Anglican Church of the Redeemer
Formed Conference 2024: Technology and the Christian

Technē and the Discernment of Spirits
Fr. John A. Roop

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
The Lord be with you.
And with your spirit.

Let us pray.

O God, by whom the meek are guided in judgment, and light rises up in darkness for the godly: Grant us, in all our doubts and uncertainties, the grace to ask what you would have us do, that the Spirit of wisdom may save us from all false choices; that in your light we may see light, and in your straight path we may not stumble; through Jesus Christ our Lord. Amen.

I chose this collect to ground my talk because, in the case of technology, I find myself in some darkness. The irony is that I am, by training, a technologist — an electrical engineer, a physics and mathematics teacher. But, when it comes to technology I have a host of doubts and uncertainties and I am subject to many false choices. That’s because I am now a priest, I suppose, with different concerns than before.

My uncertainty starts with two questions which may, at first, seem off-topic and irrelevant. I hope to show that they are anything but, that they rather lie near the heart of the spiritual implications of technology, which, as a priest, is my chief concern.

First: How do we know what we know? Or, worded differently: What are the means and modes of knowledge?

Second: What are the different purposes of knowledge gained in these different modes?

Philosophers and theologians recognize multiple modes of knowing. First, there is epistēmē, knowledge that is logical, verifiable, repeatably demonstrable. The whole edifice of mathematics is built upon epistēmē. It is the basis of science and the scientific method. The purpose of epistēmē is the determination of truth in some absolute sense: logical, verifiable, repeatably demonstrable truth.

Second, there is doxa from the Greek “to seem.” Doxa is a reasonable conclusion based on the preponderance of various pieces and kinds of evidence. Historical knowledge is based on doxa; historical events are non-repeatable and cannot be subjected to the scientific method. Juridical decisions are based on doxa. A jury considers all the evidence and determines the truth based on what seems to be the most likely explanation of the facts in evidence. I would argue that doxa is the most prevalent form of knowledge and that it governs our understanding of the world. The purposes of doxa are discernment and decision-making, the reasonable weighing of and selection between alternatives.

Third, there is a type of knowledge based on personal experience: I will call it gnosis. Gnosis is how I gain relational knowledge of another person. I may learn certain facts about you (epistēmē) and may draw reasonable conclusions based on those facts (doxa), but I do not know you in a relational sense until I meet you and you choose to reveal yourself to me person-to-person. Or consider knowledge of God. I might be persuaded of God’s existence by the five proofs of Aquinas: epistēmē. Or, I might be persuaded by C. S. Lewis’ argument from internal and universal moral law that God is the most likely explanation for that “feeling” (doxa). But, in the end, I do not really know God until I have a personal, relational knowledge of him — a person-to-person revelation: gnosis. The purpose of gnosis is relation.

This brings us to the fourth — and final — mode of knowledge, and the one most pertinent to our topic: technē. You see how it pertains; technology is the acquisition and application of technē. The simplest way to describe technē is know-how. A plumber has technē as does a neurosurgeon. A teacher and a chef both have technē. A composer and a construction worker, an accountant and an undertaker: you name it — anyone who can do anything has a certain body of technē. Today, we equate technē and technology with its digital forms — computers, the internet, social media; but a zipper is technology and one who makes it or uses it has technē.

So, what is the purpose of technē? It is not to obtain absolute truth or to aid in discernment or to develop relationships. I suggest that the purpose of technē is manipulation or control — not necessarily in a sinister sense, but in the sense of utilization of something or perhaps someone to accomplish a given end. When I lock my keys in my car, the locksmith’s technē is a godsend — anything but nefarious. But, that same technē can allow a thief to steal my car or break into my home. Intent and purpose matter in determining whether technē is sinister or innocent, as do other factors. But manipulation and control seem to me inherent in either case.

In summary:

Technology (technē) is a means of knowing the world with the purpose of manipulating or controlling some aspect of the world for good or ill.

Now, let’s focus on two examples of technē, one from The Book of Enoch, a pseudepigraphical work from roughly the second century B.C., and the second from Exodus, an older account, and canonical.

The Book of Enoch purports to be the record of a vision granted by God to Enoch, that righteous man “who walked with God, and he was not for God took him” (ref Gen 5:24). This vision provides a deeper window into the Genesis account — importantly for us, into the strange account in Genesis 6:1-5:

Genesis 6:1–5 (ESV): 6 When man began to multiply on the face of the land and daughters were born to them, 2 the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. 3 Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.

5 The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.

Now, let’s consider Enoch’s commentary on this passage:

VI. I. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’

VII. I. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. 2. And they became pregnant, and they bare great giants, whose height was three thousand ells (R. H. Charles, The Book of Enoch the Prophet, Weiser Books (2012), p. 5).

In their lust for human women, the angels sinned and took these women to wife: misstep one. But it is misstep two that is most significant for us. To bind the women to themselves and to make the women — and all humans — complicit in their sins, the angels introduced them to technē: the use of charms and enchantments and the cutting of roots, illicit knowledge for manipulating and controlling others through both natural and spiritual means. And, going further, Enoch identifies the culprit angels by name and specifies the technē each provided.

VIII. I. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals <of the earth> and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. 3. Semjaza taught enchantments, and root-cuttings, Armaros the resolving of enchantments, Faraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, <Araqiel the signs of the earth, Shamsiel the signs of the sun>, and Sariel the course of the moon. 4. And as men perished, they cried, and their cry went up to heaven…(ibid, p. 6).

The fallen angels gave men technē to manipulate and control them by allowing the men to manipulate and control nature and to dominate one another: metallurgy for violence, weapons, and warfare; bracelets, tinctures, and ointments for seduction; enchantments and roots for potions and sorcery; astrology for hidden knowledge of the future. And the end of this technē was what? The men perished. The spirit behind this technē was demonic and the outcome was sin and death.

And now to the second example of technē. Moses has entered the heavenly tabernacle on Mount Sinai and has been commanded by God to make its earthly counterpart in which God will dwell among his people. And then:

Exodus 31:1–6 (ESV): 1 The Lord said to Moses, 2 “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, 4 to devise artistic designs, to work in gold, silver, and bronze, 5 in cutting stones for setting, and in carving wood, to work in every craft. 6 And behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan. And I have given to all able men ability, that they may make all that I have commanded you.”

God gives Bezalel and Oholiab ability and intelligence, knowledge and all craftsmanship — technē — by filling them with the Spirit of God, not to manipulate and control nature and man but to submit to God and to create beauty for the purpose of worship. And the end of this technē was what?

Exodus 40:34 (ESV): 34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

The spirit behind this technē was the Spirit of God and the outcome was God dwelling with his people, and the people’s worship, holiness, and life.

Isn’t it ironic that so many of the same skills — so much of the same technē — that the fallen angels gave to the daughters and sons of man for their destruction were also given by the Spirit of God and used by Bezalel and Oholiab in the construction of the tabernacle? That means that what is of great importance is not only the nature of the technē, but the source of the technē. From what spirit does technē come? That’s the key question. And that leads to the final section of this talk: the discernment of spirits.

In his first letter St. John writes:

1 John 4:1–3 (ESV): 1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. 2 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, 3 and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

Test the spirits, St. John writes. Discern the spirits; yes, even the spirits behind technology. As we have seen, technē can be from God or from the demons. But, determining its source is difficult and often uncertain. Is the spirit behind the internet the Spirit of God or the spirit of the antichrist? The same technology that gives us pornography on demand, that enables sex and drug trafficking, that stirs up covetousness and anger, also spreads the gospel of the Lord Jesus Christ across the world. The same medical training that allows life-saving transplants and cancer treatments also enables abortion, euthanasia, and the chemical or surgical mutilation of sexually confused young men and women. How then do we discern the spirits behind technology?

I suggest that we look inward rather than outward, that we discern which spirit is moving us when we are using a given technology. And here, I propose a method of discernment from St. Paul filtered through the spiritual teaching of St. Ignatius of Loyola. I offer a few simple questions to guide in technological spiritual discernment:

1. Does my use of this technology conduce toward greater faith, hope, and love, or conversely, does my use of this technology arouse in me the passions: pride, envy, anger, sloth, avarice, gluttony, lust? This question calls for brutal honesty. Can you honestly say that your use of social media helps you love the Lord your God with all your heart, with all your soul, and with all your mind, and your neighbor as yourself? Or do you end up screaming — either literally or figuratively — at all those idiots who post such stupidity? Does it make you more hopeful, or does it make you anxious? Does it stoke your faith or feed your doubts?

2. Does my use of this technology tend and nurture the fruit of the Spirit? Does it make me more loving, joyful, peaceful, patient? Am I kinder, better, more faithful, gentler, and more self-controlled because of it? Or does it gratify the desires and works of the flesh: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, division, envy, drunkenness, orgies, and things like these (see Gal 5:16-26)?

3. Does my use of this technology lead me to a life of repentance or to a life of judgment of others?

4. Does my use of this technology distract me from holy things, from good things like worship, the corporal acts of mercy, the enjoyment of things that are good, true, and beautiful? Does it hinder the keeping of my vows: baptismal vows, marriage vows, ordination vows and godly commitments to the raising of children?

5. Does my use of this technology promote godly community or does it alienate and isolate me, remembering that isolation and secrecy are the breeding ground of sin?

6. Does my use of this technology enslave me, and, if so, to what master? Those of us who use technology must bear in mind that we are being used by the creators and purveys of that technology. We know that much of it is addictive, and addiction is slavery. It is imperative to answer well St. Pauls rhetorical question:

Romans 6:16 (ESV): 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

We could go on, and I encourage you to do. But, this much is clear enough. Technē, technology, as a way of knowing, manipulating, and controlling the world and others, is a deeply spiritual matter, and not an indifferent one. A given technology may originate with and be motivated by either demonic spirits or the Spirit of God. It is then incumbent upon us as followers of Christ to discern the spirits, if not of the technology itself, then certainly to discern those spirits that are acting upon us as we use it.

I close with a reminder of our reason for being, and the reason for the being of all things. St. Ignatius made this sense of purpose foundational to his spirituality, and it is a good and holy guide as we discern the proper use of technology.

Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.

The other things on the face of the earth [yes, technology] are created for man to help him in attaining the end for which he is created.

Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him.

Our one desire and choice should be what is more conducive to the end for which we are created (Louis J. Puhl, p. 12).

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.