Definitions of technology

Technology has been a central catalyst in world events since the invention of the wheel. Archaeologists' taxonomy of history is defined by technology (Bronze Age, Iron Age, etc.). The Reformation in Europe would not have been as successful without the printing press. In recent times, its effect has increased exponentially. In each generation, God's people have use technology for both good and ill. This section of the report will explore technology's appearance and use in the Bible and explore how Scripture values technology.

Technology has been defined in various ways. Here are a few helpful definitions:

• The "application of knowledge to meet the goals, goods, and services desired by people." (here)
• The "application of scientific advances to benefit humanity." (here)

• The "means by which human societies interact directly with and adapt to the environment. Technology can also refer to the steps taken, or manufacturing process used, to produce an artifact." (here)
• The "process of applying established knowledge to meet identified market and social needs." (here)
• "Technology (Gr. τεχνολογια < τεχνη "craftsmanship" + λογος "word, reckoning" + the suffix ια) has more than one definition. One is the development and application of tools, machines, materials and processes that help to solve human problems. As a human activity, technology predates both science and engineering." (wikipedia)
• The "practical application of knowledge especially in a particular area" (dictionary)

The above are more secular definitions of technology. We propose a more Biblically oriented definition:

• Technology is the modification of God's creation by humans to solve problems or enhance living. Technology is an outgrowth of the Creation Mandate and should have a redemptive role in society.

Usage in Scripture

Technology is never central in Scripture. In Biblical Studies, the technology of Bible times is studied in the discipline of Archaeology. While a regular background character, it gives color and flavor to the redemptive narrative of scripture. The early lifestyle of humanity and Israel was rural and agrarian. Early technology consisted of items that enhanced farming, warfare, and daily living. Stone, wood, reeds, animal bones, skins, and other natural resources were modified for the purpose of building walls, plowing fields, forging swords, molding kitchenware from clay, and the like. The Biblical narrative takes place during significant technological changes, such as the transition from the Bronze Age to the Iron Age during the time of Samuel, and the "Pax Romana" during the Greco-Roman period.

General Use

These are some general ways in which technology was used: 

• The first use of technology: Adam & Eve clothing themselves with fig leaves (Gen 3:7)
• Early usage & advances in Genesis: tents (5:20), cities (5:17), musical instruments (5:21), bronze & iron (5:22), weapons (5:22), money (silver & gold) (13:2)
• Worship technology: Tabernacle, Ark, Lampstand, Table of showbread, Incense alter, Urim & Thummim, Priestly garments. (Ex 25f.). Bezalel son of Uri called to lead in this by God who said, "I have filled him with the Spirit of God in wisdom, in understanding, in knowledge, and in all kinds of craftsmanship, to make artistic designs for work in gold, in silver, and in bronze..." (Ex 31) The Temple (2 Sam 7, 1 Kings 5-6, et al.). Musical Instruments (Ps 150: trumpet, harp, lyre, timbrel, pipe, cymbals) (this could be listed in the redemptive usage below). Mentioned in Hebrews.
• Technology of warfare: God used Israel and other nations to execute His purposes in regional geopolitical issues. (E.g. Sword: Deut 7:1, Siegeworks: Deut 20) Even Angels are described holding a sword, etc. (). Is (Assyria God's executioner, Cyrus, etc)
• When animals were domesticated and used for farming, trade, and the like, it can be argued that they serve as technology.
• Money: The talent and shekel could be either gold or silver.
• Apostolic life: Some of the disciples used nets and boats in their trade as fishermen. Jesus preached from a boat, told the disciples to cast his nets a number of times, travelled on roads paved by Rome. The apostle Phillip rode on a chariot with the Ethiopian Eunuch. When Jesus, Paul and others preached in synagogues, Archaeologists have shown that many listeners sat on stone benches and the speakers used a podium that held the scroll of Scripture. Paul spoke frequently of the chains that bound him (Col 4:18) and all the various ways technology was used as people persecuted him (2 Cor 6:4-10).

Fallen Technology

Technology did not become crucial to human life until after the fall. Technology is not a negative consequence of the fall, but before then, humans did not need any help in finding food or the like. Genesis 3:17-19 describes the curse upon creation and the future vanity of man's work. "By the sweat of your face you shall eat bread" says verse 19, and since then, humanity has farmed, hunted, and gathered food with the aid of technology. Rare was the fruit or grain that could merely be plucked and eaten. Technology became a necessary tool to assist in cursed humanity's survival.

The Bible never describes technology as inherently evil, but there are instances when it is used for evil purposes:

• Tower of Babel (Gen 11)
• Jacob deceives father by pretending to be his brother using furs. (Gen 27)
• Use of mandrakes for fertility (Gen 30:15) - There can be a fuzzy line between attitudes towards technology and certain aspects of folk religion. See the Kreeft/ Lewis quote below.
• People used as technology (Slavery), esp. Israelites in Egypt (Ex 1:8ff. )
• Coveting in 10 commandments related to technology   (Ex. 20:17)

Technology in Scripture appears as a natural and necessary part of daily life. The Bible never condemns the usage of technology, but rather focuses on the human's heart, actions, and society that are in need of redemption from the bondage of sin. One key ethical issue that regularly involves technology is various materialistic sins, such as envy, covetousness (Ex 20:17), hording wealth, neglecting the poor, and the like. The abuse of technology is especially reflected in Man's desire to manipulate creation for selfish and sinful ends. Whether this is through fertility cults to get better results in farming, using the occult to foresee the future, or creation of swords and spears to steal, oppress, and murder, man has grieved God in many ways using technology. As Peter Kreeft noted,

What purpose is substituted for the service of God and the hope of heaven? The conquest of nature, first by the ineffective attempt of magic, then by the reliable way of technology. But the difference between these two means is minor compared to the difference between their common new end and the common old end: “There is something which unites magic and applied science while separating both from the ‘wisdom’ of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike, the problem is how to subdue reality to the wishes of men: the solution is a technique.” (Heaven: The Heart’s Deepest Longing (quote from C.S. Lewis Abolition of Man (New York: Macmillan, (95), pp. 87–88.)

Wisdom of the Proverbs

Here are a few proverbs that address and use technology:

• A false balance is an abomination to the Lord, but a just weight is his delight. (Prov 11:1),  A just balance and scales are the Lord's; all the weights in the bag are his work (Prov 16:11). Unequal weights and unequal measures are both alike an abomination to the Lord (Prov 20:10, 23).
• A rod is for the back of him who lacks sense. (Prov 10:13)
• Abundant crops come by the strength of the ox. (Prov 14:4)
• The fallow ground of the poor would yield much food, but it is swept away through injustice. (Prov 13:23)
• Wealth gained hastily will dwindle, but whoever gathers little by little will increase it. (Prov 13:11)
• Commit your work to the Lord, and your plans will be established. (Prov 16:3)
• Whoever is righteous has regard for the life of his beast, but the mercy of the wicked is cruel. (Prov 12:10)
• Every way of a man is right in his own eyes, but the Lord weighs the heart. (Prov 21:2)
• The lot is cast into the lap, but its every decision is from the Lord. (Prov 16:33)
• If one curses his father or his mother, his lamp will be put out in utter darkness. (Prov 20:20)
• Do not move the ancient landmark that your fathers have set. (Prov 22:28)
• Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men. (Prov 22:29)
• Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. In the end it bites like a serpent and stings like an adder. (Prov 23:31-32)
• Whoever sings songs to a heavy heart is like one who takes off a garment on a cold day, and like vinegar on soda. (Prov 25:20)
• Prepare your work outside; get everything ready for yourself in the field, and after that build your house. (Prov 24:27)

Redemptive Use

In spite of humanity's abuses of creation, God has used technology redemptively. The primary way since Moses brought down the tablets from Mount Sinai has been His communication through Scripture. He has worked through Moses, David, Solomon, the prophets, the scribes, and the Apostles to preserve his word for future generations. This has been written on papyrus, etched on stone, enscribed on parchment, or carved in wood. In one of the most profound technological shifts in human history started with printing the Bible in A.D. 1445 by Johannes Gutenberg on his new printing press. Some other Biblical examples include:

• God called Noah to build a ark/boat for deliverance of his family (Gen 6)
• In creating the sign of His covenant with Abraham, a knife is required for circumcision,  (Gen 17, Joshua 4).
• Joseph wisely stored grain using silos in Egypt (Gen 41:56).
• God uses Moses' staff as a sign to Pharaoh (Ex 4, 7).
• The Bronze Serpent was a sign of healing (Num 21).
• Rahab's scarlet thread signaled her home and protected her & she used a rope to let down the spies secretly (Joshua 2).
• The judge Samson used a donkey's jawbone in warfare (Judges 15:15).
• The city gate was frequently used as the place of civil authority, judging, etc. (Ruth 4, 2 Sam 15:12, 2 Sam 19:8)
• David slew Goliath with a sling (1 Sam 17), and played harp to calm Saul (1 Sam 16:23).

God is described anthropomorphically like technology ("my fortress... my shield" - Ps 18:2) and metaphorically as using technology ("For it is you who light my lamp; the Lord my God lightens my darkness." (Ps 18:28) "You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows" (Ps 23:5).)

The city is an adaptation of creation by humans in order to dwell together in a central location. It serves as a place for trade, cultural formation, religion, community, and many other things. In Scripture, the city of Jerusalem became symbolic of God's blessing & presence in Israel, for it was home to David's throne, the temple, and was the capital city of the Promise Land during the monarchy. The Bible dedicates an entire book to grieving its destruction in 586 BC (Lamentations). Psalm 48 describes and praises Zion's place in God's purposes. In Revelation 21-22, the New Jerusalem comes down out of heaven and symbolizes the eschatological promise of paradise to God's people.

Jesus

When God in Christ took on our humanity, at birth he was placed  in a feeding trough, and he travelled Roman roads to Egypt as he escaped Herod's rage. As a carpenter/construction worker, Jesus and Joseph most likely were experts in much of the significant technologies of their day -- stone masonry, woodworking, architecture, and the like. It is theorized that they worked on building the new city nearest to Nazareth: Sepphoris. In Jesus' ministry, he used a whip to clear out the temple, used jars to hold the wine changed from water, and rode in the disciples' boats across the Sea of Galilee. One of His most significant teaching regarding stewardship of technology is the Parable of the Rich Fool in Luke 12:15-23:

And he said to them, Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions. And he told them a parable, saying, The land of a rich man produced plentifully, and he thought to himself, What shall I do, for I have nowhere to store my crops? And he said, I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry. But God said to him, Fool! This night your soul is required of you, and the things you have prepared, whose will they be? So is the one who lays up treasure for himself and is not rich toward God.

In this passage, the focus is on finding security in hording possessions rather than knowing one's place as a dependent creature of God and living by His priorities. Technology appears in this passage both in the means of farming and the storage of grain in barns. The rich man trusted in his fruitful fields and his barns for his security. His sin was not being "rich toward God." Jesus goes on in this chapter to challenge his disciples to not worry about food or clothes, and he comforts them saying in Luke 12:32-34:

Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also.

Jesus' approach to technology (and possessions in general) is that we should not be consumed with it during our time here on this earth. Our focus should be on His kingdom priorities and we should do what gains us treasure in His kingdom. His saying "provide yourselves with moneybags that do not grow old" can be applied to our understanding of technology. To make or use a moneybag is to use a technology to store an amount of money for a future earthly purpose.  Jesus' use of the metaphor encourages the disciple to focus such efforts on kingdom priorities.

The most profound and significant usage of technology in the history of redemption is the Cross. Probably the most evil of all manifestations of technology, the cross is a device designed by Rome for slow torturous execution. Many scholars believe that it was the cruelest instruments of torture invented by mankind. As described in the final chapters of each of the four Gospel narratives, it was used by God to sacrifice His Son for the sins of His people (Col 1:21-22). This example shows not only that God is not afraid to use technology for His ends, but also that He can use the worst piece of technology for the most beautiful, profound, and loving of actions (John 15:13).

In short, the Scriptures do not directly address technology, but rather focuse on the humans who forge technological devices. They are called to love God and love their neighbor more than anything else (Mark 12:28-34). God showed his love for us by using the technology of the cross, and we also should show a similar love to our neighbor (1 Jn 4:19). Technology enhances human activity and when used redemptively, and it can be a valuable asset in God's kingdom work today.

Technology and Teaching

The focus of the project is on how to utilize recent technologies for discipleship through educational ministries in the church. It is clear from the discussion above that technology has a significant place in the educational task. Jesus used various technologies to better communicate his message. He wrote on the ground with a stick (Jn 8:8), used bread & the cup during Passover to communicate his pending sacrifice (Mt 26:26-29), used the disciples' amazement at the technology of Herod's Temple to teach about its destruction in A.D. 70 (Mk 13), and used technological metaphors to communicate his point ("fishers of men" Mt 4:19). He also used items in daily life in his parables (lamps, clothing, coins, tables, etc.) and taught at least one message from a boat near the shore (Mk 4:1). Jesus used the technologies of his day only when it served his message and never did it detract from his message. Education in those days was primarily oral, although most Jewish children were taught written languages in the Synagogues. The apostles used technology in teaching primarily by writing letters to churches in Asia and Europe. In Athens, Paul begin his message by referring to an alter to "an unknown god" (Acts 17).

Technology was used in the early church to help spread the Gospel, whether by letter, using methods of transport, or using a basket to help Paul escape (Acts 9:25). Technology is a means to an end. The focus of Scripture is on the reconciliation and restoration of fallen creation with God. The Scriptures look down upon doing things for the purpose of prestige, self-gratification, self-glorification, or to store up excess treasures on earth.

Unfortunately, current technology culture encourages and thrives on these. Much of media-driven culture is saturated with the imperative to buy the most recent gadget which is promised to give long life, ease of work, and long-term happiness. The technology industry has forged a culture that the church must strive to be God's tool to redeem. The church should use technology to proclaim, but in a mature holistic fashion. Certain technologies, although touted as increasing communication, merely cut out its heart and feed insensitive decontextualized text between parties at very high speeds.

James' teaching on the tongue in must always be kept in mind as the church today uses technology to communicate at astronomically high speeds:

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways, and if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.  For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.  Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

Too many times have Christians tried to educate on the Internet using rude polemical language in which there is no peace. Today "the tongue" can include not just the literal tongue and the ancient pen on parchment, but also the mouse and the keyboard. Where today's technology dehumanizes, the church must enter and begin showing glimpses of the restored imago dei. Where technology might be used to avoid necessary conflict, the church must enter bringing both truth and the necessity of love in all circumstances. Where technology is used to abuse, malign, or oppress, the church must call out for repentance and face-to-face reconciliation. Today's communicative technology usually involves written text read by a solitary individual at a desk. The church must never allow technology to inhibit real face-to-face and soul-to-soul community, and especially in a culture of increasing solitude, the joy of fellowship is a strong apologetic. The church should serve not only to proclaim the gospel and call people to discipleship, but also serve to enhance the QUALITY of communication that occurs using modern technology.

Part of enhancing the quality of communication includes being aware that whenever a Christian communicates, she does so "as one who speaks oracles of God" (1 Pet 4:11). A Christian must see the benefits and pitfalls of every piece of technology. There are few things that can hinder a Christian educational moment than screaming microphone feedback, gawdy PowerPoint filled with typos and insensitivity to learning styles or the benefits of simplicity, a classroom with distracting background noise, or an unrehearsed out-of-tune singer. While the world might measure prestigue based on who jumps on the latest fad, the church must test every fad by its compatibility with Kingdom priorities and its redemptive value in culture. At the same time, Christians, whether congregents or teachers, must continually be vigilent about keeping style from trumping substance. Too often a piece of technology or other cultural apparatus can be helpful to one person and a stumbling block to another. Christian educators must make their theology of technology plain to their technologically-saturated surrounding culture. The importance of face-to-face relationships, prayer, spiritual disciplines, mutual accountability and the like can help address some of the decontextualizing and dehumanizing effects of the unredemptive technological usage of the surrounding culture.

On a final note, when leveraging new technologies to enhance communication of the Gospel and ease certain aspects of relationships, the church must also create an environment where those who do not use technology because of disabilities or different learning styles will not feel left out. In 1 Corinthians 9:22, Paul used a similar attitude regarding a different contraversy he was dealing with in his generation, "I have become all things to all people, that by all means I might save some." This article reflects attitudes of a not insignificent portion of the American population. This could include continuing the CD/Cassette ministry, providing training for those who have interest but need more help, or providing free Internet access for members who cannot afford their own.

Sources

• Bible: ESV
• Hoerth, Alfred J. Archaeology & the Old Testament (Grand Rapids, MI: Baker 1998).
• McRay, John. Archaeology & the New Testament (Grand Rapids, MI: Baker 1991).