By Christar Arstilo Rumbay
INTRODUCTION
The shift of the traditional age to smart society, namely, the
digital age leads to unlimited access to information and communication. The new
era of digitization is pushing every major workplace into open and broader
conversation. From an anthropological perspective, digital interactions are
increasingly directly affecting people's psychological and spiritual
well-being. In the changing times of the world, religion never exists because
it is the truth of human content and determines the relationship. First of all, religion is combined with
religious leadership. As a consequence, religion and the whole context of the
world are inseparable, including theology, as part of religion structure,
always potentially relates to every age.
Christology has been around since the fall of the first man and
has been preserved for the past few years. Traces of its history are found in
the Old and New Testaments. Since then, its content has been preserved and even
enhanced over local culture and time. Christological diversity is evidence of
dogmatic time travel. For instance; the discussion concerning the deity of
Christ, the office and degree, his relationship to the other divine person, its
correlation with soteriology, and contribution to the age after the redemption
event. So the question to ponder today is: What is the contribution of
Christology to its permanent place in the digital society? Christ was conceived
as a historical figure with no meaning for sustainability in the digital age.
His duties and responsibilities have been fulfilled in the past, the present
time belongs to the modern man and there is no thought of crisis in religion.
With this in mind, it can be seen that Christology has important
elements as it has been well spoken since the later periods associated with the
Hebrew, Jewish, patristic and digital age. In response to the skepticism of traditional
religion, various beliefs and ideas such as the basis of Christian teaching
about principle and nature, Martin Luther and his reform in the Catholic
Church, Abraham Kepper and his education and politics in the Netherlands. and
the presence of other key figures underscores its connection.
So the research question of this article is what can be learned
from Christology that can contribute to the sustainability of the digital
society? A sensitive socio[1]systematic theology approach will be employed to
see any possibilities that may be offered.
METHODS
To reveal this tension, this study is guided by a sociosystemic
theology approach. However, this is a qualitative research where the secondary
data, international journals and books are employed, criticized and
re-structured. To reveal this tension, this study is guided by a sociosystemic
theology approach. Gradually, ideas that support the research will be
formulated in a very sensitive way to ground contributions and perspectives.
DISCUSSION
The Theological Contextualization of the Digital Society
Theology encompasses sociology, nom tswv science, anthropology, morality,
ethics, culture, education, and the public realms of the digital society. But
theology is an object of attacking, technology able to damage the system of
moral degeneration. The heart of Christ, the loss of moral standard, the
destruction of humanity and the separation of God due to lack of knowledge of
human flesh and Christological scale. However, it may contribute positive
inputs as well, due it is a good place of reconciliation between theology and
digital society. Therefore, the theology of Christ must be grounded in the
digital world, and a grounding approach is needed to create a Christological
bridge and intelligent societies. Any expectation of certain contributions from
Christology must be paid at a high price.
Expectations of effectiveness and accessibility drive the
development of the digital community. Information has move to from traditional
approach to new age where affected on how resources or knowledge is produced,
disseminated and consumed.678 Digital equipment gradually launched online and
leads Basij jumps from the offline era to the computer infrastructure. The
uniqueness of the Internet has affected various fields of human society such as
education, business, politics, journalism and culture. Connect 9. This is not
limited to the so-called information transformation, but represents a new form
of creating and maintaining connections that transcends proximity and
transcends religious, cultural and social constraints. But since the knowledge
of God is never absent, it is always present in every age, its knowledge should
be expressed according to the existing age.
In fact, the Internet with all its forms and applications
penetrates into all aspects of human life and this is reflected not only in
specific effects but also in the social, spiritual and theological environment.
10 provocative questions about the place of theology in the digital world. Its
urgency has been questioned to understand its importance in the modern world.
This is because theology is no longer considered a role, as it may be
considered an archaic culture that cannot contribute anything to the
sustainability of the digital society. Digital society is a new practice of
theological concepts, and some theologians are still figuring out how to do it.
Familiarity with the Internet, presentation software, computer typing and
paperless activities. Reflecting theology in the digital world requires a
subtle effort to obtain original connections that can be mutually beneficial.
Digitization as a medium for the real physical world, in which
everyone has emotional and spiritual relationships, must be complete, complete,
and presented with precision. Religion should not only be a digital society,
but also contribute to the digital society. With that in mind, branch of
theology as an immigrant who needs to adapt to the mobile age. Religion must
protect its main purpose by providing spiritual comfort, which is the basic
need of people throughout the ages. However, in the context of cyberspace (the
national environment in which communication is carried out through computer
networks), religion and digitization have similar characteristics.
Computer communication includes the imaginary world that connects
the real world through technology and the real world through the use of
technology in cyberspace. On the other hand, religious content can be
considered as digital content since its statements are often not true. For
example, when talking about Christology, always refer to his faith and
humanity. Physically, a human Christ may have lived in the past, as seen by historians
and attested by archeology. Chapter
But talking about his god is part of cyberspace called faith in
the context of religion. Deity against the reality due it contains of
imagination, fiction, dream, and revelation, where science against that
knowledge and calls them as abstraction of spiritual life. Therefore,
digitization and theology are considered networked knowledge that is not
physical or always virtual. Furthermore, they are part of daily daily
experience of human being.13 Indeed, theology duties are fulfilled by
cyberspace, extend to politic, business and social life.14 Digitalization and
theology integrally connected and increasingly more artificial, guides the link
becomes life. But the digital world has become a human environment that shapes
thought, contributes to educational systems, stimulates the intellect, and
opens up new ways of thinking in theology. 15
Thus, theology and the
digital age will interact, contextualizing theology and adapting digitization
to theological purposes. It cuts off the space of anthropology and leads to the
formation of modern spirituality and theological sensitivity. The term
cybertheology is presented as a way to combine and link the contradictory
features of theology and digitalization, critically reflecting an intellectual
evaluation of beliefs and beliefs in the cyber age that has implications for
theological practice. Theological grounding makes sense in the digital world. It
expresses spirituality and faith in essence by covering it with a modernist
look. Theology is compatible with the digital environment of public squares and
communications connected to the Internet and modern devices. The highlight of
cyber theology is the systematic reflection of the belief in massive social
changes, transformation in the digital age.17
The nexus between theology and digital society exist in
theological contextualization where theology itself required to adapt and make
adjustment as the digital age moving forward without consideration, therefore, Both
of these forms of knowledge are dynamic, but while theology follows a changing
world, digitalization leads the way. Adaptation here relates to the digital
society where technology plays a key role. How digital devices can be used to
gain theological knowledge and, conversely, the practical implications of how
theology can affect the sacred order of digital societies. But the flexibility
of theology does not detract from its main purpose and the main messages of
theology are expressed according to the current conditions, requirements, needs
and urgency. Here we must discover our theological contribution to the digital
society. Christology and digital society Talking about the main dogma of
Christianity is related to the doctrine of God, which is widely concerned with
the knowledge of the entire system of the universe.
In the case of monotheistic religions, although human knowledge of
God is not perfect, it is clear that God is a person, so there is no numerical
problem with God, it has been tested and confirmed. But Christianity has
struggle with the scholarship of God as considered the Father, Son, and Spirit
are equal in nature but divided in person. Therefore, the office of Christ, the
predominant message of scripture, receives rich attention. The tension here for
the digital society is how Christology can contribute to an intelligent society
and digital environment. Christ is not just for a particular subject, it is a
condition, a desire for all people, applicable to all subjects and applicable
to all human experience. It implies the attitude of Catholicism. 19
Jesus cannot be seen as just a historical person who does not play
an important role in modern life, his present has always existed, has been
known from time immemorial, and affects all times in the world.20 This
knowledge enables Christology owns rich contribution for modern age.
Previously, before the redemption event in the cross, he held the office with
the Father and Spirit as the creator, afterwards, He came to the fore when he
was crucified as a sacrifice to atone for humanity's sins. Therefore, their donations
can be integrated into the online digital environment. There is nothing wrong
with seeking Christ in everything, including the digital world, and above all,
cyberspace becomes a mirror of the infinite, divine human imagination, and
increasingly develop the attributes of God, omnipresent and omniscient.21 With
this in mind, digital equipment and device prepare, as tools, help to seek the
knowledge of Christ in modern way, the knowledge of Christ and its revelation
are performed by digital devices.
But the contribution of Christology to the sustainable development
of intellectuals needs further clarification. The Brotherhood of Christ is the
Father's precious mission to reach people. Christ came to bridge the gap
between the divine father and the humanity of sinful man because no available
space of meeting for these two contrast nature, but Through Christ the Father,
God, and man can save the world from sin. However, the purpose of digital
devices is to connect people, so make it short and long. The main difference
between Jesus and digital technology is that Jesus works as a mediator between
God and people, while the Internet acts as a bridge in the interaction between
intellectuals and human relations. But by working well, they act as mediators,
removing barriers and barriers to communication between communicators.
But the role of Christ's mediation is available to the
entire sinful world, and in this sense modern society receives Christ's
mediation at the same time, through which dialogue with the Father is possible
and salvation can be gathered. Talking about crossover events is not limited to
soterology, but has implications for the sustainability of knowledge and
technology. Proverbs 1:7 highlights the link between the divine and human
scholarship where fear of God in the first stage leads to the development of
human knowledge. Furthermore, the term fellowship expresses the mediatorship of
Christ which is offers a sustainable connection with God that may lead to the
development of human scholarship of digitalization. In addition, the mediator
has the quality of love, that is, the love of communication that spreads to all
people and their love is eternal. The 24 characteristics of the immortality of
Christ's love can be applied to all areas and dimensions of human life,
including modern society. It means sustainable work that creates love that is
shared and transformed, and also our intention to continue digitalization.
But the mediation of Christ and his sacrificial love does not lead
to direct dialogue or contribute to the sustainability of modern society.
Theology does not have reliable access to technology. Because it is
pessimistically doubtful that link will ever be made. But technology in the
sense of society and environment, given the power of religion, will probably
have the opportunity to use religion to link them. Emphasizing the influence of
religion on capitalism, whose influence is linked to technology, sociologist
Max Weber says that theology is a direct cause of the state of cyberspace, but
it seems to be partly their result. also apply. 25 As the consequence, a connection
topic need to be explored in order to build proper discussion between
Christology and technology. Religion, sociology, and anthropology are the
optional topic that could offers interesting notions that may open possibility
to the pessimist assumption concerning the tension. Knowing God as the source
of all things is the basis for seeing the relationship between technology and
humans, beings who are commissioned by God to develop God's creations,
including technology and science, know that you are responsible.
Modern society, cyber age, digitization must follow God's meaning
and intentions. 26 What is clear here is that humans can contribute to
Christology and the anthropological approach can be effective in contemporary
society. The dogma of Christ about humans has spread intermittently in
cyberspace. 5.0 The possibility of preserving or confronting the age depends on
anthropology, how the sacred matter uses it to achieve its main purpose in the
world. Each person's worldview guides critical thinking about how to respond to
a smart society and prepare for future challenges. Shulman was clearly opposed
to anthropocentrism, arguing that humans as mediators of divinity to gain an
appropriate dialogue with the digital age meant that humans were seen as
objects of cyberspace manipulation. 27 With this in mind, the love that Christ
shared in redemption is accepted in human society, where humans become users
and control technology. The entry of Christology will have far-reaching
implications for technology. This is because sinful humans who have received
love through Christ must extend that love to sustain modern society.
The pessimistic tone emerges here because Christology relies on
anthropology for its proper contribution to the digital age. It requires
binding work. None of the Christological initiatives have a direct role in
technology. In addition, God's anthropological contribution is inseparable from
its divine purpose, and the pure intention of interacting with intelligent
societies is always associated with a heavenly purpose and makes it difficult
to achieve. Appreciation of technology should be based on dogmatic goals such
as respect for the owner of everything, the kingdom of God and other related
issues[28]. Therefore, it seems impossible to achieve a large contribution with
a Christological and anthropological approach. In addition, religious beliefs
also double. Furthermore, sociology offers different critique to the smart
society. The more religious civilization the less they employ digital
devices.31 Here appear the contradiction of Christology and modern age, smart
digital society, they go contrast and do not share support to each other. The
society stands in the middle and forced to move in certain side, mutual profits
are absent in their communication. Smart society is a manifestation of secular
worldview and reduces the spiritual interests of society. 32 The spirit of the
digital age discourages religious orientation. 33 Obstacles and barriers seek
to dominate cyberspace, and unchecked critics can provide information that
undermines the acceptable structures of religious institutions. Christology In
addition, some christological ceremonies cannot be held digitally where there
are restrictions on physical contact. 34 Technology, virtual space and smart
society are considered potentially harmful products. 35
Therefore, Christology has a feeling towards the contemporary
society instead of common participation. Even from an anthropological,
sociological, and religious perspective, it is difficult to discern important
influences. Arguments between them cause conflicts and differences, and
opportunities are rare. Christology's compulsion toward sustainable benefits of
an intelligent society shatters doctrines and ushers in chaos in the digital
age. The moral and ethical issues surrounding cyberspace plague the involvement
of Christology.
Because the absence of
physical interaction produces threats. But the root of technological
development is the mind of Christ, which is the basis of all existence and owns
authority over cyberspace (Col 1:16-17).37 Therefore, a smart society runs
under the authority of Christ without intervention. This means, even though the
technology owned by religious dogma but Christ has no significant role. In
contrast, it seems that digital era itself donates advantages or disadvantages
to Christology.
CONCLUSSION: Not
enough knowledge is shared in appropriate forums for Christology and
intelligent society discussions. Exclusivism and the intention of God keeps
Christology in its main goal and limits it to the environment of the
theological world. On the one hand, digitalization is seen as a threat to the
existence of Christianity and is therefore the source of many theological
sentiments. In return, Christology users benefit from this technology in
exchange for providing active input in the development of digitization.
Anthropology, sociology and religion are possible mediators that unite these
two opposing concepts. Christology should employ them to make positive
financial contributions to a sustainable intelligent society.
Nevertheless, they have a small contribution and do not have a
significant impact on digitization. The superiority of Christology in which
assuming as the authority holder over all public square and knowledge adds
extend difficulty for positive dialogues. Cyberspace receives large number
sentimental of Christology reflection. Consequently, instead of sharing
constructive inputs, Christology transforms critique, suspicion, sentiment, and
pessimist to the development of digital smart society. Contextualization, and
the modification of cyberspace becomes cybertheology is simply a response to
the current environment that will help Christology suitable with the digital
era, But it has nothing to do with any specific financial aid to technology, because
those fields have their own contrast order.
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