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further. In my opinion, questions of why a particular medium is used for religious purposes and why a certain group favours it over other media outlets are by no means trivial and answering them could add a lot of valuable insights to the case studies. The chapters by Maroon, Bellotti and Lee stand out for me in that the authors reflected upon the media outlets and their effects on the observed phenomena in more detail. What is related to this issue is the lack of analytical distinction between the media themselves and media use: in several case study chapters the media are attributed with some form of agency or influence (as I interpret the papers by Bellotti and Missouri, for instance), while others discuss the effects of using a particular medium to express and present oneself (as in the chapters by Kraemer and Boutros, for example). Some papers combine reflections regarding various media outlets (Zeamer, for instance, mentioned religious books, private conversations, radio programmes and popular literature), but each medium serves more as a ‘case in point’ rather than as an object of analysis. I would appreciate a more elaborate discussion on different media types. Despite the aforementioned issues, I appreciate that more researchers are engaging in the debates on mediatised religious authority, which undoubtedly will be of growing importance with further developments of mobile communication technologies and artificial intelligence on the horizon. This book therefore can be a good point of departure and an inspiring read for researchers and students interested in exploring various contexts of the negotiation between individual and institutional religious authority in the Media Age.