Prophecy, Prediction, and the Tasks of Christian Ethics in a Technological Age

We live in a time where artificial intelligence-related futurism abounds and in which predictive technologies have real effects. I take up philosopher Carissa Véliz's critique of prophecy and prediction – as expressions of power and means of control – to ask how Christian ethics should respond to this challenge. Drawing on Ellen Davis and Sarah Musser's account of biblical prophecy, I canvas three responses: (1) eschewing prophecy for the sake of ethics, (2) redefining prophecy as social criticism, and (3) construing prophecy as interpretation. Each contributes something essential, but I find that Christian ethics cannot do without alternative imaginations of the future, not least because of the need to contest technological determinisms. Sketching a theological ‘anti-inevitabilism’, I explore how the prophetic task aims to foster agency. Yet the prophetic task doesn’t exhaust Christian ethics’ vocation in a technological age, and the final section places it alongside two others: the pastoral and the prudential.

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Publication Details

Journal
Studies in Christian Ethics
Published
2026-11-11
DOI
https://doi.org/10.1177/09539468261506980
Primary Topic
Biblical Studies and Interpretation
Type
article
Field-Weighted Citation Impact
0.00
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article

Prophecy, Prediction, and the Tasks of Christian Ethics in a Technological Age

Samuel Tranter
Studies in Christian Ethics
Biblical Studies and Interpretation
article

Prophecy, Prediction, and the Tasks of Christian Ethics in a Technological Age

Samuel Tranter
article en

Abstract

We live in a time where artificial intelligence-related futurism abounds and in which predictive technologies have real effects. I take up philosopher Carissa Véliz's critique of prophecy and prediction – as expressions of power and means of control – to ask how Christian ethics should respond to this challenge. Drawing on Ellen Davis and Sarah Musser's account of biblical prophecy, I canvas three responses: (1) eschewing prophecy for the sake of ethics, (2) redefining prophecy as social criticism, and (3) construing prophecy as interpretation. Each contributes something essential, but I find that Christian ethics cannot do without alternative imaginations of the future, not least because of the need to contest technological determinisms. Sketching a theological ‘anti-inevitabilism’, I explore how the prophetic task aims to foster agency. Yet the prophetic task doesn’t exhaust Christian ethics’ vocation in a technological age, and the final section places it alongside two others: the pastoral and the prudential.

Studies in Christian Ethics
University of Oxford (GB)
Biblical Studies and Interpretation
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