By Efi Efthymiou
The third day of the International Theological Conference on “Orthodox Theology in the 21st Century: Challenges and Prospects,” organized by the National and Kapodistrian University of Athens under the auspices of the Church of Greece, featured three thought-provoking presentations. Among them, Archbishop Makarios of Australia contributed to the dialogue within the thematic unit titled “Biotechnological Sciences and Theology,” focusing on the relationship between Artificial Intelligence (AI) and Orthodox Theology.
Archbishop Makarios offered a deep analysis of the term “mind” within the framework of patristic teaching, aiming to determine whether technology intersects with modern Orthodox theological perspectives. He noted that there appears to be no fundamental connection between artificial intelligence and the human mind, which, in Orthodox thought, is the purest part of the human being, uniquely capable of knowing God.
Providing a succinct definition of AI, the Archbishop described it as “the study of how to make computers capable of doing things that people do best.” However, he emphasized that while AI simulates human intelligence, it does not replicate the mind, which, according to the Church Fathers, reflects the divine image. “The mind,” he explained, “is central in patristic thought and is identified as the locus of God’s image in humanity.”
Archbishop Makarios warned of a competitive narrative emerging between humans and machines, noting that this “purely technical achievement” often prompts comparisons that overlook the theological uniqueness of the human mind. He stated, “Artificial intelligence and technological achievements are images of man, not of God. It is man who determines the being and quality of artificial intelligence.”
Archbishop Makarios stressed that theology should not adopt a critical stance against technological advancements, no matter how extreme they may seem. Instead, he urged the Church to engage with and understand technological developments to better serve humanity.
“The ethos of the Gospel cannot condone a morality where humanity is detached from God,” he stated. He highlighted the importance of the Church’s involvement in conversations surrounding AI ethics, which often glorify human autonomy while excluding God.
“Orthodox Theology teaches that spiritual health is achieved when one comforts those they judge. Our interventions in science should always reveal the love of God, not hostility toward scientists,” he said. Archbishop Makarios concluded by encouraging the Church to embrace this challenge without fear or denial, asserting that “there is no bad science and good Church. Orthodox Theology should provide a foundation where every scientific endeavor is grounded in divine love.”
Metropolitan of Mesogaia: A new and unfamiliar approach to the nature of humanity is dawning
Adding to the discussion, Metropolitan Nikolaos of Mesogaia addressed the topic of “The New Man of Technology and the ‘New’ Man of Orthodox Theology.” He observed that technology has become the defining feature of modern life, describing its current role as invasive and transformative, affecting both the identity and essence of human beings.
Terms such as “genetic engineering” and “nanotechnology exemplify” how technology introduces unprecedented interventions into human life, giving rise to “a new type of man in contemporary reality,” said the Metropolitan.
He noted that artificial intelligence seems so real precisely because it is deceptively true. The rapid proliferation of emerging applications is staggering, and their implications are beyond comprehension. These advances create a provocative blurring of the boundaries between humans and machines while establishing new ethical norms and altering human ontology.
“A new and unfamiliar approach to the nature of humanity is dawning. The technological drive to surpass human capabilities and characteristics tends to alter or even eradicate them. The question is: to what extent and in what ways does technology intervene in the hidden core of human identity?
Technological man is impoverished in humanity and abundant in excess. He has power but lacks endurance. He knows without learning. Man as a person is being replaced by man as a machine,” Metropolitan Nikolaos said emphatically.
He further emphasized that the temptation to replace God has completely removed Him from human life. At best, it promotes a God who is only an idea, not a personal presence. He also pointed out that artificial intelligence lacks the essential qualities of true intelligence.
“Theology always addresses humanity – it speaks of the human being destined for the age to come. The spiritual man acquires divine love, virtues, and qualities that defy logical explanation. The spiritual man of theology is four-dimensional, while the technological man is limited to three dimensions. The explosion of knowledge in the physical sciences has now spread to the biological sciences. In the case of biotechnology, the challenge is to understand the results of our achievements. Any development that removes humanity from the experience of the miraculous is inherently at odds with the orthodox theological understanding of the human person. Beyond genetic engineering, a creative spirituality must also be cultivated. This is both the Church’s responsibility and theology’s mission: to ensure that wisdom prevails over mere cleverness,” he concluded.
Metropolitan of Messinia: In Orthodox Theology, Dogmatic Truths Do Not Change
Metropolitan Chrysostomos of Messinia was invited to participate in the dialogue but could not attend due to Ecumenical Patriarch Bartholomew’s visit to Sparta. Professor Konstantinos Kornarakis of the Theology Department of the University of Athens read his address.
In his address, Metropolitan Chrysostomos emphasized that whoever is Orthodox today must also be Patristic. Orthodox theologians are called to a deeper understanding of the challenges of modern times. Orthodox theology is called to provide answers to the changes that affect human life itself. He emphasized that dialogue must focus on the timeless question, “What is man?”, a question that encompasses not only theology but also the biological sciences.
He went on to say that no single science has universality, adding that the primary defining characteristic of humanity is physicality. “The body describes the totality of the human being. The concept of the body is not merely a union of biological parts; the human being is an individual and is therefore understood as a whole (Maximus the Confessor)”.
In his speech, Metropolitan Chrysostomos also noted that human beings must exist in a communicative relationship with one another. The Church Fathers emphasize that humanity cannot exist without its corporeality. Moreover, he emphasized that while the environment without humanity is lifeless, humanity without the environment is non-existent.
The second defining characteristic of humanity, as outlined in his address, is uniqueness. “The development of bioethics in the Church is imperative; limits and ethical reflection are necessary, with cloning as a critical example. The false idea of creating an identical human replica is unacceptable.
Human uniqueness is determined not only by biological composition but also by freedom and social relations. The dialogue between religion and the life sciences must not take a defensive stance. Modern biomedical sciences will continue to develop, but their progress must always serve the good of humanity. For in Orthodox theology, dogmatic truths do not change,” the Metropolitan concluded.
Translated by: Konstantinos Menyktas & Ioanna Georgakopoulou
