Digital technology has become an everyday necessity to function within modern society, its
exponential growth has left questions around the christian relationship to the digital, the positive and negatives that the digital brings to society and what the future reaction to the digital should be as a christian. Throughout this essay I will discuss the disincarnation formed due to digital technology and why this has caused a problem for Christians today.
When considering our growing reliance on all forms of digital technology such as the mobile phone, internet, emails or social media to name just a few, I am struck by the connection between digital technology and societal disembodiment, we have fallen into experiencing oneself through the lens of the other or the non-human rather than from the living God, the incarnate Christ whom is present within creation ‘the imagine of the invisible God, the first born of all creation.’1
It is clear from our reliance to digital technology’s that we have brought into a detachment from the body for that of a transhuman2 existence. In viewing oneself through the lens of the other we have become those that live our lives through disincarnation,3 being outside the body and deprived of physical existence,4 and in a theological
context dead to the embodied experience and live outside of the bonds of the incarnate self. Modern societal structure has focused on the digital technologies to function bring with it advantages and disadvantages along the way, like all forms of man-made systems. The relationships we have with digital technologies has grown fast, without restriction or critical thinking we have become disembodied from the natural world exchanging it for the transhuman,5 in that human life is made better by technology without the need for a relationship with God.
‘Technology can connect us, but it cannot deepen our lives together without a focal centre. Religion is the focal centre of life’s dynamic becoming.... It can pull us toward a collective future, if we believe in the future together. It can build us to that which rises in us as ultimate concern. AI needs religion if it is to have a direction in human evolution, and religion needs AI if it is prosper on a new level of meaning and vitality.’6
It is clear when we look at social history, humanity does not like to think of the future, Katherine Hayhoe would say ‘We leave tomorrow to worry about tomorrow and focus on the now.’7 This neglect of the future, set up for our children’s children,8 (proverbs 12:22) has played into the unknowing attachment to the digital as we do not know the impact nor do we wish to critically look at the impact. In turn this has enabled a growing isolation in society losing the connection of deep lives together and has played into escapism. Without technology being grounded in a focal centre it is lacking, not driving us towards God and grace but better oneself through the lens of the transhuman. This goes against biblical truth that God is one of inherent relationship with all things that are created, we are a part of
a whole meant for deep connection rather than shallow connections found within the world of the digital, bring with it a problem from Christians to evaluate.
In the pursuit of the digital, society has depart from the body and that of terraform of which Sallie McFague would say is ‘our closet bit of matter.. ( it is us); it is important to us beyond all telling’9 and in doing so we are finding that the defining condition of loneliness has taken over and Noreena Hertz would say not only is it loneliness but also people feel unseen and unheard, finding figures of 1 in 5 adults saying they are feeling lonely.10 We are losing the pleasure that Sallie mentions our body gives us, the present engaged state.
‘it gives us the greatest pleasure as well as the greatest pain we experience; it knits us
together with all life forms in networks shared suffering and joy. In other words, it may be both the most intimate and the most universal way to understand reality.’11
Showing that the effects of the digital have and are having a profound effect on society without us knowing and this disembodiment for that of the digital is creating with it onward future that is far from the biblical garden of Eden, where we are in deep connection together as a whole with creation to glorify God. Noreena Hertz speaks about the forming of identity and how social media has created an image of the self through the lens of the digital that of how many ‘likes’ they have, how many people have seen their posts and so on is a detachment and consumerism, departing from the biblical where we find our self in Christ as Eph 2:10 says ‘For we are his workmanship, created in Christ Jesus.’12 Noreena goes on to state that we need to have regulation put in place so that digital technology13 can be used as a tool but not be allowed to rob us of our divine inheritance without us
knowing.
Noreena Goes on to mention that we are choosing a contactless life, chosen things such as ordering our shopping online or ordering a takeaway online.14 Which plays into this disconnection from others and in turn is further evidence that we are living life outside of the existence of the physical, where once we would have gone to the shop we choose a detached approach however the fact that we have done this is not evident we have done it knowing the effects it would have on all created life. We of course use digital technology while still being incarnate sitting present within the terraformed but are we aware of this connection to our surrounds when we can so easy suspend the physical for the
digital. due to the disembodiment, the separation of mind, and body and then in turn this causes the individual unknowingly ignores the natural world, the face-to-face relationship, and deep connections we are called to by God Psalm 27:7 Deep calls to deep.
It is now widespread knowledge that some forms of digital technology are additive as it gives us the short-term dopamine15 and it is causing loneliness. That we are separating ourselves from the physical for the ever-increasing digital world. We are neglecting our biblical call to be in relationship in genuine connection with the Godhead and all of creation and instead we are unknowingly giving into the flesh. Romans 8 says.
Those who live according to the flesh have their minds set on what the flesh desires; but thosewho live in accordance with the Spirit have their minds set on what the Spirit desires. 16
We have pursued our own enlightenment through technology, trying to control our environment rather than live with the created world that was gifts to us at creation, knowingly taking part in a pursuit of governance over our situation rather than allowing the spirit to guide us into deeper connections with all of creation and in relationship with the sovereign God. Mark Tegamrk an AI optimist has claims AGI ‘
“can enable us to finally become the master of our own destiny,” to upgrade life to a form that is substrate-independent, and to free life “from its evolutionary shackles.” 17
Mark’s claim clearly shows how society is in pursuit of our own purification, extending life beyond the bounds of the body and in turn playing out heresies such as Pelagianism.18 Which is to seek our own connection with a greater enlighten self, a lining with God through our own works and negating the grace of our sovereign God and original sin.19 Dave bookless said in Plant wise ‘Nothing could be more dangerous than the illusion our modern societies encourage that we can get by on our own. God has made us to depend on himself, each other and the whole of creation.’ 20
On the other hand, digital technology has brought with its positives and the use of the tool in of itself is not evil however without considering its effects and purpose in the larger plans of God is naïve and we must consider what is society trying to achieve through digital technology.
As we are created in the image of God we are therefore create as God is creator, making, helping, building, and growing. Digital technology therefore is another form of created being. Digital technology however ‘Artificial intelligence has been associated with efforts to imitate human intelligence’21 not in the likeness of God it is only a part of a whole picture. In of itself digital technology is not good or bad it is the person using it that has the power to insert intend. Algorithm as an example of this, they are made by someone and therefore have been made in the bias of its creator.
Algorithms are NOT neutral tools to be deployed but reflect the values and interests of those
developing and deploying so subjects to a hermeneutics of suspicion and then to governance and regulation. 22
For example, we can compare our create role through the media of art, which in of itself is neither evil nor good. Such as the work of Jilian Edelstein, photography that is using AI to create images of the future for anyone living with an incurable illness.23 Mirabai Starr would say that ‘To make art is to make love with the sacred.’24 We can see how digital technology is being used to create something that helps, and it is the heart and motive of the artists which is important. Although I would question what this project it is doing, trying to transcend this life for something that last beyond the bounds of the physical and it shows up how need we have for the eternal (Ecc 3:11). In the same way digital technology must be held accountable. Our mandate is to enhance the image of God, all aspects of life
come under that measuring stick surely therefore isn’t this the same with everything, does it celebrate the image and likeness of God? Like Art we can use the tool of digital to bring us closer to understanding the beauty and wonder of God, it can help us to better understand how we can reflect Gods image in creation, but it can’t not become our sole endeavour where we depart from the created world God to a disembodied state.
‘If we can acknowledge our own embodied physical nature rather than seeing ourselves as
supposedly rational disembodied beings operating at a different level from the rest of
creation. Once again, it is disincarnation, or loss of that sense of being embodied and in
relationship with that lies at the heart of so much’25
When we consider the positives and negatives to digital technology and think about how it has connected humanity to a global community, how it has enabled education, knowledge and so much more we must not wash the baby away with the bath water, however it is clear we must question our ethical use of all platforms and make sure we are using all resources in a mindful way. Considering the impact and the deep calling to deep (psalms 27:7). It is clear we are now in a new age of humanity that transcend, in flux which is trying to find its identity in the new world, battling with loneliness and our desire to obtain holiness or enlightenment for ourselves. We are ever skirting our disincarnation unknowingly and losing with it our mandate to care for creation, to be connected to the Godhead and
all of creation and being the image of God in creation.
In conclusion it is evident that society has brought into the disincarnation approach through its attachment to technology and this disembodiment it is more prevalent within the use of social media. Society is trying to find its identity within a non-human entity and is neglecting the body of creation and its own body for one of transcended enlightenment, which is a problem for Christians today as we are to find our identity within God outworking our mandate to reflect God not to reflect ourselves. Christians therefore must approach digital technology as a tool and not a master, one to be evaluated, measured up to our holy purpose and if found lacking take action to depart from the digital for the
incarnate, Christ filling all in all.
Written by Abigail Lynch
1 Col 1:15 10th Feb 2024 14:30 Col 1:15 AMP - He is the exact living image [the - Bible Gateway
2 Amalthea Magnusson. M. What is Transhumanism? Viewed on the 10th April 2024 11:00am What is Transhumanism?
3 The digital and the environmental: William Temple Foundation Ethical Futures Tract 2022 viewed 25th March 2024 Temple
Tracts - William Temple Foundation %
4Disincarnate viewed 15th April 2024 10;30am Disincarnate - definition of disincarnate by The Free Dictionary
5 Amalthea Magnusson. M. What transhumanism means for our future, viewed on 20th March 2024 at 11:45am What
Transhumanism Means for Our Future | Oxford Political Review | Oxford Political Review
6 Revd. Dr. John Reader. Ecology, Technology and theology Module 8 handbook for Cres. Feb 2023 The John Ray
Initiative and A Rocha UK Validated by Ripon College. Cuddesdon Oxford.
7 Hayhoe. K (2022) Saving Us A Climate scientist’s case for hope and healing in a divided world. Simon & Schuster PP...
8 proverbs 12:22 20th March 2024 10:15am Proverbs 12:22 AMP - Lying lips are extremely disgusting to - Bible Gateway
9 McFague, S. The body of God- An Ecological Theology. 1993. Fortess Press Minneaplois. Pp18
10 Hertz, N. Noreena Herts on The Lonely Century WIRED Briefing .Noreena Hertz on The Lonely Century | WIRED Briefings
(youtube.com) ( accessed on April 18th 2024)
11 McFague, S. The body of God- An Ecological Theology. 1993. Fortess Press Minneaplois. Pp18
12 Eph 2:10
13 Hertz, N. Noreena Herts on The Lonely Century WIRED Briefing .Noreena Hertz on The Lonely Century | WIRED Briefings
(youtube.com) ( accessed on April 18th 2024)
14 Hertz, N. Noreena Herts on The Lonely Century WIRED Briefing .Noreena Hertz on The Lonely Century | WIRED Briefings
(youtube.com) ( accessed on April 18th 2024)
15 Kilburn. E Sep (2020) Why are we so Addicted to Social Media? Viewed on 22nd April 2024 Why Are We So Addicted to
Social Media? (welldoing.org)
16 Romans 8:15 viewed on the 4th May 2024 Romans 8:15 AMP - For you have not received a spirit of - Bible Gateway
17 Paulus, M & Langford, M. (2022) AI, Faith, and The Future: An Interdisciplinary Approach. Eugene, Oregon USA. Wipif
and Stock. Pickwick publications . PP10
18Fairchild. M ( feb 17th 2020) What is Pelagianism and why is it condemned as heresy? Viewed on the 28th April at 12pm
What Is Pelagianism and Why Is It Condemned as Heresy? (learnreligions.com)
19 Fairchild. M ( Feb 17th 2020) What is Pelagianism and why is it condemned as heresy? Viewed on the 28th April at 12pm
What Is Pelagianism and Why Is It Condemned as Heresy? (learnreligions.com)
20 Bookless. D (2008) Planet wise , Dare to care for God’s World Inter-Varsity Press. Nottingham, England. Pp23
21 Paulus, M & Langford, M. (2022) AI, Faith, and The Future: An Interdisciplinary Approach. Eugene, Oregon USA. Wipif and
Stock. Pickwick publications PP6
22 Revd. Dr. John Reader. Ecology, Technology and theology Module 8 handbook for Cres. Feb 2023 The John Ray
Initiative and A Rocha UK Validated by Ripon College. Cuddesdon Oxford. PP20
23Bryan. N BBC News 30th March 2024 AI photos show people with secondary breast cancer their lost future . AI photos
show people with secondary breast cancer their lost future - BBC News (viewed on 18th April 2024)
24 CAC Thursday 18th April 2024 .A Scared Conversation A Sacred Conversation — Center for Action and Contemplation
(cac.org) ( viewed on the 18th April 2024)
25 Certificate in Christian Rural and Environmental Studies. Ecology, technology and theology Module 8 (
February 2023 edition) Pp9 Ripon College, cuddesdon, oxford.
Bibliography
1. Paulus, M. 7 Langford, M. ( 2022) AI Faith and the Future: An interdisciplinary Approach.
Eugene, Oregon USA. Wipf and Stock. Pickwick Publications.
2. Bryan. N BBC News 30th March 2024 AI photos show people with secondary breast cancer their lost future . AI
photos show people with secondary breast cancer their lost future - BBC News (viewed on 18th April 2024)
3. CAC Thursday 18th April 2024 .A Scared Conversation A Sacred Conversation — Center for Action and
Contemplation (cac.org) ( viewed on the 18th April 2024)
4. Sheldrake, M (2022) Entangled Life: How Fungi make our worlds, change our minds and shape
our futures. London UK, Penguin Random House.
5. Hayhoe. K (2022) Saving Us A Climate scientist’s case for hope and healing in a divided
world. Simon & Schuster
6. Ireland, M. (2022) Surveillance Capitalism and the Loving Gaze of God. Cambridge, Grove
7. Allen S.F., StevensonJ., Lazuras, L. & Akram, U. ( 2022) The role of the COVID-19 pandemic in
altered psychological well-being, mental health and sleep: an online cross- sectional study.
Psychology, Health & Medicine 27,343-351, DOI: 10.1080/13548506.2021.1916963
http://shura.shu.ac.uk/28471/1/Preprint.pdf (accessed 25th Jan 2024)
8. McFague, S. 1993 The body of God- An Ecological Theology. Fortess Press Minneaplois
9. Hertz, N. Noreena Herts on The Lonely Century WIRED Briefing .Noreena Hertz on The Lonely
Century | WIRED Briefings (youtube.com) (accessed on April 18th 2024)
10. Mann, M ( 2021) The New Climate War: the fight to take back our Planet. London, UK, Scribe
Publications
11. Mann, M ( 2023) Our Fragile Moment, How lessons from the Earth’s past can help us survive
the climate crisis. London, UK, Scribe Publications
12. Jungblut, S-I. (2019) Our Digital Carbon Footprint: What’s the Environmental Impact of the
Online World? RESET- Digital for Good (30 Dec. 2019) https://en.reset.org/ourdigital-carbon-
footprint-environmental-impact-living-life-online-12272019 / (accessed on Jan 20th 2024)
13. Bookless. D (2008) Planet wise , Dare to care for God’s World Inter-Varsity Press. Nottingham, England
14. Fairchild. M ( Feb 17th 2020) What is Pelagianism and why is it condemned as heresy? Viewed on the 28th April at
12pm What Is Pelagianism and Why Is It Condemned as Heresy? (learnreligions.com)
15. Amalthea Magnusson. M. What transhumanism means for our future, viewed on 20th March 2024 at 11:45am
What Transhumanism Means for Our Future | Oxford Political Review | Oxford Political Review
Yorumlar