In his book, ‘The Beauty of the Lord’, Jonathan King makes a wonderful case that Beauty can be properly identified as a synonym for the glory of God. The implication is that Beauty is a divine attribute. King mentions such passages as Psalm 27:4; 96:6; and 145:5,12 which portray images of the crown, kingdom, and sanctuary of the Lord. These passages directly link to the theological concepts of God’s sovereignty and the kingship of Christ. This connection between the glory of God and Beauty is important because it generates a category for us to objectively evaluate whether something is beautiful or ugly.

Technology shapes the character of our everyday lives. Without it, we would have great difficulty getting to work, having our morning cup of coffee, and reading this article. My problem with technology is not that we have it, but that we have allowed it to shape our lives in a way that we barely recognize. What I mean is that technology is no longer a means of Godly stewardship, but that it now establishes its own worldview. 

The technological worldview urges us to buy, build, trade, and relate with the world in a way that resembles a vending machine. I put x in and out comes y. For example, many people go to work not because they know that it will stimulate the economy by producing valuable goods and services, but rather because it will give them a paycheck. Perhaps another example: the contemporary evangelical scene sees people attending church either because of the spiritual experience or to manipulate God by doing their Christian duty. In an extreme example, one could think of the use of pornography in American culture. Such a phenomenon arises out of a technological impulse that demands ease of access to something that—in a God ordered society—takes time, commitment, and genuine relationship to obtain. 

In a word, the technological worldview is bland. It’s ugly; and it’s ugly for some very specific reasons. My point in this article is to show that the only antidote to the technological worldview is a return to the classical and protestant vision of Beauty. 

Art, Technology, and Idolatry

At the outset, I want to make it clear that when I am discussing technology, I do not necessarily mean technological tools. These are things that can be genuinely useful and fall in line with the biblical notion of stewardship. I readily admit that technological tools have a place in God’s world, but it is the worldview behind the creation of tools that we ought to question. 

As I mentioned above, the technological worldview is ugly and in light of statements about beauty and ugliness it’s appropriate to turn to the topic of art. While art can certainly ascend to true beauty, there is an inherent danger in the human pursuit and use of it. In fact, it is the dangerous temptation that art poses to humanity that has aided in the development of the technological worldview. Technology has emerged out of a desire to reach the highest of human potential. While this aspiration is not entirely bad—think of all the lovely devices that you and I use to our genuine benefit—it has also caused us to become extremely self-centered and goal oriented. 

It is for this reason that I have taken to calling the technological worldview “the idol of the self.” This idolatry arises in the sphere of art as well. In his work of public theology, Abraham Kuyper writes about art and its dominion over humanity. While he does not directly correlate his work on art with technology, a retrospective eye sees the point clearly. He argues that, 

The human race cannot exist without a king. Once it has closed its eyes to the glory of Jesus’ kingship, the presence of sin could mean only one thing: humanity would proclaim itself king over nature, the world, and all of human life…what sets the tone and acts as the instrument for the new enthroned-humanities dominion is art, and it is through art that modern life attempts to satisfy its thirst for the ideal.1

Here we can see that the sphere of art and the sphere of technology occupy the same space. They both seek to “satisfy the thirst for the ideal.” By observing Kuyper’s further remarks, we notice an even stronger correlation between the two. He writes, “What art and religion have in common is that they depend on inspiration.”2 Here, Kuyper exposits the defining feature of art, religion, and technology. Even though he does not mention technology, its origin and the arts’ have a strong correlation. 

Both technology and its devices are derived from inspiration. This claim is rather obvious in regard to devices as they require an inventive mind to create them, but technology’s inspiration may not be so clear. Technology, unlike its subsequent devices, relies on inspiration not as a process, but as a fountainhead. The technological worldview presupposes inspiration by inventors, scientists, and the like in order to fuel their creation of inspired art: their devices. Thus, technology is not a virtueless endeavor, as it rises from human creativity to taking the place of religion as the inspired worldview. 

Herein lies the root of the problem. The technological worldview is a form of idolatry. Art, technology, and religion always derive their inspiration from the divine, but that “does not mean that art—or technology—itself acknowledges and recognizes this circumstance.” In its purest form, the quest for technological tools is not an unworthy pursuit in the realm of God’s created order. However, as Craig Gay notes in his work on Christian interaction with technology, it is an abandonment of the Christian worldview that drove the technological worldview into its idolized position.3 

When the technological worldview takes root in a society, it takes on the role of divinity. No longer is technological progress achieved in light of God’s inspiration, but technology itself becomes the inspiration for human creativity. In The Institutes of the Christian Religion, John Calvin writes, “whenever scripture asserts the unity of God, it does not contend for a mere name, but also enjoins that nothing which belongs to divinity be applied to any other.”4 In North America, the technological worldview is widely assumed and left unquestioned. The problem with this disposition is that it passively allows technology to take on the role of inspirator, where the bible attributes inspiration to God alone. It is, therefore, idolatrous. 

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