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Tag: new reformation

An Evangelical Reformation: Changing How We View Scripture

The more I progress on this AI theology journey, the more I realize the need for a re-configuration of our relationship between faith and science. Current status quo does not allow space for a conversation and therefore, forces faith, science and technology as a by product to remain separate. This separation impoverishes all sides.

Hence I was pleasantly surprised to see a recent post from my friend Micah Redding. As Reformation turns 500, Micah and others propose new theses to continue reforming the church in our time. Add your own here. I was especially encouraged by Micah’s thesis number 1:

Christians must abandon the war against science and technology, and embrace them both as profound expressions of the image of God.

I could not agree more and decided to write this blog as a way to flesh out what that would look like in an evangelical context.

First, I have a few words about my own ecclesial location and why it is important to name it here. It is difficult to talk about reformation without having a starting point. The Church is so vast and diverse, and in need of so much change, that what seems like reformation for one group may be very well be what another group does well. That’s why I believe that true reformation will only come through a robust Ecumenical movement. If the first Reformation brought division, I pray the coming one will bring the church tribes together.

With that said, I feel comfortable speaking about what reformation means in an evangelical context. I say that because I can include myself in it and therefore speak of how “we” rather then “they” can change. Ultimately, true reformation can only come with repentance and a willingness to re-visit long-held convictions. If the church now consists of many tribes, the evangelical tribe has some work to do and this thesis reveals one of the many paths of repentance for us.

Evangelicals and the Bible

I am eternally grateful that 500 years ago, Martin Luther picked up what Wycliff and others had started centuries early in liberating Scripture for all of us. While that may not have been Luther’s original intention, inevitably the movement he started spurred an explosion of Bible translations that eventually became available directly to the individual. Till this day, the Bible is the anchor, the guide, the foundation of the Christian faith. It is a book not just to be read but to be experienced on a daily basis. It transcends common literary genres and it is unlike any other book out there. It is not just a religious book but its influence reaches to other areas like Ethics, Law, Government and even Science Fiction.

I could go on the importance of the Bible but my intent here is to identify where we as evangelicals have taken a wrong turn in our view of Scripture. First, let’s look at some history. It is important to note that the evangelical movement in the United States started as a way to find a middle ground between the fundamentalist and mainline currents in North American Protestantism. The first stream believed that discoveries of science that challenged the traditional view of Scripture should be rejected outright and that the church should retreat from engagement with the world into bunkers of ideological purity. The second was working hard to incorporate scientific discoveries even at the expense of Biblical faithfulness. Instead of retreat, mainliners believed in fully accommodating all the changes brought by scientific discovery into the Christianity.

Evangelicals wanted to chart a different course that passed through these two narratives. On the one hand, they were committed to the preserving primacy of the Bible in the Christian faith. On the other hand, they wanted to engage with the new discoveries of science through careful dialogue. In the evangelical mindset, the need to proclaim the gospel trumped self-preservation, even if that meant engaging with disciplines that seem bent on discrediting the validity of Scripture. This was especially true for institution of higher learning that were at the forefront of this ideological battle. Fuller Theological Seminary in California exemplified (and continues to do so) this perspective.

In the last 50 years or so, this evangelical project has decisively tilted towards the fundamentalist current. This is especially true in cultural evangelicalism, which aligned with anti-establishment nationalist political views, having further increased its anti-science stance. As fundamentalist voices dominated airwaves and publication, evangelicalism has taken a shift towards the beginning of the 20th century. This was further exacerbated by the sharp changes in North American cultural attitudes in favor of gay marriage and toleration towards non-Christian religions in the last ten years.

Infallible versus Inerrant

This position was well illustrated in the “infallible versus Inerrant” contrast. Statements of faith mostly pass unnoticed except for theology geeks like myself. However, a choice of words in these documents can speak volumes. In most evangelical statements of faith you will find both adjectives for Scripture. Inerrant is often a code word for a literal view of Scripture. It usually means: “What is in the text is the truth and any questioning of it is suspicious of being a heresy.” Infallible is a more nuanced word that affirms the Bible’s efficacy in matters of faith. That is, the Bible is sufficient for guiding and forming Christian beliefs and spiritual growth. It usually means “the Bible can be trusted as a guide towards salvation and spiritual formation.” The second one allows for questions because it delineates Bible’s role in matters of faith primarily. It does not deny that the Bible may have something to say in spheres beyond faith. Yet, it does not make it a pre-requisite for its validity.

So here is where I think evangelicalism has taken a wrong turn. By opting for a rigid “inerrant” view of the Bible we turned into something that was never intended to be, namely an idol. How so, you may ask? This move started by making any questions or doubts about the content of the Bible off-limits. This was a direct reaction against the rise of biblical criticism, which had certainly gone too far. Yet, we didn’t stop there. In a bid to make the Bible speak to our modern lives, we made it into the solution for every problem, the manual of instructions for life and the arbiter of all truth. In an effort to market the Bible to attract new populations, we stretched, squeezed and re-shaped the text into every conceivable way. Furthermore, we baptized our North-American literalist the only objective way to approach the Bible. What we ended up with was not the infallible text that can lead us into all truth about God and salvation, but a document to support Capitalism, American empire and Zionism. In an attempt to keep the text pure, we made the very mistake we accused Biblical critics of doing: shaping the text to our own image. The Bible became the magic book, the box of promises from which we derive comfort and affirmation for our actions rather than repentance.

Charting a New Course

What would a new course look like? Thankfully, I was able to witness some of that by emerging voices in the evangelical world. Fuller Seminary was probably my first exposure to a new course of holding a high view of Scripture while not holding on to an inerrant view of Scripture. Prior to that, I thought that to let go of inerrancy was the same as letting go of Scripture altogether. Yet, to witness faithful believers who do not take a literal view of the Bible was the beginning to seeing that it is possible to love God, revere Scripture while also honestly examine the claims of history and science. In the journey I discovered faith could live with doubt, devotion could live with inquiry and obedience could live alongside faithful questioning. It is a false choice to have to choose between faith and intellectual inquiry.

Certainly, I am not the first one to say these things. Thankfully, others have paved the way for this view of Scripture. One of the most notable thinkers in this area is Bishop, Scholar and millennial seminarian’s superstar N. T. Wright. For those interested in a robust view of Scripture that is not bound by inerrancy, I recommend his book “Scripture and the Authority of God” as a good beginning point.

In closing, I pray that a reformation within the evangelical segment of the church would look at the Bible anew. It will replace dogma with wonder, rigidity with inquiry and arguments with honesty. This is a necessary requirement if we are to survive and thrive in a world to be upended by emerging technologies. It is not time to put aside Scripture but to remove old skins of interpretation so new wine of imagination can flow.

but just as it is written, “Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him. I Cor 2:9

The word of the Lord, thanks be to God.

 

Can AI Usher in a New Reformation?

As the 500th anniversary of the Protestant Reformation approaches, I want to offer some thoughts on how emerging technologies like AI will revolutionize the face of Christianity. At first, these two seem mostly disconnected yet this could not be further from the truth. AI and other emerging technologies have the potential to disrupt, re-organize, and re-arrange the institutional church for centuries to come. But I am getting ahead of myself. Let me frame this question by first examining the role of technology in the Reformation 500 years ago

Simply put: without the printing press, there would not have been a Reformation in the early 1500’s Europe. With it, Luther and other Reformers were able to disseminate their ideas quickly, bringing turmoil and political unrest for most of Europe. This technological innovation sped up the process of disseminating new ideas enough to irreversibly change the course of history. Now individuals could own a physical copy of the Bible and that changed everything. Would the Reformation have succeeded without it? It is possible but it certainly would have taken much longer and have looked very different from what it did. The printing press enabled unprecedented access to knowledge that would lead to challenging the Roman Catholic’s claim of truth and usher in new centers of authority not just for religion but for reality itself. Along with the Enlightenment, they would lead to the scientific and technological revolutions of the centuries that followed.

Internet as the Printing Press of the 21st Century

At first glance, one could say that the Internet could play a similar role in our times. Internet extended exponentially the access to knowledge that the printing press had started. It allowed individuals anywhere in the world to access information in a revolutionary way. The individual did not need to own a physical copy anymore but could access the text electronically in real-time. Furthermore, with the increase in bandwidth and the rise of Internet 2.0, the dissemination of information was no longer bound to text alone but could now come with sound and moving image. With the emergence of social media, the process of information and knowledge sharing further increased exponentially since anyone could create and share content in a global platform.

However, it is important to highlight the limitation of the Internet as it exists today. While information is abundant, knowledge is scarce. The content is 10 miles wide but 5 inches deep. Then there are issues with accuracy, false information and simply a lot of triviality. The Internet is not a place for knowledge sharing only but also a place to entertain or simply express one-self. Content is abundant and being created each day but in a very disorganized and fragmented way. It is basically an amalgamation of crowds, for good or for ill.

AI Will Bring Order to the Internet Chaos

This is precisely why I believe AI can be a game changer that can truly harness the power of the Net towards more purposeful aims. How? AI will take Internet to a new-level of effectiveness by organizing and transmitting knowledge more efficiently. Intelligence is about analyzing data, identifying patterns and making decisions. Currently, content in the Internet is a mixture of some information with a lot of noise surrounding it. AI algorithms that can filter out the noise from the real information would be a welcome enhancement to the Net.

This can manifest itself in many fronts. One of them is in search engines where AI can improve the accuracy of a search by not only knowing the topic but also the context of the user. Furthermore, with improvements in translation, someone’s search can transcend the bounds of the user’s search language to capture content in other languages. It can also improve the ability to find content not just in text but sound and video which now is fairly limited. All of these enhancements would greatly increase the accuracy of searches greatly optimizing the process of research and knowledge sharing.

Another front is in machine-human interfaces. AI will revolutionize the relationship between humans and machines, therefore bringing the Internet much closer to our bodies. I have covered this extensively in my blogs about cyborgization. For here, I just want to highlight the fact that AI will move the Net closer to our brain. The culmination of this process is what some have called the Hive Mind. Basically, when our minds are connected to the Internet and can work as one collective consciousness. This is similar to swarms of insects that act in one direction with surprising coordination and purpose. Needless to say, this trend has seismic implications not just to the diffusion of knowledge but even how we experience reality itself.

Some of this is years if not decades down the road. Yet, even the process to move towards intelligent content and a collective consciousness is fairly disruptive on its own to upend governments, businesses and, yes, the church as well.

Glimpses of a New Reformation

How will this AI-enabled Internet facilitate a new reformation in the church? Before answering this question, we must recognize that unlike the 1500’s the Christian church is no longer the center of power and knowledge of Western societies. However, it is yet still a remarkable global hub of influence, especially in the developing world. In a world where political, technological and economic change fragments the legitimacy of all centers of power, the search of meaning becomes all the more salient. Many have found it in the ancient path of the Christian faith a contemporary way to make sense of their world (including the writer of this blog). I say this to qualify that any reformation in the church will have very different consequences than the one 500 years ago by the simple fact that now Christianity is just one of the many centers of influence on any given society. Hence, its effects will be more subtle and more spread out than the original Reformation.

With that said, the Internet is already disrupting the church. Computer Scientist and Researcher Allan Downey, believes the Internet is one of the driving factors in the decline of Christianity in the West.  Would an AI-enabled Internet mean the end of the church? I don’t believe so. Yet, it would be naive to think that the church would survive this time without any major changes. The main question is what will the church look like in this new era of turbo-charged, AI-enabled disruption of how we create and share knowledge?

It is very difficult to anticipate all the changes that may come in this scenario. One thing is certain, for Christianity to prosper in this future it must learn to integrate advances of science and technology while also holding on to the century-old traditions of worship, prayer, Scripture reading, proclamation and service. Adapting to change while staying true to its values is the challenge for any institution trying to navigate the coming changes. This is especially true for an institution like the church that has notoriously resisted and combated change in the last centuries. It is time to replace old-wineskins with new ones if we are to receive new wine.

My prayer is that in an age of exponential knowledge creation and sharing, the diverging paths between the Reformation and the Enlightenment will come together in a view of the world that is unafraid of discovery but also filled with divine wonder. For the last two centuries, these currents have diverged and opposed each other. Now it is time to reconcile them. I am not sure exactly what that would look like, but I hope to see a glimpse of it in my lifetime.