Plenary & Parallel Sessions

In an era where digital technology mediates human relationships, self-perception, and even spirituality, Augustine’s Confessions offers a compelling theological framework for understanding the formation of the self in a digital age. His exploration of memory, desire, and the restlessness of the human heart provides a crucial critique of how digital algorithms shape identity and reinforce distorted loves. Christian formation in the digital age must resist the illusion of self-construction and instead embrace an Augustinian vision of transformation through grace, humility and community.

In 2023, Andrew Ohlbaum launched Digi.ai, a website and app dedicated to providing lonely men and women with digital companionship. Users customize their digital companion, and the App promises ways “to personalize your Digi, from clothing to scenarios, ensuring your AI companion is truly yours.” But this is no “leap into the future.” Imaginative literature has explored these possibilities for millennia. Why? Rather than the desire for companionship or pleasure, the alluring force is the desire which came before them all—to be like God, and make another in our own image.

The transformation of each of us from a fertilized egg to an organism with trillions of cells arranged in incredibly complicated ways is a wonder of biology. Each person is truly a “self-made” individual, as the future-directed program of development unfolds from humble beginnings. Biologists are beginning to unlock the secrets of the embryo in increasing detail. Embryonic development involves the expression of genes, but also form-shaping movements carried out on a massive scale with intricate choreography. The intricacies of this cellular world provide opportunities for profound beauty, wonder, and worship, but also raise larger questions. As Christians, how should we think about our tiny beginnings? How should we situate the modern science of embryos – and ourselves – within the sweep of the biblical story? And how should we think about humans’ increasing ability to manipulate and mimic the processes of early embryonic development?

The church has always had to negotiate and contend with technology as much as with the surrounding culture. The COVID pandemic forced the church to embrace new media technologies to “gather” and for “Word and Sacrament.” How does the church do faithful theology and practice in a digital media landscape? How do we do “techno-theology”? A careful philosophical analysis is necessary to understand the relationship between religion and technology, and biblical principles need to be clarified. The church can be an informed, critical producer of technological culture rather than an ignorant, uncritical consumer of technological culture.

Christian reflection on technology and discipleship needs to begin with our foundational belief that human beings are the image of God. Yet, what exactly constitutes the image of God is still only vaguely, or even incorrectly, understood by many Christians today. This paper will clarify the definition of the image of God, exegetically and in ancient Near Eastern context, and broaden the theological exploration of Christian discipleship and ethics amid emerging technologies.

Modern healthcare has incorporated elements of the market economy, including incentivization and the commodification of bodies. Christian values like mercy and dignity are being replaced with artificial intelligence in healthcare. Promotion of relational trust is virtually absent from discussions on care to dis/abled, traumatized, and vulnerable populations. Minoritized caregivers are being transformed into “beasts of burden.” The need to recover a technomoral compass takes on added urgency, as the world looks on to the exodus of care providers from AI-revolutionised systems at the cost of human care.

Emerging from philosophy of technology, postphenomenology has begun to develop theories that describe the various ways technological mediation reshapes human understanding. These changes, in turn, reshape how the church thinks theologically, especially as regards notions of experience. In view of technology’s effects on humanity, how might technological mediation be reshaping Christian self-understanding? In this reflection, I will offer preliminary thoughts on how technology is complicating theological reflection and seek to offer suggestions, informed by postphenomenology, that can help inform practical (digital) theologians how we may better reflect on the church’s technologically-mediated and theologically-laden practices.

Much has been made about the use of AI in the humanities, e.g., teaching and counselling. This session will reflect on the strengths and limitations of using AI for non-technical applications, engage participants to reflect on the distinct contributions of humans, and assess the importance of these contributions within the church, education, counselling, and other occupations where there are opportunities for two or more people to interact.

Many believe that AI could lead us toward some sort of paradise. A rival story suggests that AI will ultimately threaten humanity. This talk will explore a vision for AI informed by the Biblical story with some thoughts for how we might forge more responsible AI.

Recent developments in Generative Artificial Intelligence (AI) and large language models (LLMs) enable the creation of chatbots that can mimic human-like interactions. This talk will demonstrate a chatbot that takes on the persona of C.S. Lewis followed by a reflection on whether this, in fact, is a good thing. Using chatbots as  personal pastors, evangelists, and spiritual directors is intriguing, but could there be potential pitfalls for the notion of personhood? Furthermore, How might chatbots impact the perception of truth? Should churches use chatbots to generate sermons, Bible study materials and other content? We shape our tools and thereafter our tools shape us, thus AI also has implications for spiritual formation. The talk will conclude with some guidelines to discern appropriate use of AI in order to “test everything” and “hold fast to what is good.”

The Enlightenment saw humans as cogs in the machine. Romanticism rebelled against such thinking, emphasizing the untamable “spirit” of nature and humanity. Writing in the waning days of Romanticism, Søren Kierkegaard gave a critical response to his cultural milieu. With the rise of artificial intelligence, bioengineering, and human augmentation, Christians face another crossroad. Kierkegaard’s focus on existence, objectivity, and subjectivity offers helpful categories to think about human existence, which is not merely reciting correct data. This paper argues that Kierkegaard’s notion of uncertainty, a fundamental function of being human, highlights humanity’s subjective, spiritual component that no man-made machine can emulate.

After COVID, faith communities have reflected on how mediated worship experiences affected spiritual formation and discipleship. Now, the expanding culture of online, virtual worlds (called the Metaverse by some) has introduced a new unexplored context for Christian discipleship. Young adults who live in these virtual worlds are asking meaningful spiritual questions like “Who am I?” and “What is real?” in worlds where traditional social and religious norms are sometimes lacking. New spiritual practices that cultivate virtues like humility and empathy will help a new generation find an abundant life in both the real and virtual world.