Christian Ethics & Social Media
Introduction
To say that we live in a world where technology, the internet and social media are ubiquitous would not be an overstatement. In 2023, an estimated 4.9 billion people in the world use social media in some form. Even more staggering is the fact that the average user interacts across six to seven different platforms, spending close to 2.5 hours daily on social media.[1]
The proliferation of digital technology as well as social media has in some ways brought the world closer together and enabled the creation of a global village. During the COVID-19 pandemic, in addition to social media platforms, the availability of video conferencing technologies such as Zoom, allowed people to continue to connect with one another when meeting in-person was not possible, and enabled churches to host worship services, bible study groups, etc. online.[2]
While there certainly have been positive uses of technology and social media, at the same time, there has been an increasing recognition that all is not well in the digital space we inhabit. One prominent docudrama of recent years has been The Social Dilemma, in which Silicon Valley insiders offer their views about the social media and technology industry. That such prominent individuals, who were involved in the creation of such companies as Facebook, Google, and Twitter (now known as X), have seen the serious consequences their products have resulted in, and have vocalised their deep concerns, highlights the serious nature of the challenges we face.[3]
The Challenges of Technology and Social Media
There is a growing body of evidence that young people today, though digital natives, are not handling this brave new world particularly well. Depression, loneliness, sleep depravity, etc. mark their lives. Sociologist Jean Twenge, in her book iGen, explores the issue of teenage depression in America. She noted that depressive symptoms spiked sharply right around the time when smartphones became widespread and face-to-face interactions drastically declined.[4] That is not to say these issues were experienced exclusively by young people; adults also battled their own digital addictions.[5] Added to this challenge is the fact that there are many other dangers associated with social media, including pornography, cyberbullying, sexting, etc.
Christian Ethics and Technology/Social Media
Stanley Grenz suggests that we are living in times where our ethical challenge is acute. This is not only due to the rapid change and transformation brought on by technology, but also the fact that our moral grounding has largely been jettisoned; the Judeo-Christian worldview and resulting convictions that follow it has declined substantially in the West.[6] As Christians, however, we are convinced that God has called us, individually and corporately, to testify to the gospel (good news) of Jesus Christ and embody a Christian ethic before a watching world.[7]
For Christians, ethical living consists of being guided by the Holy Scriptures in our belief and value system, which informs us of who God is, who we are in relation to Him, and His purpose and plan for His creation. Grenz defines the Christian ethic as “the outworking in life of the theological vision disclosed in and through the narrative given to us in Scripture”.[8] There is indeed much we, as the Church, can say and do: prophetically, pastorally, and practically in addressing the issues related to social media usage in our times, and this will be the aim of this paper.
Before delving into the relationship between Christian ethics and social media, a larger question ought to be addressed, and that is: how ought Christians to view technology? Generally speaking, there have been two attitudes towards technology. They are technological determinism and technological instrumentalism.[9] Jacques Ellul, the late French sociologist and theologian, argued for a view that closely resembles the former. In his seminal work, The Technological Society, Ellul observed the cultural and moral alterations that took place in the 20th century due to the promulgation of modern technology.[10] He believed that technology was not value-neutral, but was a force that seizes control of humanity, reshaping everything in its pursuit of efficiency.[11] On the other hand, other Christians regard technology as a tool which can be utilized in a positive way, subservient to the cultural mandate of Genesis 1:28.[12]
There is yet another way of considering technology however, and that is to see it as neither deterministic, nor a purely passive tool at our disposal; this is my view and also how I view social media in particular. Samuel James uses the phrase “digital liturgies” to describe the shaping effects of the social internet, suggesting that it is an environment that continually influences us and in a way, even seeks to educate us: in our thoughts, emotions, values and convictions.[13] As Christians, it is crucial to recognize this characteristic of social media in order to meaningfully apply our ethics in this arena.
Christian ethics arising from the imago Dei
In the world of social media, the curated self is almost always on display. Personal successes and achievements are frequently showcased. Profile and posted pictures are often heavily edited. When children and teenagers compare themselves with these embellished versions of their friends, many of them confess to feelings of inferiority or worthlessness.[14] A related issue is the pursuit of popularity and significance via social media. If we inhabit the social media space long enough, we learn what kinds of content generates engagement and which gets ignored. The human tendency is to “perform” roles which we have seen rewarded.[15] This pursuit of likes, retweets, new subscribers, etc., has a potentially devastating downside to it: if we give power to others to validate us, we also give them power to invalidate us.
Against this tyranny of the striving in order to garner self-worth, Christianity has good news to offer. One of the core tenets of the Christian faith is the belief in God as Creator, and man as created in the image of God (imago Dei). Genesis 1:27 says, “God created man in His own image, in the image of God He created him…” This doctrine has great implications for the value of each human being; we have dignity and worth not based upon anything intrinsic to ourselves, nor dependent on our accomplishments and achievements, but simply derived from being created by God and bearing His image.[16] We have no need of looking to others for our identity and worth, we can rest in our being loved by God; precious in His sight.
However, as the cliched statement goes, “with great power comes great responsibility”; that we are created in the image of God also means we are morally accountable before God. We have been given a mandate to care for and cultivate creation, employing the gifts and abilities God gave us in order to do so. The episode of the Tower of Babel in Genesis 11, could very well serve as a warning to us as to the misuse of technology which sprung from human rebellion against God, and resulted in Divine judgement.[17]
In applying Christian ethics in the arena of social media, the theology of the imago Dei reminds us that each individual is created in God’s image and is thus worthy of respect and honour. This reminder is especially needed when we engage in conversations with those with whom we disagree with fundamentally: whether in terms of religion, politics, sexuality, etc. These hotbed topics can often lead to heated discussions, and even ugly confrontations. Christians can model what it looks like to disagree agreeably.
Christian ethics arising from the theology of embodiment
There seems to be two paradoxical approaches to our physical bodies on the social internet. On the one hand, there is a certain accentuating of the physical. There are countless videos detailing attempts at personal transformation or beautification: anything from people getting into shape, to doing makeup tutorials. The dark side to this is the ever-increasingly pornographic nature of the content available, OnlyFans, the social media and content distribution platform being the latest fad. This emphasis on outward appearances has arguably contributed to unrealistic expectations, which leave young girls, in particular, comparing themselves to and coming short of perfectly sculpted bodies. The mental and psychological effects of these constant comparisons on children and young people are real.[18]
Yet, on the other hand, there is also a sense in which the internet and social media has so dominated the lives of so many that their existence can be said to be lived digitally.[19] Perhaps the epitome of this is Mark Zuckerberg’s vision of the metaverse. By creating an immersive virtual world, he envisions humanity’s progress towards a future with complete freedom to personalize our bodies and our surroundings.[20] James observes that this kind of disassociation between the human physical being and the persona presented online, be it an avatar or the curated self, encapsulates the spirit of the age.[21] One of the ways this philosophy has manifested is in the delinking of the given body with the assumed gender identity, and it has wreaked havoc in the lives of so many today.
Psalm 139 is a beautiful picture of the goodness of our bodies. King David in writing this psalm recognizes that he was “fearfully and wonderfully made” by God. The givenness of his body is the goodness of his body. To be able to receive and rejoice in our given physical bodies is a powerful antidote against the temptation to compare ourselves with others, and also brings clarity with regards to the gender confusion that is so prevalent today.[22]
The goodness of human embodiment is given great significance additionally due to the Incarnation; Jesus Christ, the second member of the Trinity took on human flesh, and lived a physical existence on earth.[23] He did not come as an avatar. Rather, in His humanity, He interacted with human beings in the flesh; He ate and drank with His disciples, taught the crowds with words of life, healed the leper by touching him, welcomed children unto Himself, etc. Jesus, as the perfect human being, did not shy away from interfacing with sinful human beings.
Jesus’ life speaks powerfully to a generation prone to substitute texts for in-person interaction. Whereas texting represents a sort of low-level communication, face-to-face dialogue requires one to read non-verbal cues, deal with awkward silences, navigate boring or tense conversations, etc.[24] But this is precisely the manner in which rich and deep conversations can be held, leading to deepening of relationships and friendships. It is only through this slow and sometimes painstaking process that we begin to develop empathy and sympathy; the traits which mark us as fully human.[25]
Song, in her book, mentions James Davidson Hunter’s thesis that the way Christians can bring about transformation in our world is by means of “faithful presence”, “being wholly committed to one’s given relationships, local communities, and workplaces”.[26] This means being planted, invested and engaged in these various spheres. It entails our living out our embodiment and not retreating solely into the realm of the digital space or social media.
Christian ethics arising from the theology of community
James notes that the trajectory of internet technology in the last decade undeniably leans towards catering to the solitary individual, and not as a member of a meaningful community. Part of the reason why this is so is due to the miniaturization of the devices that allows us to connect to the web: what used to require an entire room to house (think of supercomputers of the past) now fits in the palm of our hands in the form of smartphones.[27]
The ironic result of the easy access to the internet in general and social media in particular, is that we have become less social and more individualistic. James astutely observes, “… the web is now primarily experienced in isolation. We don’t huddle around the family PC to see the new photos from NASA’s telescope; by the time we assemble for dinner, we’ve all seen the pictures on our own curated newsfeeds. Streaming apps offer multiple profiles so that each person can stream individually”.[28]
As previously mentioned, we are created in the image of God and as Christians, it is the Trinitarian God whom we worship and one unique characteristic of this God is the eternal fellowship of three Divine Persons. There are two important implications which flow from this reality. One, the essential nature of this God is love, and we as beings created in the image of this God, are called to love. Two, the social nature of the Trinity also means that we are also social beings, created to be in community.[29]
Grenz reminds us that salvation is not only an individual matter, but in saving us, God also connects us with His body, the Church. In so doing, His plan is to so transform His people, in order that His love may be displayed to the world.[30] Thus, it could be that though Christianity does offer a set of ethics to the world, it offers more than that: a community of faith that displays the love of God through loving one another. Jesus’ words in John 13:34–35 are pertinent, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another.”
There are countless exhortations in the New Testament that remind believers of the importance of gathering as God’s people. The author of the book of Hebrews in Hebrews 10:23–25 warns believers against neglecting to gather as a body. God’s design is such that it is through regular fellowship that Christians are to be encouraged in our spiritual walk and exhorted towards love and good deeds. In 1 Corinthians 12, the apostle Paul uses the analogy of the body made of many parts, and points to the fact that we, as the body of Christ, cannot do without one another.[31] Even as the world emerges from the midst of a global pandemic, and we thank God for digital technology that enabled people to remain connected and church services to continue online, yet we must not seek to replace in-person gatherings with virtual shared spaces.[32] And as we so live out the body life of the Church, we become a counter-cultural witness to the loneliness of our age, with the hope that many would be drawn to communities of faith, and discover the love and acceptance they had been looking in vain for in the digital space or social media.
Christian ethics arising from the theology of communion with God
While availing to the world communities of love is part of the calling of Christians, that is only penultimate. The deepest longing of the human soul is ultimately to commune with God. To this end, churches ought to examine whether our liturgical practices enhance or take away from the possibility of encountering God and being in His presence. I resonate with Song who suggests that rather than reflecting society and culture in its busyness, driven-ness, flashiness, etc. to provide environments suitable for quiet contemplation and communion with God.[33] She goes on to suggest that one of the most fundamental practices of the Church which mitigates against the tyranny of digital engagement is the Sabbath. As applied to social media, perhaps the model would be of Jesus, who while on His mission on earth to redeem humanity, would take frequent pauses away from His ministry in order to commune with His heavenly Father.
Christian ethics arising from the church as a prophetic voice
The Church of Jesus Christ is not merely to model a counter-cultural ethic, it also has a prophetic role in calling out unjust and malicious practices in society. The reality behind the scenes of social media companies that was exposed in the aforementioned docudrama, The Social Dilemma, pointed to industry leaders consciously attempting to create products that would ensnare users or customers.[34] All the current trends and data shows they are succeeding. As Christians concerned about the well-being of individuals as well as society at large, there is a place for us to bring all our civic powers to bear upon these issues, perhaps demanding accountability from social media companies or even encouraging institutional change via political engagement.
Conclusion
The foundation of Christian ethics is the gospel of Jesus Christ, and its imperative can be summed up in to two inseparable commands: to love God and to love our neighbour. As applied to social media, we need to recognize that what we long to gain from social media is actually to be found in relationship with God, and with one another. Joy. Love. Acceptance. Community. So while Christians do not need to abandon or condemn social media entirely, and there are redeemable aspects of its usage, we ought to apply biblical wisdom in navigating that space, for the glory of God and for the good of our neighbours.
Word Count: 3250
Bibliography
Grenz, Stanley J. The Moral Quest: Foundations of Christian Ethics. Downers Grove, Ill: InterVarsity Pr, 1997.
James, Samuel D. Digital Liturgies: Rediscovering Christian Wisdom in an Online Age. Wheaton, IL: Crossway, 2023.
Plummer Keith. “The World Is Watching: Proclaiming Truth and Maintaining Our Witness in the Digital Age.”In The Digital Public Square: Christian Ethics in a Technological Society, edited by Jason Thacker, 321–340. Brentwood, TN: B&H Academic, 2023.
Sacks, Jonathan. Morality: Restoring the Common Good in Divided Times. John Murray Press, Kindle Edition.
Shatzer, Jacob. “Following @Jesus: Discipleship in the Twenty-First Century.” In The Digital Public Square: Christian Ethics in a Technological Society, edited by Jason Thacker, 297–319. Brentwood, TN: B&H Academic, 2023.
Song, Felicia Wu. Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age. Downers Grove, IL: InterVarsity Press, 2021.
Thacker, Jason. “Simply a Tool?: Toward a Christian Philosophy of Technology and Vision for Navigating the Digital Public Square.” In The Digital Public Square: Christian Ethics in a Technological Society, edited by Jason Thacker, 3–26. Brentwood, TN: B&H Academic, 2023.
Wong, Belle J. D. “Top Social Media Statistics and Trends of 2023.” Accessed 9 November 2023. https://www.forbes.com/advisor/business/social-media-statistics/.
[1] Belle Wong, J. D., “Top Social Media Statistics And Trends Of 2023”, accessed 9 November 2023, https://www.forbes.com/advisor/business/social-media-statistics/
[2] Jacob Shatzer, “Following @Jesus: Discipleship in the Twenty-First Century,” in The Digital Public Square: Christian Ethics in a Technological Society, ed. Jason Thacker (Brentwood, TN: B&H Academic, 2023), 302.
[3] Felicia Wu Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age (Downers Grove, IL: InterVarsity Press, 2021), 7.
[4] Samuel D. James, Digital Liturgies: Rediscovering Christian Wisdom in an Online Age (Wheaton, IL: Crossway, 2023), 84–85.
[5] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 7.
[6] Stanley J Grenz, The Moral Quest: Foundations of Christian Ethics (Downers Grove, Ill: InterVarsity Pr, 1997), 16–17.
[7] Grenz, The Moral Quest: Foundations of Christian Ethics, 18.
[8] Grenz, The Moral Quest: Foundations of Christian Ethics, 10.
[9] Jason Thacker, “Simply a Tool?: Toward a Christian Philosophy of Technology and Vision for Navigating the Digital Public Square” in The Digital Public Square: Christian Ethics in a Technological Society, ed. Jason Thacker (Brentwood, TN: B&H Academic, 2023), 9.
[10] Ibid., 5.
[11] Ibid., 11.
[12] Ibid., 10.
[13] James, Digital Liturgies, 10.
[14] Jonathan Sacks, Morality: Restoring the Common Good in Divided Times (John Murray Press, Kindle Edition), 74.
[15] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 77.
[16] Grenz, The Moral Quest: Foundations of Christian Ethics, 258.
[17] Thacker, “Simply a Tool?: Toward a Christian Philosophy of Technology and Vision for Navigating the Digital Public Square”, 17.
[18] Sacks, Morality: Restoring the Common Good in Divided Times, 74-75.
[19] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 132.
[20] James, Digital Liturgies: Rediscovering Christian Wisdom in an Online Age, 43.
[21] Ibid., 29.
[22] James, Digital Liturgies: Rediscovering Christian Wisdom in an Online Age, 29.
[23] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 132.
[24] Ibid., 178–179.
[25] Sacks, Morality: Restoring the Common Good in Divided Times, 83.
[26] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 181.
[27] James, Digital Liturgies: Rediscovering Christian Wisdom in an Online Age, 138–139.
[28] Ibid., 139.
[29] Grenz, The Moral Quest: Foundations of Christian Ethics, 277.
[30] Ibid., 295.
[31] Jacob Shatzer, “Following @Jesus: Discipleship in the Twenty-First Century,” in The Digital Public Square: Christian Ethics in a Technological Society, ed. Jason Thacker (Brentwood, TN: B&H Academic, 2023), 306.
[32] Keith Plummer, “The World Is Watching: Proclaiming Truth and Maintaining Our Witness in the Digital Age,” in The Digital Public Square: Christian Ethics in a Technological Society, ed. Jason Thacker (Brentwood, TN: B&H Academic, 2023), 336.
[33] Song, Restless Devices: Recovering Personhood, Presence, and Place in the Digital Age, 192.
[34] Ibid., 57.