Prophetic Dialogue as Approach to the Church’s Engagement with Stakeholders of the Technological Future (P.5/5)

 5. Prophetic Dialogue with Stakeholders of the Digital Future

In this section, I propose a series of actions that could be undertaken by the Church with stakeholders of the digital future that are either of the “energizing” type or “criticizing” type. These proposed actions may represent a continuity of what the Church has already done with regards to technological issues; or has done on some levels but need more emphasis; or has done with regard to other facets of life but has not extended to the matter at hand. Insofar as an approach, it may not be methodologically new in itself but rather contextually relevant and beneficial for the milieu that we are facing.

5.1. Energizing Prophetic Dialogue

Embracing. Embracing technology and stakeholders of the technological future is an important component of the engagement. By embracing the stakeholders, the Church shows respect to every individual who are involved in the process of technological advancement – scientists, innovators, distributors, and consumers. Embracing these individuals demonstrates the Church’s recognition that everyone has a crucial role in designing a future where technology does not lead to the diminishment of the human person but the promotion of human dignity and integrity.

Embracing the stakeholders is closely connected to embracing technology. The Church has for a long time recognized the value of technology in improving people’s lives, extending human longevity, facilitating better communication among individuals, and so on. Gaudium et Spes affirms the “legitimate autonomy of human culture and especially of the sciences,”[67] and that we can use technology as an aid to develop the earth and make it a fruitful and habitable place for everyone in accordance with God’s original plan since the time of creation.[68] By continuing to affirm the value of technology as God’s gift to humanity,[69] the Church enables technology to be seen not as an instrument to be used to advance selfish purposes, facilitate the domination of individuals and groups over others, cause death and destruction, but to be used to achieve the common good. The Church’s stance towards technology is not one of blindly accepting all its aspects without discernment. Rather, it acknowledges the need to separate the negative elements from the positive ones. By doing so, the Church demonstrates its hope for a future that embraces the benefits of technology while remaining vigilant against its potential pitfalls. This perspective is not simplistic but rather prophetic, as it envisions a future where God’s gifts are used in genuine service to humanity and the world. It recognizes that technology, when harnessed responsibly and guided by moral principles, has the capacity to enhance human existence and contribute to the betterment of society. The Church’s approach is rooted in wisdom and discernment, ensuring that the valuable aspects of technology are embraced while safeguarding against any harm that may arise from its misuse.

Collaborating. As prophetic dialogue requires engagement by “people on the ground,”[70] the Church cannot be removed from what is taking place, taking a position of judge pronouncing judgements to the stakeholders. Rather, the Church must immerse itself in the development process by creating opportunities for encounter between stakeholders and the Church. Since there are different types of stakeholders, the encounters must be designed specifically to suit the context. Programs involving technology innovators must be different from those where the participants are consumers. And even within the consumers, there are multiple demographics that must be considered when programs are designed.

In addition to creating encounters with various stakeholders, the Church can play an important part in facilitating the encounters between stakeholders themselves. The reality is oftentimes, technology is not being designed with certain groups of people in mind, but rather for them.[71] For example, technology is being created for children, the elderly, the disabled, the students, and people from various cultures and ethnicities, etc.. These people become passive recipients of technology that are directed at them without much choice or say in whether it is something that they want or need. Rather than adopting this mode of technological innovation, technological creation should be a collaborative process between innovators and the people who will most be influenced by the technology. Thus, technological innovation should be a “with” rather than “for” process. This is where the Church can play a crucial role in promoting this type of approach.

The Church also has to have its own experts on the ground. It should not be forgotten that the Church has 1.3 billion members on every continent worldwide. Vatican II has affirmed that the mission of the Church does not involve only the one percent consisting of clergy and religious, but all Christians. Prophetic dialogue as a process that demands contextually informed dialogue partners means that it is the Catholic lay people who are deeply involved in field of technology in various ways themselves will serve as the most effective dialogue partners on behalf of the Church. One may argue that the vision of Vatican II in which the lay people are called to universal holiness as members of the “secular order” engaged in proclaiming the Gospel in their respective lives can be realized when they are asked to engage in this matter that concerns the entire world. Fortunately, the Church does not start from scratch. Countless members of the Church are already leaders and participants in the field of technology and are very informed on the situation at hand. What they need is to be made aware of their role in becoming dialogue partners for and on behalf of the Church with other stakeholders in the digital future.

Modeling best practices. Dialogue is not only a verbal process but can be carried out through witnessing actions.[72] Thus, the Church itself needs to study and adopt practices involving technology that highlights their socially, culturally, religiously, and spiritually beneficial potentials. This means that Church leaders at various levels must not simply be prophets of doom and gloom, but those who can demonstrate by example how to put God’s gifts to use in their own ecclesiological governance, pastoral outreach, and evangelizing work. The Church needs to model and inspire best practices among the people with its own informed use of technology. Through this process of modeling best practices, the Church promotes positive trends in use of technology to counter those that are divisive, death-dealing, and dehumanizing.

Best practices can be gathered not only from the leaders of the Church but also from the lay sector as well as secular organizations who have taken advantage of technological means to promote life, address environmental degradation, mitigate hunger, and reduce poverty. By actively highlighting these best practices, the Church promotes the life-giving potential of technology over the death-dealing practices that are equally possible when these powerful tools are misused.

5.2. Criticizing Prophetic Dialogue

In today’s world, technology can have both life-giving and death-dealing impacts, and it is the responsibility of the Church to advocate for the former and speak out against the latter. This requires engaging in prophetic dialogue with all stakeholders of the digital future. To do so effectively, the Church must work to (1) oppose the technocratic paradigm and scientism that marginalizes religion as a legitimate stakeholder; (2) call for changes in technological development that perpetuate unjust structures; and (3) mobilize for accountability and responsibility by entities for innovations and ways of implementation that are unethical, undermine human dignity, and have negative impacts on life. Through such prophetic dialogue, the Church can play a vital role in shaping the direction of technological progress towards greater equity, justice, and flourishing for all.

Oppose the technocratic paradigm and scientism that sidelines religion as legitimate stakeholders. In his book Homo Deus, Yuval Noah Harari goes out of his way to belittle the role of religion in general, and the Church in particular, in the contemporary process of scientific development.[73] Harari acknowledges the important economic and technological contributions made by Christianity during medieval times, including the establishment of administrative systems and the use of data processing techniques. However, he argues that in recent times, religions have become reactive rather than creative forces, with religious leaders struggling to come to terms with technologies and ideas propagated by other movements. According to Harari, religions have essentially fallen off the scientific train heading towards the digital future because they are no longer actively contributing to scientific development. He notes that religious myths have been discovered to be incompatible with modern scientific understanding, and religions are no longer inventing or discovering new ideas. Harari’s perspective is not uncommon and that many believe that religion has been displaced in the modern scientific milieu.

Unfortunately, this is a misguided representation of religion and the Church vis-à-vis science and technological development. Religion remains a potent force in scientific discovery, despite the misconception that religions lack creative energy. Although religious institutions do not typically aim to make scientific discoveries, they can provide a supportive framework that encourages and advances scientific progress as a fundamental aspect of human development. It should not be forgotten that around the world, hundreds of universities where state-of-the-art research is being carried out happen to be Catholic institutions. These universities are manifestation of the ongoing active role of the Church in scientific development that was begun with the Church’s earliest universities.

Furthermore, the notion of a conflict model between science and religion is a Western-centric way of thinking, as noted by Alister E. McGrath, and the relationship between science and religion is more collaborative in non-Western cultures such as India.[74] The Catholic Church, for instance, perceives no opposition between science and religion and instead celebrates scientific discoveries. Scientists from diverse religions and creeds may draw inspiration and conviction from their religious beliefs when conducting research. Additionally, religion’s reflective capacity can aid in understanding the social and spiritual implications of scientific discoveries. The Catholic Church has a rich tradition of scientists and continues to sponsor scientific research and engage in scientific dialogue. The influence of religious teachings on individuals who conduct scientific research remains profound. Given that religions have a stake in how technological progress affects humanity, they can play an essential role in encouraging individuals to be reflective and introspective when making decisions about scientific knowledge and technological inventions.

The Church, therefore, needs to oppose what Pope Francis has termed as the “technocratic paradigm” which he characterizes as an “undifferentiated and one-dimensional paradigm” that values efficiency, productivity, and control above all else, often at the expense of human dignity and the common good.[75] In his 2015 encyclical Laudato Si’, he argues that this paradigm is based on a reductionist and mechanistic view of the world, which sees nature and human beings as mere objects to be exploited for profit and power. According to Pope Francis, the technocratic paradigm has led to numerous destructive outcomes, including the degradation of the environment, the marginalization of the poor and vulnerable, and the erosion of social and cultural values. He calls for a shift towards a more holistic and sustainable approach to development, one that prioritizes the well-being of people and the planet over narrow economic interests.

Moreover, the Church must continue to raise its voice against scientism, which espouses that science is the sole means of comprehending the world, and that scientific techniques and discoveries should be extended to areas previously deemed beyond the scope of science, such as ethics, philosophy, and spirituality. It is essential to underscore that science is not a “universal acid” that can dissolve all other forms of knowledge and uncover the true essence of reality. This viewpoint neglects the constraints of science and the intricacy of human experience. Science alone cannot answer all of life’s inquiries, and other types of knowledge, such as personal experience, intuition, tradition, and spiritual experience, are also valuable in shaping our perception of the world. In the struggle against scientism and the technocratic paradigm, the Church must collaborate with scientists and philosophers, both within and outside the Church, who appreciate the limitations of science and acknowledge the importance of other forms of knowledge and inquiry.

Call for change to directions in technological development that perpetuates unjust structures. As we have explored earlier, the progress of technology carries significant risks that must not be overlooked. The trajectory of technological advancements has the potential to amplify unjust social hierarchies in various ways. The rise of automation and consequent job displacement can intensify economic inequality, leaving low-skilled workers stranded without viable alternatives for employment. Consequently, this exacerbates existing disparities as a disproportionate concentration of wealth and power falls into the hands of those who own or control the technology. Additionally, algorithms, far from being impartial, can perpetuate discrimination and inequity. When algorithms determine outcomes in critical areas such as hiring, lending, or criminal justice, they may unwittingly mirror the biases of their creators. This poses a particular threat to marginalized communities already burdened by discrimination and pervasive surveillance. The pervasive use of surveillance technology poses its own set of challenges, eroding privacy rights and deepening social divisions. Governments and corporations can exploit surveillance mechanisms to monitor individuals, their activities, and movements, thereby controlling dissent and suppressing political opposition. Furthermore, the digital divide compounds these unjust structures, as unequal access to technology further entrenches social inequalities. Without equal access, individuals are unable to fully participate in the digital economy or avail themselves of essential services such as healthcare and education. Thus, it is imperative to thoroughly consider and address the potential implications of technological developments to foster a society that is more equitable and just for all.

With a rich legacy of championing social justice and confronting inequality, the Catholic Church bears a vital responsibility to persist in its advocacy against unjust structures, placing a strong emphasis on ethical considerations and the promotion of the common good. Through the lens of prophetic dialogue, the Church engages in conversations with key players in the realm of technology, policymakers, and diverse stakeholders, shedding light on the ethical implications that technology entails. By doing so, the Church strives to foster a collective awareness and encourage the development of technologies that uphold the inherent dignity and well-being of all individuals, particularly those who find themselves marginalized or disadvantaged. By harnessing its moral authority in this manner, the Church assumes a critical role in advocating for policies that address the adverse effects of technological progress on society. This includes endorsing initiatives aimed at narrowing the digital divide, facilitating access to education and training in the fields of Science, Technology, Engineering, and Mathematics (STEM), and ensuring that technological advancements remain aligned with the principles of human dignity and environmental sustainability.

Mobilize for accountability and responsibility by entities for innovations and ways of implementation that are unethical, devalue human integrity, and are death-dealing rather than life-giving. The preceding discussions and empirical observations make it clear that technological progress can exert detrimental effects on the social, cultural, and spiritual aspects of human life. The current landscape of technology development often sees products rushed to market, lacking refinement and requiring community feedback and collective intelligence for improvement. Even ChatGPT-4.0 was released only a few months after ChatGPT3.5,[76] highlighting the ethical dilemmas that tech innovators and distributors may not have foreseen.

In light of its moral and ethical authority, the Church must actively engage in ongoing dialogues, raise awareness, and vocally denounce unethical technological innovations that compromise human dignity. This can be accomplished through issuing statements or pastoral letters, leveraging the extensive network of parishes, schools, and universities to educate individuals about the adverse consequences of unethical technological developments. Additionally, the Church can advocate for regulatory measures that hold technology giants accountable for their actions. Lobbying for government regulations safeguarding human dignity, privacy, and fundamental rights, as well as supporting initiatives that foster ethical innovation and responsible technology development, are crucial endeavors. Moreover, the Church can establish direct engagement with tech companies, employing its influence to encourage the prioritization of ethical considerations in their work and the acknowledgment of negative impacts caused by their technologies. This collaborative approach entails establishing ethical guidelines for innovation, providing input on ethical considerations, and forging partnerships with companies committed to ethical innovation.

In terms of witnessing actions, the Church can assist those affected by the negative consequences of technological development. One way is by using its extensive social service programs and humanitarian organizations to provide support to workers who are displaced by automation or subject to unjust labor practices in the tech industry. For example, the Church could use its global network of charities, such as Caritas Internationalis, to provide vocational training and job placement assistance to workers who have been displaced by automation.

The Church can also use its various platforms and pastoral programs to reach out to people and provide resources and support on responsible technology use, internet safety, digital literacy and wisdom, and digital citizenship. It can also use technology to promote formation programs that teach its members about the moral and ethical implications of technology and how to use it in a way that aligns with Catholic values. Additionally, the Church can create its own technology products and services that align with its values and promote the common good. These could include ethical social media platforms, secure and private communication tools, and educational software that emphasizes Catholic social teaching and values.

Finally, the Church can foster a digital humanism by promoting a culture of discernment and reflection among its members and beyond. This can involve promoting practices like spiritual direction, retreats, and contemplative prayer, which encourage members to reflect on the role of technology in their lives and how it can be used to promote the good of society.

6. Conclusion

The concept of prophetic dialogue offers a powerful framework for the Church to engage in constructive conversations and exchange of ideas, particularly in the context of the digital age. As technological advancements continue to transform our world, it is essential that we create spaces for meaningful dialogue that address the challenges and opportunities that arise. The Church’s prophetic dialogue with other stakeholders of digital technology is rooted in a comprehensive approach that both serve to energize as well as criticize the development process.

By embracing the stakeholders involved in technological advancements, such as scientists, innovators, distributors, and consumers, the Church shows respect for their roles and recognizes the importance of their contribution to shaping a future where technology upholds human dignity and integrity. This engagement is not limited to a passive stance but involves active collaboration, creating opportunities for encounters between stakeholders and the Church. Through these encounters, the Church seeks to foster a dialogue that transcends judgment and pronouncements, immersing itself in the development process and ensuring that technology is not only designed for certain groups but collaboratively created with their active participation.

Furthermore, the Church acknowledges the valuable expertise of its own lay members who are involved in the field of technology, recognizing them as effective dialogue partners on behalf of the Church. By utilizing these insights and actively modeling best practices involving technology, the Church can help promote positive trends, counter divisive and dehumanizing practices, and highlight the life-giving potential of technology, both within its own ecclesiological governance and in collaboration with secular organizations.

Another key aspect of prophetic dialogue is its ability to confront reality with honest engagement. In the ever-changing digital landscape of our world, the Church acknowledges that technology can bring both life-giving advancements and harmful consequences. Therefore, the Church takes on the responsibility of advocating for positive developments while speaking out against those that undermine human flourishing. This dialogue entails opposing the technocratic paradigm and scientism that sideline religion as a legitimate participant in technological progress. The Church highlights its own contributions to scientific advancements and emphasizes the collaborative relationship between science and religion.

Additionally, the Church calls for changes in technological development that perpetuate unjust structures, addressing issues such as economic inequality, discrimination, and the digital divide. It promotes ethical considerations, the common good, and the preservation of human dignity in technological design and implementation. Furthermore, the Church mobilizes for accountability and responsibility, actively denouncing unethical innovations and implementations that devalue human integrity and have detrimental impacts. Through public statements, education, advocacy for regulations, and support for those affected negatively, the Church strives to ensure that technology aligns with moral principles and serves the well-being of all individuals and communities.

Ultimately, prophetic dialogue seeks to find common ground and to work towards shared goals that benefit everyone. This requires a willingness to set aside preconceptions, to engage in honest self-reflection, and to seek out perspectives that may be different from our own. This paper claims that prophetic dialogue offers a powerful tool for the Church to navigate the challenges and opportunities of the digital age. By cultivating a culture of active listening, collaborating, and respectful challenge, the Church can help promote a digital humanism where digital technology serves humanity rather than humanity being enslaved to technology or human beings employing technology to oppress one another. This is essential if the Church is to help shape a digital future that aligns with God’s plan, enriches human lives, and serves the common good.

__________

67. Vatican II, Gaudium et Spes, 1965, no. 59, https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html.

68. Vatican II, Gaudium et Spes, 1965, no. 57.

69. Pope Francis, World Communications Day Message 2014, https://www.vatican.va/content/francesco/en/messages/communications/documents/papa-francesco_20140124_messaggio-comunicazioni-sociali.pdf

70. Stephen Bevans, “The Shift of Mission Paradigm in the Church and SVD,” Verbum SVD 62 (2021): 21-33.

71. Lauren McCann, “Building Technology With, Not For Communities: An Engagement Guide for Civic Tech,” Medium, March 31, 2015, https://medium.com/organizer-sandbox/building-technology-with-not-for-communities-an-engagement-guide-for-civic-tech-b8880982e65a

72. Stephen Bevans, “Witness and Proclamation as Prophetic Dialogue,” in Christian Witness in a Multi-Religious World, ed. Indunil J. Kodithuwakku K (Rome: Libreria Editrice Vaticana, 2022), 245-55.

73. Yuval Noah Harari, Homo Deus: A Brief History of Tomorrow (Harpers Collin Publishers, 2016), 458-460 (epub version).

74. Alister E. McGrath, Science and Religion: A New Introduction, Third Edition (Hoboken, NJ: Wiley-Blackwell, 2020), 9.

75. Pope Francis, Laudato Si, no. 106.

76. Lex Friedman, “Sam Altman: OpenAI CEO on GPT-4, ChatGPT, and the Future of AI | Lex Fridman Podcast #367,” YouTube, March 26, 2023, https://www.youtube.com/watch?v=L_Guz73e6fw&t=3333s.