Modeling God and AI: a reflection on Immanentia Omnis
Over the last several days, I’ve published a barrage of papers on my model of the Trinity on my website. This attempt to characterize the Trinity in terms of transcendence and immanence is, I hope, somewhat novel. The convergence of these two aspects resolves the apparent contradiction between the Trinity and Simplicity, a topic trending in theology over the past few years. The works of thinkers such as JC Beale and Tim Pawl, while not solely dedicated to this issue, inevitably touch on it. When one asserts that a Jew from Nazareth is God, a multitude of questions arise, thereby naturally prompting examination by every Christian theologian and philosopher.
On RobertDryer.Com, I’ve discussed individuation and divine Personhood as an introduction to this topic. I then developed a model of the Trinity, represented as T=[Actuus Purus, Immanentia Omnis]. This led to the generation and organization of a host of terms, which, in turn, prompted exploration of concepts like Divine Openness, Divine Actualization, identity theory, and a theological reflection on transcendence and immanence. Hopefully, this served as a comprehensive introduction to modeling the Trinity and provided insight into the multifaceted and universal nature of the classical view of God.
To Recap
When we talk about T=[AP, IO] as a model for God in its simplest form, it is, indeed, straightforward. In theory, God is transcendent in act, immanent in all. In practice, this means that Jesus is what it’s really all about, the Spirit pervades, and the Father transcends. “God” pushes us to our rational limits, pushing us to wonder well. However, it is through the Son that, with acceptance and participation, we find our God, who, after all, has already found us.
Ephesians 1:22-23 – “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.”
Lastly, we must address the role of AI in this exercise, which I used heavily to knock out this “barrage” of texts on Immanentia Omnis. On the negative end of things…If scientists and corporations manage to create Artificial General Intelligence (AGI), our species will undergo significant changes, and probably go extinct (at least as we know it). I sense Adam and Eve are examples here ins some sense. After all, we can’t talk about them other than as powerful stories about our human condition. The advent of languages, tools, societies, texts, books and technology have separated us from our progenitors in such a way that they’re almost like a whole other species. Just as the advent of language, tools, societies, texts, books, and technology have altered us form them, AGI likely will alter us from ourselves as well. Yet, our moral responsibility persists until our extinction. God forbid that day come.
AI, like all tools for human productivity, aims to enhance human power and creativity. It will be used both morally and immorally. Those who are informed should strive to employ it ethically and to model ethical use. That is our challenge with all tools and more so with AI because AGI will probably extinct us.
Ok, let’s also be positive too.…Many will express concern, vilify AI, and attempt to distance themselves from it in the coming years. However, remember that those who shout the loudest may be its most frequent users. I hope my application of this technology here demonstrates a commitment to discussing God in both a scientifically rigorous and theologically faithful manner. I just wanted to talk about God and AI ironically helped with that. That was cool. AI amplifies possibilities. It certainly enabled a lay theologian like myself to tackle the previously formidable problem of the Trinity/Simplicity.
Despite our best efforts, people will err, and misuse of AI will likely be more common than responsible use. Seek out those who are good role models. Pray for our species. We are indeed a fickle bunch.
