The Ethics of Using Artificial Intelligence in Christianity
Christian ethics are founded on doing God's will, which encompasses all aspects of a person's life, rather than on philosophical speculation about virtue [7]. This principle extends to the use of artificial intelligence (AI). While the Bible does not directly address AI, Christian ethical frameworks can be applied to its development and deployment.
A core aspect of Christian ethics is understanding sin. Sin is not merely eating an apple, but a deeper issue of self-love, dishonor to God, ingratitude, and preferring the creature over the Creator [3]. All human beings are born with a sinful nature [1], and sin can manifest as vanity or sinful acts [2]. Deliberate sins are often committed with an insolent or arrogant attitude, representing rebellion against God [4]. The Apostle Paul emphasizes universal sinfulness, stating that both Gentiles and Jews are under sin's power and cannot find favor with God through their own actions [5]. Even after conversion, Christians still contend with the guilt of past sins and the corrupt old nature [6].
Given this understanding of human fallenness, Christian ethics would approach AI with caution, recognizing the potential for human sin to be embedded in or amplified by AI systems. The development of AI should align with God's will, which is for humanity to be holy [7]. This implies that AI should be used in ways that promote righteousness and avoid contributing to sinful acts or attitudes.
Christian wisdom, according to John Calvin, involves knowing what is advantageous or expedient, rather than engaging in "empty subtleties and speculations" [8]. This suggests that the ethical use of AI would prioritize practical benefits that align with Christian values, rather than pursuing AI development for its own sake or for purposes that are not edifying. The mind can be filled with "darkness and much perplexity" by superfluous and injurious intellectual pursuits [9]. Therefore, the ethical development of AI would need to be guided by clear moral principles, ensuring it serves humanity in a way that honors God and promotes human flourishing, rather than leading to confusion or harm.
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 4:3: 4:3 God’s will is for you to be holy: The foundation of Christian ethics is not philosophical speculation about virtue but doing God’s will (Rom 12:1-2; Eph 6:6; Heb 10:36; 13:20-21). Holiness (1 Thes 4:4, 7) embraces all of a person’s life (5:23); here it involves staying away from sexual sin (Greek porneia, any sexual union outside marriage).”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 5.6: ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a h”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the mind and fill it with darkness and much perplexity. Wherefore he saith, “with spiritual things comparing spiritual.” 45 45 [Principal Edwards explains the phrase adopting the A.V., as “combining revealed truths so as to form a consistent and well-proportioned system” Com. in lo .] Seest thou how superfluous he sheweth it to be? and not only superfluous, but even hostile and injurious: for this is meant by the expressions, “lest the Cross of Christ be made of none effect,” and, “that our (‘your faith,’ rec. text) faith should not stand in the ”