By Efi Efthimiou
In the presence of the heads of five Orthodox churches and the president of the Hellenic Republic, the scientific conference of the journal Theology, published by the Holy Synod of the Church of Greece, was inaugurated.
In attendance were the Ecumenical Patriarch Bartholomew; Patriarch Daniel of Bulgaria; Archbishop Ieronymos of Athens; Archbishop George of Cyprus; and Archbishop Ioannis of Albania, as well as numerous other hierarchs.
At the conference, the Ecumenical Patriarch Bartholomew delivered a greeting. Among other points, he emphasized that theology’s goal is to convey the Gospel’s message intact. He added that the use of the possibilities offered by culture is an indication of theology’s vitality. The essential question is always “how,” not “what.” The Church’s witness to the world does not necessarily imply secularization.
Today, the church and theology face enormous challenges due to technology. Humanity has never before experienced such radical transformations in lifestyle as it does today. Technology redefines the roles of politics and art, influences personal relationships, and affects private life. A new era for humanity is beginning—this is a fact. Artificial intelligence is the pinnacle of technological achievement. No one can dispute the benefits of science and technology.
However, it is equally indisputable that technology cannot provide answers to great existential and social problems such as violence and death. The answers to these problems come from other forces, the most important of which is faith. The future of humanity is linked to the future of religion as a great power. Our era is plagued by the distortion of religious unity, which threatens peace and cooperation among peoples. One example is religious fundamentalism, which arises from a fear of rapid modern life changes.
Humanity is not guaranteed; it is always under threat. People continue to search for the true meaning of life. No civilization has found a definitive solution to the human condition.
The Orthodox Church and its theology will continue to engage with technological developments and social realities. Tensions should be seen as opportunities for functional gatherings. Inwardness has never benefited the Church and its sacred mission.
In his address, the President of the Hellenic Republic, Konstantinos Tasoulas, emphasized that: “Orthodox theology can provide valuable insight into an issue that concerns the sciences: the impact of technological development. This development produces seismic shifts at the core of humanity. One question is how and for what purpose we will use it. Will we use it through community, or will it lead to isolation and addiction? Will it serve as a tool for service? Human beings are not merely biological entities; they are beings of freedom.
The gift of freedom is inextricably linked to the faculty of choice—the inner movement toward good and evil. Artificial intelligence operates based on data and has no personal will. It lacks volition and lived experience. It can only execute commands or optimize outcomes based on the goals set for it. AI cannot ascribe meaning to the world; it merely processes it. Nevertheless, technology should not be demonized because it represents a supreme achievement. We hope that technological progress will tend toward the good, and we look forward to a fruitful dialogue between theology and technology.
Archbishop Ieronymos of Athens and All Greece noted in his address that “It is significant that the Church today is opening a dialogue with technology and its ethos. Technology is not a neutral tool; it carries within it a way of understanding the world. It does not matter whether we use it for good or for harm. Even in its good use, it guides us in how to perceive other people and the world. It conveys to us a specific philosophy—the love of speed. The technology as we experience it was born and developed within capitalism.
Therefore, it inherently carries the goals of this system, the priority of profit. This is the logic that organizes the means, the products, and even relationships. Of course, technology offers us many possibilities in life and health. Yet, it limits the human factor, replacing experience with image. Man is neither a machine nor a product. He is the image of God. We must remember that the measure is always the human being, and that while technology can change world history, it has no impact on the ultimate things.”
Translated by Ioanna Georgakopoulou
