AI SHEPHERDS AND ELECTRIC SHEEP: Leading and Teaching in the Age of Artificial Intelligence by Sean O'Callaghan and Paul A. Hoffman. Baker Academic, 2025. 208 pages. Paperback; $24.99. ISBN: 9781540968012. *What should educators and ministry leaders know about artificial intelligence (AI)? How should AI alter the way they carry out their responsibilities? What uses of AI should they avoid? These questions have become more pressing since the release of ChatGPT in November 2022, and this book is one of a number that have been published in response to the need for accessible, scholarly answers. *The authors bring theology backgrounds to the task. Sean O'Callaghan has a PhD in systematic theology and six years as director of the PhD program in Humanities and Technology at Salve Regina University in Newport, Rhode Island. Paul Hoffman has a PhD from the University of Manchester and is an associate professor in the Department of Biblical and Religious Studies at Samford University in Homewood, Alabama. *They start by characterizing AI and acknowledging that there is no single accepted definition for it. The characterization includes concepts such as algorithm, autonomy, generative AI, narrow AI, artificial general intelligence, and artificial super intelligence. There is also a brief history of AI, highlighting Alan Turing, John McCarthy, and Geoffrey Hinton, as well as a survey of AI definitions from several perspectives, including computer scientists and government agencies. Their definition of AI is "A tool to be used for human flourishing, subject to human agency and authority" (p. 174). *On top of this foundation, a survey of thirteen current and potential implications of AI is conducted in the span of one chapter. Thus, the descriptions are brief, sometimes only a paragraph, but there are ninety-six footnotes for those wanting to go deeper. The implications lean toward the social sciences and omit or barely mention areas such as agriculture, manufacturing, and programming. The chapter could be valuable for readers new to AI but less so for those with experience in the area. *O'Callaghan and Hoffman then move on to biblical anthropology structured as a creational narrative starting with the triune God and progressing through creation, dis-integration, liberation, reclamation, and glorification. They touch on the imago Dei, the cultural mandate, and original sin of Genesis; the redeeming work of Christ; the current age in which Christians work to bring about shalom and flourishing; and the future full glorification when Christ returns. After the model is described, there is a deeper dive into the imago Dei, particularly relational and vocational perspectives. *From this theological base, humans and humanity are contrasted with transhumanism (including the singularity), Gnosticism, and technology in the context of current and future AI. There is also an excursion into neural science and genetic engineering applied to humans. *The theology chapters may be the most valuable in the book for a broad audience that spans pastors, church leaders, and lay people who may or may not regularly work with AI. The content will help those teaching and preaching to connect doctrine to current and emerging AI content and methodology. Without intentional spiritual formation related to AI, the beliefs and practices of Christians are more likely to be mis-formed by non-Christian sources such as naturalism, transhumanism, and Gnosticism. *The final section of the book is dedicated to specific applications. The chapter on AI in education is focused on adult education, recognizing that elements can also apply to youth and children. More specifically, O'Callaghan and Hoffman concentrate on AI in relation to truth, the flourishing of the human spirit, the accelerated life, and the family. Rather than focusing on detailed questions of the moment, the authors take a higher-level view that should remain useful as particular tools and instructional methods come and go. *Christian commitment to truth is viewed in light of the misinformation (e.g., hallucinations from large language models) and disinformation that can be rapidly generated by AI and broadly disseminated through social media to audiences targeted by AI. Such posts have led to the increase in people holding to conspiracy theories rather than beliefs that are based on public, traceable evidence. The authors connect conspiracy theories to Gnosticism, which emphasizes secret knowledge available only to a small group of enlightened people. *The authors view AI as contributing to flourishing of the human spirit when used as a tool for cocreation with God rather than as a substitute for human endeavors. There is a need for discernment to identify when AI moves from assisting people to replacing them in key roles. Examples of appropriate cocreation, in the opinion of the authors, include enhancing visual projects, producing advertising content, making templates for communication, and creating music. *The Lectio Divina is offered as an approach that counters the accelerated life promoted by AI. Writing without AI is prescribed as a discipline to improve unrushed, deliberative thinking. In moving from private to family activities, intentional abstinence from digital devices is seen as formative. Parents can model this and help children develop boundaries and disciplines. *Narrowing the focus to spiritual formation and discipleship, the authors consider AI to be part of the context and not a central element. They discuss the "Eliza effect," which is based on experiences over five decades with a computer chatbot designed to be a therapist. They conclude that human relationships are an essential and non-AI replaceable element for spiritual growth. Following Albert Borgmann and Andy Crouch, they promote "hearth habits." *In their final chapter, O'Callaghan and Hoffman address the question of how ministry leaders should approach AI from a principled rather than tactical approach. They provide three categories: things not to be done, things to be freely done, and things that require caution. Prohibited AI uses include writing or delivering entire sermons of Bible lessons, substitution for interpersonal counseling, and writing entire worship songs or planning entire worship services. They are fine with using AI for media material production, website management, human resource management, and language translation. Activities for cautious use of AI include research assistance and generation of teaching materials. My personal positions and practices are in general agreement with the authors' positions and backing rationale. *I found the book worth the reading investment. Most valuable to me was the connection made between Gnosticism and how some view AI. "These concepts are taking greater import as AI threatens to perpetuate a fresh form of Gnosticism in Western culture, unbiblically dividing and decoupling the physical from the mental-spiritual" (p. 65). I would especially recommend the book to the intended audience of church leaders to introduce them to AI, key theological issues raised by AI, and church applications. The book is not comprehensive but provides an introduction with copious footnotes for further reading. Perhaps more importantly, it can provide basis for conversation between church leaders and congregants who are living on the front lines of AI. From this conversation, specific congregational spiritual challenges and opportunities can be identified and addressed. *Reviewed by Noel Anderson, intelligent agricultural systems consultant, Fargo, ND 58102.
DOES SCIENCE MAKE GOD IRRELEVANT? by Hans Madueme. Crossway, 2025. 84 pages. Paperback; $8.99. ISBN: 9781433597992. *Hans Madueme, professor of theology at Covenant College, seeks to dismantle the perceived conflict between science and Christian faith for a conservative evangelical audience committed to the authority of Scripture. While he succeeds in challenging the popular "warfare" narrative and affirming the compatibility of science and faith, his theological framework ultimately constrains a fuller integration by subordinating scientific inquiry to a rigid doctrine of biblical inerrancy. *The author's goal in writing the book is for young Christians to see that science and evangelical faith can be taken seriously, and that they are intimate friends. He organizes the book around four areas: (1) debunking the war between science and faith, (2) Christian assumptions make science possible, (3) science and faith are close allies, and (4) to God alone be the Glory. *Madueme argues that many evangelical Christians have grown up believing that faith and science are inherently opposed. He revisits historical examples such as Galileo and the Scopes Monkey Trial, suggesting how history has been misinterpreted as evidence of conflict, and points to the influential work of John Draper and Andrew White as reinforcing the myth of conflict between science and theology. He further claims that this "warfare" narrative is perpetuated by modern critics of religions such as Christopher Hitchens, Sam Harris, and Richard Dawkins, who portray science as the superior path to truth while dismissing Christianity. Regardless of the historical accuracy of these interpretations, Madueme employs these narratives to dismantle the perceived conflict between science and faith since the persistence of this perceived conflict within Christian communities underscores the need for a more constructive and integrative approach. *In the section on how Christian assumptions made science possible, Madueme emphasizes the empirical nature of science, focusing on the hard sciences (physics, chemistry, and biology). At the same time, he argues that scientific inquiry is never purely empirical, since it rests on theological and philosophical assumptions. Also, Madueme believes that Christians assume that the world is knowable, rational, and dependable: assumptions that are basic to science. Even the Fall is related to science in providing a basis for empirical study rather than philosophically knowing the world. *Madueme then presents a thoughtful and accessible defense of the compatibility between science and Christian faith, particularly for conservative evangelical readers who often encounter the assumption that scientific inquiry undermines belief in God. One of the book's strongest contributions is its insistence that Christianity historically provided the intellectual foundations necessary for the rise of modern science. Drawing on figures such as Irenaeus, Madueme argues that belief in an ordered, rational, and fundamentally good creation encouraged scientific exploration by affirming that the natural world could be studied coherently and meaningfully. In this framework, science is not independent of theology, but rather, it has emerged from theological convictions about creation and divine order, to God's glory. This historical argument effectively challenges the narrative that religion and science exist in perpetual conflict and offers readers a constructive vision in which scientific investigation can deepen appreciation for God's creation rather than threaten it. *The book also succeeds in critiquing scientism, the assumption that science alone can answer all meaningful questions about reality. Madueme repeatedly emphasizes the limits of scientific inquiry, reminding readers that science, like all human endeavors, is shaped by finitude and fallenness. His discussion of methodological naturalism further clarifies how science operates within the study of the natural world without making ultimate claims about God's existence. In doing so, he provides a helpful framework for readers seeking to understand how theological conviction and scientific practice can coexist without collapsing one discipline into the other. The book's final section is especially effective in addressing the common cultural narrative that scientific progress inevitably renders faith obsolete. Madueme persuasively argues that scientific discovery does not make God irrelevant but instead points toward deeper questions of meaning, purpose, and human existence that science alone cannot answer. *At the same time, the book's theological framework occasionally narrows the range of dialogue surrounding science and faith. Because Madueme consistently places scientific claims under the authority of a strict doctrine of biblical inerrancy, his approach can at times position science in a subordinate role rather than as a fully integrated partner in theological reflection. Readers from broader evangelical traditions, such as the Wesleyan tradition, may find this approach limiting; particularly those who affirm that Scripture is authoritative in matters of salvation while allowing greater flexibility regarding scientific questions. These perspectives often view reason, experience, tradition, and Scripture as cooperative sources for discerning truth, and therefore approach scientific discovery as a meaningful contributor to theological understanding. *This tension becomes most apparent in Madueme's treatment of evolution and cosmology. In rejecting macroevolutionary explanations of human origins, he gives limited attention to Christian scholars and scientists who reconcile evolutionary theory with belief in divine creation. Likewise, his critique of multiverse theories largely dismisses interpretations offered by Christian philosophers and physicists who view such theories as potentially compatible with belief in a Creator. Greater engagement with these perspectives would have strengthened the book's broader argument for integration. *Nevertheless, Madueme's work provides an important contribution to contemporary evangelical discussions on science and faith, particularly in local conservative congregations. The book succeeds in reassuring readers that Christianity and scientific inquiry need not stand in opposition, while at the same time encouraging thoughtful engagement with the modern scientific world. Although its theological scope remains somewhat limited, its central argument, that science and faith can function as close allies, offers a valuable corrective to the polarized assumptions that often shape these conversations. *Reviewed by Mark A. Maddix, pastor of San Dieguito United Methodist Church in Encinitas, California; former professor of practical theology; and dean of two Schools of Theology.
With the legalization of cannabis and the proliferation of products containing its main psychoactive component, tetrahydrocannabinol (THC), the use of cannabis-associated psychoactive substances has moved from the margins to the mainstream and, in the case of recreational marijuana, involves products of increasing potency. This development raises several specific interdisciplinary questions, including how THC interacts with the endocannabinoid system to alter synaptic neurotransmission, what current clinical and public health evidence indicates regarding its risks and potential therapeutic applications, and how Christian theological and ethical frameworks may be applied to evaluate cannabis use across medical, recreational, and spiritual contexts. This article outlines the state of neurobiological, clinical, public health, and social research on THC and its effects, as well as prior Christian theological and ethical assessments of marijuana. Through the integration of scientific, societal, and theological perspectives, this article seeks to clarify a Christian ethical perspective on THC use for recreation, therapeutic, and spiritual purposes.
WORKING FOR BETTER: A New Approach to Faith at Work by Elaine Howard Ecklund and Denise Daniels. IVP Academic, 2025. 218 pages. Paperback; $25.99. ISBN: 9781514011263. *Questions about calling, the integration of faith in the workplace, and vocational stewardship persist among Christians. Working for Better generously offers a contribution to the ongoing faith-and-work conversation by shifting typical questions such as "What is my role as a Christian in a secular job?" (p. 2) to a more complex set of questions and embodied approaches. *The authors, Elaine Howard Ecklund (Herbert S. Autrey Chair in Social Sciences, professor of sociology and director of the Boniuk Institute at Rice University) and Denise Daniels (Hudson T. Harrison Professor of Entrepreneurship at Wheaton College) offer rich data from two mixed-method studies, the "Faith at Work Study" and "Faith at Work Supplement Study," conducted over a five-year period and funded by the Lilly Endowment. Ecklund and Daniels's research includes synthesizing findings from focus groups in three major US cities (Houston, New York, and Seattle), a survey of over 15,000 workers, and in-depth follow-up interviews with 287 people. A more in-depth discussion of their research, aimed at a secular audience, is available in their book, Religion in a Changing Workplace (Oxford University Press, 2024), authored along with Christopher P. Scheitle. *The authors' angle, deemed the "radical-embrace perspective," argues that "the exclusive claims of Christianity actually demand an embrace of others in the workplace, regardless of their faith commitment, beliefs, or worldviews," and includes the "call on Christians to bring their faith to the workplace" (p. 8). This alters the conversation "from an emphasis on talking about our [i.e., Christian] beliefs and defending our own rights to empathizing with those who are religiously different, with a particular emphasis on the imago Dei--the idea that every person we encounter is worthy of dignity and respect because every person is made in the image of God" (p. 8). *In addition to the imago Dei as a foundation, Ecklund and Daniels encourage an intrinsic and extrinsic understanding of the value of work. An intrinsic understanding includes viewing it as "furthering the work of creation" (pp. 46-47), "mitigating the effects of the fall" (p. 48), and "transforming toil" (pp. 49-50), while an "extrinsic value of work" involves "recognizing others as image bearers" (pp. 52-54) and the ways "toil shapes our soul" (pp. 54-55). These key ideas, in combination with their extensive research and practical considerations, move the faith-and-work conversation toward a more expansive understanding. *Pairing chapters together, the authors discuss in each coupling a place of tension, such as in chapter 2, the limits of deeming all work outside of the church as "Secular Work." In the complementary chapter, "Sacred Work," they provide imagination for a renewed approach, in this case, a framework for understanding work as calling (chap. 3). This framework, demonstrated as a foursquare matrix, visibly denotes the extensive ways workers view calling: the x-axis delineates the meaning of work as intrinsic versus extrinsic to the work itself, while the y-axis distinguishes the locale of those the work serves as beyond the workplace or within the workplace (see fig. 3.1, p. 34, emphasis added). The authors offer each quadrant in the matrix as one way to understand calling. For example, if workers see labor as intrinsically meaningful beyond the workplace, they might articulate calling as serving the common good (e.g., an engineer providing safe water for a city). But if they see work as holding extrinsic meaning within the workplace, they would view calling primarily as serving others within the particular work context (e.g., a maintenance manager who hires formerly incarcerated individuals). Given that one's work might fit within multiple quadrants, this matrix demonstrates a dynamic understanding of calling as articulated by participants and also lays the groundwork for considering the findings highlighted in the remainder of the chapter pairings. *These chapter pairings include movements from a common perspective of faith-and-work to a renewed approach including the movement from "Protecting Ourselves" to "Protecting Others" (chaps. 4 and 5); from "Focusing [only] on Individual Responsibility" to "Focusing on Systems Thinking" (chaps. 6 and 7); from "Restricted Roles for Women" to "Men and Women Flourishing Together" (chaps. 8 and 9); and from "Talking About Christian Faith" to "Living Principled Pluralism" (chaps. 10 and 11). The arc and flow of the book calls Christians out of a place of status-quo engagement between work and faith, and into a radical-embrace perspective, inviting Christians to consider the imago Dei and a hospitable posture toward colleagues, clients, supervisors, or employees regardless of their religious background, gender, race, or ethnicity. This reframes the conversation from how I might protect my rights as a Christian in the workplace to how I might protect my non-Christian colleague, or how I might work toward more just and equitable systems that cultivate flourishing for each person within the system. *In most chapters, the findings are discussed through charts, graphs, and in-depth interviews. Such data-rich evidence is welcomed since it gives voice to the variety of participants interviewed in their study--engineers, grocery store clerks, asset managers, librarians, credit union CFOs, corrections officers, nurses, paramedics, physicians, lawyers, teachers, social services workers, and more--while also encouraging the reader, regardless of his or her profession, to consider questions of calling and faith engagement in the workplace. The reflection questions and suggestions for church pastors and leaders underline the authors' desire that each chapter serve as a catalyst for deeper consideration, whether personally or from the pulpit. *For Christians who have considered the conversation about faith and work from an individual perspective rather than from a systems-thinking perspective, chapter 7 is a needed corrective. The research offered in chapter 8 regarding ways women have encountered restrictions in their work provides important insight and a voice for women who have experienced marginalization. However, at times the discussion of practical implications based on the research findings is limited in scope. For example, the chapter on "Protecting Others" could be improved by adding a discussion on the ways nonreligious workers or those from other religious backgrounds have experienced welcome or hospitality from Christian coworkers. *Who should consider reading Working for Better? This book is for people who carry questions about faith in the workplace and want to think deeply about how to live as faithful Christians in their work environment. But it is also for people who want to empathize with the experiences of nonreligious coworkers or colleagues from other faith backgrounds, and consider how others might experience Christians in the workplace. This book is for pastors or other leaders who want to shepherd their congregations to connect faith and work in meaningful ways. It is also for college students, graduate students, or adults in the early career stage and for those who mentor them, providing a catalyst for deeper reflection and conversation. As the culminating stand-alone chapter, entitled "Rest," indicates, it is also for those who long to incorporate rhythms of Sabbath rest into their workdays. The Epilogue summarizes the authors' intent well: "We want to see our scholarship and Christian thinking used to bring true changes to how Christians live out their faith at work" (p. 211). May it be so. *Reviewed by Terese Cox, PhD student at Trinity Evangelical Divinity School and lecturer in Christian Studies at Ouachita Baptist University, Arkadelphia, AR 71998.
