By Nithin Monteiro SJ
This article was first published in DNC Times, a magazine run by Jesuit Scholastics at De Nobili College, Pune
The technology of faith and faith in technology have grown side by side, becoming an interface for transcendence—call it mysticism or transhumanism. Technology and Faith are interfaces between divinity (superhumanity) and humanity. Consider the core metaphor of our salvation- the cross. It is a technology of faith and yet a technological product that we consider sacred. The copper serpent in the Old Testament and the cross in the New Testament stand tall as examples of the salvific value placed in technological artefacts—faith in technology. Moreover, technological artefacts throughout history have also helped faith progress worldwide. From the printing press to the internet, innovation has disrupted faith, leading to creative reforms that have rediscovered Jesus and his message.
This disruption is also a phase of what I call a ‘sacred discomfort.’ It is sacred because it’s a phase of continued rediscovering of faith in God through the Church and its sacraments. It is a discomfort because it simultaneously destroys, constructs, adulterates, purifies, and redefines the practice of faith. With the advent of Artificial Intelligence, we are at the cusp of such a sacred discomfort. As Jesuits, who were once known to be the masters of the heart, can we transform this sacred discomfort into a Kairos moment?
The pandemic and emerging technologies have aided the careening of spiritual practices in the virtual space. From streaming sermons to masses, broadcasting the word of God to short videos, virtual churches (e.g., VR Church) to virtual pilgrimages, and Religious Large Language Models (LLMs) (e.g., BibleGPT, JesusAI), mobile games and wearable gadgets (JC Go, Click To Pray eRosary) to robot priests (e.g., BlessU-2, SanTO, Mindar) spiritual practices have gone digital. This phenomenon has been referred to as Digital Spirituality (DS). Many consider it a code, a way of life or a framework to find transcendence, interconnectedness, meaning and innerness using ‘virtual space’ as a medium. Popular mechanisms of DS include virtualising prayer, remixing sacred rituals, and gamifying sacramentals such as rosaries and blessings. It is fueled by content that is digital, snackable, accessible, animated and, in some cases, immersive.
Many claim that using the virtual medium connects disparate communities to God. Others insist that DS offers novel opportunities to experience a personalised (customised?) God. A few emphasise the accessibility of God at one’s fingertips. Given the traction DS has received in the public sphere, the Church and many religious orders, including the Society of Jesus, are going digital to cater to the spiritual needs of the faithful. While it is a good sign of progress, there must be more evidence of its positive contribution to spiritual growth. In addition, monetising spiritual content reinforces a capitalist co-option of wellness. Tech gurus, self-styled god-people, naïve priests and nuns reduce ‘spirituality’ to neo-liberal hyper-individualistic ideas of self-improvement through a daily dose of ‘dopamine’ intake in the virtual space. Concerns about using AI in extracting ‘intimate data’ and recommender systems to nudge users towards spiritual choices that aid ‘businesses’ are emerging. A naïve embrace of digital spirituality only puts God on the market.
As socio-ethical issues arise, Jesuits must act quickly. Entering the discourse on DS is the initial step. It all begins by asking the fundamental questions: what is the end goal of digital spirituality? Is it just the use of the virtual space for proselytisation? Or is it just a trend we wish to follow? If one of the two is the case, it’s superficial and does no good to the spiritual accompaniment of the faithful. I suggest an invitation, reminder, call and request.
Firstly, an invitation to Jesuit philosophers and theologians. We badly need a ‘network theology’ for the infosphere. The shift from an exclusive focus on ‘transcendence’ to ‘inclusive immersion’ is the need of the hour. This networked theology needs to direct us to a God who is not high ‘above’ or a God ‘inside’ who needs to be searched, but to a God in the networked relations of our embodied and virtual lives who needs to be connected to. Monotheism, or the axial religion, and enlightenment or progress provided the explanatory framework for the agricultural and industrial ages, respectively. Jesuit philosophers should also work on metaphysical frameworks that provide an explanatory framework for the information age.
Secondly, a reminder to Jesuit leaders. The digital is a networked sphere. It is open, flexible and ready to change for the better. AI, blockchain technology, and other emerging technologies are products of constant resistance to hierarchy, monopoly, conformity, centralisation and concentration of power. If your ideas are outdated, if you cannot reimagine the future, if you insist on conformity, if you disregard the fundamental processes of the Society or emphasise factory production of the young, say a big ‘no’ to lead. Please remember, ‘fish rots from the head.’
Thirdly, a call for Jesuit educators, activists, formators and retreat preachers. Integrate digital and AI literacy into everything we do in our institutions and centres. Let them become laboratories for a hopeful future fueled by futuristic technologies.
Finally, a request to every Jesuit—young and old. Let us be disruptive innovators. Jesus was a disruptive innovator. He rocked the boat for good reasons. He innovated ways to access a loving God. He let go of oppressive traditions and rituals. Consider Ignatius, another disruptive innovator. His innovative spiritual exercises and the idea of discernment were so radical that they were doubted to be heretical. Recently, Pope Francis, another disruptive innovator, keeps bringing together people from all walks of life to deliberate and protect our common home. Through his lifestyle, exhortations and writings, he keeps reforming the idea of the Church for our times. Let’s stand on the shoulders of these giants and other mystics who were disruptive innovators in their ways and reimagine our future.
Digital spirituality is here to stay. Let us follow the Ignatian insight of Tantum Quantum as we embrace the digital to connect with God and relate to our neighbours. If not now, when, and if not us, then who?