In an era of rapid technological development, the question of the Church’s attitude toward artificial intelligence (AI) is becoming increasingly relevant. What is AI from the standpoint of the Orthodox worldview? Is there an official position of the Church? What arguments do theologians and pastors cite? Let us try to sort it out, relying on Holy Scripture, patristic heritage, and contemporary Church discussions.
What Is AI?
Artificial intelligence is a field of computer science dealing with the creation of machines and programs capable of imitating human cognitive functions: learning, problem-solving, pattern recognition, and natural language processing.
Modern AI systems:
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machine learning and neural networks;
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generative models (text, graphics, audio);
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autonomous decision-making systems;
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robotics with elements of “self-learning.”
The key question: Can AI possess consciousness, will, and the ability to make moral choices—those properties that, according to Christian theology belong only to man, created in the image of God (So God created man in his own image, in the image of God created he him; male and female created he them.) (Gen. 1:27)? Can AI be equated with the unique human personality, endowed with freedom and moral sense?
Official Position of the Church: Is There One?
To date, the Russian Orthodox Church has no single document regulating its attitude toward AI. Nor is there any conciliar decision of the whole Church on this issue.
However, the topic is touched upon in key documents.
In the “Basis of the Social Concept of the ROC”1 (2000), principles of attitude toward science and technology are formulated: Technologies must serve man, not subjugate him; it is unacceptable to create systems that infringe on the freedom and dignity of the personality.
Technologies must serve man, not subjugate him; it is unacceptable to create systems that infringe on the freedom and dignity of the personality.
In the materials of the Interconciliar Presence and in the addresses of hierarchs, the need for ethical expertise of new technologies is emphasized.2
Thus, while there is no official “dogma” regarding AI as yet, there is a clear system of moral guidelines, Orthodox anthropology, and the Church’s understanding of scientific and technological progress. On the basis of all this, Orthodox Christians can quite confidently form their own opinion about AI.
Approaches to AI in Contemporary Orthodox Discourse
In Church circles, several approaches to the problem of AI can be distinguished, represented by different authoritative voices. These approaches do not contradict but complement each other.
1. Cautious Skepticism and Warning of Risks
A number of clergy and spiritual leaders see the development of AI as a threat to human spiritual life.
Patriarch Kirill has repeatedly spoken about the potential threats associated with AI. He emphasized that preferring communication with machines over interaction with people can lead to the degradation of personality and society, as well as to the blurring of boundaries between good and evil, which, in his opinion, may bring closer the “era of antichrist.” The Patriarch calls for thoughtful and responsible reflection on the influence of AI on human spiritual life. He also notes:
The Church has never rejected scientific and technological progress as such… With interest and attention we relate to genuine achievements of scientific thought, and have always tried to give a moral assessment to the possibilities opened up through scientific research.3
Priest Dmitri Tribushny considers AI a temptation and notes that immersion in the digital world hinders spiritual life. He warns of the risks of spiritual degradation and loss of humanity due to excessive dependence on technologies.4
Elder Emilien of Simonopetra on Athos warned that information technologies deprive a person of peace of soul, self-possession, and the ability for contemplation, turning him into a “slave of images and information.”5
Priest David Bobrov emphasizes:
If a person begins to prefer communication with a machine to a living person, replaces prayer with conversations with a bot, or entrusts AI with solving spiritual questions—this is already a problem. Not a technical one, but a spiritual one.6
2. Pragmatic Approach with Emphasis on Ethics
Representatives of this direction recognize the potential of AI but insist on strict ethical frameworks for its application.
Metropolitan Clement of Kaluga and Borovsk emphasizes the need for a reasonable and cautious attitude toward AI. He notes that it is categorically unacceptable to declare AI a moral subject or personality, and calls for the development of a unified terminology for comprehending the ethical aspects of technologies.7
The chairman of the Patriarchal Commission on Family Issues, Protection of Motherhood and Childhood—Priest Fyodor Lukyanov—proposed a number of measures to regulate AI:
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legislative ban on transferring the human image to machines;
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labeling of content created by neural networks;
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protection of minors from early access to AI.8
3. Moderate Optimism with Reservations
Supporters of this approach see AI as a neutral tool whose usefulness or danger is determined by the goals of its use.
Archpriest Dimitry Smirnov compared AI to a knife: the tool can be used for good (for example, for processing information) or for harm (manipulation of consciousness). He emphasized the importance of the purpose of using technologies.9
Chairman of the Synodal Department for Church Relations with Society and the Media, Vladimir Legoida, believes that the development of AI is not a global problem for the Church, but a particular case for the Christian philosophy of technology—a tool is value-neutral. If it is used for good—this is good; abuse of any tool is bad.10
Rector of the Church of the Holy Apostles Peter and Paul in Hong Kong, Father Dionysius Pozdnyaev, also considers AI a tool that is ethically neutral. Everything depends on who and for what purpose it is used. AI does not create new meanings but merely formats the ideas loaded into it.11
4. Research and Dialogue
Some representatives of the Church focus on studying the problem and searching for Christian answers to the challenges of the era.
The works of the holy fathers do not contain direct indications on technologies, which complicates the application of their teachings to AI issues.
Archpriest Alexander Abramov (secretary of the Synodal Commission on Bioethics) notes that traditional works of the holy fathers do not contain direct indications on technologies, which complicates the application of their teachings to AI issues. The Church is actively researching this topic, relying on the ideas of Russian philosophy of technology of the early twentieth century, and strives to develop adequate Christian responses to contemporary challenges.12
Key Ethical Challenges
Orthodox thought identifies a number of “red lines” in the development of AI:
1. Attempt to Imitate Spirituality.
The creation of “digital priests,” chat-bots for “confession” or prayer practices is a dangerous substitution for living pastoral care. As St. Ignatius Brianchaninov wrote:
Whoever seeks wisdom outside of Christ denies Christ, rejects wisdom, and acquires deluded reason, which is the possession of the fallen spirits.13
2. Threat to Personal Autonomy.
Systems for predicting behavior, “social ratings,” manipulation of consciousness through personalized content contradict the Christian understanding of freedom. The Bible reminds us:
There is a way which seemeth right unto a man, but the end thereof are the ways of death. (Prov. 14:12).
3. Dehumanization of Labor.
The mass replacement of people by algorithms can lead to the loss of the meaning of activity, which in Christianity is regarded as a form of service. St. Gregory the Theologian noted:
“The Creator-Word, having established various crafts and arts through different inventors, nevertheless placed them all at the disposal of anyone who wishes, so as to unite us with bonds of fellowship and philanthropy and make our life more civilized.”14
4. Military Application of AI.
Autonomous weapons systems that make decisions about life and death without human participation violate the principle of moral responsibility.
5. Substitution of Human Relations.
As Patriarch Kirill warns, if the connection of man with man is broken, society degrades or even disappears… What will the world become in which people will live who have lost the ability to communicate with each other, and therefore the ability to love, forgive, and sympathize?15
Christian Guidelines in the Era of AI
In the conditions of rapid technological development, it is important for an Orthodox Christian to rely on immutable spiritual principles. They help preserve human dignity and moral guidelines in the digital world.
1. Priority of Personality and Morality
Technologies must serve man, not replace him. As it is said in Scripture, God created man so that he might have dominion over creation (And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth [Gen. 1:28]), rather than become a slave to it. Any technology is subject to moral evaluation: does it destroy human dignity, substitute living relations, or infringe on the freedom of the personality?
2. Responsibility for Consequences
Developers, users, and regulators of AI bear personal responsibility for how technologies affect society. The Apostle Paul reminds us: So then every one of us shall give account of himself to God. (Rom. 14:12). The Gospel principle, Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. (Mt. 7:12) is applicable to the digital environment as well.
3. Preservation of Human Communication and Spiritual Dimension
Living conversation, compassion, prayer, participation in the sacraments, and fellowship in the church community cannot be delegated to machines. Christ’s promise For where two or three are gathered together in my name, there am I in the midst of them. (Mt. 18:20) applies exclusively to living communication. Technologies have no power over what constitutes the essence of spiritual life.
4. Conscious Use and Critical Thinking
It is important not to succumb to digital dependence, preserving the ability to disconnect from the information flow—in order to remain in contact with oneself, loved ones, and God. It is necessary to develop the ability to distinguish the genuine from the imitation, the living from the artificial, the truth from manipulation. As Scripture exhorts: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 Jn. 4:1).
5. Protection of the Vulnerable
Special attention should be paid to protecting children, the elderly, and those subject to manipulation. The Church insists on the need for legislative and ethical barriers to shield man from exploitation through AI.
6. Dialogue Instead of Isolation
The Church calls not for flight from technologies, but for active participation in their comprehension. This requires the cooperation of theologians, scientists, engineers, and legislators to create ethical standards corresponding to Christian values.
7. Eschatological Sobriety
There is no need to see in AI either a “miracle solution” to all problems or a “sign of the end times.” The main thing remains unchanged: love for God and neighbor, striving for holiness, and service to people in the time in which we live. As it is said: Charity never faileth (1 Cor. 13:8).
