Experiencing God in Cyberspace: The Role of ... · 1Amanda Jane Moseley, A Theology of...

Scientia Bedista, Vol. 4, March 2017

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Experiencing God in Cyberspace: The Role of Cybertechnology

in Doing Theology

Joseph V. Macalanggan

Abstract

he power and the influence of information technology are ubiquitous. In the early 21st

century the use of the internet easily expanded from business to private and government institutions to the educational institutions particularly for library research. One can see

how the influence and role of information technology grew in the life of the people most

especially among the youth. The Church was initially worried about how this would affect the

faith of the people. Technology has seemingly become one of man’s basic needs. This has a great

implication in the field of theology. Tensions between the two have arisen due to the way in

which technology is often seen to replace or transform theology. The boundary between the

sacred and the secular has become increasingly blurred as technology1 influenced the domain of

theology. The advancement of technology and technology’s relevance for theologians are not

new phenomena,2 this journal article is basically for the purpose of presenting the role of

technology in doing theology. This article will explore how cybertechnology can be a means for

theological discussion and a tool to search for truth about God. In addition, it will also explore

if digital transcendence can truly happen in the cyberworld with a God who signs in and signs

out in cyberspace.

Keywords: God in the Cyberspace, Cybertheology,, Cybertranscendence, God Signing In, God Signing Out

s generous distributors of God’s manifold grace, put your gifts at the service of one another, each in the

measure he has received. The one who speaks is to deliver God’s message. The one who serves is to do

it with the strength provided by God. Thus, in all of you God is to be glorified through Jesus Christ,

(1Peter 4:10-11a). The 21st century Church had never failed in her duty to remind the faithful of their moral

obligation and responsibility to one another. She is supportive of the progress and development of the human

person generally including innovations, discoveries, and inventions that the faithful produce in various field of

learnings.

Among the wonderful technological discoveries which men of talent, especially in the present era,

have made with God's help, the Church welcomes and promotes with special interest those which

1Amanda Jane Moseley, A Theology of Interconnectivity: Buber, Dialogue and Cyberspace, submitted for the award of

Doctor of Philosophy, School of European Culture and Languages, University of Kent, 2015, PDF, p7

2 Joseph F. Duggan, Intersections Between Technologies and Religions: The Next Generation, Journal of Technology,

Theology and Religion,PDF 2, [email protected])

T

A

mailto:[email protected])


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have a most direct relation to men's minds and which have uncovered new avenues of

communicating most readily news, views and teachings of every sort. (1).3

Yet clearly like Peter, the Church always reminds her faithful that whatever progress and

development man can do, these gifts should be for the glory of God and placed at the service of others

i.e., for man’s good. We have to acknowledge that we are already living in the technological world, and

accept the fact that technology exerts considerable control over our way of life. Many people regardless

of their age know how to use and manipulate technological gadgets. David Lochhead in his address to

at the third CAMCON (Computer Applications for Ministry Conference), in Detroit, Michigan in May

1988, described the feeling of delight one could have when he is in possession of a computer. He alludes

to this experience as an attraction to the magic of the computer.4 Lochhead further describes the sense

of power 5 that a person can have in the use of technology. Whether we accept what Lochhead is saying

as truth or not, we who are living in this era of modern technology should be analytical and critical in

the use of technology. The Church always reminds us that all who, of their own free choice, make use

of these media of communications as readers, viewers or listeners have special moral obligations (9).6

She even reiterates the role of pastors on their obligations to remind the faithful that the use of social

media communication or any of these technologies should aide and further their salvation and perfection

as well as that of the entire human family (3).7 The Church would want to maximize the use of these

technological developments to further the plan of God in the Person of Jesus for the salvation of men.

The Church would feel guilty before the Lord if she did not utilize these powerful means that human

skill is daily rendering more perfect. It is through them that she proclaims 'from the housetops' the

message of which she is the depositary" (Evangelii Nuntiandi, 45).8 What would be the better way but

to use these technologies as a tool to make the faithful encounter God. The Church by all means has the

moral responsibilities and duties to proclaim and announce the Good News of salvation. She is offered

3Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by his Holiness on

December 4, 1963, PDF

4David Lochead, The Magical Computer, lectures given to SACEM Annual meeting, Fort Worth, TX, January 1997,

http://www.religion-research.org/lrtc /tdws.htm , PDF

5Ibid

6 Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by his Holiness on


7Ibid

8 The Holy See, Message of the Holy Father John Paul II for the 24th World Communication Day, The Christian Message

in a Computer Culture, PDF, p3


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further means of fulfilling here mission9 also with the help of the media of social communication and to

instruct men in their proper use (3).10

Media of social communication has been part of the peoples lives especially in men’s social

dimension. It would be good if the Church could integrate theology and technology and help the faithful

encounter God in the use of cybertechnology. The Church’s traditional customs and rituals gradually

diminishing its appeal and taste among teenagers and young adults, that going to the Church to celebrate

Mass becomes functionary and obligatory rather than a real celebration with the Lord. If in any case we

find them participating in any religious processions or religious celebrations, it is for fun and to enjoy

the company of their friends rather than to enter into the spirit of the religious celebration. Countless

young men and women spend long periods of time in cyberspace. They even have more time browsing

in different websites and their social media accounts than time with their family, in the church, or in

prayer. Young people are readily adapting to the computer culture and its "language". This may surely

a cause for satisfaction11 such that young people are now so attached to it. Guest speaker Deacon Harold

Burke-Sivers, in his talk about God in the Wired World shared that children nowadays are becoming

more independent due to the influence of technology. According to him, teenagers don't want to be

taught anymore since they believe that they can do things by themselves. He says this is wrong because

technology can in fact enslave and frustrate them. He further added that such enslavement results in an

ignorance about reading body languages or signs. 12 There is the danger of a breakdown in real

communication.

Furthermore, it seems that the boundary between the sacred and the secular has become

increasingly blurred as technology has been viewed almost as a god itself. 13 As god, people believe that

technology can supply them with everything that they need, and people are unaware that they are being

controlled by technology. The spell that computers seem to cast on us14 is so strong that the hold it has

on us is too difficult to break particularly in its hold towards young men. But St. John Paul II sees hope

in young men, in fact in his message during the 24th World Day Communication and citing the encyclical

Communion et Progressio, encourages us to trust our young men. John Paul II reminds us that they have

the advantage of growing up with the new developments, and it will be their duty to employ these new

9Ibid p2

10Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by his Holiness on




12 Deacon, Harold Burke-Sivers, guest speaker on God in the Wired World, held on November 18, 2016, at Sylvia P. Lina

Theater, De La Salle Santiago Zobel School, Alabang

13 Amanda Jane Moseley, A Theology of Interconnectivity: Buber, Dialogue and Cyberspace, submitted for the award of

Doctor of Philosophy, School of European Culture and Languages, University of Kent, 2015, PDF, p7

14 David Lochead, The Magical Computer, lectures given to SACEM Annual meeting, Fort Worth, TX, January 1997,

http://www.religion-research.org/lrtc /tdws.htm , PDF


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instruments for a wider and more intense dialogue among the diverse races and classes who share this

"shrinking globe". It falls to them to search out ways in which the new systems of data conservation and

exchange can be used to assist in promoting greater universal justice, greater respect for human rights,

a healthy development for all individuals and peoples, and the freedoms essential for a fully human

life.15 However, this paper will argue that the use of technology still requires proper guidance and

supervision from parents and from the Church, because values and the exercise of virtues are learned

through human interaction.

Man’s fascination with the use of technology can be alluded to in the Old Testament event of the

Tower of Babel, where people were amazed with the result of their work. Blinded by their pride because

of their achievement, the people desired to reach heaven and replace God Himself. The Tower of Babel

in fact was a product of man’s ingenuity, and by the creation of the tower man was able to realize his

capacity for greatness. Nevertheless, man’s capacity for greatness does not make him independent from

God or equal to God. The danger of modern technology is that man may forget that although

technological development was a product of human hands, everything that men produce should be

enjoyed and benefited by all and used to glorify the Creator. Our fidelity to such a purpose makes us

worthy stewards of God’s gifts. The Church recognizes the danger of technology and is watchful of its

progress, because without proper guidance and the correct use of it, men can employ these media

contrary to the plan of the Creator and to their own loss (2).16 It would be a fatal error to consider

cyberspace, which is outside of reality, for more than what it is. At first sight men’s temptation to view

cyberspace as a real word is understandable, since we think and even rationalize this misconception will

not endanger us. However, in observing Internet use and the motivations guiding many users, we can

assess the enjoyment experienced in building up this false world and the intention of creating a new

cyber- Babel.17 The users’ power to manipulate and to create a false or real identity in the use of his

social media account is under his own control. He has the choice to deceive others or to be honest.

Creating a false identity can be a form of scapegoating from the painful reality the users are trying to

avoid, a self-defeating way of confronting his loneliness that can be intensified because he will be

content in isolating himself from others. With man’s capacity to create, he uses these machines to create

his own image. With the intimacy that exists between man and his creations, he is constantly being

recreated in the image of his creation.

We integrate our technologies into even the most spiritual dimensions of our lives. It is not only

our material environment that is transformed by our machinery. We take our technology into the deepest

recesses of our souls. Our view of reality, our structures of meaning, our sense of identity - all are

touched and transformed by the technologies which we have allowed to mediate between ourselves and





17Tamas Kodacsy, Virtual World and Virtual Theology in Cyberspace, this paper was prepared for Science and Religion:

Global Perspective, June 4-8, 2005, in Philadelphia PA, USA, a program of the Metanexus Institute (www.metanexus.net),

PDF,

http://www.metanexus.net)/


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our world. We create machines in our own image and they, in turn, recreate us in theirs.18 For this reason

the Church especially its pastors should hasten, to fulfill their duty in this respect, one which is intimately

linked with their ordinary preaching responsibility. The laity, too, who have something to do with the

use of these media, and should endeavor to bear witness to Christ.19 Only in this way can we help each

other grow in our faith as we participate in the Church’s mission in bringing all closer to God.

God in the Cyberspace:

Since humans are by nature incapable of knowing God as God knows, if there is to be

communion between God and humanity, God must communicate through the structures of human

knowing, and everything known by humankind.20 Cyberspace is known to man and to be a product of

human hands, which in different aspects can also be used as a tool in encountering God. The Church

recognizes that as the wisdom and insights of past years teach us that God can speak to humanity

according to the culture proper to each age,21 and we undeniably recognize that we are now living at the

age of digital technology, which can be used by God to reveal his glory. With the right motivation and

guidance from the ministers of the Church and from the theologians, cybertechnology can be

transformed into an avenue where the person can experience and encounter God. The Church believes

and supports that the first proclamation, catechesis or the further deepening of faith cannot do without

the means of social communication, which could be enhanced with the advent of cyberspace. “The

Church would feel guilty before the Lord if she did not utilize these powerful means that human skill is

daily rendering more perfect. It is through them that she proclaims 'from the housetops' the message of

which she is the depositary" (Evangelii Nuntiandi, 45).” 22 The powerful influence of social

communication can allow the person to encounter God in variety of ways. It is God who bestows upon

man intelligence. Humanity receives the vocation from God to recreate the universe23 and make it

according to the plan of God. In this sense, we can argue that the use of cybertechnology is part of God’s

mandate in Genesis for man to cooperate in perfecting creation24 and to allow each person to experience

18 David Lochhead, Theology in a Digital World, Technology and Interpretation: A Footnote to McLuhan, Copyright©

1991 David Lochead, PDF



20 Paula Jean Miller, FSE, Technology and the Theology of Earthly Realities in M.D. Chenu, Chicago Studies Volume 40,

November 1, 2001, Liturgy Training Publications, 1800 North Hermitage Avenue, Chicago Illinois 60622-1101, Copyright

© 2001 Civitas Dei Foundation, p301

21The Holy See, Message of the Holy Father John Paul II for the 24th World Communication Day, The Christian Message

in a Computer Culture, PDF p2

22Ibid p3




24 Ibid 303


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in -made constructions the kingdom of God.25 On our own we do not have this capacity to divinize our

work, but since it was God who made us and called us to continue His work on earth, God in return

divinizes humanity and humankind humanizes creation.26 This is so that we will see how God works

and how he uses the works of human hands.

Work in fact is the meeting point between humanity and the universe, between spirit and matter,27

and by allowing ourselves to be used by God through the works of our hands, God himself is present as

He marvels in our work. For by the work of the social body, creation is humanized, and through the

work of grace the social body is divinized, it is then formed as the Body of Christ.28 This body must

work together with one goal: to help each member to grow in faith and build a community where

everyone is welcome and treated as an equal. We could do this if we feel and realize that we are

connected with each other though geographically we may be distant with others. This is where the

usefulness of cybertechnology comes in for it can bridge the distances between us. Although we are

employing virtual reality in our connectedness in the use of cyberspace, this is still beneficial because

we can still somehow express to another our utmost love and care.

In this regard, we can also argue and even propose that by the use of cybertechnology one can

share God to others using a variety of ways. Take Facebook for example. We can share to our friend’s

scriptural quotes that we think they need at that particular moment, or upload to their social media

account short Christian videos that will remind them of God’s love. I often hear from friends that it was

really timely when they received text messages from their friends who lighten up and brighten their day.

They needed a reminder in the midst of their distress how much they are loved and cared for, not only

by their friends, but by God Himself. In fact, I myself had experienced this and found the courage and

the assurance I needed to continue moving on despite my current difficulty.

With these scenarios, I would argue that, if we can uplift others in the use of our mobile phones,

how much spiritual growth or depth can we inspire if we only know how to maximize the use of social

media communication. The Catholic author Richard Rohr captures the shift in his description of spiritual

practices: One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual,

in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral

achievement contests, which are seldom achieved anyway… We do not think ourselves into new ways

of living, we live ourselves into new ways of thinking… The most courageous thing we will ever do is

to bear humbly the mystery of our own reality.29 God is the God of possibilities. In fact, our faith would

tell us that He will do and would use everything just to reach out to us. Paula Jean Marie FSE, in her

25Ibid

26Ibid

27Ibid

28Ibid 305

29 Philip Clayton, Theology and the Church After Google, The Princeton Theological Review, Volume XVII, No. 2, Issue

43, Fall 2010, www.princetontheologicalreview.org PDF

http://www.princetontheologicalreview.org/


115

article told us about the significance of incarnation. According to her the incarnation continues to all the

corners of the earth, through all the advances of humanity’s continuing acts of co-creation.30 The

creation of social communication offers people access to literature, drama, music, and art otherwise

unavailable to them, and so promote human development in respect to knowledge and wisdom and

beauty. We speak not only of presentations of classic works and the fruits of scholarship, but also of

wholesome popular entertainment and useful information that draw families together, help people solve

everyday problems, raise the spirits of the sick, shut-ins, and the elderly, and relieve the tedium of life

(9).31 One of the main uses of social media is to inspire as well as to promote the well-being of others.

But if social media can promote human development, then it follows that the use of cybertechnology

can also nourish the spiritual growth and development of the person as well as his relationship with God.

Before the advent of internet and the social media, we had already maximized the use of broadcasting,

telephones even telegraphies in transmitting the word of God, and this had reached countless people in

different places converting many towards belief in God. Cyberspace gives us an impression that God

can be present there. God will also use technology to reveal his glory. Besides, the Gospel of John

reminds us that it is in the nature of man to always seek truth. Jesus saw them following him and said to

them ‘what are you looking for?’ and they reply, “Rabbi, where are you staying? And He replied, Come

and See.’ Like the disciples who walked beside the sea of Galilee, we can be fearless in our searching

and asking Jesus the question.32 They seek and searched for the truth, and once they found Him they

grabbed the opportunity to discover and experience the truth about Him. Jesus certainly allowed them

to encounter and experience God in His person. The Jesus encounter enabled the two to become the

faithful witnesses of Jesus Christ, and even became His disciples who before Jesus ascended into heaven,

received the command to preach the good news to all people. God’s creative power can be revealed in

the cyberculture as its redeeming power is revealed in the person of Jesus.33

Cybertheology

"Cyberspace which is the result of internet has created a revolution in the field of communication

shriveling the concept of global village."34 This is visible in the use of internet websites, social media accounts,

emails and other network sites and blogs which makes communication easier and possible. Geographical distance

is not anymore, a problem in dealing with the use of social communication. We can argue from this point of view

that since the first mission of the Church is the proclamation of the good news of the kingdom of God in the




31 Pontifical Council for Social Communication, Ethics in Communication, PDF

32 Dr. Lavinia Byrne, God in Cyberspace, Media and Theology Project Public Lecture, 2000, PDF

33 David Scott, Christian Faith and the Cyberculture, http://www.religion-research.org/irtc/newsltr/scott.html

34Theology of Cyberspace, Theological Significance of Cyberspace, Live the Fullness of Life,

http://joshysj.blogspot.com/p/theology-of-cyberspace.html, p2

http://www.religion-research.org/irtc/newsltr/scott.html

http://joshysj.blogspot.com/p/theology-of-cyberspace.html


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person of Jesus Christ, the use of internet and cyberspace35 is truly essential to the mission of the Church to

become an effective communicator of that good news. Since God had endowed men the gift of intelligence and

the capability for growth and development, we can surmise that this man-made creation─as the Church also

teaches us─is not only a product of human genius but also great gifts of God and true signs of the times.36 The

Scriptures clearly tells us that God communicates His intention when He created the world when He said.'Let

there be light, and there was light,' (Gen, 1: 3). The entire creation was made possible because God communicates

through Word, and the fullness of God's communication and revelation was fully revealed when the Word became

flesh and lived among us (John 1: 14). Everything that God created He blessed and declared them good: 'God saw

all that He made, and behold, it was very good' (Gen, 1:31). The coming of the Word did not only cause a

revolution in the world, for by the coming of the Word who is God and who revealed Himself to us in the person

of Jesus, saved the entire creation. This was made possible because God communicates His intention to us. "In

many and various ways God spoke of old to our fathers by the prophets; but in these days He has spoken to us by

a Son (Heb 1:1-2). Indeed, all human communication is grounded in the communication among the Father, Son,

and the Spirit.37

The advent of internet which is helping bring about revolutionary changes38 especially in our society,

culture and tradition also affects the faith dimension of the people and their own perception of God and theology.

The Church must help and guide the users of social media communication in the exercise of prudence, right and

moral judgment in the use of the media of social communication. The internet can be used for many good reasons

but it can also be potentially harmful if it is not used properly and rightly. One of the good uses of internet in

theology is the spreading of the word of God in the use of cyberspace. Here we can see how relevant the internet

is in the mission of Church for evangelization, as well as for activities and programs that will help Her faithful

grow in their faith and their understanding of God. In the use of cybertechnology the Church can easily and more

quickly propagate the new evangelization and the traditional missionary work Ad Gentes, catechesis and other

kinds of education, news information, apologetics, governance and administration and some forms of pastoral

counseling and spiritual direction.39 The church encyclical Inter Mirifica on the decree on the media of social

communication, teaches us clearly that the Church since it was founded by Christ our Lord to bear salvation to

all men and thus is obliged to preach the Gospel, considers it one of its duties to announce the Good News of

salvation also with the help of the media of social communication and to instruct men in their proper use (Inter

Mirifica #3). The Church in communicating her message to her faithful in the use of cybertechnology, must be

faithful and fully conscious on the nature of what is communicated,40 for if not the faithful may not only benefit

35 Ibid p4

36 Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by Holiness on


37 Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by Holiness

on December 4, 1963, PDF

38 Theology of Cyberspace, Theological Significance of Cyberspace, Live the Fullness of Life,


39 Ibid

40 Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by Holiness

on December 4, 1963, PDF



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from what is communicated but can also be possibly misled given the special character of each of these media.41

Pastoral care is still needed when the Church employs the use of this modern technology.

There are some Catholic priests who create their own social media accounts or blogs and websites,

making their homilies and theological reflections available to all yet they must be conscious of the pastoral needs

and concerns in order to make good use of cyberspace.42 By doing this, the Church enriches peoples' lives and

faith and even bring others back to the Church especially those who are no longer active, those who have lost

their faith and confidence, as well as those who have turned their backs on the church entirely. We cannot deny

the great influence of the social media on the lives of the people today, and by using this technology in teaching

and spreading the good news of Jesus Christ, many people’s lives will be greatly enriched.43 For the use of social

media of communication can carry news and information about religious events, ideas, and personalities; they

serve as vehicles for evangelization and catechesis. Day in and day out, they provide inspiration, encouragement,

and opportunities for worship especially to persons confined to their homes or institutions. 44 Most people

nowadays spend most of their time in the internet with their computer and other technological gadgets like iPad,

Tablet, mobile phones, rather than to spend their time with their families. We see children, teenagers and even

adults who are too much attached and dependent on the use of their gadgets and mobile phones. They become too

preoccupied with the use of these gadgets that they don't bother to care about each other as family members, as

friends, and as neighbors anymore.

In this era of computer and technology, we can ask ourselves, where does God fit in this and what is the

use and relevance of theology on this computer age? Dr. Lavinia Byrne in her lecture article, "God in Cyberspace"

suggested an answer to this question. She believed that man has the capacity to evaluate and assess human

progress without endangering our humanity and our relationship with God. According to her, we have a template

for evaluating them and their influence. We are able to judge them because we can assess their capacity to respect

personhood, relationship, our faith, and true encounter of God in our community.45 Building our community is

vital for personal growth and development, and one of the best ways for establishing and building a community

is through evangelization. Evangelization should endeavor to deepen the people's understanding of what they see,

hear and read46 especially in their use of social media communication and cyberspace.

There ae many ways to evangelize. This question of "how to evangelize" is permanently relevant, because

the methods of evangelizing vary according to the different circumstances of time, place and culture, and because

41 Ibid

42 Theology of Cyberspace, Theological Significance of Cyberspace, Live the Fullness of Life,


43 Pontifical Council for Social Communications, Ethics in Communication,

44 Ibid (#11)

45 Dr. Lavinia Byrne, God in Cyberspace, Media and Theology Project Public Lecture, 2000, PDF





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they thereby present a certain challenge to our capacity for discovery and adaptation (Evangelii Nuntiandi #40).47

The use of internet does not only evolve in military strategic planning, stereotypical pornographic and commercial

sites, there are religious documents, gospel homilies and theological reflections which are now made available

through the use of different websites, just as forms of religious worship and practice can be done or participated

in the use of internet.48 As we see it now, cybertechnology can further the cause of theology in propagating,

transmitting, communicating as well as educating the people of God as we move into this new cybernetic era of

computer-based communication.49 Ken Bedell in his article, "Technology and Theological Education" believes

that most theological educators continue to have their own faith deepened and developed in the environments of

books and print culture.50 I would argue that there is no difference between the use of cybertechnology and print

books, for as long as the person is open-minded and willing to be formed and guided. There is always a possibility

for this person to grow in his faith. For if the print books of the famous spiritual sages can guide a person to self-

introspection and to God Himself, the use of cybertechnology in theology can also achieve the same, because the

media of social communication are not neutral or passive conduit. 51 Antonio Spadaro in his famous book

"Cybertheology: Thinking about Christianity in the Era of the Net," also expressed his beliefs that if Christians

reflect on the net, it is not only to learn to use it well, but because they are called to help humanity and to

understand the profound significance of the web in God's project, not as an instrument to use, but as an ambience

to inhabit. 52

Cybertranscendence

In his article entitled Living in Virtual Un/Reality, David Lochhead invites his reader to have a feel by

imagining God as a computer programmer. We all know what a computer programmer can do, but in the words

of Lochhead he described a programmer as one who creates worlds in the computer by programming. The

programmer types and it happens, bringing worlds into being ex nihilo – out of nothing.53 Using the story of

47 Apostlolic Exhortation of His Holiness Pope Paul VI, Evangelii Nuntiandi, to the Episcopate, to the Clergy and to all the

Faithful of the Entire World, PDF

48 Sara Johnson, Religion and the Internet, The Techno-Spiritual in Cyberspace, University of Matinoba,

http://www.umatinoba.ca/faculties/arts/anthropology/courses/478/religion.html

49 Wes Avram, Connecting with a Theology of Technology, Copyright © 2016 Yale University, publication of Yale

Divinity School, http://reflections.yale.edu/article/ibelieve-facing-new-media-explosion/connecting-theology-technology

50 Ken Bedell, Technology and Theological Education, presented to School of Theology and Ministry, Seattle University,

http://hirr.hartsem.edu/research/religion_web_links.html

51 Lorne L. Dawson, Cyberspace and Religious Life: Conceptualizing the Concerns and Consequences, a paper

presented at the 2001 International Conference in London. CESNUR Center for Studies on New Religions, April 19-

22, 2001, http://www.cesnur.org/2001/london2001/dawson.html

52 Antonio Spadaro SJ, Cybertheology: thinking about Christianity in the era of the net, a book review written by

Maria Way (researcher on Media and Religion, London) and published on Communication Research Trends, Vol. 31

(2012) no. 3, pp. 37-41, http://www.cyberteologia.it/2012/10/cybertheology-thinking-about-christianity-in-the-era-

of-the-net/

53David Lochhead, Living in Virtual Un/Reality, published in Journal of Theology, Dayton: United Theological

Seminary, Copyright © 1995 David Lochead

http://www.cyberteologia.it/2012/10/cybertheology-thinking-about-christianity-in-the-era-of-the-net/

http://www.cyberteologia.it/2012/10/cybertheology-thinking-about-christianity-in-the-era-of-the-net/

http://www.umatinoba.ca/faculties/arts/anthropology/courses/478/religion.html

http://hirr.hartsem.edu/research/religion_web_links.html

http://www.cesnur.org/2001/london2001/dawson.html

http://reflections.yale.edu/article/ibelieve-facing-new-media-explosion/connecting-theology-technology


119

creation in the book of Genesis, Lochhead associated God with a programmer. Let us think of God as a divine

computer programmer sitting at a keyboard. God types “Light” and light happens. God types “separate light from

darkness and it happens. And as the divine computer program is run, light happens, water happens, dry land

happens, vegetation happens, animals happen, humanity happens.54 The Catholic teaching on creation in the book

of Genesis tells us that God creates through the Word that he utters, but this is not just a simple word as our human

understanding knows it. The Word that God uttered is Jesus, who according to St. John the Evangelist, is the

Word who became flesh and made His dwelling among us. Humanity was transformed because God has made

His dwelling among us. The people concretely experienced transcendence because God had manifested Himself

and made Himself known in the person of Jesus. Besides everything was created because of Jesus Christ.

Everything that was created owes its existence to the person of Jesus. Lochhead’s analogy between the creation

story of Genesis 1 and God as a computer programmer is not then so farfetched,55 because Lochhead believed

that reality happens in response to the word of God.56

Lochhead proposes that the use of cyberspace as a tool in search for God, can indeed facilitate an

experience of or encounter with God for as Barth himself puts it God is able, able to do everything; everything

that is, which as His possibility is a real possibility. God has possibilities - all the possibilities which, as the

confirmation and manifestation of His being, are true possibilities.57

The Angelic Doctor St. Thomas Aquinas teaches us that we can experience and encounter God first and

foremost in His creation. In reflecting upon and contemplating the beauty of creation one can experience the

presence of God, and with the help of divine grace one can reach the level of transcendence. An SVD priest Fr.

Anthony de Luc in his article entitled, “Cybertheology: Theologizing in the Digital Age”, believes that any

theological exercise has to begin first and foremost with reflecting on one’s search for and perception of God.58

Clearly, as a tool and medium for contemplation and meditation, cybertechnology can help a person find God

especially if his intention is clear and his search for God is pure. De Luc also explains that the new context on

immaterial digits of ones and zeroes may give a person important insights on his relationship with God, with his

fellow human beings and with his natural environment.59

Transcendence requires interconnectedness with ourselves, with God and our neighbor. The parable of

the rich man and the poor Lazarus is a concrete teaching of Jesus on the necessity of getting ourselves involved

in the lives of our neighbor, that we should not be indifferent to their needs. Jesus himself told us that we can

encounter him in the least of our brothers and sisters, for whatever we do to our brothers and sisters we do it to

him. The popular musical play Les Mesirables also carries with it the core message of the gospel, for as Jean

54 Ibid

55Ibid

56Ibid

57 David Lochhead, The Magical Computer, address to the third CAMCON, Detroit, MI, May 1998, Copyright © David

Lochhead, 1995

58 St. Joseph Freinademetz Communication Center, Inc, Communicators reflect on the Gospel in Digital Society, a review

by Vince Henry M. Salles, http://www.freinademetzcenter.org/index.php/news-and-information/news/133-communicators-

reflect-on-the-gospel-in-digital-society

59 Ibid


120

Valjean sings his last song, he speaks of the call of Jesus to get involved in the lives of others, for to love another

person is to see the face of God. Cyberspace can be a tool a medium where we can help each other in our search

for God, quoting the words of Singh, Fr. De Luc also believes that the digital world provides a metaphor for God’s

presence and ways of imagining things in a new sense of time and space where digits inform our situation.60

The Letter to the Hebrews tells us that ‘Long ago God spoke to our ancestors in many and various ways

by the prophets, but in these last days he has spoken to us by a Son, (Hebrew 1: 1-2), and in this digital world

where we are living right now, God would also use it to His advantage just to reach out to us even to meet us in

cyberspace. De Luc, by quoting the words of Lavinia Byrne says, if this digital world is so accessible to our

computers, then why not a spiritual equivalent? 61 But I believe that meeting God in cyberspace requires a

readiness for interconnectedness with one’s neighbor, a total involvement and a commitment to meet people

outside cyberspace because that is where he can concretely experience the real presence of God. Again as Fr. De

Luc said, the emotional and spiritual connections between individuals mediated by the digital environment must

be supplemented, concretized, and realized to their fullest expression in embodied manifestations in the physical

world.62 Clearly, cyberspace can be used as a tool and means for experiencing the transcendental God as well to

experience authentic transcendence, and should not be its end, because God is the God of the living who by the

mystery of His incarnation, had commune and manifest Himself to us in Jesus who is a human person.

God Signing In, God Signing Out

David Lochhead, in his article the Magical Computer which he addressed at CAMCON (Computer

Applications for Ministry Conference), at Detroit, MI, in May 1998 begins with a question, ‘Does God love

Computers?63 This question reminds me of the 2003 movie entitled Bruce the Almighty where God (played by

Jim Carrey), uses the computer to answer all the prayers and petitions that were addressed to him. But can God

actually use computers when he wants to address and know our prayers and petitions? Does God also sign in or

sign out? For the Christian believers, we may find it hard and difficult or even ridiculous to accept and belief that

God also signs in or signs out because this will limit his capacity as an all knowing and powerful God. But He is

God. As human beings, can we fathom the depth of His mind and understand His ways? Our faith in God even

tells us that He can make crooked ways straight, and rough roads smooth. Jesus even tells us that we had faith the

size of a mustard seed, we can experience and work wonders.

Everything starts with communication, from the moment when He called out Abraham and revealed

himself to the patriarchs and the prophets of Israel, God gradually according to the needs of that time,

communicated His very intention and plan for His people. Wonderfully God communicates Himself in the person

of Jesus. The mystery of incarnation tells us that God who is invisible made himself visible; He emptied himself

and took the likeness of men. In choosing to communicate to us, God analogously logged himself into the world

and as the Word made flesh, communicated the will of His Father for our salvation. While he was on earth Christ

60Ibid

61Ibid

62Ibid

63 David Lochhead, The Magical Computer, address to the third CAMCON, Detroit, MI, May 1998, Copyright ©

David Lochhead, 1995


121

revealed himself as the perfect communicator. Through his incarnation, he utterly identified himself with those

who were to receive his communication, and he gave his message not only in words but in the whole manner of

his life. He spoke from within, that is to say, from out of the press of his people. He preached the divine message

without fear or compromise. He adjusted to his people's way of talking and to their patterns of thought. And he

spoke out of the predicament of their time" (Communio et Progressio, 11).64

Saint John Paul II, reiterates this in his message on the 24th World Communication Day when he said,

God has spoken to humanity according to the culture proper to each age. Citing the encyclical Communio et

Progressio, the pope even explains further that in the new computer culture, the Church can more readily inform

the world of Her beliefs and explain the reasons for Her stance on any given issue or event. She can hear more

clearly the voice of public opinion, and enter into a continuous discussion with the world around her, thus

involving herself more immediately in the common search for solutions to humanity’s many pressing problems.

Is this not the will and the reason why God chose to log himself in to our world, and by communicating his very

self, God sought to aide men in their endeavor, and helped them find the truth while they seek Him from their

hearts. As the Church teaches, preaches and protects the deposit of faith which God has entrusted to her for the

salvation of the world, saint John Paul II also exalts the advent of technology, he further says that:

We must surely be grateful for the new technology which enables us to store information in vast mad-

made artificial memories, thus providing wide and instant access to the knowledge which is our human heritage,

to the Church’s teaching and tradition, the words of Sacred Scripture, the counsels of the great masters of

spirituality, the history and traditions of the local churches, of Religious Orders and lay institutes, and to the

ideas and experiences of initiators and innovators whose insights bears constant witness to the faithful presence

in our midst of a loving Father who brings out of his treasure new things and old (cf. Mt 13-52).

Similarly, Philip Clayton in his article “Theology and the Church After Google”, citing the Catholic

author Richard Rohr says:

One great idea of the biblical revelation is that God is manifested in the ordinary, in the actual, in the

daily, in the now, in the concrete incarnations of life, and not through the purity codes and moral achievement

contests, which are seldom achieved anyway… We do not think ourselves into new ways of living, we live

ourselves into new ways of thinking… The most courageous thing we will ever do is to bear humbly the mystery

of our own reality.

Our understanding of the God who logs in is governed in a context that we are living in the digital age.

Clayton also concluded that theology after Google is guided by our present context: situation, audience and social

and cultural environment.65 By signing in, God desires to establish and restore our relationship with him, and so

64 Decree on the Media of Social Communication, Inter Mirifica, Solemnly Promulgated by His Holiness Paul VI on


65 Philip Clayton, Theology and the Church After Google, The Princeton Theological Review, Volume XVII, No. 2, 2010,

Issue 43, Copyright reprinted from the Princeton Theological Review


122

every time men seek God in the use of cybertechnology, I believe that it is the Holy Spirit that impels the hearts

of men to seek him.

But will still God communicate even if He logs out or signs out? Fr. Anh Vu Ta also states “the reality

is, however, that God can be found offline because ‘we are not created digitally, we do not live digital, and we do

not die digital.’ He says that God wishes to arrive and dwell in men’s hearts, and that is analogue, though the

digital can be a way to it.”66

Jesus, in the gospel according to John said, ‘And I will ask the Father, and He will give you another

advocate, to be with you forever, (Jn14:16). Understanding the words of Jesus clearly tells us that He neither left

us orphans, nor stopped communicating with us even after He ascended to heaven or sort of “logged out.”.

Evidently and conspicuously God speaks to us every day through the Church whom He commanded to go into

the world and proclaim the good news to the whole creation (Mark16:15). Evangelizing is in fact the grace and

vocation proper to the Church, her deepest identity. She exists to evangelize, that is to say, in order to preach and

teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ's sacrifice in

the Mass, which is the memorial of His death and glorious resurrection (Evangelii Nuntiandi #14).67 The psalmist

clearly tells us that ‘Our God never slumbers nor sleeps (Psalm 121:4). Would not the whole of creation cease to

exist if God would stop communicating with us?

For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through

its influence transforming humanity from within and making it new: "Now I am making the whole of creation

new," (Evangelii Nuntiandi #18). And living in the digital age also means utilizing the use of social media

communication in making the presence of God and the good news of salvation known, especially on those who

are seeking God in cyberspace in the pureness of their heart. The Church's approach to the means of social

communication is fundamentally positive and encouraging. She does not simply stand in judgment and condemn;

rather, she considers these instruments to be not only products of human genius but also great gifts of God and

true signs of the times (cf. Inter Mirifica, 1; Evangelii Nuntiandi, 45; Redemptoris Missio, 37)68 in which I

personally believe that God would use to His own advantage.

Conclusion:

Treating cyberspace as a gift of God, it provides a providential opportunity to reach people everywhere,

overcoming barriers of time, of space and of language; presenting the content of faith in the most varied ways

imaginable; and offering to all who search the possibility of entering into dialogue with the mystery of God

66St. Joseph Freinademetz Communication Center, Inc, Communicators reflect on the Gospel in Digital Society, a review

by Vince Henry M. Salles, http://www.freinademetzcenter.org/index.php/news-and-information/news/133-communicators-

reflect-on-the-gospel-in-digital-society

67 Evangelii Nuntiandi, Apostolic Exhortation of His Holiness Pope Paul VII, to the Episcopate, to the Clergy and to all the

Faithful of the Entire World, PDF

68 Pontifical Council for Social Communications, Ethics in Communications, PDF


123

revealed fully in Christ Jesus.69 Cyberspace can give us a lot of opportunities like inspiration and encouragement,

as it can also be a vehicle for evangelization and catechesis, and opportunities for worship especially to those who

are confined in their homes. Although we cannot deny the effect and the influence of technology which is

conspicuously seeping in the veins of our culture and way of life, it also affects our relationship and the way we

interact and communicate with one another. Theological views and the faith dimensions of many people especially

the young are also greatly affected. But the struggle continues between theology and technology, although as we

have seen in the Church Encyclical Inter Mirifica, that the Church herself is very supportive and thus recognizes

the great values of the coming of technology. The Church recognizes that these media, if properly utilized, can

be of great service to mankind, since they greatly contribute to men's entertainment and instruction as well as to

the spread and support of the Kingdom of God.70 However, there is also a danger that when this technology is not

properly used and utilized that can also cause a great harm to people and society. Repetitively the events on the

Tower of Babel can positively happen in cyberBabel if we humans are not careful in using technology contrary

to the plan of God71 for us.

Cybertechnology today is so functional that anywhere you go, you see people who are engrossed in using

technologies and internet that are available to them. Cyberspace connects us with one another, it enriches not only

our communication but also establishes interaction and thus builds relationship. Saint John Paul II compared

cyberspace to the ancient Roman public forum “where politics and business were transacted, where religious

duties were fulfilled, where much of the social life of the city took place, and where the best and the worst of

human nature was on display. Theologically, cyberspace can be a venue where theological discussion is possible

and the search for God can also happen since one aspects of theology is communication. For when we attempt to

theologize in cyberspace, we are examining various aspects of communication theology, as cyberspace is

essentially communication.72

Moreover, cyberspace as communication can never be possible without the Triune God, for the internet

and the other forms of communication find their starting point in the communion of love among the divine Persons

and their communication with us, and in the realization that Trinitarian communication reaches out to humankind. 73 The God who signs is encountered in human inter-actions as it transcends boundaries and establish relationship

where we help each other, for as Jesus himself said, whatever you do to the least of my brothers you do it for me.

However, the presence of God whenever he signs out still pervades and continues to manifest in our lives, the

mystery of God’s incarnation is a proof that God became man and lived among us. Although cyberspace can be

used as a tool, but there are other aspects that the cyberspace cannot replaced like the celebration of the sacraments

especially the Eucharist, where we make present the presence the life, passion, suffering, death and resurrection

69 Live the Fullness of Life, Theology of Cyberspace, Theological Significance of Cyberspace,


70 Pope Paul VI, Decree on the Media of Social Communications, Inter Mirifica, solemnly promulgated by Holiness on


71 Ibid

72 Live the Fullness of Life, Theology of Cyberspace, Theological Significance of Cyberspace,


73Ibid




124

of Jesus. Just as what Fr. Vu says that God wishes to arrive and dwell in men’s heart, and that is analogue, though

the digital can be a way of it.74

Bibliographies:

Antonio Spadaro S.J, Cybertheology: Thinking about the Christianity in the era of the Net, Book Review,

published on Communication Research Trends, Vol. 31 (2012) n0.3, pp37-41,

http://www.cyberteologia.it/2012/10/cybertheology-thinking-about-Christianity-in-the-era-of-the-net/

December 2, 2016

Decree on the Media of Social Communications, Inter Mirifica, Solemnly Promulgated by His Holiness Pope

Paul VI, on December 4, 1963. PDF www.vatican.va/archive/hist_councils/ii_council/documents/vats-

ii_decree_19631204_inter-mirifica_en.html, November 10, 2016

Dr. Lavinia Byrne, God in Cyberspace, Media and Theology Project Public Lectures,

www.ed.ac.uk/files/imports/fileManager/god%20in%20cyberspace, pdf, December 5, 2016

Live in the Fullness of Life, Theology of Cyberspace, Theological Significance of Cyberspace,

http://joshysj.blogspot.com/p/theology-of-Cyberspace.html

Marshall McCluhan, The Medium is the Message, Chapter 1, From Understanding Media: The Extensions of Man

by Marshal McLuhan © 1964

Philip Clayton, Theology and the Church After Google, The Princeton Theological Review, Volume XVII, No.2,

Fall 2010, Issue 43, Copyright © 2010

Pontifical Council for Social Coomunications, Ethics in Communication,

www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_20000530_ethics-

communication_en.html

Pontificium Concilium De Communicationibus Socialibus, Pastoral Instruction, Aetatis Novae, On Social

Communications on the Twentieth Anniversary of Communio et Progressio,

www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_22021992_aetatis_e

n.html

74 St. Joseph Freinademetz Communication Center, Inc, Communicators reflect on the Gospel in Digital Society, a

review by Vince Henry M. Salles, http://www.freinademetzcenter.org/index.php/news-and-information/news/133-

communicators-reflect-on-the-gospel-in-digital-society

http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_20000530_ethics-communication_en.html

http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_22021992_aetatis_en.html

http://www.vatican.va/archive/hist_councils/ii_council/documents/vats-ii_decree_19631204_inter-mirifica_en.html

http://www.ed.ac.uk/files/imports/fileManager/god%20in%20cyberspace

http://joshysj.blogspot.com/p/theology-of-Cyberspace.html

http://www.vatican.va/archive/hist_councils/ii_council/documents/vats-ii_decree_19631204_inter-mirifica_en.html

http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_20000530_ethics-communication_en.html

http://www.cyberteologia.it/2012/10/cybertheology-thinking-about-Christianity-in-the-era-of-the-net/

http://www.vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_22021992_aetatis_en.html


125

Apostolic Letter, Novo Millenio Ineunte, of His Holiness Pope Joh Paul II to the Bishops Clergy and Lay Faithful,

at the Close of the Great Jubilee of the Year 2000, w2.vatican.va/content/john-

paulii/en/apost_letters/2001/documents/hf_jpii_apl_20010106_novo-millennia-invented.html

Tamar's Kodacsy, Virtual World and Virtual Theology in Cyberspace, this paper was prepared for “Science and

Religion: Global Perspective”, June 4-8, 2005, in Philadelphia, PA, USA, a program of the Metanexus

Institute (www.metanexus.net)

David Lochhead, Theology in a Digital World: The Sequel, is a collection of essays and lectures dating from 1984

to 1987. It was published by the United Church Publishing House and can be obtained through that source.

Published here as Web documents are subsequent reflections on technology from a theological

perspective. All of these are copyright © David Lochhead, 1995

The Magical Computer, Address to the third CAMCON (Computer Applications for Minsitry Conference),

Detroit, MI, May 1998

Have You Hugged Your Computer Today? Address to the Religious Communications Conference, Nashville, TN,

April 1990

A Software World, What are the consequence when software defines reality? This essay was prepared for

presentation at a church related computer in 1991, but was never presented after the event was cancelled.

Theology and Interpretation: A Footnote to McLuhan, an exploration of the impact of electronic text on

hermeneutics. I argue that electronic text processing undermines the stability of meaning that associated

with the printed word. This essay was first published in the Journal of Theology. Dayton: United

Theological Seminary, 1994

Paul A. Soukup, SJ, Francis J. Buckley, S.J, David C. Robinson, S.J, The Influence of Information Technologies

on Theology, Theological Studies 62 (2001)

Joseph F. Duggan, Intersections Between Technologies and Religions, The Next Generation, Journal of

Technology, Theologyand Religion,

James Costen, Faith Exhibit in Religion and in Technology, 2007

Stephen Petrina, Franc Feng, On Technology and the Sacred: Exploring Technology and Spirituality, University

of British Columbia

Yvette Dergue and James R. Harrison, Teaching Theology in a Technological Age, first published 2015,

Cambridge Scholars Publishing,

http://www.metanexus.net)/

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