Page - 196 - in JRFM - Journal Religion Film Media, Volume 05/02

Wittenburg Door and Ship of Fools as well as comedians Stephen Colbert and John Oliver, who have mocked “‘what people do in the name of religion’ rather than religion itself” (203). Humor facilitates the recognition of shortcomings and speaks to a desire to reform. Hatcher highlights how religious and non-religious ownership of “old” media (radio, newspapers, magazines, and TV) supported the circulation of religion in public discourse. He cites how the Knights of Columbus’s newsletters and Hearst’s newspaper editorials supported adding “under God” to the Pledge of Allegiance and urged the public to write letters to their local politicians. These letters played a role in the approval of the legislation, emblematic of how in- dividuals have contributed to social history. Furthermore, the Christian Right disseminated its messages via rallies, roundtables, and James Dobson’s Focus on the Family broadcasting and publishing vehicles which reached millions well into the George W. Bush administration (7). The book also discusses the role of social media as a part of today’s technical infrastructure. Both positive and negative commentary on social media spread the message of Moral Monday and garnered attention in mainstream publica- tions. Stephen Colbert’s testimony in support of undocumented field workers went viral. Hatcher adds that “social media is often the friend of satire, and the enemy of satirical targets” (205). I especially appreciated the areas where Hatchers reminds readers that reli- gious messages have socializing and uniting capacities whether in person on the Raleigh capital steps or in film action. He connects the prior fusion movements with the unifying Moral Monday movement. He also highlights instances where religion has been unafraid to confront itself or stand up against injustice. Rev- erend Barber, The Way, The Wittenburg Door, Ship of Fools, and Colbert offer an alternate testimony regarding faith instead of crafting a self-protective or trium- phant message regarding Christianity. In mentioning The Way’s multi-faith cast and the film’s more spiritual than religious narrative, Hatcher emphasizes a focus on journey, not destination. The book suggests that an active religious life does not only mean being a Christian witness at work or participating actively in civic life, it should also mean engaging in institutional and individual self-reflection. Some issues with the text begin early on. The title of the book on the cover and its references to itself are inconsistent. The book title is Religion and Media in America whereas at times it is called “Religion and Media in the Digital Age”. This issue and its rather broad title highlight that no book can comprehensively cover all aspects of religion and media in America. In addition, I found some of the writing stilted and more of a recitation of facts and prior scholarship. While Hatcher does cite the consolidation and con- glomeration of Christian publishing ownership, I was surprised that the relation- ship between Fox News and Donald Trump was neglected. 196 | Grace Chiou www.jrfm.eu 2019, 5/2, 193–197