Schuurman, Derek C. Shaping the Digital World: Faith, Culture, and Computer Technology.

Soukup, Paul A.

Schuurman, Derek C. Shaping the Digital World: Faith, Culture, and Computer Technology. Downers Grove, IL: IVP Academic, 2013. Pp. 138. ISBN 978-08308-2713-8 (paper) $18.00 (discount available from publisher); 978-0-8308-8444-5 (e-book) $12.00.

This short book begins with a very personal question. Schuurman writes, "What does my faith have to do with my work as an electrical engineer?" (p. 7). He wrestles with this question of faith and technology, asking more particularly in the introduction whether or not the Christian faith might have something to say to a computer-assisted world. He writes, "This book is dedicated to working out the question of what faith has to do with computer technology. Not only is this question of academic interest; it also has many implications for a world in which computer technology has become ubiquitous" (p. 11-12).

Schuurman organizes his thinking in a fairly predictable way, at least predictable for book on technology. He asks what technology is, and then he goes on to look at different characteristics of technology, many of which appear in general introductory texts: technology is not neutral, he writes, and then he explains the ways in which technology comes to us already value laden. He turns to the work of Jacques Ellul, comparing technology to la technique. Expanding technique to computer technology, Schuurman notes some of the common approaches to computer technology. These include a rejection of technology, an indifference to technology, an embrace of technology, and a cultivation of responsible technology (p. 24). Other books raise many of these questions about technology. However, Schuurman bases his answers on a theology informed by the tradition of Calvinism. He draws on many Calvinist theologians to set out the general principles with which he will approach technology.

The overall plan of the book views computer technology through the lens of theology. Schuurman divides the book into four key chapters. First comes a consideration of creation and how technology has a role in creation; then, he offers reflections on the role of the fall (the theological view of human sinfulness) and how that has affected creation and consequently how it affects computer technology. The third general topic takes redemption as the starting point, asking what redemption might hold for, as he says "responsible computer technology." The final general chapter looks toward the future, towards perhaps an eschatological theological approach.

Each chapter has a similar structure. First, Schuurman introduces the particular approaches to technology and theology, then he traces the implications of the theology for technology. In Chapter 2 (dealing with creation), Schuurman considers the Genesis story as establishing God's creation of all things. This leads to what Calvinist theology refers to as the cultural mandate in which human creativity and human responsibility is given by God. Then he considers how human beings are created in the image of God and must seek to be faithful to that image. This includes things like a Sabbath rest, something that has implications for how humans engage technology. Schuurman introduces some other key issues: first of all, the problem of reductionism; secondly, all the ways in which people could have a more holistic approach to creation. Here he introduces in some detail a very important structure for the rest of the book, a theological framework for the readers to use in order to reflect upon how humans should work with technology. He draws on the work of the Dutch Christian philosopher Herman Dooyeweerd. Dooyeweerd had argued for what he called 15 different modalities, or aspects of reality.

These modal aspects are not objects in themselves but are ways of understanding how diverse entities function in creation. These modal aspects are as follows: (1) the numeric, which is the aspect that relates to discrete quantities; (2) the spatial, which relates to geometry; (3) the kinematic, which relates to movement; (4) the physical, which relates to possession or exchange of energy; (5) the biological, which relates to living aspects of reality; (6) the psychic, which relates to feelings or emotions; (7) the analytical, which relates to making distinctions; (8) the historical, which relates to forming and developing human culture; (9) the lingual, which relates to language and the use of symbols to relay meaning; (10) the social, which relates to the interactions of human beings; (11) the economic, which relates to stewardship of economic resources; (12) the aesthetic, which relates to harmony and beauty; (13) the juridical, which relates to giving what is due, retribution, and restitution; (14) the moral or ethical, which relates to love, care, and well-being; and (15) the faith aspect, which relates to certitude, trust, and unbelief. (pp. 41-42)

Schuurman will use these particular modalities as they connect with different approaches to technology to help understand how people can best think about computer technology in the light of faith. Throughout this chapter on creation he considers not only computer technology specifically but also the ways in which people created computers from the idea of a Turing machine all the way through to the larger questions of artificial intelligence.

The third chapter addresses questions of the fall and computer technology. He presents a theological understanding of the fall, again drawing on Calvinist theology, by looking at the biblical account of the fall as well as at other biblical examples of sinfulness including the Tower of Babel, forms of idolatry, and similar things. He considers questions which may be of more interest to evangelical theology: whether technology is a result of the fall, or how technology might work against God's norms for living. While he rejects many of these positions, he does accept the fact that technology and computer technology can well work against a full human life.

Chapter 4, "Redemption and Responsible Computer Technology," asks how things might differ in light of the possibility of redeeming technology. He writes, "a good place to start in developing a Christian worldview is to look at God's general goal for human existence: shalom" (p. 75). Quoting Cornelius Plantinga, he describes shalom as "universal flourishing, wholeness, and delight." From this point of view he will consider what he calls normative principles for technology. To do this he draws upon the various modalities that he has presented in Chapter 2. Some of these reflect normative aspects, drawn from various laws of creation, such as the various laws of physics. Others come from history: cultural norms. Here the set of principles spelled out in Chapter 2 work very well to help him point out the possibilities for realistic responsible computer technology. For example, the lingual norm (which addresses language), Schuurman applies to information and communication systems. In doing this he will refer to various computer scientists and others writing about technology. Under the heading of social norms, he considers issues of electronic etiquette or social interaction. In terms of economic norms, he uses the Christian language of stewardship to examine both care for the earth and things like access to technology, green computing, and so forth. In the section on juridical norms (those dealing with justice), he considers everything from the digital divide to copyright issues and fair use issues, as well as privacy issues. Ethical norms guide people to look to the idea of moral norms for computing; these include how individuals and society should use computers in responsible or fiduciary ways. Finally, he turns to the norms closely allied to the theological view that he proposes and discusses the role of Christians in observing God's plan for creation.

Chapter 5, which deals with computer technology and the future, brings in the topics of how we should think with technology. Schuurman introduces first technological optimism, quoting any number of science fiction writers and science writers who hold out great possibilities for society based on computing technology. Then, on the other hand, he leads the reader through the thought of the less optimistic writers-- those who see a technological dystopia and the destructive power of technology. He develops his own position by drawing on New Testament writings. Schuurman proposes a kind of Christian optimism, based on people's continuation of techno-creation, of how Christians should live into an eschatological future, considering the apocalyptic approaches that God reveals in the future.

Schuurman offers this summary of his work:

   In creation we see that God created a wonderful
   world that was full of potential for things like
   culture and technology. Furthermore, God
   entrusted us with the responsibility of unfolding
   the possibilities latent in his creation and to care
   for the earth and its creatures. Near the beginning,
   however, humankind fell into sin, which
   has implications for all creation, including the
   area of computer technology. As a consequence,
   there are distortions in the use and place of computer
   technology. Another consequence is that
   people have increasingly replaced their trust in
   God with a trust in technology. Thankfully, God
   did not abandon this world but sent his son,
   Jesus Christ, to die on the cross to redeem his
   people and the entire cosmos. In the end, based
   on the atoning work of Christ on the cross, God
   will come again to make all things new--including
   technology. (pp. 121-122)

The book develops a consistent theological view of technology, one that leads the reader through various thoughtful approaches to how technology might function in the world. At the same time, because this theological view can be somewhat narrowly drawn, the book works better as a stimulus to thinking rather than as a complete treatment of technology and theology. Perhaps one could think of this as a way of reflecting on technology by applying one's faith or, conversely, reflecting on one's faith in a world of technology. Both approaches offer important conclusions.

The book draws on a number of thinkers, people well-known in the Christian world as sources for a religiously-oriented technology critique. These include Marshall McLuhan, Jacques Ellul, and Neil Postman. The theological grounding, as mentioned above, is largely Calvinistic.

The book has a bibliographic list as well as a set of study questions to guide further reflection on the topic. There is also an index.

The book may well work as a supplemental textbook for technology courses at the college or university level. It may also work well as a guide for a parish reflection session or a Bible study session where people living in the contemporary world of technology seek a structured guide to this important part of life.

Paul A. Soukup, S.J.

Santa Clara University