Introduction To This Newsletter
The 3 technologies/products that have really impacted how I think about the world in the past few years: OpenAI Deep Research - Waymo - Worldcoin.
Deep Research represents how I actually want to engage with AI. Not in perpetual conversation, but in a type of “directorship”.
With more and more capable AI systems, I believe we will find ourselves in more of a director/manager role in addition to the side-by-side peer / conversation we have today.
So the question becomes, with sufficient systems we all have access to, what are the differentiators between our outputs as individuals? One feeling I have today is that it comes down to a type of conceptual clarity in the question you’re asking. And the follow ups that arise from that. Being an advanced “concept composer” as Yatu and Norm would say — becomes a compounding advantage when you have many AI’s doing your bidding.
I’ve written plenty on X about Waymo as “God’s Promise” to us. But I didn’t have a theological framework for this clarity of feeling I was experiencing. While home for the conclusion of Holy Week, I had a conversation with one of the elders at my family’s church in the Poconos. The crux was an encouragement to analyze technologies I care about through the theological framework of “common grace”.
This is an experiment of combining these ideas.
Both “directing” AI output with a unique conceptual clarity (the prompt) + publishing this output (as I believe more and more we will all be publishing work that’s predominantly formed by AI).
I do not know if it’ll make for interesting consumption beyond the enjoyment I experienced reading it. The following newsletter after the image below is a slightly reduced OpenAI Deep Research result analyzing a few technologies through the reformed theological framework of Common Grace.
One last caveat — I have not thoroughly proofed this output with all the theological tools at my disposal. There may be inaccuracies / things I personally don’t believe in the research below.
Introduction to Common Grace
In Reformed theology—especially within the Presbyterian tradition—common grace refers to God’s undeserved goodness shown to all people (not just the elect) in multiple forms. It is distinguished from saving grace in that it does not regenerate or save a person, but it restrains the full effects of sin and imparts positive blessings that enable human society to function and even flourish despite the fall into sin. As the Westminster divine Charles Hodge explained, the Holy Spirit’s presence in the world curbs evil and sparks good “when, where, and in what measure seemeth to Him good” in every human mind. This continuous divine operation is what theologians term common grace. The result, as Hodge boldly stated, is that without it “there would be no difference between our world and hell” – so effective is God’s restraint of evil and His provision of order and morality in the world.
Common grace also encompasses the gifts of knowledge, skill, and beauty that God distributes broadly throughout humanity. The Apostle James reminds us that “every good and perfect gift is from above” (James 1:17), and Presbyterian pastor Tim Keller expounds that this means “no matter who performs it, every act of goodness, wisdom, justice, and beauty is empowered by God”. God “casts [such gifts] across all humanity, regardless of religious conviction… to enrich, brighten, and preserve the world”. In other words, any true goodness or wisdom—be it a scientific insight, a work of art, or a just law—ultimately has its origin in God’s grace, even when it comes through non-Christians.
This doctrine of common grace provides a theological framework to acknowledge the genuine contributions of non-Christian individuals and cultures. The French Reformer John Calvin observed that the human mind, “though fallen and perverted from its wholeness, is nevertheless clothed and ornamented with God’s excellent gifts”. He cautioned against denying the real insight and skill evident in fields like arts and sciences, noting that doing so would “go against God’s Word” and “run counter to the experience of common sense”, since even in a fallen state the mind can grasp many truths “especially when it turns its attention to things below” (earthly matters). Similarly, Dutch theologian Herman Bavinck warned that it “would not do to deny the true, the good, and the beautiful” in humanity outside Christ, for that “would… entail a denial of God’s gifts and hence constitute ingratitude toward him”. Reformed thinkers therefore affirm that the remarkable developments in civilization, culture, and technology we see throughout history are, at their root, expressions of God’s common grace bestowed on a fallen world for the “common good of mankind”.
This paper will explore modern technological advancements as instances of common grace through a Reformed-Presbyterian lens. We will survey several domains of technology that have dramatically shaped human life—artificial intelligence, manufacturing, information networks, agriculture, robotics, and automation—and reflect on how each might be seen as an expression of God’s common grace given to all. Throughout, we will engage with key Reformed theologians (from John Calvin and Abraham Kuyper to Cornelius Van Til and contemporary voices) who have written on common grace, culture, and technology. By doing so, we aim to show how even post-Fall innovations contributing to human flourishing can be understood as gifts from God’s hand. This perspective encourages Christians to respond with discernment, cooperation, and gratitude, acknowledging that “all that is good and true has its origin in [God’s] grace, including the good we see in fallen man”. First, we introduce the technological domains under consideration, followed by a theological reflection on each through the prism of common grace.
Overview of Selected Technological Domains
Modern history has seen explosive growth in human technological capability. The following are key domains of technological advancement that have significantly impacted society:
Artificial Intelligence (AI): AI refers to computers and machines performing tasks that typically require human intelligence, from playing strategic games to interpreting language. Recent AI systems (e.g. advanced machine learning models like ChatGPT) can simulate human-like conversation, analyze complex data, and assist in decision-making. We are witnessing AI being applied in areas such as medicine, finance, and transportation. Many predict that these technologies “will be as transformative to society as the printing press… the combustion engine… and the computer” were in earlier epochs, potentially inaugurating a new era of innovation.
Manufacturing: Technological progress in manufacturing—beginning with the Industrial Revolution—introduced machines, factories, and mass production methods that vastly increased the output of goods. Human labor shifted from handcrafting to operating mechanized processes, resulting in unprecedented efficiency. The Industrial Revolution marked a turning point where “output greatly increased” and led to “an unprecedented rise in population” and sustained growth in average income and living standards. Today, modern manufacturing includes assembly lines, advanced materials, and computer-controlled fabrication, enabling everything from affordable automobiles to the ubiquitous electronic devices in our lives.
Information Networks: The development of global information and communication networks—most notably the Internet—has connected people and knowledge as never before. What began with telegraph wires and telephone lines evolved into the worldwide digital network that now links the majority of humanity. By 2024, roughly 5.5 billion people (about 68% of the world’s population) were online and able to instantly share information across borders. This interconnection facilitates education, collaboration, and access to an immense repository of human knowledge. Technologies such as fiber-optic communications, wireless signals, and now satellite internet constellations continue to expand the reach and speed of these networks.
Agriculture: Agricultural technology has advanced from primitive tools to highly scientific methods of cultivation and livestock rearing. Mechanization (tractors, combines), synthetic fertilizers, genetic crop improvement, and irrigation engineering have vastly increased food production. For instance, the 20th-century “Green Revolution” introduced high-yield crop varieties and modern farming practices that tripled global cereal crop production with only a 30% increase in land use. Such innovations helped save countless lives from famine by greatly improving yields and food availability. Modern agriculture also employs GPS-guided equipment, drones, and data analytics to optimize farming and continue pushing the productivity frontier.
Robotics: Robotics involves the design of machines that can perform tasks autonomously or semi-autonomously. Industrial robots now weld, assemble, paint, and package products in factories with precision and speed unattainable by manual labor. There are over 4 million industrial robots operating worldwide as of 2023, an all-time high that highlights their integral role in production. Beyond factories, robots assist in surgeries, explore hazardous environments (like bomb disposal or deep-sea exploration), and even provide personal services (vacuuming robots, assistive robots for the elderly). Robotics technology continues to advance, integrating AI to make machines more adaptive and intelligent in their operations.
Automation: Automation broadly refers to the use of control systems and algorithms to perform tasks with minimal human intervention. This concept spans many fields—from the simple mechanized looms of the 19th century to contemporary software automation that handles complex workflows. Automated systems regulate traffic lights, manage inventory in warehouses, and execute trades in financial markets at lightning speed. In homes and offices, automation appears in smart thermostats, digital assistants, and other “smart” devices that streamline daily tasks. By delegating repetitive, dangerous, or precise tasks to machines, automation has increased efficiency and safety. It has freed humans from certain forms of drudgery, although it also raises questions about workforce displacement and our reliance on machines.
Each of these domains represents a facet of human creativity and ingenuity. They all have delivered immense benefits—often improving quality of life, health, and connectivity—while also introducing new challenges and ethical questions. In the following section, we will reflect on each domain from a theological perspective, asking how these innovations might be interpreted as manifestations of God’s common grace given to humanity. Table 1 below summarizes the domains and highlights their contributions and the theological insights we will explore:
Domain — Key Advances & Benefits — Common Grace Insight —Theological Implications
Artificial Intelligence (AI)
Machine learning; human-like problem-solving (e.g. AI assistants, medical diagnosis). Benefits: improved efficiency and data analysis, new knowledge discovery.
Human rationality and creativity reflected in machines; wisdom to harness complex patterns is a gift beyond what any one mind could achieve.
God’s order in creation makes AI possible (mathematical laws, logic). AI as a gift can enhance human flourishing (e.g. better healthcare), but must be used under moral guidance, not as an idol or replacement for the human person (imago Dei).
Robotics
Automated machines for labor (industrial robots, service robots, exploration rovers). Benefits: increased safety (replacing humans in dangerous tasks), precision, and productivity.
An alleviation of the curse of toil: technology lessens sweat and danger in work (cf. Gen. 3:17-19). The creativity to design complex machines is a talent from God entrusted to mankind.
Rest and relief: Robots can free humans for higher pursuits and reduce suffering, reflecting God’s mercy in mitigating the Fall’s effects. Ethically, we must ensure respect for human dignity in work (humans ≠ machines) and address displacement with justice and compassion.
Automation
Control systems and AI-driven automation in services and daily life. Benefits: saves time, minimizes human error, provides convenience and consistency.
The orderliness of creation (natural laws, logic) enables automated processes. That humans can create systems that run on their own showcases the image of God as creator and designer in us.
Wisdom and discernment: Enjoy the efficiency and “rest” afforded by automation as a gift, yet remain vigilant that we do not become complacent or overly dependent. Emphasizes that moral agency cannot be fully automated; humans remain accountable for how these systems are set up and used.
Table 1: Technological Domains, Common Grace Insights, and Theological Implications. Each domain of innovation contributes to human welfare and showcases particular aspects of God’s common grace (restraint of the curse, distribution of gifts, etc.). Christian theology encourages both appreciation of these gifts and careful ethical stewardship of their use.
Theological Reflection on Technology Through Common Grace
Having outlined the various technological domains and their contributions, we now reflect on each of them through the lens of common grace. How might a Reformed Christian understanding interpret the rise of AI, the successes of industry and agriculture, or the connectivity of information networks? In what ways do these innovations manifest the grace of God in a fallen world, and what biblical or theological principles can guide our response to them?
Artificial Intelligence as a Gift of Wisdom
From a Christian perspective, Artificial Intelligence can be viewed as a modern tool arising from God-given human ingenuity. Rather than approach AI with fear or see it as inherently dehumanizing, we can regard it “solely as a tool”—one that, like past technologies, is a gift from God under common grace. As one Christian analysis notes, “tools are gifts from God, granted under common grace, to be used for good and wise purposes”. The very possibility of AI relies on the intelligibility and orderliness of creation (e.g. mathematical truths, logical structures, patterns in data) which reflect God’s wisdom. Humans did not invent logic or the laws of nature; we discovered and applied them, which is itself enabled by the “excellent gifts” with which God has “ornamented” the human mind. In enabling the design of AI algorithms, God has shared a portion of His rationality with us.
One might say AI systems “think God’s thoughts after Him” in a limited domain: they operate within the computational and logical frameworks that exist in creation by God’s decree. When an AI helps doctors detect disease earlier or allows farmers to optimize crop yields via predictive analytics, we witness common grace in action, improving human life through knowledge that is ultimately sourced in God’s omniscience. The benefits for human flourishing—such as reducing drudgery via automation, enhancing accessibility to information, or even providing companionship to the lonely through social robots—can be seen as echoes of God’s care. Jesus taught that the Father’s providence extends to all (Matthew 5:45), and in AI’s positive uses we can perceive some of that providential care (for example, lives saved by an AI diagnostic system are lives sustained by God’s mercy working through human creativity).
At the same time, Reformed theology’s emphasis on the fallenness of humanity tempers a naïve optimism about AI. Common grace does not erase the moral responsibility of how we use this powerful tool. God has “ordained that technological advancements increase throughout history. But how we use these gifts of common grace—whether for good or evil—is a theological and moral issue”. With AI, the potential for misuse is real: such as violating privacy, enabling unjust surveillance or warfare, or usurping roles that impart meaning to human life. Some critics worry AI represents the creature trying to “re-create a divine image apart from God’s ordained means”, essentially playing God in generating intelligence or life in a way not intended. These concerns highlight that every gift can be perverted by sin. Common grace gifts come with a mandate for wise stewardship. We are called to use AI in ways that align with justice, compassion, and respect for the God-given dignity of persons. In Reformed thought, even unbelievers’ achievements in AI are understood to be “relatively good” and useful, but the ultimate orientation of technology must be evaluated under God’s moral law. As apologist Cornelius Van Til wrote, despite the unbeliever’s opposition to God in principle, “because of God’s common grace, they can discover much truth and do much good” — AI is an arena where much good can indeed be done, but discernment is needed to ensure it remains good.
In summary, Artificial Intelligence exemplifies common grace by extending human intellectual powers in astonishing ways. It challenges us to acknowledge God’s hand in endowing humanity with the reason and creativity that make AI possible, even as we remain vigilant not to idolize this work of our hands. As we engage with AI, we do so with gratitude for its benefits and humility, recognizing that “all our innovations are owing to the incredible generosity of our Creator”, to whom we will also answer for their use.
Manufacturing and Industry: Fulfilling the Cultural Mandate
The rise of industry and the power of manufacturing technology can be theologically interpreted as humanity unfolding the potentialities of creation, an endeavor enabled by God’s sustaining grace. In Genesis 1:28, God gave humanity the “cultural mandate” to “fill the earth and subdue it”, exercising dominion over creation as stewards. Despite human sin, this mandate was not revoked; rather, through common grace God preserves the world and enables ongoing cultural development. Dutch theologian Abraham Kuyper taught that it is precisely “under the guardianship of ‘common grace’” that human civilization “gradually march[es] on” toward the development of our life and our power over nature. He pictured humanity’s progress in technology and industry as a seed God planted in the field of creation: “Without a ‘Common Grace’ the seed which lay hidden in that field would never have come up and blossomed. Thanks to ‘Common Grace,’ it germinated, burgeoned, shot up high and will one day be in full flower”. In other words, every invention—from the steam engine to the semiconductor—is a seedling of potential placed in creation by God, brought to sprout by His providential rain and sunshine.
The Industrial Revolution and subsequent waves of innovation drastically improved material living conditions for much of humanity. Reformed thinkers see the kindness of God here: such advances mitigate the misery that the curse of toil brought. John Murray noted that “in goodness and as an expression of his kindness toward the material creation, God holds in check the destructive tendencies” of the curse. Sin would lead to decay and want, but God’s grace has allowed humans to find productive rhythms and exploit resources in a way that fends off complete “disintegration.” The fact that modern industry has led to an “unprecedented rise” in standards of living — so that ordinary people today enjoy comforts kings lacked in the past—can be received as a blessing from God’s fatherly hand. It is an arena for thanksgiving: factories and engineering feats are not mere monuments to human pride, but can be viewed as instruments by which “God is glorified in the total development” of creation. When a bridge is built, a vaccine mass-produced, or a house prefabricated, and these serve the common good, God as the “supreme Craftsman” is ultimately glorified.
At the same time, Reformed theology is realistic about the moral ambiguities of industrialism. Because of common grace, even those who do not seek God can contribute positively through industry, exhibiting what John Frame calls “civic righteousness”—acts that “contribute much to the well-being of society” (like becoming great inventors or business entrepreneurs) even if done without a heart for God. Frame observes that “non-Christians often improve society through their skills and ideas”, citing that “they make scientific discoveries [and] produce labor-saving inventions” that benefit us all. Yet, without a Godward orientation, those same industrial achievements can become idols (worshipped as proof of human supremacy) or tools of oppression (factories that dehumanize workers, pollution that harms communities). The Presbyterian tradition has always emphasized ethical uses of wealth and technology. John Calvin himself in the 16th century “set a vision of science and human innovation that was radically God-centered” —he taught that wealth and industry were not to be shunned but to be used charitably for the good of society. This Protestant work ethic, integrated with a theology of vocation, helped unleash responsible enterprise. It reminds us that industrial activity is a form of stewardship. We are accountable to love our neighbor through the economy, not exploit them. When factories produce affordable goods that improve lives, we affirm God’s grace; when industrial greed leads to worker abuse or environmental devastation, we see the corrupting power of sin.
In summary, manufacturing and industrial technology demonstrate common grace by enabling humanity to fulfill, in part, our creation mandate to cultivate the earth’s resources. Every turbine, robot arm, or production line operates ultimately under God’s providential oversight, whether acknowledged or not. Our task as Christians is to celebrate the good fruits of industry—innovation, productivity, provision—while laboring to ensure that our industrial dominion remains faithful stewardship rather than tyrannical exploitation. As Kuyper suggested, we look forward to a “finished world” brought to full flower in which the cultural development achieved under common grace will redound to God’s glory as Creator.
Robotics and Automation: Mercy in Mitigating Toil
Advancements in robotics and automation combine principles from the domains above—mechanical invention, computation, and the harnessing of natural laws—to further reduce the burden on humans in work and daily tasks. From a theological perspective, the growth of automation can be viewed as an extension of God’s merciful provision to humanity in a fallen world. The curse of Genesis 3 made human work toilsome and often dangerous; by God’s common grace, we have developed means to alleviate some of that toil and danger. Every time a robot rescues a human from a coal mine collapse or simply takes over a monotonous assembly line task so that a person can do more creative work, we see a small reprieve from the curse, a kindness from God who does not delight in human suffering.
The presence of millions of robots in factories (over 4.28 million worldwide as of 2023) is a testament to humanity’s ingenuity—which, as we have established, is a gift from God. The ability to design a machine that can move, sense, and carry out complex tasks is an outworking of the imago Dei, the image of God in man. Just as God is the Master Craftsman who made a world that “runs” by His ordained laws, so humans imitate their Maker when they create machines to carry out tasks. In that sense, robotics is a sub-creation that mirrors God’s creative activity. Cornelius Van Til noted that even those who “hate God” cannot escape reflecting Him to a degree: by virtue of being in His image and under general revelation, they “discover much truth and do much good” — a statement perfectly exemplified by secular engineers building life-saving robots. We can admire their technological good as ultimately God’s good, granted through them.
Robotics especially highlights the restraint of evil aspect of common grace. It’s not just moral evil that God restrains, but also the destructive effects of the fallen natural order on human bodies. High-speed machines and computerized controls can outperform human senses and muscles, thereby protecting us from harm (for example, an automated emergency brake in a car reacts faster than a human foot could, preventing an accident). Charles Hodge spoke of the Spirit’s “general influence” preventing our world from becoming hellish. In a very practical way, one might say that influence extends to inspiring technologies that prevent or mitigate accidents, disasters, and exhaustion. The fact that cosmos (order) is prevailing over chaos in many spheres of work is not merely human progress—it is God’s “continued guidance” cooperating with human effort.
However, as with all these domains, the theological reflection on robotics and automation is double-edged. Common grace does not mean uncritical endorsement. There are ethical implications to consider. One issue is the dignity of work: Reformed theology has a strong doctrine of vocation—work is a calling from God and a means by which we serve and glorify Him. If automation displaces workers en masse without provision for their welfare or retraining, it can undermine the God-given dignity of those individuals. We must remember that while machines are valuable, people are invaluable, bearing God’s image. A robot may replace a person’s labor, but it must never render a person valueless. Societies should respond to automation in ways that preserve human dignity (for instance, by creating new opportunities for meaningful work and by using the wealth generated by automation to support the vulnerable).
Another aspect is the moral programming of our automated systems. Automation often operates on “auto-pilot” without direct human decision-making in the moment; this raises the question of whose values guide these systems. For example, should an autonomous vehicle prioritize the safety of passengers or pedestrians in an unavoidable crash scenario? These are moral questions that engineers and ethicists must grapple with. From a Christian standpoint, it is not enough that automation works; it must work in a way consistent with justice and love of neighbor. Common grace allows even non-Christian developers to incorporate moral insights (the law written on their hearts, Rom 2:14-15), but Christians in those fields have a responsibility to advocate for designs that honor God’s ethical standards.
In theological perspective, one might also consider whether increasing automation could lead to spiritual complacency. If common grace gives us so many conveniences that we seldom face need or exert effort, we might forget our dependence on God. Moses warned Israel of this very danger when they would enter a land of plenty: “Lest, when you have eaten and are full and have built good houses… then your heart be lifted up, and you forget the Lord your God” (Deut 8:12-14). Automation, by making life easier, carries this subtle risk. The antidote is continual gratitude and remembrance that every convenience is a gift, not an entitlement. Our devices may serve us, but ultimately it is God who cares for us through them.
In closing this section on robotics and automation, we acknowledge that these technologies, like the others, ultimately point beyond themselves. Their brilliance points to the far greater brilliance of the Creator who fashioned the human mind. Their benevolent uses point to the goodness of God who cares for human well-being. And their potential dangers point to the ongoing need for God’s redemptive grace to guide the human heart. Common grace can carry us only so far—it curbs evil and lends goodness, but it doesn’t eliminate the root of sin. Thus, even as we thank God for robots and algorithms that ease our burdens, we are reminded to seek His special grace in Christ to renew our hearts, so that we wield all these tools in love and righteousness. As one modern Reformed writer put it, we should maintain “warnings alongside a healthy dose of Godward thanks for the technologies that adorn daily life”. In doing so, we honor the Giver of all good gifts in the realm of technology.
Contributions from Reformed and Presbyterian Theologians
The idea of viewing culture and technology through the lens of common grace is deeply rooted in the Reformed and Presbyterian theological tradition. Over the centuries, numerous theologians have developed this concept, providing a rich resource for our contemporary reflections. In this section, we highlight key insights from some of these thinkers, showing how each helps illuminate the relationship between God’s grace and human innovation.
John Calvin (1509–1564)
John Calvin, the Protestant Reformer, laid important groundwork for the doctrine of common grace, even though he didn’t use the exact term. Calvin observed that the Holy Spirit is the source of any wisdom, skill, or virtue found in human society. In his Institutes of the Christian Religion (1559), Calvin acknowledged that unbelievers can excel in earthly matters: the arts and sciences, medicine, government, etc. He famously stated that the minds of unbelievers, though depraved in regards to knowing God savingly, are nevertheless “ornamented with God’s excellent gifts”. He credited the Spirit of God for “all human competence in arts and sciences” given “for the common good of mankind”.
Calvin thus broke with any notion that learning or cultural activity outside the church was worthless. He wrote that if we refuse truth from non-Christian sources, we “go against God’s Word” and insult the Spirit’s work in gifting those people. This was a radical affirmation that set the stage for later Calvinists to pursue scientific and artistic endeavors to God’s glory. Calvin also believed that God restrains the human intellect from total folly: even after the Fall, people have an aptitude for “things below” (earthly matters) because God mercifully preserves some capacity for reason. In summary, Calvin provided a theological basis to affirm all that is true and useful in culture as God’s gift, which directly supports seeing technology as part of God’s benevolence. His view encouraged Christians to engage positively with culture (sometimes summarized by the phrase “all truth is God’s truth”), receiving beneficial knowledge from wherever it comes, and to do so with thankfulness to God.
Abraham Kuyper (1837–1920)
Abraham Kuyper, a Dutch Reformed theologian, pastor, and statesman, is perhaps the figure most associated with the development of a robust doctrine of common grace. Kuyper saw common grace as God’s answer to the problem of sin’s destructive potential in history. He defined it as “that act of God by which negatively He curbs the operations of Satan, death, and sin, and by which positively He creates an intermediate state for this cosmos… in which sin cannot work out its end”. In other words, God put a check on sin so that human life could continue and culture could develop instead of immediately collapsing under evil. This “intermediate state” is the world of progress and civilization we experience, which, though “deeply and radically sinful,” is graciously preserved from utter ruin.
Kuyper’s writings on common grace (most fully in his multi-volume work De Gemeene Gratie) elaborate how every arena of life benefits from God’s sustaining and enriching grace. He famously proclaimed that Christ is sovereign over every square inch of creation, and by implication, even the achievements of non-Christians ultimately fall under Christ’s rule and redound to God’s glory. In a particularly eloquent passage, Kuyper celebrated the technological and cultural advances of humanity as the flowering of seeds God planted at creation: “God is glorified in the total development toward which human life and power over nature gradually march on under the guardianship of ‘common grace.’ … It was He who seeded the field of humanity with all these powers… Thanks to ‘Common Grace,’ [the seed] germinated, burgeoned, shot up high and will one day be in full flower… A finished world will glorify God as builder and supreme Craftsman”. This vision sees the history of technology and culture as a grand unfolding of God’s creation potential, overseen by His grace, moving toward an ultimate consummation where God is praised for all the achievements (purged of sin) that have been made.
Kuyper also stressed that common grace serves the purpose of allowing human obedience to the cultural mandate. As earlier noted, he wrote that through common grace, “it remains possible for humans to obey God’s first commandment for stewardly dominion over the creation” (Gen. 1:28). This theological link means Christians should take up cultural development (science, art, politics, technology) as a legitimate and even holy calling, working side by side with unbelievers at times, while understanding that any good results are due to God’s grace. Kuyper’s ideas deeply influenced Reformed communities, encouraging the establishment of Christian schools, journals, and political organizations that engaged culture rather than isolating from it. His common grace doctrine provided the rationale: since God is at work in the wider world sustaining it and granting insights, Christians need not fear engagement; rather, they should labor to *“redeem” or use culture for God’s honor, knowing that God has not abandoned the world to Satan.
Herman Bavinck (1854–1921)
A contemporary of Kuyper, Herman Bavinck was another Dutch Reformed theologian who extensively wrote about common grace. Bavinck fully affirmed the insights of Calvin and Kuyper, and further systematized them in his own works (such as Reformed Dogmatics). He taught that common grace is the source of all the good, true, and beautiful outside of regeneration. According to Bavinck, “there is thus a rich revelation of God even among the heathen” – in their hearts and consciences, their cultures and histories. He marveled at the accomplishments of non-Christian peoples in philosophy, art, and governance, seeing these as a reflection of God’s image in man and the Spirit’s work in the world. Bavinck went so far as to say that we must not diminish or scorn this revelation of God in culture: “All that is good and true has its origin in [God’s] grace, including the good we see in fallen man”. To deny the genuine virtues and wisdom in unbelievers, he argued, would be ingratitude toward God.
Bavinck’s analysis also looked at the architecture of God’s plan: common grace serves special grace. The development of the world through science and art, for instance, creates the context in which the gospel can take root and the church can exist and grow. He saw a purposeful sovereignty in God’s ordaining of nations and cultures (echoing Acts 17:26-27) such that they might seek God even as they enjoy His gifts. Thus, Bavinck reinforced that Christians can embrace cultural involvement with a thankful heart, discerning what in culture aligns with God’s creational intent. In modern terms, Bavinck would likely encourage Christians to pursue vocations in technology, politics, etc., using their faith as a compass but also acknowledging and utilizing the insights of their non-believing colleagues as gifts from God’s hand.
In sum, Bavinck contributed a comprehensive theological legitimacy for the Christian to affirm the world’s goods. He argued for a posture that is neither uncritical acceptance (we must remember the antithesis – that without regeneration even the best achievements are tainted by sin) nor total rejection (which would deny God’s preserved goodness in creation). Instead, a Reformed believer should sift culture – “plundering the Egyptians” (taking what is useful for God’s purposes) – with Scripture as a guide, and do so in the confidence that God’s glory shines in secular spheres too.
Cornelius Van Til (1895–1987)
Moving into the 20th century, Cornelius Van Til, a pioneering Presbyterian apologist, dealt with common grace particularly in the realm of knowledge and apologetics. Van Til is best known for emphasizing the antithesis between Christian and non-Christian worldviews—he said that unbelievers, in principle, aim to interpret the world apart from God, which is a sinful endeavor. This raised the question: if that is so, how can unbelievers know or do anything right at all? Van Til’s answer leaned heavily on common grace. He acknowledged that unbelievers can discover truth and create beauty, but he explained it by saying that they are inconsistent with their own principles. Because of general revelation and common grace, even those who reject God cannot fully escape knowing Him in some way and reflecting His law in their lives. Van Til famously illustrated that the unbeliever is like a child sitting on her father’s lap slapping his face; she can’t even raise her hand if not supported by the father. Likewise, non-Christians “borrow capital” from the Christian worldview (the stability of logic, morality, the uniformity of nature) in order to do science or have moral society, even as they intellectually deny the God who gives those things.
In Common Grace and the Gospel, Van Til wrote to correct misunderstandings of his position, clarifying that he did not deny the usefulness of the work of unbelieving scholars. He explicitly stated that on account of common grace, “the non-believer must be thought of as being able to discover truth… in any field”. He maintained that Christians should make use of the findings of non-Christians, whether in science or other areas, albeit critically. For Van Til, every fact in the universe is God’s fact, and every person lives in God’s world and is internally confronted with God’s revelation. This ensures that no one can help but find some truth—“no matter which button of the radio he presses, he always hears the voice of God”, as Van Til vividly put it. The distortion comes in the interpretation: unbelievers will suppress and twist the truth (Rom 1:18), often redirecting it away from honoring God. Yet “man can never completely suppress the truth”, Van Til said, meaning that there will always be something of value in their work, however mixed with error.
Van Til’s contribution reminds us of the tension and interplay between antithesis and common grace. He helps us avoid an overly rosy view of culture (forgetting the deep spiritual conflict underlying history) but also guards against a separatism that refuses to engage with the world at all. In technology, for instance, a Van Til-informed perspective would say: The scientific truths and engineering principles an unbeliever uses are God’s truths, and the successful invention they make is possible only because of God’s common grace restraint of the effects of sin on their mind. We can use and celebrate that invention. But if the unbeliever uses it to boast human autonomy or to advance sinful agendas, we must recognize that distortion and not partake in it. Van Til underscores that common grace is never a neutral force; it coexists with human rebellion. Thus, Christians must engage culture with eyes wide open—ready to affirm God’s handiwork in the culture, and equally ready to confront idolatry in the culture with the gospel.
John Murray (1898–1975) and Charles Hodge (1797–1878)
Though from different eras, both John Murray (20th-century Westminster Seminary professor) and Charles Hodge (19th-century Princeton theologian) provided valuable articulations of common grace in the Presbyterian tradition.
John Murray authored an important essay simply titled “Common Grace.” He posed the perplexing questions: “How is it that men who still lie under the wrath of God… enjoy so many good gifts at the hand of God? … contribute so much to what we call human civilization?”. His answer echoed the themes we have discussed: God’s kindness and restraint. Murray stressed God’s “kindness toward the material creation” in holding back the curse. He highlighted that sin has a disintegrating power in every realm, but God preventatively restrains its effects, so the world isn’t as bad as it could be. This theological explanation is like an underlying moral physics for why inventions succeed or society doesn’t implode. Murray’s perspective helps reinforce that whenever we see progress or maintenance of order (like the existence of stable governments, or advancements in medicine), we should credit not human spirit in independence from God, but the human spirit as upheld and guided by God’s Spirit, even unknowingly.
Charles Hodge, writing a century earlier, centered common grace very much on the person and work of the Holy Spirit. In his Systematic Theology, Hodge wrote: “The Holy Spirit… is present with every human mind, enforcing truth, restraining from evil, exciting to good, and imparting wisdom or strength when, where, and in what measure seemeth to Him good… This is what in theology is called common grace.”. In Hodge’s view, every instance of someone choosing a civic good over evil, or coming up with a wise plan, is directly because the Holy Spirit is somehow operating on that person. This gracious influence explains why even those “still dead in sin” can perform deeds that align externally with God’s law and benefit others. Hodge even asserted that without this universal work of the Spirit, human society would disintegrate entirely: “Without this ‘common grace’… there would be no difference between our world and hell”. That is a stark image showing how much we owe to God’s grace every moment, even just to have a livable world.
Hodge also extended the concept to natural science by saying God “cooperates with second causes” everywhere. Thus the laws of physics, the growth of crops, the healing of a wound – all natural processes – are in a way gracious gifts of order. The scientist discovering a law is simply tracing God’s consistent cooperation in nature. For technology, this means when an engineer applies the laws of nature to create a machine, he is working with God’s established patterns. Hodge’s emphasis encourages a view of science and faith not as enemies, but as master (God) and servant (human studying God’s works). The Spirit “imparting wisdom” in secular minds is a compelling way to describe the flashes of brilliance that lead to new tech breakthroughs.
Contemporary Voices: Tim Keller and Richard Mouw
In more recent years, Reformed and Presbyterian voices have continued to apply common grace theology to culture. Tim Keller, as noted earlier, has spoken and written about common grace in the context of ministry in a global city. He underscores that recognizing common grace is key to engaging respectfully and lovingly with our pluralistic world. For example, Keller wrote, “No matter who performs it, every act of goodness, wisdom, justice, and beauty is empowered by God… given out unmerited to all humanity to enrich and preserve the world”. This statement distills the essence of common grace for a modern audience and encourages Christians to rejoice in the good present in their neighbors and neighborhoods, even when they don’t share our faith. Keller sees this doctrine as foundational for cultural engagement and cooperation: “The doctrine of common grace helps us to acknowledge God’s goodness in all of creation and enables us to pursue mission with love in a fallen world.” In practice, this might mean partnering with non-Christians to tackle a social problem, appreciating a beautiful piece of music from a secular artist as something that reflects God’s creativity, or simply treating our non-Christian colleagues with honor due to the gifts God has given them.
Another contemporary Reformed thinker, Richard Mouw, wrote an influential little book He Shines in All That’s Fair: Culture and Common Grace. Mouw builds on Kuyper and Bavinck, addressing the age-old question: Why does God allow good things to happen through and to people who nevertheless reject Him? Mouw emphasizes God’s love for His creation – that God has an “empathy,” a genuine care, even for those who are not elect. Common grace, in his view, is an expression of God’s compassion and goodness. He encourages Christians to foster a “deeper appreciation” for the good in culture, seeing it as rooted in God's creative activity. At the same time, he acknowledges common grace as a mystery – it doesn’t mean God is indifferent to unbelief, but it shows His patience and the complexity of His plan. Mouw, and those like him, caution against an overly triumphalist take on culture (as if common grace automatically baptizes everything). Instead, he calls the church to engage but with discernment, to celebrate what is praiseworthy in the world (Phil 4:8) while yearning for the day when special grace will ultimately renew all things in Christ.
In conclusion, the tapestry of Reformed and Presbyterian theologians—from Calvin to Keller—provides a strong, biblically grounded affirmation that technological and cultural achievements can be seen as gifts of God’s common grace. They collectively encourage us to neither disparage the contributions of non-Christians nor disconnect those contributions from God’s providence. Instead, we are called to recognize the hand of God in every noble thing, to use the world’s knowledge and tools for the true common good, and to do so always in view of God’s glory. This rich theological heritage equips us to approach modern innovations like AI, robotics, and information technology with both enthusiasm and wisdom, firmly rooted in the conviction that “the earth is the Lord’s and the fullness thereof” (Psalm 24:1).
Critical Reflections and Implications
While the doctrine of common grace gives us a framework to appreciate technology as a blessing from God, it also compels us to critically reflect on how these gifts are used. Common grace exists in tandem with human depravity; thus, every innovation is a double-edged sword. In this section, we consider some key implications and cautionary points that arise when evaluating modern technological advancements in light of common grace:
The Risk of Idolatry: One of the greatest dangers is to take the good gifts of technology and make them ultimate, effectively idolizing them. Throughout history, humans have shown a tendency to worship the works of their own hands (cf. Isaiah 2:8). Today, there can be an almost religious reverence for technology and progress, as if science will save us or as if human innovation is boundless and autonomous. A Reformed view reminds us that every gift is from God, meant to point us back to gratitude toward Him. When we start to glorify the creation (e.g. marveling at human genius as if it were self-generated, or trusting in technology for our security and hope more than in God), we pervert the purpose of common grace. As Tony Reinke observed, the challenge is to “see God’s common grace once again” in innovation and to not let “Big Tech” become bigger in our hearts than our God. The implicit question he poses—“Which is bigger? Is Big Tech bigger than your God?” —is a piercing one. Christians enjoying technology must continually check their hearts: do we ultimately find our comfort and significance in gadgets and human achievements, or do we use those thankfully while worshiping the Giver alone?
The Reality of Misuse: Common grace means humans can produce positive goods, but it doesn’t guarantee that we will use them for good. Sin can drive the misuse of technology to harm, oppress, or deceive. The same internet that spreads the Bible in virtually every language can also spread child pornography or terrorist propaganda. The same medical knowledge that heals diseases can be used to develop biological weapons. These tragic distortions illustrate that technology is not redemptive in itself. It profoundly improves conditions, but it cannot change the human heart. In the 20th century, there was a period of optimism where many believed scientific and social progress would naturally lead to a better world (the so-called Enlightenment dream). But two World Wars, genocides, and the nuclear arms race sobered that optimism. Protestant theologians, as Reinke notes, “changed their tune” after witnessing technology’s role in destruction—they began to describe technology in “Babel-like categories”, as potential agents of “power, dominance, inequality, and mass destruction,” rather than unambiguously as fruits of the Spirit’s gifting. This pendulum swing serves as a reminder: we need a balanced theology that holds both common grace and human sinfulness in view. The critical implication is that society must restrain and guide technological use by ethical norms. For Christians, it means actively advocating for the just and compassionate use of technology. We can’t assume that just because something can be done, it should be done. Our reverence for God’s gifts includes protecting them from abuse.
Moral and Ethical Framework: Flowing from the above, another implication is the need for a moral framework that can govern technology. Common grace provides general moral insight to humanity (a conscience, Romans 2:15), and indeed we see many non-Christians concerned with ethics in AI, data privacy, environmental impacts, etc. These moral sentiments are themselves evidence of God’s law at work in human hearts, part of His common grace to constrain evil. The Presbyterian tradition would encourage building on these moral insights with the fuller revealed ethic of Scripture. For example, upholding the sanctity of life can inform bioethics (cloning, gene editing, AI in warfare), the principle of loving your neighbor can inform data privacy (respecting persons over profit), the call to stewardship can inform environmental tech (sustainable development). Critical reflection for Christians means we cannot be passive users; we should be thoughtful influencers in our spheres—be it as engineers, policymakers, or consumers—bringing a God-centered ethic to bear on how technologies are developed and deployed. Our goal is that technological progress truly serves human flourishing as God defines it (which includes spiritual, emotional, and relational well-being, not just material prosperity).
Humility and Gratitude vs. Pride: A core spiritual implication of common grace is that it levels boasting. If all our inventions and cultural achievements are gifts from God, then pride is excluded. As the Apostle Paul asked, “What do you have that you did not receive?” (1 Cor 4:7). This perspective should breed humility in both individuals and civilizations. For instance, Western societies that have led in many technological advances should not succumb to a civilizational arrogance, but rather be thankful to God and ready to share knowledge generously (knowing it’s ultimately God’s knowledge on loan). Likewise, when we personally use a technology—say we are adept at coding or we invented an app—we should inwardly give glory to God who granted us the capacity and opportunity. Conversely, recognizing common grace also means we approach others with humility. A Christian can admit that an atheist scientist might be far more knowledgeable in their field and that we have much to learn from them. We need not feel threatened by that; instead, we can celebrate it as God’s brilliance on display and even thank God for that person. This stance powerfully impacts our witness: it removes the adversarial posture and allows genuine respect and collaboration.
Accountability and Purpose: Jesus taught that “to whom much was given, of him much will be required” (Luke 12:48). Common grace gifts, including tech, come with accountability. Humanity will have to answer to God for how we used the tools He gave us. Did we use our smartphones to encourage and enlighten, or to slander and waste time? Did we use our industrial might to lift the poor out of misery, or to exploit and hoard wealth? Common grace increases responsibility. Van Til even suggested that common grace serves to make the reprobate “more culpable” for rejecting God, since they experience His goodness and still turn away. In a broader sense, all of society is responsible for stewardship of the planet and its resources (as per the cultural mandate), and technology amplifies our ability to either steward well or poorly. Christians, understanding this, should be at the forefront of advocating responsible innovation. This includes issues like creation care (developing and using clean technology to honor God’s creation rather than destroy it) and equitable access (working to ensure tech benefits are shared, not just concentrated among the rich, which resonates with biblical justice). Moreover, the purpose behind technology should be kept in view: ultimately, it is not an end in itself but a means to love God and neighbor. Critical reflection asks of each technology: does this help us love our neighbor (by alleviating suffering, improving communication, etc.) or does it hinder love (by creating new injustices or isolating us)? The answers may not always be straightforward, but the question must be asked.
Common Grace Is Not Saving Grace: Finally, an overarching implication: however much we laud common grace, we must remember its limits. Technological advancement, cultural progress, and moral improvement in society—these do not save us. They can improve life in the penultimate sense, but not in the ultimate sense. The world remained in need of a Savior even during its best golden ages of culture. The early 20th century had great optimism in human progress (thanks to common grace manifestations), but that didn’t prevent the carnage of 1914-1918. This aligns with Reformed teaching that special grace (God’s saving work in Christ) addresses a different, deeper human problem: sin and estrangement from God. So while we work in the world and welcome its improvements, we do so always with an eye toward people’s need for the gospel. Common grace should ideally serve special grace – for instance, a peaceful and educated society (a fruit of common grace) can be a fertile ground for the church’s mission. We should pray that the benefits of tech (like mass communication) be used to spread the knowledge of Christ. But we should not fall into the trap of “technological Messianism” that thinks we can engineer a utopia. The kingdom of God is “not of this world” – it comes by regeneration, not by invention, though once it comes in fullness, inventions will undoubtedly be part of the glory brought into it. This perspective keeps our hopes properly grounded. We neither despair the world (as if nothing good can happen until Christ returns) nor idolize the world (as if we can build heaven on earth by ourselves). We labor in common grace endeavors with hope, knowing that ultimately our labor in the Lord is not in vain.
In light of these reflections, we see that common grace calls for a nuanced stance: appreciative yet vigilant. We are to be, as Jesus said, “wise as serpents and innocent as doves” (Matt 10:16) in how we navigate the blessings and pitfalls of modern technology. The next and final section will offer a personal and spiritual concluding reflection on how these principles might shape our individual and communal lives.
Conclusion: Personal and Spiritual Reflections
Reflecting on technological advancements through the lens of common grace has significant impact on both our worldview and our personal spiritual life. As a Christian living in a high-tech world, I find this perspective deeply encouraging and orienting. It encourages gratitude: every time I flip a light switch, open a web browser, or take medicine, I can whisper thanks to God who “shines” in these ordinary marvels. Rather than view modern life as a secular sphere from which God is absent, I start to recognize my Father’s fingerprints everywhere. The convenience of a washing machine, the connectivity of a smartphone, the efficacy of a vaccine—these are not just human triumphs; they are tokens of God’s mercy sprinkled across my daily existence. This outlook combats the ingratitude and entitlement that so easily creep in. It fosters a habit of praise, echoing the hymn “This is my Father’s world: He shines in all that’s fair”. Indeed, whenever I encounter something fair and good in the world, my heart is drawn to acknowledge, “My Father made this possible!”.
This perspective also instills humility and compassion. Recognizing common grace in others’ work—especially the work of non-believers—humbles me from any feelings of superiority. I can appreciate a brilliant piece of engineering or art by a non-Christian and genuinely celebrate it as God’s gift through that person. It corrects any impulse to dismiss someone simply because they don’t share my faith. Instead, I’m motivated to approach dialogue and collaboration with a respectful curiosity, eager to learn what God has invested in my neighbor. It also softens my heart in evangelism; I don’t see the unbeliever as only lost, I also see them as gifted by God, someone in whom God’s grace is already at work in a certain way, and therefore someone in whom God may yet do a greater work. As C.S. Lewis noted, we’ve never met a “mere mortal” – every person we meet is an image-bearer touched by God’s grace. Common grace drives that point home.
Furthermore, viewing technology as an expression of God’s grace gives a sense of purpose and calling to those of us working in technical or scientific fields. It affirms that my labor in coding software or in diagnosing patients has spiritual significance. Such work can be a doxology if done in the right spirit. I’m reminded of Eric Liddell’s famous line about running: “when I run, I feel His pleasure.” In a similar way, when a Christian engineer builds a bridge, or a Christian farmer harvests a bumper crop, they can feel God’s pleasure—pleasure not only in their piety but in the very act of subduing the earth and serving others, which God ordained for humanity. Personally, as someone fascinated by technology, this frees me to pursue excellence in my vocation without a divided mind. I don’t have to segment life into “sacred” and “secular” compartments, because Christ is Lord over all and His grace permeates all. The Presbyterian tradition’s strong work ethic and cultural engagement flow naturally from this integration: whether changing a diaper or writing an algorithm, I do it Coram Deo, before the face of God and for His glory.
Common grace theology also brings hope into conversations about the future. In an age of rapid change—AI, biotech, climate engineering—people are often anxious (and rightly so) about where it’s all headed. While I share concerns, I am not despairing, because I know that God’s sovereignty and grace have not expired. The same God who gave Bezalel skill to craft the Tabernacle (Exodus 31:2-5) gives scientists skill to decode genetics. The God who preserved Noah and his family ensures that, despite global challenges, humanity will not destroy itself before His redemptive plan is fulfilled. This doesn’t breed complacency in me, but confidence. It motivates me to engage the issues (like AI ethics or environmental care) constructively, believing that God can give wisdom for these new dilemmas as He did for past ones. History shows many dire predictions were averted by creative solutions—often unforeseen, often coming through unlikely people. I see that pattern as an outworking of providence. Therefore, I face the future neither with utopian naivety nor apocalyptic fatalism, but with a kind of vigilant optimism anchored in God’s character.
On a more devotional note, contemplating God’s common grace moves me to worship and wonder. It enlarges my vision of God’s generosity. He didn’t owe us a habitable world, let alone one teeming with beauty and invention after we rebelled. Yet He “fills our hearts with food and gladness” (Acts 14:17). When I consider the elegant laws of physics or the complexity of the human brain (the very things that make technology possible), I am in awe of divine wisdom. And when I consider how God continues to care for a world that cares little for Him, I’m in awe of divine love and patience. God is like the sun, shining indiscriminately on all, giving light and life even to those who blaspheme Him. This realization challenges me to reflect a bit of that grace in my own interactions—“Be merciful, even as your Father is merciful” (Luke 6:36). If God shows kindness to the ungrateful and wicked, how can I not strive to do the same? It encourages me to engage kindly with those who oppose my beliefs, and to seek the common good of my community (Jeremiah 29:7), knowing God Himself seeks their good daily.
Finally, common grace points me forward to the consummation of grace. It whets my appetite for the kingdom come in fullness. The good we experience now, as abundant as it is, is but a foretaste. If this world, still under the shadow of sin, can produce such breathtaking advancements by God’s common grace, what will the renewed creation be like under God’s glory fully revealed? There is an eschatological promise that “the glory and honor of the nations” will be brought into the New Jerusalem (Revelation 21:24-26). The cultural treasures and achievements—purged of all impurity—will adorn God’s city. I like to imagine that music, art, and yes, perhaps even technologies (imagine what redeemed creativity could design!) will continue to be part of our worship and work in eternity, all entirely directed to God. Common grace in this age, then, is a signpost of the ultimate restoration. As Kuyper hinted, what was in bud in Eden will bloom in the new creation. The hints of goodness, truth, and beauty we see now will crescendo into their perfect form. As a believer, I long for that day, and it frames how I use the present time.
In closing, engaging with technology through the doctrine of common grace has reinforced for me that all of life is a theater of God’s glory. There is no corner of culture so secular that God cannot be found graciously at work there. This realization calls me to step into the world confidently as both a beneficiary and an ambassador of God’s grace. I am a beneficiary, enjoying the rain that falls on the just and unjust, and giving thanks. I am also an ambassador, trying to point others to the Giver behind the gifts and to use the gifts in love. In a very real sense, every line of code I write or device I handle can be an act of stewardship and worship. And when I fail or see the world’s horrors, I’m driven back to the foot of the cross, where special grace meets our deepest need and where the Redeemer of culture stands. He assures me that my hope is ultimately in Him, yet He sends me back into the world to “occupy till I come,” cultivating and keeping the garden of this world with the tools He’s provided. May we all, as Presbyterians often pray, “glorify God and enjoy Him forever”—even in our technological age—seeing His hand in all things and using all things for His hand’s purposes.
I don’t do edits really, so excuse typos and things that don’t make sense.
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Live in the light