Doug Mullin OSB: E-Technology: Sign of the Kingdom or Sacrament of Satan?

The Internet is attractive to people because of its engaging and interactive nature. Beyond that, its multimedia features make it possible to present information in interesting ways that allow for greater assimilation and retention. The Internet also has relatively easy (24 hours a day, 7 days a week) accessibility and offers unlimited choices that give a sense of great freedom to users. Finally, the amazing speed of the Internet allows for quick and easy changes, revisions, and updating of information that supports a "just in time" mentality (LearnTheNet).

A Conceptual Framework

The key to the Internet's power lies in its network "connectivity." The power of the Internet is in the hands and minds of those who are connected to it. People who are connected to the Internet have the power to access the information they want when they want it; they have the power to present and access information and images in formats that are highly seductive. People who are connected have the power to seek and explore information and images on any imaginable topic by using a search engine to "surf the net" and skim through vast quantities of information with graphic or even animated displays, and they can spend as much or a little time as they want on whatever sites they wish to focus. People who are connected have the power to become publishers in their own right of their own works or of any information they want to make available to others. People who are connected have the power to instantly send information any time they wish -- 24/7 -- to others who are connected.

The development of the Internet and the power of connectivity may even be seen as a metaphor for the Kingdom of God. Like the Kingdom, the Internet is real but is not a physical "thing." Like the Kingdom, it has a reality that is all its own, a reality that is related to our present physical reality, but is not bound by it; the Internet has a "virtual reality." The Internet and the Kingdom are both ever-expanding, growing, and developing; they are both free of all limitations imposed by time and geography. They both connect people together and draw them into a reality that is much bigger and more powerful than they are themselves.

To be sure, in speaking of the Internet as a metaphor for the Kingdom I am not saying that they are coterminous or the equivalent of each other -- just as Christ did not mean that the Kingdom of God and a mustard seed are fully equivalent -- but remember that in Matthew 13:47, Christ did say that the kingdom of heaven is like a "net". Nonetheless, God's reign over the Internet is far from realized, and heaven is not likely to be found in cyberspace! My point here is that the workings of the Internet and the power that lies within it both point to realities that are to be respected and reverenced. Indeed, Jennifer Cobb, in her book Cybergrace, drew on the cosmic ontology of Teilhard de Chardin to explain her belief that the evolution of the Internet is a sacred phenomenon of eschatological consequence (Cobb, 1998). Likewise, Charles Henderson, in his article "The Internet as a Metaphor for God", drew on the writings of Paul Tillich to support the claim that this metaphor will be appropriate if it proves able to "draw us out, beyond ourselves, and beyond whatever it is that the Internet is now or ever could become, to that which actually is the Web of God's own creation" (Henderson, 2000).

E-technology, Community and Monastic Life

Regardless of one's position on the spiritual dimensions of the Internet, it is fascinating, particularly for us as monastics, that the language of "community" was appropriated so quickly by Internet users. Beginning with the dawn of email, many people who have searched the net for information on a particular affinity or interest have sought to connect with each other and form "virtual communities." These virtual communities take many different shapes and forms, and they have varying purposes. Essentially, they are electronic discussion groups, chat rooms, or bulletin boards of a sort, to which connected people affiliate and have electronic discussions regarding common interests. Members of virtual communities may actively participate in the conversations or they can observe them as they please. Interestingly, members of virtual communities often say that they get to know the personalities of other members quite well, even though they are not able to recognize most of them by sight.

Many people who otherwise do not actively participate in organized group discussions have little hesitance about participating in e-discussions and/or belonging to one or more virtual communities. As an educator, I have certainly found this to be true with undergraduate students. Some students are shy and have not yet found their voices, others it seems, have a learning style that requires them time to think through their ideas before they are ready to contribute them to a discussion. Regardless of the reason, as an educator I find e-discussions a helpful compliment to in-class discussions because they offer the opportunity to extend the time students focus on particular issues. I often have students prepare for an in-class discussion by asking them to do an e-posting of their initial ideas and feelings about the topic we will be discussing in class. Before we ever begin our in-class discussion, I (and anyone else who has read the student postings) have a sense of where people are at and we are better able to get at the issues and have engaging in-class discussions. Furthermore, engaging, high-energy level discussions oftentimes cannot be completed in the time frame allowed for by the structure of the class. Again, the e-discussion gives everyone the opportunity to continue as they wish as well as to share those ideas that came to them too late to share in class.

As an educator, I have found that e-technology can enhance a class's sense of being a learning community. It allows everyone in the class to get to know and understand each other, along with each one's views, understandings, and feelings in ways that otherwise would not be possible. In addition, though, the exchanges that we have with each other also contribute to shaping the ideas, values, and personalities of everyone who engages with the discourse as only experiences of authentic community can do.

Virtual communities, in themselves, meet a variety of human needs and desires. They often have rules for continued membership that are designed to protect the integrity of the community. The rules are enforced by a discussion moderator (who also authorizes and can cancel an individual's membership in a particular virtual community).Virtual communities tend to be very inclusive, welcoming anyone from any place. Howard Rheingold, in his pioneer book on "Virtual Communities" quoted M. Scott Peck from his book entitled, "The Different Drum" to acknowledge the salvific importance of community and to suggest that virtual communities can have a significant role in shaping a global sense of community (Rheingold, 1993):

Before focusing on specific ways we might consider utilizing e-technology as a tool to enhance our life and ministries, it would be good for us to consider some of the potential dangers and threats that e-technology holds for our members and the life and well-being of our communities. Technology is a powerful tool. If we are to use it in ways that will truly be a sign of the Kingdom we must also be aware of the ways its power can be used that are destructive of authentic community that is in union with Christ.

Concerns and Dangers of Digitalization

We have talked at length about the power of e-technology for connecting people and expanding the potential for community, and clearly many people have moved in this direction, and many more continue to do each day. As more and more people "get connected," however, the significance of the "digital divide" between those who are connected and those who are not grows ever greater. We can see the significance of this divide in all areas of human life and community. Ours is the "information age" in which information drives our social, economic, and political systems. Access to and timely communication of appropriate and relevant information is essential for making good decisions in all of these arenas. The more that people t have this access, the more that those who do not have it are left behind and disconnected from the decision making and powers that rule their lives. If knowledge is power, information is the foundation that supports it.

Many people have also expressed concerns about the true impact of technology on individuals as well as on family and community life. For example, some have expressed concerns about the effects of people spending increasing amounts of time interacting with machines rather than real people. The concern has been expressed that this phenomenon may in fact be reducing human interaction and leading to "declines in communication with family members, declines in social circles, and increased loneliness and depression" (DiMaggio, Hargittai, Neuman, & Robinson, 2001).

Other concerns have been expressed about Internet addictions in which people seem to get sucked into cyber pornography, on-line gambling, compulsive e-shopping, or otherwise engaging with virtual reality at the expense of true reality. And what about the all the mis-information and horrific hate sites on the Internet that confuse, distort, and outright lie; or the hackers who apparently get their thrills by sending out viruses or by breaking into people's systems and taking, altering, or destroying files? Add to this the ease with which even otherwise good people download recorded music or pirated software from the Internet and ignore the intellectual property rights of those who created it, or those who feed compulsive or addictive behaviors through the easy e-access to prescription drugs or diet pills. It sometimes seems that e-technology plays right into the hands of evil.

Anyone who has worked with e-technology knows that the computers we use sometimes seem to have minds of their own. And is there anyone here who has not wondered at least once whether or not a computer you were using was possessed? As much as we might joke in this way about our frustrations with computers that too often don't do what we want them to do (especially when we have something must get done immediately), there is a very serious side to the evil that can be realized by those who use computers.

Nonetheless, the tremendous good that can be accomplished justifies risking the potential for evil especially when we can take steps to minimize the power and effects of that evil. For us to maximize the potential for good while minimizing the potential for evil, however, we need to establish informed policies and practices for our communities regarding computers and e-technology. I recommend that we establish and modify our policies and practices based upon the best research findings in combination with our shared experiences with technology.

Looking to Research

Reliable and valid research on the impact of e-technology usage is just getting off the ground. The "World Internet Project" is an annual international cooperative survey of Internet usage trends within nineteen different countries of Asia, Europe, and the Americas that began in 2000. One university in each cooperating country carries out the research within its respective country and publishes the results in an annual report. The Asian countries and special regions participating in this project include Hong Kong, Japan, Korea, Macau, Singapore, and Taiwan (The UCLA Internet Report "Surveying the Digital Future", 2003). Of all the countries throughout the world participating in the study, the United States has the highest rates of Internet usage. In 2001, however, the Japanese government announced its plans to develop and promote Internet communications in Japan and move that country to a world leadership position within five years (Internet Usage Trends in Japan, 2001).

Whether or not other countries follow suit is a matter of speculation. Nonetheless, it may be helpful for our purposes today to examine some of the findings about Internet usage within the U.S. that may be relevant for our purposes. The following trends are findings taken from the third annual review of usage in the United States (The UCLA Internet Report "Surveying the Digital Future", 2003):

"The rate of increase for Americans using the Internet leveled off from 2001 to 2002. A little more than 70% of all Americans used the Internet both years.
"Internet usage is highest among those who are 35 years and under, with especially high usage among those who are 18 and under (97 percent). At least two-thirds of all age ranges of people 65 years and under were identified as Internet users. About one-third of all Americans over 65 were identified as Internet users.
"The average amount of time Americans spent on-line per week increased from 9.8 to 11.1 hours between 2001 and 2002. The more years of Internet experience Americans have, the more time they spend on-line each week.
"The five most popular Internet activities have remained the same for the past three years: e-mail, web-surfing or browsing, reading news, accessing entertainment information, and shopping or buying on-line.
"More than half the users in 2002 said that since starting to use the Internet they increased the number of people with whom they maintain contact.
"Large majorities of e-mail users say that online communication does not require too much time; that it makes them more likely to keep in contact with other people; and that it allows them to communicate with people whom they otherwise would not normally communicate.
"Most Internet users in 2002 believed that the time they spend online has no influence on the amount of time they spend with their family, or time spent with friends. The amounts of time they reported being with their families each week for evening meals were similar to those reported by those who do not use the Internet. The time they reported to having spent watching television, however, was about 2.5 hours per week less than those who do not use the Internet.
"Internet users continue to report growing levels of online access at work for both personal and professional use. Of those who had Internet access at work in 2002, about 90 percent visit Web sites for business purposes and 60.5 percent visit Web sites for personal use while at work. About 57 percent report doing personal business through email while at work.
"In 2002, nearly two-thirds of users (64.5 percent) said that access to the Internet at work makes them more productive -- an increase over both 2001 and 2000.

While we do not know how well Internet usage in monasteries might pattern itself according to these statistics, it is likely that these same trends might be stronger in communities which have Internet access readily available and weaker in communities that do not have it readily available. In other words, the more readily available Internet access is to members of a community, the more likely we might find that:

"There are high rates of usage across all age groups, with almost everyone 35 years and younger being on-line. Nearly all young people entering monastic communities will be experienced and regular users of the Internet.
"Monastics will increase the amount of time they spend on-line each year.
"Monastics will devote most of their on-line time to email, and they will have email contacts with people whom they otherwise would not have communication.
"Most monastics would say that their Internet usage does not cut into their time spent with other community members.
"Monastics will come to believe that Internet access is essential to their work and that it makes them more productive.

These findings and the speculations based upon them may be interesting but statistics alone cannot tell us the real value or cost for our communities. For example, if monastics are likely to increase the amount of time they spend on-line each year, where will the time come from? What will they "give up" in order to have more time to devote to the Internet? What kinds of relationships will monastics develop and sustain through Internet access? What will be the impact of Internet accessibility on the monastic's spiritual life at various stages of his or her spiritual development? We ought to be attentive to these kinds of concerns as we establish policies and make decisions about the place of e-technology in our communities.

Danger Lurking Here

One area of growing concern for all people who have Internet access and to which monastic communities must be attuned is that of Internet pornography or "cybersex." Anyone who has done any searching, browsing, or surfing on the web knows that there are a plethora of sexually oriented websites that "pop up" and that when they are there, one sometimes is not able to close them down without turning off the computer. Pornographic images are designed and placed so as to seduce anyone and everyone who accesses the Internet. Just this September a man was arrested in Florida for luring kids to pornographic websites by transposing letters in the names of websites that are popular with kids. Anyone making a typo in the web address of one of these popular kids' sites would automatically be connected to a pornographic website with all kinds of pop-ups that made it impossible to get away from the site. After he was arrested, he said that he was paid by the promoters of the pornographic sites for every "hit" that came through his websites, and he claimed to have made over a million dollars a year through this operation (AP, 2003).

Internet pornography is big business: drawing in revenues of over $6 billion dollars in 2002, Lou Dobbs, of CNN, recently called it the world's "fastest growing industry" (Paur, 2003c, 2003f). The cybersex industry is growing so fast, clearly, because more and more people are hitting on pornographic websites. But are religious people doing this? Catholic people? Monastics? The answer to each of these questions is a resounding "yes."

Research on Internet pornography is difficult to do, particularly among religious people and especially among religious people who are professed celibates because they often don't want to divulge their own compromising behaviors. Nonetheless, more and more people involved with Internet pornography (including professed religious celibates) are facing personal and relational problems and are getting into legal and work related troubles because of their involvement with Internet pornography. As these people seek help, we are beginning to learn how serious the problem of cybersex is, and that it is an issue religious communities like our own must address. The Faith Community Learning Resource (FCLR) reports that "superiors of religious communities of both men and women are expressing increasing concern about religious accessing net porn sites to the detriment of individuals and apostolates"(Paur, 2003b).

What we are learning about people's interaction with cybersex comes from the reports of therapists discussing the experiences and profiles of the many different people who have gotten into trouble or otherwise sought help from professional counselors regarding their involvement with Internet pornography. We have learned, for instance, that most cybersex offenders are "'normal' people with little developmental baggage." While a few years ago most of the offenders (80 percent) were men, they are now running about 50/50 men and women. Clergy persons who have offended have typically been under 40 years of age, but some have been older. About 80 percent of offenders are adults over 18 year of age (Paur, 2003h).

People who have gotten into trouble because of cybersex often began their involvement with Internet pornography by just checking it out. Many were curious about it simply because they saw that it was there. They checked it out not because of any depravity or need, but because conditions were right for them. That is, they checked it out because they were aware that it was there; they had Internet access in a private setting where no one would be aware of what they were doing; and because checking it out was easy, free, and perceived as harmless. They typically justified "checking it out" because they thought it was low-risk (i.e., that they could handle it and that no one would find out about it or get hurt), and because they didn't think of it as really being sexual activity. Furthermore, it was free or relatively inexpensive, and they often rationalized that they wanted to learn something (Paur, 2003a, 2003b, 2003g, 2003i).

There is some scholarly disagreement over whether cybersex can be considered addictive (in the purest sense of the word), but most therapists who work with people who have been compulsive with Internet pornography believe that these behaviors are addictive and they treat their patients accordingly. From this perspective (i.e., that of the professional counseling community), compulsive cybersex, like alcoholic drinking, is not a moral or spiritual weakness; nor is it something people are able to stop by simply exercising their will power. Compulsive cybersex is also not a spiritual punishment nor is it the result of any deficiency in moral values (Paur, 2003i).

Compulsive cybersex is, however, a Bio-Psycho-Social disorder. Initial research findings indicate that a biological response to compulsive experiences of intense sexual visual stimulation provided by Internet pornography "can cause permanent non-reversible changes in the brain" (Paur, 2003i). It seems that the human brain may not be designed to handle long periods of continued, visually intense, sexual stimulation as provided by the some 250,000+ pornographic websites (Paur, 2003a, 2003e).

Common psychological responses to the intensity of compulsive cybersex include morbidity, depression, anxiety, psychosexual disorders, denial, and defensive blindness. From a social perspective, people who engage in these behaviors often get wrong information about sex that influences their beliefs about who they are and what sex is that affects their attitudes toward intimacy, relational respect, and social appropriateness. Compulsive cybersex challenge spiritual values by generating repetitive behaviors that feed on guilt and shame in ways similar to that of the "binge and purge" cycle of eating disorders (Paur, 2003a, 2003i).

People who develop compulsive cybersex behaviors are unable to stop or cut them back on their own. They often experience deterioration in their relationships with others as well as deterioration in their work habits. They tend to feel badly about themselves and they become desensitized to violent, hard core pornography. While they need intervention to turn things around, "spiritual whippings" that shame them or lay guilt on them have not been effective in changing their behaviors. People who exhibit compulsive cybersex behaviors are most likely to experience constructive changes in their lives when they are compassionately confronted by others; when they are given access to confidential resources; and given a professional assessment that leads to participation in an effective treatment program.

The treatment programs that are most effective in helping people overcome compulsive behaviors are those that include components of educational awareness, self-examination, the integration of spiritual values, wholesome experiences community living, rewarding work assignments, and an on-going 12-step model of support (Paur, 2003a, 2003d).

A Benedictine Approach to Moving Ahead

Where do we go from here? How should monastic communities proceed with regard to e-technology? We know that e-technology is a powerful tool that could connect monastics together and give each of our community's access to incredibly rich resources for the support of our mission, our common life, and our work. We must also acknowlege that there is much that is unknown about how access to e-technology will impact our communities and our individual members. And finally, we must also deal with the reality of a very dark side to e-technology; a dark side into which many good people, including monastic men and women, have fallen. Do we risk going forward to develop our e-technology resources or do we take the safer route of keeping e-technology at bay for the members of our communities?

Christ did not talk about e-technology, but he did tell a parable about talents. From that parable we know that the Master expects us to take risks with the resources given to us so that we can give him a return on his investment. But while the Lord expects us to take risks, he does not desire that we take foolish or unreasonable risks. To go forward we must have a plan.

As monastics, our tradition is to seek guidance and direction from the Rule of Benedict on the ways we might best live out the challenges of the Gospel. Benedict obviously did not address e-technology either. Nonetheless, in chapters 31-33 he lays out a plan for stewardship of the monastery's resources, and for how monastics ought to relate with the tools of the monastery and private ownership. In chapter 31 we read his oft quoted line about regarding "all the utensils and goods of the monastery as if they were sacred vessels of the altar" (RB 31:10). Benedict wanted everything that belongs to the monastery, including the tools used to do the work of the monastery, to be treated and used with dignity and respect. Benedict wanted monastics to think of the monastery as being "the very house of God" (Kardong, 1996).

Everything that belongs to the monastery and everything that goes on in the monastery is to be understood and respected in light of having a sacred purpose. Benedict wants monastics to understand that the common, everyday life of monastics is itself sacred because it is the context and forum in which Christ is encountered. E-technology, insofar as it is respected and used as a tool with a sacred purpose will be a rich and powerful resource for us in building authentic community and giving witness to the Kingdom of God.

How do we propagate the use of e-technology for sacred purposes in our communities; and what can we do to reduce the likelihood of monastics becoming ensnared in the traps of e-technology that is misused or used abusively? These are challenges that we need to consider and plan for as we enter the information age and especially as we seek to form and be formed in the living monastic tradition with the e-generation. These challenges were spelled out by the BIC as five specific concerns to be addressed by the leadership of Benedictine communities (Final report, 1998):

to expand the technological literacy of our community members;
to connect monasteries nationally and internationally through the use of computer networking and the Internet;
to use technology to enhance and expand the scope of our monasteries' ministries, including hospitality;
to (use technology to) increase global awareness among monasteries, especially those in developing countries and isolated areas;
to explore the emerging role of technology in monastic formation.

These concerns should be addressed in each community's plans for initial and ongoing formation, and as each community develops policies concerning access to e-technology.

The BIC identified "expanding technological literacy among community members" as the initial and primary concern. Clearly, people can be empowered by e-technology only if they have appropriate access to it as well as the knowledge and skills to use it. Because e-technology has the potential to be incredibly empowering, those who are without access, knowledge, or skills are left powerless. In planning for the education and training of community members to use e-technology, special ongoing attention should be given to engaging everyone with the broad range of ethical issues related to using e-technology. Monastics need to understand the power of e-technology. Monastics also need to have a framework for understanding appropriate uses of that power, and for understanding the problems associated with inappropriate uses and abuses of that power.

Monastic communities worldwide, as well as the entire Catholic Church, would do well to take heed of lessons to be learned from the sexual abuse scandal that caused tremendous pain for so many people and traumatized the Catholic Church in United States, and indeed, my own community in Collegeville. At the heart of this scandal is the abuse of power and the disregard of appropriate boundaries. As monastics, and as a Church, we must be ever vigilant about power issues and about recognizing appropriate boundaries. E-technology is a tool that empowers, and we must be attentive to (rather than presumptive of) the ways in which that power is used and the boundaries that must be respected.

For this reason, in addition to education and training, I also recommend that communities develop policies and practices that encourage Internet access for monastics in common areas and that limit Internet access in private areas (e.g., personal rooms and even private offices). Such policies and practices should emphasize communal stewardship for the appropriate use of e-technology. In some situations, it could also be beneficial for communities to have software installed on computers that is capable of blocking access to pornographic websites.

As we are getting our community members up to speed for using e-technology in ways that build up the Kingdom, the body of Christ, we also need to be developing a network infrastructure to support this work. This is the thrust of the second concern identified by the BIC, that monasteries be connected to each other through the use of e-technology. An international e-network of monastic communities would be "an opportunity with enormous potential for improving communication about monastic life and the understanding of local charisms. Connecting monasteries electronically will allow consultation in all areas of Benedictine life, including technology. Computer networking will allow the resources and expertise of each monastery to be available to all" (Final report, 1998).

We might easily envision all kinds of ways each of our monasteries might benefit from being connected with each other and sharing our respective information resources electronically over time. Specific recommendations of the BIC for beginning this process include that monasteries collaborate together on the development of websites and that we make our monastic library and archives collections available to each other. Beyond these recommendations one can easily envision a host of other collaborations on liturgy, initial and ongoing formation, social justice, spirituality, an indeed, even on the uses of technology for strengthening monastic communities. E-conferences with participants in a variety of monastic settings could make it possible for the fruits of conferences like this to be opened up to all members of our communities.

The third focus identified by the BIC is that we use e-technology to enhance and expand the scope of our monasteries' ministries, and that we do so with a special emphasis on hospitality. E-technology makes it possible for monastic communities to welcome and introduce our life to people who visit us through cyberspace anytime of the day or night. While this cannot substitute for our welcoming guests who show up at our "real" doors, it does allow us to broaden our understanding of hospitality and to welcome more people as Christ, even as we seek to adhere to the Rule's caution of not allowing guests who arrive at irregular hours to disturb the brothers or sisters (RB 53). The BIC recommends (Final report, 1998):

that each monastery be encouraged to develop its own website to share what is uniquely its own charism with others. We further recommend that the designers of monastic websites make them inviting, hospitable, and accessible to those who do not have the latest technology.

The BIC also recommended that monastic communities be intentional about sharing information and access to resources with the poor and disadvantaged. It suggested that this could be done by offering websites or server space to local nonprofit groups or to struggling business ventures. Monasteries could also increase public access by sharing resources with their guests.

Using e-technology "to increase global awareness among monasteries, especially those in developing countries and isolated areas" is the fourth focus of the BIC (Final report, 1998). Even though e-technology is likely considered a low priority by people who lack access to clean water, food, and electricity, it could be used to facilitate access to resources that can be of help in overcoming poverty. There are also great challenges for monastic communities in poor areas which themselves lack telephone access and the availability of continuous supplies of electricity.

Nonetheless, in these places limited Internet access could be linked with existing communication channels such as short-wave and local radio that are already in place in many of these monasteries. The BIC recommended that "abbots and prioresses support a study of ways to provide computer technology and Internet access to interested brother and sister monasteries in developing countries. Such a study could entail approaching software and hardware companies and other foundations for grants, equipment and other modes of support" (Final report, 1998).

The fifth and last concern identified by the BIC is the role of e-technology in monastic formation. To this concern, the BIC recommended that a specific global reference website be established as a resource for monastic formation publications, concerns and dialogue. The BIC also recommended the establishment or support of conferences and programs "to educate monastics about the importance of computer technology and the Internet for shaping the image and definition of future monastic life and spirituality" (Final report, 1998).

Conclusion

E-technology itself is neither a "sign of the Kingdom" nor a "sacrament of Satan." It is however, a powerful tool that more and more people, and especially young people -- the "e-generation" -- take for granted as essential. Monasteries have the opportunity to be prophetic leaders in using this powerful tool to make our communities signs of the Kingdom that we can proclaim with a visibility and clarity that is virtually greater than ever before.

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E-Technology:
Sign of the Kingdom or Sacrament of Satan?

Introduction

Understanding E-technology