do the shaping, why don't Christian jump in and be part of the change advocacy? Plus, the speed of connection and communication could address any need more quickly. They address the negatives of online communities by saying that physical communities do not necessarily help people grow. What matters is the spirit of desiring change and openness to spiritual formation regardless of online or offline mediums. They also address the criticisms of disembodiment by saying that digital ways could be very positive in terms of growth. Underlying the model is a belief that authentic online communities are possible and could flourish too! Of interest is the many examples on how we can build social media connections using the various "digital learning strategies" via Facebook, Twitter, Spreaker, Wikispaces, blogging, etc.
Part Three focuses more specifically on Christian formation in the community. Beginning with Christ, we are reminded that Christ is central in all we do. We cultivate "ecological connections" to fellow Christians being mindful of the body metaphor, using the horizontal "syn-compunds" in Philippians to participate with God in community building and growth. Online education is thus an exercise in connecting with one another, with God's Word to concepts, old knowledge to new, and action with reflection. On a larger scale, we engage "ecological interactions with other Christians" toward "mutual and spiritually beneficial ways."
My Thoughts
First the positives. Stephen and Mary boldly champion online education as the future model for faith development and spiritual formation. This is most practical judging from the way digital technologies have become ubiquitous all over the world. Anyone ignoring the influence of this medium is doing so at their own risk. For people are not only connecting more often digitally, they are also sharing more of their personal lives online. The rise of social media usage is a case in point. The optimistic outlook by the authors help to counter the many negative impressions of online learning such as the dangers of disembodiment, the lack of physical interactions, the limitations of digital connections, and the disappointing experiences of the past in the early years of 21st Century technology.
Second, I find the book too optimistic for my comfort. I would have appreciated the authors engaging some of the philosophies and research done by Sherry Turkle, Albert Borgmann, Jacques Ellul, and others who warn us of the downsides of digital technology on us. While the Lowes argue from Mary Hess's unpublished paper about the dichotomization we place on ourselves, that while online learning does not necessarily lead to "disembodied learning," neither does it embody learning in the conventional or traditional ways we have come to know. Perhaps, the difference lies in who we are, whether we are digital immigrants or natives. In addition, while online learning is increasingly acceptable, it may not be beneficial for all kinds of learning. Maybe the optimistic approach is to be viewed more as a counterbalance to pre-existent levels of resistance rather than an absolute way forward. One could also pin the book's optimism on the Lowes' vocation as online champions. After all, they are professors of online learning. Who would want to risk their own jobs? At the same time, what about keeping the Sabbath and the need to take a break from a 24x7 always ON environment that our modern technological world are keeping us addicted? A digital Sabbath?
Third, the way to position this book is to see it as an advocate for online learning in a historically risk-averse educational environment. The Lowes are right in observing a general shift toward digital communications. Since most of the people are already online, join them. There is no use trying to maintain archaic structures where no one would be interested to attend or to support. After briefly comparing and contrasting the positives and the negatives of the issue of online learning, the frequency and presence of people in the digital world tilts the balance in favour of online work. We cannot turn back the clock and maintain a luddite mindset. What is more important is to find constructive ways to use online learning well. This is what this book has sought out to achieve.
Dr Steve Lowe is chair of the School of Divinity at Liberty University. His research and writing interests include spiritual formation, missional church, and online learning. Dr Mary E Lowe is associate dean for online programs and professor at the same university.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of InterVarsity Press and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
The framework of the book is as follows. In Part One, the authors describe the biblical theology of ecology showing us how the universe is physically interconnected in so many unique ways. Looking at the cosmic perspective, we see a world of interconnected ecosystems. Looking at the earthly ecosystem, we explore the world of living and nonliving entities and to see interconnections among them. From human to social ecology; personal to garden; we essentially see God's creation as beginning in the garden. Sin disrupted this perfect ecology. Scripture are replete with references to biology and living organisms. Even the parables of the kingdom of God have many ecological references. Essentially, God created the world in an interconnected ecosystem. Jesus tells the parable in a way that we could understand since we are part of that system. Likewise, the body of Christ could be understood in the same way. Having laid these biblical foundations, Part Two leads is through the model of ecological connections and the world of online learning. Stephen and Mary argue that social networks could be interpreted from the perspective of ecosystems. It is not simply about connections. It is about identity and how this identity could be further developed. That is what spiritual formation is about. They tackle one of the biggest objections to online learning, which is the big advantages of face to face interaction when compared to distant learning. Using technology is not inferior. They make a strong case by saying: "Distance is no barrier to the work of the Holy Spirit." Ditto that. They also note the frequency in which people use the digital medium, which in turn shapes them. If that is the case, rather than to let others do the shaping, why don't Christian jump in and be part of the change advocacy? Plus, the speed of connection and communication could address any need more quickly. They address the negatives of online communities by saying that physical communities do not necessarily help people grow. What matters is the spirit of desiring change and openness to spiritual formation regardless of online or offline mediums. They also address the criticisms of disembodiment by saying that digital ways could be very positive in terms of growth. Underlying the model is a belief that authentic online communities are possible and could flourish too! Of interest is the many examples on how we can build social media connections using the various "digital learning strategies" via Facebook, Twitter, Spreaker, Wikispaces, blogging, etc.
Part Three focuses more specifically on Christian formation in the community. Beginning with Christ, we are reminded that Christ is central in all we do. We cultivate "ecological connections" to fellow Christians being mindful of the body metaphor, using the horizontal "syn-compunds" in Philippians to participate with God in community building and growth. Online education is thus an exercise in connecting with one another, with God's Word to concepts, old knowledge to new, and action with reflection. On a larger scale, we engage "ecological interactions with other Christians" toward "mutual and spiritually beneficial ways."
My Thoughts
First the positives. Stephen and Mary boldly champion online education as the future model for faith development and spiritual formation. This is most practical judging from the way digital technologies have become ubiquitous all over the world. Anyone ignoring the influence of this medium is doing so at their own risk. For people are not only connecting more often digitally, they are also sharing more of their personal lives online. The rise of social media usage is a case in point. The optimistic outlook by the authors help to counter the many negative impressions of online learning such as the dangers of disembodiment, the lack of physical interactions, the limitations of digital connections, and the disappointing experiences of the past in the early years of 21st Century technology.
Second, I find the book too optimistic for my comfort. I would have appreciated the authors engaging some of the philosophies and research done by Sherry Turkle, Albert Borgmann, Jacques Ellul, and others who warn us of the downsides of digital technology on us. While the Lowes argue from Mary Hess's unpublished paper about the dichotomization we place on ourselves, that while online learning does not necessarily lead to "disembodied learning," neither does it embody learning in the conventional or traditional ways we have come to know. Perhaps, the difference lies in who we are, whether we are digital immigrants or natives. In addition, while online learning is increasingly acceptable, it may not be beneficial for all kinds of learning. Maybe the optimistic approach is to be viewed more as a counterbalance to pre-existent levels of resistance rather than an absolute way forward. One could also pin the book's optimism on the Lowes' vocation as online champions. After all, they are professors of online learning. Who would want to risk their own jobs? At the same time, what about keeping the Sabbath and the need to take a break from a 24x7 always ON environment that our modern technological world are keeping us addicted? A digital Sabbath?
Third, the way to position this book is to see it as an advocate for online learning in a historically risk-averse educational environment. The Lowes are right in observing a general shift toward digital communications. Since most of the people are already online, join them. There is no use trying to maintain archaic structures where no one would be interested to attend or to support. After briefly comparing and contrasting the positives and the negatives of the issue of online learning, the frequency and presence of people in the digital world tilts the balance in favour of online work. We cannot turn back the clock and maintain a luddite mindset. What is more important is to find constructive ways to use online learning well. This is what this book has sought out to achieve.
Dr Steve Lowe is chair of the School of Divinity at Liberty University. His research and writing interests include spiritual formation, missional church, and online learning. Dr Mary E Lowe is associate dean for online programs and professor at the same university.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of InterVarsity Press and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
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August 7, 2018The authors Stephen D. Lowe and Mary E. Lowe convincingly argue that spiritual formation is possible in any online education set up. For a snapshot follow: Is spiritual formation possible online? Lowes think so. Read the review of Lowe, "Ecologies of Faith in a Digital Age." http://academia.co.in/reviews/archive...
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