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What gave birth to the concept of artificial intelligence (AI) was a question posed in 1950 by Alan Turing, “Can machine think?” Since John McCarthy coined the term at the Dartmouth Forum in 1956, AI began to advance rapidly and now it is anybody’s guess how far the favorite of modern science and technology will develop. In a sense, AI draws a parallel with a mythic Jewish creature called golem. To borrow the expression of a psalmist, golem is an “unformed body” (Psalm 139 : 16). It is an immature creature that is incomplete in form and has no soul and life. In the medieval Jewish folklore, golem serves people but are sometimes hostile to them. Likewise, AI - and robots for that matter - is also an unstable creature that can pose a threat to humans.

Should AI reach the singularity, a tipping point when it becomes smarter than humans, will people embrace it with enthusiasm and enjoy the technological triumph? Erik Brynjolfsson offers a new perspective on AI by questioning whether it is automation or augmentation. In other words, he calls for theological or humanistic reflections on it. In terms of sheer mechanical performance, AI is already ahead of human capacity and will excel even further. What is required of humans, therefore, is not to compete with AI’s scientific and linear logic but to offer a theological paradigm of spiritual and nonlinear progress. Human beings, as long as they are trapped in mechanical automation of AI, cannot but become subordinate to machines. Only with human literacy can people not be subservient to AI nor take a back seat. Human literacy should aim beyond mechanical regeneration or automatic reaction and seek better quality of life, pursue expanded thinking, and strive for spiritual growth.

Once Galilei Galileo and Charles Darwin did, AI has emerged as the biggest threat and challenge to Christianity. If it comes to replace humans in more aspects of life, it will further accelerate the advent of a post-Christianity era. In the attack of advanced science led by AI and robots, a serious question needs to be raised on what the Old Testament is and what the goal of science and technology should be. What does AI have to do with the Old Testament? The Old Testament provides an exponential block logic, not a scientific logic, of explaining what humans are, i.e., a living document. Such an insight, which can be easily overlooked in the age of advanced AI, requires a theological understanding of humans as inalienable beings. Instead of being swept by enthusiasm for cutting-edge technology and disregarding the shadows of new technologies, people need to endeavor theological reflections and sincere dialogue with the Bible. A biblical warning that she may give birth to golem before she goes into labor (Isaiah 66 : 7) is thus worth noting. While “Apocalypse AI” seeks to lead the future of humankind, (Old Testament) theology must take the lead like the tabernacle in the wilderness.

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입다의 딸과 이피게네이아 : Jephthah’s daughter and iphigeneia : sacrifice of a girl in an intermediality / 상호매체성으로 읽는 소녀의 희생 이은애 p. 159-184

포스트휴머니즘 시대에 인간과 인공지능 이해하기 : Understanding humanity and artificial intelligence in the period of posthumanism : how to deal with 'Strong AI' / '강한 인공지능'의 등장에 어떻게 대처할 것인가? 소형근 p. 247-273

몬스터 이론을 통한 욥기의 몬스터들 연구 = A study on the monsters of the book of Job through monster theory 김준 p. 41-68

쿰란 전쟁문서(1QM)의 세계관 = The worldview of the War Scroll (1QM) 이윤경 p. 129-158

“하나님에게 둘러싸여”(욥 3:23)의 이중적 레테르(letter) = An equivocal meaning of "God has hedged in" in Job 3:23 류사라 p. 69-97

구약성서의 창조 관련 본문 연구 : A study of the Old Testament’s testimonies to creation : 'chaos-overcoming creation' / '혼돈'(混沌, chaos) 극복적 창조 김윤정 p. 11-40

코로나 19 바이러스 전염병에 대한 구약적 해석 연구와 플립드 러닝(Flipped learning) 방법을 통한 지도자 교육교재 개발 = Biblical exegesis on Covid-19 in search of Flipped Learning resources for church leaders 박경식 p. 215-245

인공지능과 구약성서 = Artificial intelligence and Old Testament : 무슨 상관이 있는가(욥 21:21) 김창주 p. 187-214

집단지성의 관점으로 본 고대근동의 종교적 지식과 종교전문가들 = Religious knowledge and religious specialists in the ancient near east from the perspective of collective intelligence 윤동녕 p. 99-127

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