Digital Life: Reframing Christian Presence in a Technological World

Introduction

In an era where technology increasingly shapes every aspect of our lives, Christians face a pertinent question: How should Christians understand presence, or being physically present, in a world where technology has the ability to erase traditional boundaries of distance and time, especially in relation to the Great Commission?

The above question is not merely about the interaction between theology and technology but also about how we, as disciples of Christ, fulfill our mission in a digitally connected world. Here are some initial considerations as we consider the intersection between theology, technology, and human agency for mission.

First, the above question could be misinterpreted as uncritically conflating a Christian understanding of presence with being physically present. Yet, there is more to the concept of Christian presence than what we typically understand as being physically present in the world.  Theologically, is there more to the Incarnation of Jesus Christ than the historical Jesus whom we affirm and believe as Lord and Savior? A similar tension exists when assessing the place of technology concerning humanity. Is there more to technology than what our theologies allow?

Second, sharing in the very life of God is a fundamental theme that runs through Scripture. It compels us to reflect on what Jesus meant when He spoke of the “abundant life” (John 10:10). Was Jesus, in His omniscience, speaking only to His immediate context, or did his words carry implications for future generations, including those of us navigating the complexities of digital life? If we argue that Jesus did not have our modern concerns in mind, we risk a hermeneutical error, confining his teachings to a specific time and place. Conversely, if we claim that Jesus’ promise of abundant life extends directly to our digital age, we might be accused of overgeneralizing or spiritualizing his message beyond its original intent.

These dilemmas are not just about our engagement with technology; they challenge us to consider the very identity of Jesus Christ and how his life and teachings resonate across time.  What is truly at stake here is not merely our use of technology but our understanding of Christ and what it means to share in the Abundant Life in all contexts, including the digital realm.

Third, more than asking, “What is digital?” our approach here is on discerning “Where is digital?” to understand better the new environments created by the emerging digital economy with the goal of discerning implications for Christian presence in the context of the mission of God in the world. Elsewhere, I have focused on the cultural and social dimensions of new media environments to clarify “the place of human mediatorial agency in curating the nature of the experience between and among media cultures” for the sake of the Gospel.¹ Here, we offer a more nuanced theological reflection drawing from biblical insights to support Christian mission in the context of God’s creativity.

Reframing Christian Presence in the Emerging Digital Economy

In our missional theology, we often preemptively conflate our understanding of the “cosmic Christ”—the eternal, divine dimension of Jesus who transcends time and space—with the “incarnate Jesus”—the historical, human aspect of Jesus who walked the Earth. The issue, however, is that our understanding of “history” has been re-signified by Christ to experience space and time as more than what we typically know and understand in worldly or scientific terms alone.

In Peter’s “confession,” we see that the connection between the earthly/historical Jesus and the cosmic Christ (“You are the Christ, the Son of the Living God”) is attributed to direct revelation from God (Matt. 16:16, ESV). The significance of Peter’s revelation is that the real presence of Jesus Christ is now built upon “this rock,” which is “my church,” with implications for Heaven as it is on Earth forevermore (cf. v.19).

In other words, Peter, once considered primarily as being in “flesh and blood,” will now eternally and significantly be “in the Spirit.” The implications of Peter’s metaphysical conversion for understanding Christian presence are profound and nuanced, as articulated by Raimon Panikkar in his argument for “Christ as Symbol of the Whole of Reality.”

According to Panikkar, “A nonreductive Christian vision should be able to assert that every being is a christophany, a manifestation of the christic adventure of the whole of reality on its way to the infinite mystery.”²

Therefore, Christian presence is more than physical or temporal; it is participation in Christ’s primordial, preeminent, and all-pervasive presence—the One who was, is, and will be forever (Col. 1:15, 17-18). The primal expression of Christ is creation itself, pointing to the cosmic scope of Christian presence within God’s creative being. Christ’s creative being transcends historical space and time, anchored in Christ’s eternal existence with the Father and the Holy Spirit.

A second aspect to consider is the intrinsic design of the Triune God’s creative economy, that is, God’s ongoing activity in making, inhabiting, healing, restoring, and sustaining the world. In Christ, there is an open invitation for all to share in the Triune God’s creativity. Thus, a pressing question is how technological beings and designs (humans as representatives of God’s technologizing and, in turn, technologies as mediums of humanity’s creative agency) interact with God’s missional mandate in this era of technological innovation.

Our framework explores the intersection of Christian presence and technology, using the lenses of creative being (coherence and correspondence with God), design (sharing in the dynamics of the community of the Trinity), and performance (as-per-the-form of Christ in the world).³ It  invites us to consider that our participation in God’s creativity for mission extends into the digital realm, challenging us to engage deeply with the world God is continually creating and sustaining. This perspective can inspire hope and excitement about the potential of technology to enhance our Christian mission.

Clarifying our Understanding of Technology

A common approach to technology includes the tangible and intangible inputs, processes, and artifacts related to “a species’ usage and knowledge of tools and crafts, and how it affects a species’ ability to control and adapt to its environment.”⁴ The assumption of technology as inclusive of tangible and intangible factors suggests that technology is not merely about a product but also about the process of creativity or technologizing, from inspiration and production to consumption and feedback.

The language referring to “a species’ ability to control and adapt” rather than explicitly referring to the human species is a subtle but sure invitation to expand our conventional understanding of technology as related primarily or solely to human prowess and ingenuity alone. However, human capacity and influence are key factors that we are concerned with for this essay.

A third observation from the standard definition of technology above is the intersubjective propensity of technology to create an environment whereby the technologist/creator and the technology/created influence each other. People develop technologies that, in turn, impact and influence the creators of technologies, revealing the inherent mutually influential and formative potential between humans and machines.

The idea of the intersubjective dimension of human and machine needs further exploration, but for our purposes, let us simply acknowledge that human and machine interaction (HMI) and the design of environments (user interfaces) for mutual human and machine exchange, is a well-established field of study that holds immense potential for theologizing.

A fundamental and natural interconnectedness exists between the creator and the created, people and technologies. Technology “presences” people as much as people represent technology.

Technology in the Context of the Creative Economy of God

Let us consider a biblical narrative to illustrate creativity’s role in shaping our understanding and practice of Christian presence in the digital age.

The story in 1 Samuel 4 recounts a battle between the Israelites and the Philistines, where the Israelites suffer a devastating defeat. In an attempt to secure victory, the Israelites bring the Ark of the Covenant from Shiloh to the battlefield, believing it will ensure God’s presence and their success. However, the Philistines, though initially fearful of the Ark, rally and defeat the Israelites, killing 30,000 soldiers, including Hophni and Phinehas, the sons of Eli, the priest. The Philistines capture the Ark, and a messenger brings the tragic news back to Shiloh. Upon hearing that the Ark has been taken and his sons are dead, Eli falls backward, breaks his neck, and dies, marking a significant moment of loss and judgment for Israel.

Assessing Orality and Its Relevance for a Theology of Technology

Before commenting directly on the story 1 Samuel 4, a few thoughts are offered regarding the demystification of technology’s role in conveying and transforming Christian presence, particularly in communicating Christian truth and knowledge. Summarizing biblical narratives in a common language may not capture the linguistic and cultural intricacies of the original text. One might argue that the Hebrew text offers a more accurate reflection for its intended audience.

Walter J. Ong, in Orality and Literacy: The Technologizing of the Word (1982), discusses the shift from primary oral to literate and later secondary oral (electronic media) forms, significantly impacting how religious texts are interpreted. He suggests that writing allows for the preservation and dissemination of complex theological ideas, which are challenging in primary oral cultures. Ong’s thesis is valuable in understanding the transition from oral to literate mindsets and how this affects translation.

We must recognize, however, that Ong’s distinctions between primary oral, literate, and secondary oral (digital) cultures reflect a literate mindset that may artificially separate oral transmission as simplistic and literate transmission as more nuanced and advanced.

For example, in general, orality is frequently associated with developing economies, perceived as poorer, while developed economies, perceived as more affluent, are credited to their literate prowess and technological advancement. These distinctions, however, raise a critical question: Does technological advancement necessarily lead to a more biblically aware and spiritually responsive society? The connection between technological advancement and spiritual responsiveness is crucial as we explore Christian presence in digital cultures.

Regarding Scripture, William J. Abraham, in Canon and Criterion in Christian Theology, asserts that Scripture is not a criterion for truth but a means of grace. Scripture, therefore, is not in competition with rational criteria, which are closely tied to the post-Enlightenment emphasis on rationality and intellectual capacity as a more legitimate means of reasoning than oral forms of rationality, the key here being that both literate and oral forms are equally justifiable measures and means for human rationality Abraham highlights that Scripture’s authority lies in its “soteriological intent” rather than its function as a rational criterion.⁵

On a cosmic level, the Word of God is timeless and relevant across generations.  God reveals Godself in Scripture, and what God pronounced long ago remains pertinent today. To reiterate, “truth is always a synthesis of applying the universal concepts of our understanding with the phenomena of human experience.”⁶

When it comes to the technologizing of the Word of God, therefore, our efforts to synthesize and translate “timeless” or spiritual truths must be mindful of the cultural and technological contexts we inhabit. In an “always on” culture of technological mediation our task is to ensure that biblical  truths are faithfully communicated while engaging the complexities of digital life.

Creativity as Moral-Ethical Axiology

The argument presented here opens the door to reconsider how translating Christian presence across cultures mirrors the challenges of linguistic translation. From a theology of creativity perspective, all technologies embody their creators’ cultures—the feelings, beliefs, and values. Thus, how people use, think, and interact with technology reflects their presence, making them technologists who shape and sustain cultures.

The technology in the story of 1 Samuel 4, such as the Ark of the Covenant, also has a history rooted in the specific contexts of its creators. Unlike the Creator God, who brought forth creation from within God’s creative presence, human technologies are shaped by human historical and cultural circumstances where history needs to be understood and interpreted at a cosmic level.

The Ark was an earthly manifestation of God’s presence among His people. However, the Israelites failed to recognize that the Ark, as a technology, embodied the living presence of the Holy God; it was not just a tool for victory. Their misunderstanding led to devastating consequences, emphasizing that technological design in God’s mission cannot be merely transactional or utilitarian, as significant as utility and “ROI” (return on investment) might seem.

Human technologies may be understood as expressive forms of human design, reflecting the divine image imprinted upon humanity (Gen. 1:26). From a theology of creativity perspective, there is a dynamic and mutual relationship between creator and creation and thereby all technological designs have implications for a community’s ultimate well-being (John 3:16). We will return to the idea of humans as unique technologies of God later. For now, the explicit and implicit creative coherence between God, humans, and the resulting technology carries serious ethical implications for the “Christian” presence, regardless of who manufactures the technologies, whether Christians or others.

Finally, humans bear responsibility to the world and God for the technologies they create. Christians, especially those who consider themselves priests, are called to live as “living stones…a holy priesthood,” offering spiritual sacrifices acceptable to God (1 Pet. 2:5). Evaluating technology’s role in mediating Christian presence requires careful consideration of how it transforms humanity from one state of being to another in Christ.

Theological Considerations for Online Media Environments

As we consider Christian presence through technology, we should actively apply the guiding principle from creative theology that emphasizes the coherence and correspondence between the Creator and creation. God created the heavens and the earth, and all things have their life-source in God. The creative coherence and correspondence principle is reflected in Paul’s address at the Areopagus, where he challenges the Athenian focus on innovation for its own sake that prioritized novelty over depth and transformation.

Paul critiques the Athenian practice of worshiping images formed by human art and imagination, pointing out that such expressions, while culturally acceptable, fall short of worshiping the Creator. The Greek word “techne,” often translated as “art,” shares roots with “technology,” highlighting the reality that human creations, while skilled, must align with divine standards. Paul argues for a technology—aligned with the art and imagination of God—that genuinely honors the Creator.

While Paul does not explicitly reference the events of 1 Samuel 4, his message is clear: discerning technology’s proper place and potential in the world (in Paul’s case, the material construction of an “unknown God”) is essential for those seeking to embody Christian presence in the world faithfully. Extrapolating from Paul’s exhortation, we can identify several vital insights for our negotiation of Christian online presence:

1. We must have an ethical and moral awareness that is rooted in Christ, which distinguishes Christian practices from those of other belief systems. 
2. We must desire to learn and embrace what pleases Christ in our technological engagements.
3. We must share a deep knowledge of God’s Word, which serves as a guide for our interactions with technology and the technologizing of the Word.
4. We must commit to turn away from improper online habits.

Concluding Thoughts

The symbolic universe created by technology as a mediator of human intent and purpose is attested to by media guru Marshall McLuhan.

First, according to McLuhan, technology as a medium also serves as the message (“the medium is the message”). McLuhan conflated the conceptual distinction between medium and message. It’s not that the message is the main content and the medium, or technology for us, merely transports the central part or message to where it needs to go. Instead, message and medium are intrinsically a part of each other. 

For example, as ministers, we tend to spend an excessive amount of time crafting the verbal content for a sermon and give little thought to what delivery ought to be like to create deep-level engagement for the audience. The attention spans, imaginations, and symbolic universes of young digital natives from diverse cultures often require different forms and frequencies of data to cultivate deep-level awareness and a desire to learn the way of Christ than what most churches, particularly in the Global North, currently provide. The need for these changes has become especially pronounced in the last ten years, particularly in the context of post-COVID and secondary oral (digital) environments. Forty-minute sermons are good in and of themselves. But how can we more effectively reach our audiences through the mediums that they identify with, in the digital worlds that they inhabit (Prov. 8:31), so they can better encounter  the essence of the Gospel message, who is Christ? Each specific medium should convey what may not be communicated through traditional forms.

Second, “any technology gradually creates a totally new human environment” whereby these new environments “are not passive wrappings but active processes.”⁷ Recollecting McLuhan’s media ecology, according to Griffin, et al., “a medium affects humans because we partake of it over and over until it becomes an extension of ourselves…. Like a blind man who begins to develop a heightened sense of hearing, society is shaped in accordance with the dominant medium of the day.”⁸

Extrapolating a theology of technology from Griffin’s statement above, we can see that for Christians, “the dominant medium of the day” is the Body of Christ of whom we partake daily. Griffin’s statement above draws attention to the interconnectedness of media as an intrinsic part of the larger ecosystem of human social consciousness, a foundational aspect of how Christian presence may be understood in the context of the emerging new media economy. What could such heightened interconnectedness mean for the global church? The emergent new media economy, with Christ as its “CTO” (Chief Technology Officer), offers unprecedented global opportunities for churches and ministries to share resources, generously support one another, collaborate, and be present in distinctive ways.

What mindsets and heart transformations will help us to step outside of our silos (brands, denominations, and theologies) to serve the larger purposes of Christ in our world? Here again, the creative arts offer us an open door to create with one another, including those from other worldviews and faith perspectives, even as we engage in mission to the other.

Third, from a theology of creativity perspective, technology is not just a human creation; it offers potential to reflect the creative nature of God. All created things, including technology, are held together by Christ (Col. 1:17), which raises vital questions concerning: (1) How can Christians maintain meaningful physical presence while leveraging digital technologies to fulfill their missional purpose? This idea involves more than broadcasting the message; it invites the creation of technological spaces by which diverse peoples and segments of a given context are empowered to leverage their gifts and calling in Christ for mission. (2) The challenge of crafting and communicating biblical truths across ever-evolving digital mediums. If the “medium is the message,” then the challenge of translating the message for specific audiences will involve more than weekly connections but also intimate and personal social dynamics (for example, accountability, vulnerability, hospitality, and trust) that deepen the public life of the community in the way of Jesus Christ.

Additionally, every aspect of creation, from nature to technology, holds inherent creative dignity, not merely for its utility but because it is crafted for God’s sovereign purposes (whether humanly intended or not), ultimately realized in Christ, the Pantokrator—Christ the sovereign ruler governs the world that He created in conjunction with the Father and the Holy Spirit. The dynamic relationship between creators and their creations underscores a fundamental principle of theological creativity: the dynamic coherence and mutual influence between humans, their technologies, and their created worlds. Therefore, a theology of creativity must ask: How can we ensure that our technological advancements contribute to the flourishing of all creation? What responsibilities do we have to ensure that our technologies foster a deeper understanding of biblical truths and more profound spiritual responsiveness in ourselves and others?

Finally, the ultimate technology is every person, epitomized by the person of Jesus Christ.⁹ The gift of creativity is for all, not merely professional creators or artists. All people and creation naturally participate in Christ’s creative process in different degrees, postures, and states of being. The creatio Dei, or creativity of God, includes the process of creation, the product being made, and the usage and feedback of the product (the entire mediation process). All these aspects are part of a larger, generative, creative ecosystem with the Triune God at the center of, and in, and through it all.

Jesus perfectly embodied the message he came to deliver, uniting the divine and human in His person. Even McLuhan remarked, “In Jesus Christ, there is no distance or separation between the medium and the message: it is the one case where we can say that the medium and the message are fully one and the same.”¹⁰ So, let it be for us as we join Christ and invite others to share in the journey to learn to be more Christlike amid the emerging new media spaces for gospel mission.

Endnotes

1. Uday Mark Balasundaram, “Creative Methodologies and New Media Ecologies,” Liturgy 38, no. 4 (2023): 71-84. https://doi.org/10.1080/0458063X.2023.2259763.
2. Raimon Panikkar, Christophany: The Fullness of Man, Faith Meets Faith Series, trans. Alfred DiLascia (Maryknoll, NY: Orbis Books, 2004), 146.
3. For more on this, see, Uday Balasundaram, “Creatio Dei: Reimagining Christian Mission in the Context of the Creativity of God,” SAIACS Journal, 2019.
4. “Technology,” New World Encyclopedia, https://www.newworldencyclopedia.org/entry/Technology.
5. William J. Abraham, Canon and Criterion in Christian Theology: From the Fathers to Feminism (New York: Oxford University Press, 2002).
6. Lawrence Wood, Theology as History and Hermeneutics: A Post-Critical Conversation with Contemporary Theology (Lexington, KY: Emeth Press, 2005), 2.
7. Marshall McLuhan, Understanding Media: The Extensions of Man (Berkeley, CA: Gingko Press), 7.
8. Em Griffin, et al., A first look at communication theory (New York, NY: McGraw-Hill), 3.
9. While biblical texts do not directly equate Jesus with techne, scholarly work has illuminated how Jesus’ life, teachings, and theological significance intersect with concepts of craftsmanship, skill, and creative agency associated with techne. See, Craig Detweiler, iGods: How Technology Shapes Our Spiritual and Social Lives, (Grand Rapids, MI: Brazos Press, 2013); Gerald Hiestand et al, eds. Technē: Christian Visions of Technology, The Center for Pastor Theologian Series (Cascade Books, 2022).
10. “100 Years of McLuhan, Medium and Message,” McLuhan Galaxy, https://mcluhangalaxy.wordpress.com/2011/07/15/100-years-of-mcluhan-medium-and-message.