Thessaloniki has become the capital of theological dialogue, of an interdisciplinary conversation about the contemporary digital reality, of dialogue with all sciences, where the Second International Theological Conference was officially opened on 29th of septhember, on the occasion of the 100th anniversary of the journal “Theology”. The opening in the historic church “St. Demetrius” was attended by 700 senior clergymen, leading scientists, politicians and public figures. The primates of five local churches, including the Bulgarian Patriarch Daniil, and representatives of the autocephalous churches participating in the congress, sat on the soleia.
The editor-in-chief of Theology magazine and secretary of the conference organizing committee, Alexandros Katsiaras, said in his opening speech: “All those present today at the opening are witnessing a view of history and technology that has so far been confined to the pages of philosophical books and libraries. With the congress that begins today, we believe that this view acquires a new relevance – with an interdisciplinary approach and a theological perspective. The global uniqueness and primacy of the congress, its essential significance, do not stem from quantitative characteristics. They draw authority from the fact that an institution – the Holy Synod of the Church of Greece, with the support of autocephalous and semi-autonomous Orthodox churches and the Greek state – puts on the table the fundamental question of philosophy, of the “ontology” of digital technology in a world that prefers machines to people. … We hope that a fruitful and interesting dialogue will be created within the framework of this congress. In three months, its protocols, translated into English, will be sent to all world leaders, to presidents and monarchs, to the Pope of Rome and to all religious leaders, in an attempt to intensify discussion and dialogue on the subject. For the issue of digital technology is at first glance simple, but it becomes complicated because it is deeply self-referential. And this self-referentiality feeds human narcissism and vice versa – in a vicious circle inscribed in history. The only way to break this dead end is to turn to the Eschaton and draw our identity from there.”
Then, announcing the beginning of the conference, Ecumenical Patriarch Bartholomew focused on the history of the journal “Theology”, emphasizing that it managed to connect faith with life without defensive and fear complexes: “In the encounter with every cultural context, the goal of theology is to convey the message of the Gospel intact, whole, undistorted – and to present it with the best means of communication that the cultural environment can provide. Using the opportunities that culture offers is a sign of the vitality and dynamism of theology”.
After him, the President of the Greek Parliament, K. Thassoulas, spoke, emphasizing: “I consider this initiative of the Holy Synod of the Church of Greece to be very important, because it testifies to the active participation of the Orthodox Church and theology in the problems of our time, to their ability to sense what is happening around, while at the same time honoring the heritage they received from their Fathers. I deeply believe that Orthodox theology can offer a thoughtful and critical word on an issue that concerns both the scientists who create intelligent electronic systems and their users: namely, the anthropological, social and existential consequences of the development of technologies in directions that were previously unthinkable. And this because it is already obvious that this development is causing seismic shifts at the core of human identity.” Immediately after him, the Archbishop of Athens and All Greece, Ieronymos, emphasized: “It is important that the Church today opens a new dialogue: the dialogue with technology and its ethical dimension. Technology is not a neutral “tool.” It carries with it an attitude, an “ethos,” a way of understanding the world. This way is gradually passed on to the users. It does not matter whether we use technology for “good” or “evil.” Even through “good use,” technology guides us in how to view time, the body, the other person, and the world.
And it transmits a certain “philosophy.” What is it? The love of speed. The preference for the easy and the immediate. The habit of measuring everything with numbers: “how much,” “how fast,” “how often.” The pressure to be always “connected,” always accessible, always productive. The tendency to see the other as “data” or “audience,” and ourselves as a “profile.” This is no accident. Technology, as we experience it, was born and developed in a certain social system, capitalism. It therefore carries with it the goals of that system: the priority of profit, the continuous growth and expansion, the commercialization of our attention. This is the logic that organizes our means, our products, and even our relationships. That is why platforms demand more time, more “clicks,” more consumption.”
The conference continued its work in the Aula of the Aristotle University of Thessaloniki.
