Technology is the creative activity of using tools to shape God’s creation for practical purposes.2
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God made us creative beings in his image and assigned to us a task that would require us to plumb the depths of that creativity. He knew that to fulfill our created purpose we would need to be innovative, developing new tools and means of utilizing the resources and abilities that he had given to us. In other words, obedience to God requires that we create technology. This tells us that there is some inherent good in the technology we create. Whenever we express our God-given creativity by coming up with something that will help us be more fruitful, that will multiply and promote human flourishing in a way that honors God, we act out of the imago Dei, the “image of God” in which we were created.
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Neil Postman, the late cultural critic and media theorist, pointed out that over time certain technologies come to be considered mythic, not in the sense of being fictional or legendary, but in the sense that they seem to have always existed in their current form. They have become part of the natural order of life. They become assumed, and we forget that they have not always been a part of our lives.
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technological change is not additive but ecological.6 In other words, it affects more than our lives as individuals. It introduces far more complex changes than anything we could have ever foreseen. A technology changes the entire environment it operates in. It changes the way we perceive the world. It changes the way we understand ourselves.
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Meanwhile, the digital explosion has even changed the way the adult brain functions. It has placed many of us into what has been described as a state of continuous partial attention, a state in which we devote partial attention to many tasks simultaneously, most of them having to do with communication. While we sit at our desks working on a report, we are also monitoring our mobile phones and our instant messaging accounts, giving partial attention to a host of different media. As we do so, we keep our brains in a constant state of heightened stress, damaging our ability to devote ourselves to extended periods of thoughtful reflection and contemplation.12
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I am now primarily an individual, not part of a traditional grouping. And yet I still need to have an identity, even if it is not as part of a community or grouping based on the old paradigm of geography. And here the Internet has wired us together in surprising new ways and has allowed us all to identify by our personal interests, whatever they happen to be. Shared interests rather than shared space now define community. Do you see the shift here? Our perception of community is becoming disembodied, a product of mediated communication based on shared interest rather than a product of face-to-face communication based on shared space.
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In A Journey Worth Taking, Charles Drew provides an important warning about the involuntary nature of the community God calls us to as his people. He cautions us against elevating our individual tastes in the churches we attend. “Church” is not an event. It is people — people whom God calls us to love. What is more, it is in a very important sense an involuntary community of people: we don’t choose our brothers and sisters — God does. And sometimes (oftentimes) those people are not terribly compatible with us — not the people we would choose to hang out with. But it is this very incompatibility that is so important, for at least two reasons. First, learning to love the people I don’t like is by far the best way to learn how to love (it’s easy to love people I happen to like). Second, the church is supposed to be a sociological miracle — a demonstration that Jesus has died and risen to create a new humanity composed of all sorts of people.17
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If we are a distracted people, a distracted society, it stands to reason that we would also be a distracted church, a church with a diminished ability to think deeply, to cultivate concentration, to emphasize slow, deliberate, thoughtful meditation.
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Here is one of the great dangers we face as Christians: With the ever-present distractions in our lives, we are quickly becoming a people of shallow thoughts, and shallow thoughts will lead to shallow living. There is a simple and inevitable progression at work here: All of this distraction is reshaping us in two dangerous ways. First, we are tempted to forsake quality for quantity, believing the lie that virtue comes through speed, productivity, and efficiency. We think that more must be better, and so we drive ourselves to do more, accomplish more, be more. And second, as this happens, we lose our ability to engage in deeper ways of thinking — concentrated, focused thought that requires time and cannot be rushed. Instead of focusing our efforts in a few directions, we give scant attention to many things, skimming instead of studying. We live rushed lives and forget how to move slowly, carefully, and thoughtfully through life. The challenge facing us is clear. We need to relearn how to think, and we need to discipline ourselves to think deeply, conquering the distractions in our lives so that we can live deeply. We must rediscover how to be truly thoughtful Christians, as we seek to live with virtue in the aftermath of the digital explosion.
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But what if this emphasis on speed and capacity has begun to shape us? What if our consumption and use of these devices has trained us to assume that greater speed and greater capacity are universal virtues? What if we have transferred the virtues of digital devices to our own lives?
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we press on, trying to match the speed of our new devices, absorbing into our consciousness the idea that speed itself is a virtue, that fast is always good. We recreate ourselves in the image of our devices, through the ideologies they contain within them.
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The speed of digital life, the understanding that e-mails grow stale if they are not responded to immediately, the knowledge that a text message that is a few hours old is already ancient, increases the pace of our lives. Eventually we begin trying to make everything faster. We try to speed up our families, our worship, our eating. We begin to race through life, unwilling or perhaps unable to slow down, to pause, and to reflect.
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Speed is just one of the ways we measure ourselves. We also measure ourselves by our capacity, by our ability to produce. Just as our devices continually evolve toward greater capacity, so too we demand more and more of ourselves. We want to keep up with our devices; we want to be productive, to use each moment of each day to accomplish something tangible. The emphasis on productivity arose during the period of industrialization, when factory owners realized that they could generate a more profitable product if they ruthlessly controlled every aspect of its production. And so they hired experts who watched and measured every aspect of production until every moment of every worker’s day was regulated and accounted for. Every person was required to be productive in every moment.
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As the pace grew, Jesus would constantly slow it down in order to keep his focus on what was most important. Where we might keep count of the number of people Jesus healed and those who professed him as Lord — and measure Jesus’ productivity in this way — he kept himself accountable to a higher measure. Much of his time was not productive in any way we could easily measure. And yet his time was sacred, every moment dedicated to the Father.
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Meanwhile, if we surround ourselves by too many stimuli, we force our brains into a state of continuous partial attention, a state in which we keep tabs on everything without giving focused attention to anything. When in this state of continuous partial attention, “people may place their brains in a heightened state of stress. They no longer have time to reflect, contemplate, or make thoughtful decisions. Instead, they exist in a sense of constant crisis — on alert for a new contact or bit of exciting news or information at any moment.
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This is as true in worship as it is in the workplace. Efficiency is a dangerous mind-set to bring to our faith. We do not want to be efficient worshipers, driven by a desire to get more of God in a shorter amount of time. We do not want to be hurried worshipers who value speed over quality. And yet there are multitudes of One Minute Bibles and Two Minute Devotionals available for those of us who just can’t spare the time, for those who need a spiritual fix for the sake of conscience but aren’t willing to sacrifice more time.
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my concern is that as we dedicate ourselves to the pursuit of more information from more sources, we will be so overloaded by information that we will no longer have the time — perhaps even the ability — to ponder that information, to consider it, to take the time to study it and analyze it and meditate on it.
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One of the great benefits of the information age, ironically, is that it allows us to know less because we can look up anything at a click of the mouse.15 We can access information that would otherwise reside in only a few minds. We are grateful for this when we encounter poison ivy and want to find a way of dealing with the itch. But it is a benefit that can have diminishing returns.
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