Steve Callahan was lost at sea in a little rubber raft for 76 days somewhere between Africa and the Caribbean. A boating accident left Callahan emaciated and dazed. But he managed to construct a sextant out of pencils. Against all odds, using this crude navigational tool, he was then able to roughly discern his location, catch the right current, and drift to safety. He understood fixed realities in the universe—this saved him.
Most of us have no need to navigate our way at sea using the stars. However, we are called to faithfully navigate the Christian life. To do that we must understand fixed realities. But the development of technology seems to threaten many things we once thought were fixed. Things we consider essential today were considered sci-fi less than 50 years ago. Innovation in the last 20 years has increased at an exponential rate. Signs portend this rapid pace of change will only increase.
As Tony Reinke writes in God, Technology, and the Christian Life, “Many Christians are perplexed about modern technology.” Whether it’s Flappy Bird, TikTok, artificial intelligence, or biological engineering, the world of technology can be confusing. The problem, however, is when our bewilderment leads to fear and causes us to doubt the God who is in control of all things.
-Ology of Technology
More than simply a “how-to” book for better technology use, this is a book about God. Or as Reinke says, this is his -ology of technology (30). His previous books 12 Ways Your Phone Is Changing You and Competing Spectacles focused primarily on our interaction with technology. In this book, Reinke moves beyond instruction for wise technology use and instead provides a theological framework to think about technology more clearly.
Many authors seek to answer the question, “How should we relate to our technology?” Instead Reinke asks, “How does God relate to our technology?” He explains how God ordains and directs every part of the universe from the largest galaxy to the smallest atom: “God powers all things and turns all things according to his governance and design. The whole machine of God’s providence works to a single, unified end according to God’s plan, his glory, and his people’s eternal joy” (57). God sees every detail of our lives and every corner of Silicon Valley.
Blacksmith and the Ravager
God sees every detail of our lives and every corner of Silicon Valley.
God’s providence is sometimes clear while other times difficult to grasp. It’s easy to see God’s providence in the birth of a child. It’s hard to see it in the ethical tensions of cloning or DNA construction in vitro. As Reinke points out, it can seem like we’re on a rollercoaster carelessly racing toward greater and greater discoveries with no apparent purpose or end. Often our innovation outpaces our ethics. “Life in a fallen world means that our ethics will never catch up to tech’s latest possibilities” (241), he writes.
Yet, the Bible remains clear that the unchanging God is actively present in all of our technological efforts. He is sovereign over both the blacksmith and the ravager (Isa. 54:16–17). God is ubiquitous in all of mankind’s brilliant breakthroughs and dubious discoveries. He isn’t distant from the world he created; he is active in it. “God directs each king and kingdom on earth by directing the king’s native desires, his free-will,” and as Reinke goes on to say, “This is true for every king and for every power player in Silicon Valley” (55).
God doesn’t govern merely by causing seasons to change or by moving stars across the sky. His sovereignty is more personal than that. He governs through the wills and desires of men. Reinke explains, “God’s sovereignty is most commonly demonstrated, not in contradicting human free will, but in working through human free will. He governs the creatures by governing their appetites, their wants. Sword makers want to be sword makers. Ravagers want to be ravagers” (54).
The implications of this are clear. If God sovereignly directs the universe such that he knows when a sparrow falls, you can trust that your future is held by One who loves and cares for you. Reinke says, “Our most powerful innovators exist by divine appointment” (65). We see this most clearly in the death of Jesus. He writes, “It was through metal technology that a blacksmith forged three long metal spikes and a sledge. And a ravager took these innovations and employed them to kill the author of life himself” (61).
We may not understand why God allows evil to continue in the world, but we do know that the most evil act in all of history was ordained by God (Isa. 53:10). The greatest display of God’s providence required the most wicked act. God’s glory shines most brightly in the darkness because God’s glory shines most brightly in the cross.
On Boats and Towers
But God’s providence does not abrogate man’s responsibility. Reinke writes, “Yes. Not one sparrow falls dead from the sky apart from God’s will and timing. But if we find a pile of sparrows under a wind turbine, we should launch an environmental inquiry” (249). Tar can be used to pitch an ark (Gen. 6:14) or it can be used to build towers to the sky (Gen. 11:3) (291). “The same bucket of tar can be used to build our trust in God or to build towers of unbelief” (291). It has always been true that technology has inherent potential for good or evil. As Reinke explains, “The inherent sinfulness or virtue of a technology is often vague until an actor wields the tool with intent” (70). He points out that these “innovations don’t actually raise new questions; they call for greater clarity about old priorities” (242).
Even if our worst dystopian dreams come true, even if artificial intelligence devastates the job market, God is still in control.
Even if our worst dystopian dreams come true, even if artificial intelligence devastates the job market, God is still in control. His plan is still perfect. God’s purposes are fixed realities that will guide us in an ever-changing world. Reinke writes, “As the technium grows beyond the church’s control, we must trust in the living God of the universe who governs all things” (295).
There is still work to do. As Reinke says, “We critique tech because tech does not self-critique” (242). This requires greater clarity about old priorities (242). God, Technology, and the Christian Life is a great start. This book pushes us to look to the unchanging One who created, sustains, and governs the universe by the word of his power. Reinke invites us to attend to God’s purposes—only these will clarify our priorities.
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