Kara Martin

I was nervous standing before scientists and engineers at a recent Conference on Science and Christianity (COSAC 2024), unsure if they’d care about my topic: generative artificial intelligence (AI) and the future of work. My presentation followed two experts in the field: a professor in Computer Graphics in a New Zealand university and a theologian on the board of the Global Network for Digital Theology. What could I offer? I began with caution: in 1930, English economist and philosopher John Maynard Keynes predicted labor-saving devices would cut work to fifteen hours a week by 2030. That hasn’t happened, showing job loss predictions often miss the mark.

Still, AI will bring big shifts. I shared how I had asked ChatGPT about AI’s impact on work; it spun a positive tale of productivity and less drudgery. But it reflected common biases: work is bad, a punishment for sin, and technology will save us, delivering a paradise without labor.

The Bible, though, tells a better story: work is good (Genesis 1:26–28, 2:15) and integral to creation’s unfolding. Sin cursed the ground, making work hard (Genesis 3:17), but Jesus’ redemption offers hope (Colossians 1:15–20). In the New Creation, we’ll work in harmony with God (Revelation 21:24). It would be interesting to see what would change if these assumptions were fed into AI, I wondered.

Unlike the industrial revolution, AI’s breadth of impact is unique. Repetitive, rule-based jobs—like manufacturing, warehousing, agriculture, transportation, retail, telemarketing, administration, financial services, healthcare admin, and legal research—are vulnerable. [I took out journalism since, being a journalist, I understand how good journalism requires “human traits” as noted below.] Amazon’s robots, driverless trains, and AI-drafted news all reflect this shift, affecting both entry-level and degree-requiring roles.

So, how do you ensure a future for your career? I pointed to jobs needing human traits: direct patient care in healthcare, social work, education, hospitality, skilled trades, leadership, emergency services, creative roles, not-for-profits, and religious work. These demand empathy, emotional intelligence, imagination, holistic judgment, relationships, adaptability, and moral reasoning—human strengths AI struggles to match. An audience member at the conference noted that we humans don’t always excel at these “human traits” either. I quipped that since AI learns from us, that might explain its limits! Still, Narrow AI (specializing on doing one thing really well) is catching up, mimicking humor and empathy.

So, what sets human work apart? Perhaps something as elusive as soul.

Economically, AI boosts productivity, potentially lifting even the least skilled to top performance levels when paired with humans. But without shared gains, we’ll see job shifts and wage polarization.

I shared a relatable example: my recent job contract allowed workplace surveillance via software tracking email, internet, and system use. It boosts productivity and security but raises privacy concerns—how much is watched?—and erodes trust. Unions note biased assumptions in AI, and micromanaging breeds stress, anxiety, and less social connection, stifling creativity.

Sacredness of Work

Yet every threat holds opportunity, especially for the church. We must teach a theology of work—its dignity, meaning, and purpose—breaking the sacred-secular divide. Efficiency shouldn’t eclipse dignity or relationships. The church can push for AI-human collaboration, not replacement, and promote ethical AI, tackling bias and fairness to protect the vulnerable and align systems for the common good. We should also bridge the digital divide, using AI to advance health and economic support in the Global South.

Practically, churches can offer re-skilling, education, and resources on AI’s job impact, as during the financial crisis. We can provide emotional, social, and spiritual support for those affected, building resilient communities to promote ethical AI consumerism—backing firms valuing human labor. Churches could unite AI experts, theologians, and ethicists to shape best practices.

Ironically, ChatGPT helped craft these ideas—I pushed it beyond pat answers to something truer. The audience at the conference engaged as they asked questions and shared stories. AI doesn’t doom us; it’s a tool with peril and promise. Whatever our stance—optimist or doomsayer—AI makes us ponder what it means to be human. There’s good work to do, ensuring AI does not destroy our world, but enriches it.

*The featured image is artist Nidia Dias’ interpretation of AI and its potential expansions and adaptations, created as part of the Visualising AI project by Google DeepMind.

Kara Martin is adjunct and a lecturer with Mary Andrews College, Sydney. She is also a Visiting Fellow with the Mockler Center for Faith and Ethics in the Public Square and on the Board of the Theology of Work Project in the US. She is the 2024 winner of the Australian Faith & Work Award (presented by Ethos/Evangelical Alliance). A longer version of this piece is available on The Washington Institute.