ChatGPT Goes to Church
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This is an excellent analysis that helps to capture a theological framework for much of AI.
这是一个出色的分析，有助于捕捉大部分人工智能的神学框架。
Our churches and church leaders have probably not done enough thinking about a "theology of technology" to guide us in this current age.
我们的教会和教会领袖可能没有对“技术神学”进行足够的思考来指导我们这个时代。
The old adage that technology is simply a "neutral tool that can be used for good or evil" seems shortsighted to me.
古老的格言认为，技术只是一种“可以用于善行或邪恶的中立工具”，这对我来说似乎是短视的。
Thank you for this thought-provoking analysis.
感谢您的发人深省的分析。
Thank you for this insight article!
感谢您的这篇见解深刻的文章！
I thought of a couple of extensions while I read and discussed it with a friend (whose pastor is welcoming input on this topic from his elders): Leading by example: o Should a pastor be okay with ignoring or further marginalizing the actual artists in their congregation by not asking for creative help from people with those gifts?
当我阅读并与一位朋友讨论它时，我想到了一些扩展（他的牧师欢迎他的长辈就这个话题提出意见）： 以身作则： o 牧师是否应该同意忽视或进一步边缘化会众中的实际艺术家，不向有这些恩赐的人寻求创造性的帮助？
Further, should they avoid the harder issues related to having no or few artists in your church to begin with?
此外，他们是否应该避免与教会中没有或很少有艺术家相关的更困难的问题？
o If the role of an elder is to "equip the saints for good works," and to find and call out the various spiritual gifts in the congregation, doing everything yourself avoids a large part of biblical instruction for pastors.
o 如果长老的角色是“装备圣徒行善”，并在会众中发现并召唤各种属灵恩赐，那么自己做所有的事情就避免了圣经对牧师的大部分指导。
o Using something with an ethically/legally questionable provenance (copyright infringement is fine?).
o 使用道德/法律来源有问题的东西（侵犯版权可以吗？）。
The evidence is now sufficiently in to say that harvesting data without consent from creative folks is the primary basis for the existance of the LLMs and image-generators publically available.
现在有足够的证据表明，未经创意人员同意而收集数据是公开提供的法学硕士和图像生成器存在的主要基础。
o Railing against “big tech” on some things (media bias, “cancel culture”), but then being fully part of the problem by adopting their most questionable methods as “necessary” - this does not show oneself to be in, but not of, the world.
o 在某些事情上反对“大科技”（媒体偏见、“取消文化”），但随后通过采用他们最可疑的方法作为“必要”而完全成为问题的一部分——这并不表明自己身处这个世界，而是不属于这个世界。
Problems for sermons, specifically: o “Summaries” of positions are possibly fine, but they will be about commonly-held beliefs, not about cohesive bodies of doctrine from particular traditions.
布道的问题，特别是： o 立场的“总结”可能很好，但它们将是关于普遍持有的信仰，而不是关于来自特定传统的有凝聚力的教义体系。
Commonly-held beliefs about Jesus are often what you’re contesting against as a preacher, not the other way around.
作为传道人，你所反对的往往是人们普遍持有的关于耶稣的信仰，而不是相反。
o Is it fine to phone something in?
o 打电话有事可以吗？
Not if your job is matching the word you’re bringing from Scripture to the known growth needs of your congregation.
如果你的工作与你从圣经中带来的词与你的会众已知的成长需求相匹配，那就不会了。
This would make me think that the pastor is simply lazy or unqualified, rather than efficient or smart.
这会让我认为牧师只是懒惰或不合格，而不是高效或聪明。
o Prose and poetry: Professional writers are now sometimes using ChatGPT to write what it thinks their next paragraph should be, then doing the opposite in every way, as the “next paragraph” from the bot is sure to be cliche-ridden drivel.
o 散文和诗歌：专业作家现在有时会使用 ChatGPT 来写下一段应该写的内容，然后以各种方式做相反的事情，因为机器人的“下一段”肯定是陈词滥调的胡言乱语。
If that's the approach someone would take at church, great!
如果这是有人在教堂采取的方法，那就太好了！
Drivel-detectors are needed; but not drivel-imitators, especially not for serious matters.
需要驱动探测器；但不是胡言乱语的模仿者，尤其是在严肃的事情上。
o Defaults and hallucinations: Even if you spend time editing the output of a chatbot, there is a strong pull toward "the power of the default" as Kevin Kelly terms it.
o 默认和幻觉：即使你花时间编辑聊天机器人的输出，正如凯文·凯利所说，“默认的力量”也有很强的吸引力。
Since hallucinations are likely a formal - rather than fully fixable - problem for LLMs, the attention needed for editing outputs would likely start to be similar in scale to doing the work yourself in the first place.
由于幻觉对于法学硕士来说可能是一个正式的问题，而不是完全可以解决的问题，因此编辑输出所需的注意力可能会开始与自己首先完成工作的程度相似。
The appeal is in spending less time on a sermon, but still getting something as good or better than your own creative product.
其吸引力在于花更少的时间在布道上，但仍然得到与你自己的创意产品一样好或更好的东西。
When all the necessary checks start to need to be put in place, including checks that involve further deepening of skill - something that takes time, effort, and acumen to develop (including skills the pastor didn't believe they had; an eye for good writing, for instance) - the efficiency benefits look much smaller.
当所有必要的检查都开始需要到位时，包括涉及进一步深化技能的检查——需要时间、努力和敏锐度来发展的东西（包括牧师不相信他们拥有的技能；例如良好写作的眼睛）——效率的好处看起来要小得多。
You posit the question incorrectly.
您提出的问题不正确。
It's not "Should ChatGPT write sermons?" Rather "Can we tell when it does?" Harried clergy runs out of time during the week.
这不是“ChatGPT 应该写布道吗？”而是“我们能告诉它什么时候发生吗？”忙碌的神职人员一周的时间已经不够了。
They get burned out.
他们会精疲力尽。
Or sick.
或者生病了。
Or spiritually depleted.
或者说精神上已经枯竭了。
Supply clergy may be unavailable at the last minute.
供应神职人员可能在最后一刻无法提供服务。
Fresh, new approaches on interpreting Scripture can elude the most earnest soul at times.
即使最热心的人有时也无法采用新鲜、新的方式来解释圣经。
Reworking that incisive commentary on Romans, delivered two years prior, is not a palatable alternative.
重新修改两年前发表的对罗马书的精辟评论并不是一个令人满意的选择。
The temptation to fulfill the exhortation "the show must go on" will, for at least some shepherds, overwhelm their moral scruples.
至少对于一些牧羊人来说，履行“演出必须继续”的劝告的诱惑将压倒他们的道德顾虑。
Congregants, awaken to the new reality.
会众们，醒悟到新的现实。
AI-generated sermons will eventually descend to a pulpit near you.
人工智能生成的布道最终会降临到你附近的讲坛上。
Ironically sermons form a wonderfully rich training base for building a large language model (LLM) database, perhaps the best imaginable, given the volume, scholarship, and quality of the writing.
具有讽刺意味的是，布道为构建大型语言模型（LLM）数据库提供了极其丰富的培训基础，考虑到写作的数量、学术和质量，这也许是可以想象到的最好的数据库。
There are millions of sermons floating around the internet, freely available and easy to upload.
互联网上有数以百万计的布道，免费且易于上传。
The Bible, Talmud, Koran, Bhagavad Gita and most every other book of faith is an easy upload as well.
圣经、塔木德、古兰经、薄伽梵歌和大多数其他信仰书籍也可以轻松上传。
With LLM's capability of analyzing and regurgitating the wisdom and exhortations of countless pastors, priests, rabbis, imams, and spiritual teachers of every faith, it is certain some flocks, somewhere, will be fed their spiritual nourishment next weekend.
凭借法学硕士分析和反省无数牧师、神父、拉比、伊玛目和各种信仰的精神导师的智慧和劝告的能力，可以肯定的是，下周末某些地方的一些羊群将得到他们的精神滋养。
The AI-abetted practitioner will find it blissfully easy to provide prompts that will lead to the quick generation of quality sermons, lessons, and teachings, ripe for minimal customizing and localizing.
受人工智能启发的从业者会发现很容易提供提示，从而快速生成高质量的布道、课程和教学，并且可以进行最少的定制和本地化。
Jokes can be inserted.
可以插入笑话。
Reference can be made to something specific to the faith community being addressed.
可以参考所讨论的信仰群体的具体内容。
LLM's will accept any manner of assignment to create a moving, inspirational message, whether it is to be based upon a specific Bible verse, allegorical story, historical event, current event, or whatever the practitioner desires.
法学硕士将接受任何形式的任务，以创造动人的、鼓舞人心的信息，无论是基于特定的圣经经文、寓言故事、历史事件、时事，还是从业者想要的任何内容。
The flock will be fed and inspired.
羊群将得到喂养和启发。
Within a year or two, LLM-based machines will become so mellifluous, so compelling, so penetrating in reaching our hearts and minds that humans won't be able to tell the difference between machine-generated content and the organic variety.
一两年之内，基于法学硕士的机器将变得如此流畅、如此引人注目、如此深入人心，以至于人类将无法区分机器生成的内容和有机内容之间的区别。
Virtually every creative industry -- art, entertainment, education -- is being overrun with AI-generated content right now.
几乎每个创意产业——艺术、娱乐、教育——现在都被人工智能生成的内容所淹没。
Why should faith be inviolate?
为何信仰不可侵犯？
"What hath God wrought?" Samuel Morse had his epiphany in 1844.
“上帝做了什么？”塞缪尔·莫尔斯 (Samuel Morse) 于 1844 年顿悟。
Robert Oppenheimer in 1945.
罗伯特·奥本海默，1945 年。
With a mere $20 per-month subscription to ChatGPI, any messenger can ascend to the mount in 2024.
只需每月支付 20 美元订阅 ChatGPI，任何消息传递者都可以在 2024 年登上顶峰。
Having not heard an AI generated homily, I can't comment, other than to say that almost anything might be an improvement.
由于没有听过人工智能进行说教，我无法发表评论，只能说几乎所有事情都可能有所改进。
Having endured 10 years of sermons that are either intellectually an inch deep and a mile wide or mostly consist of rambling scoldings, I am up for most anything - preferably with a discernible beginning, middle and end.
经历了 10 年的讲道，这些讲道要么是思想上一英寸深、一英里宽，要么大多是漫无目的的责骂，我已经准备好做任何事情——最好有一个清晰的开头、中间和结尾。
Ed Barrett
艾德·巴雷特
What I miss in this article about ChatGPT and other LLMs is a perspective of hope that human actions will eventually lead to a better future.
在这篇关于 ChatGPT 和其他法学硕士的文章中，我怀念的是一种希望，即人类的行为最终会带来更美好的未来。
By neglecting this perspective--the perspective of hope--Christians withdraw themselves from shaping the future of this world, leaving the visionary part to entrepreneurs and CEOs of tech companies.
通过忽视这一观点——希望的观点——基督徒不再参与塑造这个世界的未来，把有远见的部分留给了科技公司的企业家和首席执行官。
While the article is very accurate in describing the technical limitations and flaws that LLMs have today, it does not consider the importance of imagination and vision in overcoming the limits of the present technological realities and using technology to fix some “flaws” of this world.
虽然这篇文章非常准确地描述了法学硕士当今所面临的技术限制和缺陷，但它没有考虑想象力和愿景在克服当前技术现实的限制和利用技术修复这个世界的一些“缺陷”方面的重要性。
We can effectively use our imagination and the technologies we create with it to become the bright light that the Sermon on the Mount commands us to be, illustrating the beauty of God's kingdom.
我们可以有效地运用我们的想象力和我们用它创造的技术，成为登山宝训命令我们成为的明亮之光，说明神国度的美丽。
Matthew 5:14-16: "You are the light of the world.
马太福音 5:14-16：“你们是世界的光。
A city that is set on a hill cannot be hidden.
一座建在山上的城市是无法隐藏的。
Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.
他们点灯也不是放在篮子底下，而是放在灯台上，照亮家里的所有人。
Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” (New King James Version, Nashville: Thomas Nelson, 1982).
你们的光也当这样照在人前，叫他们看见你们的好行为，便将荣耀归给你们在天上的父。” （新国王詹姆斯版，纳什维尔：托马斯·尼尔森，1982）。
Let’s also consider Jeremiah 29:11, which says, "For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope.” (NJKV) This aligns with the hopeful perspective we should adopt towards AI, seeing it as a tool that can be used to manifest God's plans for a better future.
让我们也思想耶利米书 29:11，其中说：“耶和华说，我知道我向你们所怀的意念是平安的意念，不是凶恶的意念，为要给你们一个未来和希望。” (NJKV) 这与我们对人工智能应该采取的充满希望的观点是一致的，将其视为一种可以用来体现上帝对更美好未来的计划的工具。
Given this mandate, Christians and churches should be the first ones using AI/LLMs for the good of humanity.
鉴于这一使命，基督徒和教会应该首先使用人工智能/法学硕士来造福人类。
For example, LLMs could play a role in facilitating ecumenical dialogue between different Christian traditions.
例如，法学硕士可以在促进不同基督教传统之间的普世对话方面发挥作用。
By providing translations and summaries of diverging theological literature and perspectives, LLMs can help mutual understanding, bridge gaps, and promote unity within the churches.
通过提供不同神学文献和观点的翻译和摘要，法学硕士可以帮助相互理解、弥合分歧并促进教会内部的团结。
Isn’t that an important task, given that Jesus’ last prayer was for unity among his followers (John 17:20-23)?
鉴于耶稣最后的祈祷是为了他的追随者之间的团结（约翰福音17:20-23），这难道不是一项重要的任务吗？
And then there are the more down-to-earth benefits, such as better automated transcription, translation, and subtitling services that can help non-native speakers, the deaf, and the hard of hearing participate more fully in worship and community life.
此外还有更实际的好处，例如更好的自动化转录、翻译和字幕服务，可以帮助非母语人士、聋哑人和听力障碍者更充分地参与礼拜和社区生活。
By embracing AI and LLMs, we will certainly not be replacing the human element in our churches and worship but enhancing our ability to live out our faith in innovative and more impactful ways.
通过拥抱人工智能和法学硕士，我们当然不会取代我们教堂和礼拜中的人为因素，而是增强我们以创新和更具影响力的方式实践信仰的能力。
This reflects a hopeful and forward-looking theology that embraces technological advancements as tools for realizing the kingdom of God on earth.
这反映了一种充满希望和前瞻性的神学，它将技术进步作为在地球上实现神国的工具。
Like anything man invents, it will be used for good and for evil, and sometimes its a long time before we know which side its use falls on for sure.
就像人类发明的任何东西一样，它会被用于善意和邪恶，有时我们需要很长时间才能确定它的用途属于哪一边。
Only God knows the ultimate end of our means.
只有上帝知道我们的手段的最终目的。
However, with regards to AI writing sermons: It should be simply intuitive as a minister of God to know that using AI to write a sermon isn't ok for a servant of God to do.
然而，关于人工智能撰写讲道：作为上帝的牧师，应该凭直觉知道使用人工智能撰写讲道对于上帝的仆人来说是不可以的。
God speaks into each new day and He speaks to his servants who are listening for Him.
神在每一个新的日子里说话，他也向聆听他说话的仆人说话。
In order for a word from the Lord to be fresh and relevant a man, not a machine created by man, needs to be hearing directly from the Holy Spirit.
为了使来自主的话语变得新鲜和相关，人，而不是人创造的机器，需要直接聆听圣灵的声音。
Otherwise, what you are feeding your flock is processed food.
否则，您喂养羊群的就是加工食品。
Junk food.
垃圾食品。
Unhealthy shelf stable dead food.
不健康的货架稳定死食品。
Sheep need new fresh pasture once they have already grazed an area for so long.
羊一旦在某个地区放牧了很长时间，就需要新的新鲜牧场。
If a man of God is really a man of God and not a slothful servant he will prepare fresh food to feed the flock of God.
如果一个神人真是一个神人，而不是一个懒惰的仆人，他就会准备新鲜的食物来喂养神的羊群。
Man was made in God's image.
人是按照上帝的形象造的。
The Spirit of God gives life.
神的灵赐予生命。
No innovation of MEN can replace GOD.
人类的任何创新都无法取代上帝。
Ever.
曾经。
Discerning sheep will refuse to eat from this junk food.
挑剔的羊会拒绝吃这种垃圾食品。
They will search for new pasture if it isn't provided.
如果没有提供新的牧场，他们会寻找新的牧场。
God's not dead.
上帝没有死。
AI is only as good as its programming and it never is moved by the Holy Spirit.
人工智能的好坏取决于它的编程，它永远不会被圣灵感动。
Only man can accomplish this.
只有人类才能做到这一点。
And it's a sacred privilege to be called to serve God's people.
被呼召为上帝的子民服务是一项神圣的特权。
God does not consult with His creation before instructing it.
上帝在指示他的创造物之前不会与他商量。
Yet, man thinks his inventions should be consulted to instruct man?
然而，人类认为应该参考他的发明来指导人类？
Does anyone see a problem here besides me?
除了我之外还有人看到这里有问题吗？
Information retrieval system does not equal a wonderful counselor who is all knowing and an ever merciful and loving creator.
信息检索系统并不等于一个无所不知的出色辅导员和一个永远仁慈有爱的创造者。
So, put that in your AI pipe(line) and smoke it....🤣
所以，把它放入你的AI管道（线）中并吸烟......🤣
Great thoughts here about where our Christian purposes can be assisted by AI, versus where they may become undermined.
关于人工智能可以在哪些方面帮助我们的基督教目标，以及它们可能在哪些方面受到破坏，这里有一些很棒的想法。
I might be a little more optimistic about AI's abilities to help people grow in their faith, as an aid in producing certain kinds of basic, formalized content.
我可能对人工智能帮助人们增强信仰的能力更加乐观，因为它有助于生成某些基本的、正式的内容。
Even asking it, with proper oversight, to generate the structure and transcript of a church service seems okay to me, in theory.
从理论上讲，即使要求它在适当的监督下生成教堂礼拜的结构和记录，对我来说似乎也是可以的。
The biggest mistake they made with the experiment in Bavaria, I think, was letting it "face" the worshippers and preach the sermon.
我认为，他们在巴伐利亚进行的实验所犯的最大错误，就是让它“面对”崇拜者并进行布道。
The problem is that AI will "preach" anything asked of it; it's just an instrument, an actor, for good or for evil.
问题是人工智能会“宣讲”任何要求它的东西；它只是一个工具，一个演员，无论是善是恶。
To offer it to a group seeking exemplary guidance in pious worship is really giving a snake to those that asked for a fish, a scorpion to those that asked for an egg.
把它提供给一个在虔诚崇拜中寻求模范指导的团体，实际上是给要鱼的蛇，给要蛋的人蝎子。
In a 1999 episode of the church comedy The Vicar of Dibley , the vestry meets to discuss how to lift Vicar Geraldine’s spirits after her breakup with the womanizer Simon.
在 1999 年教堂喜剧《迪布利牧师》的一集中，教区牧师开会讨论如何在牧师杰拉尔丁与好色之徒西蒙分手后振奋精神。
Alice, the daft though creative verger, has a solution.
爱丽丝，这位愚蠢但富有创意的司事，有一个解决方案。
“You know the series Walking with Dinosaurs ?” she ventures.
“你知道《与恐龙同行》系列吗？”她冒险。
“Well, they recreated the dinosaurs digitally, just using a computer.
“嗯，他们仅使用计算机以数字方式重建了恐龙。
I thought maybe we could do the same with Uncle Simon.” Mr. Horton, the churchwarden, repeats dryly: “Recreate him digitally?” “That’s right,” says Alice, “then send the digital Simon round to the vicarage.” A beat passes, and Mr. Horton clarifies: “So we get a holographic, two-dimensional human to marry the vicar?” Alice nods, and Mr. Horton looks around for help responding to her technically impossible and morally absurd suggestion.
我想也许我们可以对西蒙叔叔做同样的事情。”教堂执事霍顿先生干巴巴地重复道：“用数字方式重新创造他？” “没错，”爱丽丝说，“然后将数字西蒙送到牧师住宅。”过了一会儿，霍顿先生澄清道：“所以我们要找一个全息二维人类来嫁给牧师？”爱丽丝点点头，霍顿先生环顾四周寻求帮助，以回应她在技术上不可能、在道德上荒谬的建议。
“Does anyone spot the defect in this plan?” he asks.
“有人发现这个计划有缺陷吗？”他问道。
No one does, and the vestry votes through Alice’s motion.
没有人这样做，教区委员会通过爱丽丝的动议进行投票。
Working in artificial intelligence research since ChatGPT launched often makes me feel like hapless Mr. Horton.
自 ChatGPT 推出以来从事人工智能研究，经常让我感觉自己像倒霉的霍顿先生。
We researchers are surrounded by onlookers and their suggestions, some having neither desirable goals nor methods in the realms of reality.
我们的研究人员周围都是旁观者和他们的建议，其中一些人在现实领域既没有理想的目标也没有方法。
For example, some suggest outsourcing middle and high school teaching to a chatbot.
例如，一些人建议将初高中教学外包给聊天机器人。
Its inaccuracies “can be easily improved,” claims an academic dean at the Rochester Institute of Technology.
罗切斯特理工学院的一位学术院长声称，它的不准确性“很容易得到改善”。
“You just need to train the ChatGPT.” Or, as the tech entrepreneur Greg Isenberg suggested last year, we could task a language model (LM) with writing and marketing the next Great American Novel; all we have to do is code up a program and “start selling.” Each time a public figure urges this kind of unfettered and unrealistic application of LM technology to tasks far too human to morally bear automation, I hear the harried churchwarden’s voice: Recreate him digitally?
“你只需要训练 ChatGPT 即可。”或者，正如科技企业家格雷格·伊森伯格（Greg Isenberg）去年建议的那样，我们可以让语言模型（LM）负责编写和营销下一部伟大的美国小说；我们所要做的就是编写一个程序并“开始销售”。每当一个公众人物敦促这种不受限制且不切实际的 LM 技术应用到过于人性化而无法在道德上承担自动化的任务时，我都会听到忙碌的教堂管理员的声音：以数字方式重新创建他？
Does anyone spot the defect in this plan?
有人发现这个计划的缺陷吗？
Yet in many cases the vestry has voted the dubious motions through.
然而，在许多情况下，教区委员会都通过了可疑的动议。
Modern LMs have launched a thousand bullish startups and a thousand uneasy think pieces.
现代 LM 已经推出了 1000 个看涨的初创公司和 1000 个令人不安的想法。
Many doubt the wisdom of hastily applying LM technology to areas classically sitting at the core of human creative activity – writing, teaching, interpreting – especially as the general public discovers what machine learning researchers already know: LMs are not omniscient and can, in fact, generate garbage.
许多人怀疑仓促地将 LM 技术应用于人类创造性活动的核心领域——写作、教学、解释——是否明智，尤其是当公众发现机器学习研究人员已经知道的事情时：LM 并不是无所不知的，事实上，它会产生垃圾。
Moreover, some worry, if LMs are by nature garbage-generating machines, does using them relegate us to mediocrity?
此外，有些人担心，如果 LM 本质上是垃圾生成机器，那么使用它们是否会让我们变得平庸？
Will we let our human creativity atrophy?
我们会让人类的创造力萎缩吗？
And, seriously, what real need – not simply the desire for the last scrap of profit at the expense of human pursuits – do LMs give an answer to?
而且，说真的，LM 能回答什么真正的需求——不仅仅是以牺牲人类追求为代价来获得最后一点利润的愿望？
Why have LMs suddenly and dramatically seized our attention?
为什么 LM 突然戏剧性地引起了我们的注意？
Where should the church say, “Thus far and no further”?
教会应该在哪里说“到此为止，不再进一步”？
Few are truly equipped to assess the deadlock, but as a speech and language AI researcher and a churchwoman, I will attempt the task.
很少有人真正有能力评估僵局，但作为一名语音和语言人工智能研究员和一名女牧师，我将尝试这项任务。
The public reaction to ChatGPT’s launch in November 2022 exceeded industry expectations.
公众对 2022 年 11 月 ChatGPT 推出的反应超出了行业预期。
OpenAI, its creator company, had called the launch a “ low-key research preview ,” and many in the wider research community were poised to see it as another incremental though impressive improvement in the long line of LM research.
其创建公司 OpenAI 将此次发布称为“低调的研究预览”，更广泛的研究界中的许多人都准备将其视为长期的 LM 研究中的另一个渐进但令人印象深刻的改进。
LMs are a workhorse class of statistical model that, as the public now perhaps knows, have one job: to return the next most probable item in a sequence.
LM 是一类主力统计模型，正如公众现在可能知道的那样，它有一个工作：返回序列中下一个最可能的项目。
An LM will predict “mat” given “the cat sat on the” because, roughly, we give it a count of how many times “mat” appeared in that context in some other text corpus, and if that count is high enough, we set it to output that item given the context.
LM 将在给定“the cat sat on the”的情况下预测“mat”，因为粗略地说，我们会计算“mat”在其他文本语料库中该上下文中出现的次数，如果该计数足够高，我们将其设置为在给定上下文的情况下输出该项目。
LMs have powered common AI applications for decades, including the predictive text suggestions in your next tweet and your last email, so why the explosion of public interest now?
几十年来，LM 一直在为常见的人工智能应用提供支持，包括在你的下一条推文和上一封电子邮件中提供预测文本建议，那么为什么现在公众的兴趣激增呢？
Today’s chatbots offer the glittering peril of instant gratification.
如今的聊天机器人带来了即时满足的巨大危险。
Products like ChatGPT are strictly speaking not just LMs, but LMs plus extra statistical steering to facilitate a question-and-answer format, plus a slick web interface enabling any person on earth to type in a query and receive a fast response.
像 ChatGPT 这样的产品严格来说不仅仅是 LM，而是 LM 加上额外的统计指导以促进问答格式，再加上一个灵活的 Web 界面，使地球上的任何人都可以输入查询并收到快速响应。
This chatbot framing is technically incidental.
这个聊天机器人框架在技术上是偶然的。
But it is rhetorically and psychologically powerful, a rapid feedback loop so easy to enter that it has implicitly taught the public that the purpose of an LM is to generate content on demand.
但它在修辞和心理上都很强大，快速的反馈循环很容易进入，它已经含蓄地告诉公众，LM 的目的是按需生成内容。
And to generate answers.
并生成答案。
Our tendency to conflate quick responses with correct responses when talking to humans also transfers onto the chatbot, which we can’t help but personify.
我们在与人交谈时将快速反应与正确反应混为一谈的倾向也转移到了聊天机器人上，我们情不自禁地将其拟人化。
A fast and confident-sounding chatbot may mimic the authoritative voice of a reference work, and it may draw from and contribute to our habits of laziness when seeking out truth and our impatience when engaging each other.
一个快速而自信的聊天机器人可能会模仿参考书的权威声音，它可能会借鉴并助长我们在寻求真理时的懒惰习惯以及在与彼此交往时的不耐烦。
“Father Justin,” an AI chatbot designed to answer questions regarding the Catholic faith, started giving false guidance and even offering one user absolution as a “real” priest, raising questions over the limits of AI in the church setting.
“贾斯汀神父”是一个旨在回答有关天主教信仰问题的人工智能聊天机器人，它开始提供错误的指导，甚至为一名用户提供“真正的”牧师的赦免，引发了人们对人工智能在教堂环境中的局限性的质疑。
Screenshot/Catholic Answers.
屏幕截图/天主教答案。
Researchers know – but seldom effectively communicate – that indispensable LM applications sit just one level deeper than the “type query, get content” chatbot paradigm.
研究人员知道（但很少进行有效沟通），不可或缺的 LM 应用程序仅比“类型查询，获取内容”聊天机器人范例深一层。
That’s because LMs are only accidentally content machines; they are substantially a dense statistical representation of relationships between words.
这是因为 LM 只是偶然地成为内容机器；它们实质上是单词之间关系的密集统计表示。
Eliciting those relationships for a downstream task can be valuable.
为下游任务找出这些关系可能很有价值。
Borrowing heavily from John Firth’s distributional semantics maxim, “You shall know a word by the company it keeps,” LMs compress and store information about the whole distribution of words in all the text they see.
大量借鉴约翰·弗斯 (John Firth) 的分布式语义学格言“你应该通过它所保留的词来了解一个单词”，LM 压缩并存储有关它们看到的所有文本中单词的整个分布的信息。
Their insides and outputs are a mathematical study of language as it is actually used, and researchers can and do leverage that information not to drown us with spam, but to promote our good.
它们的内部和输出是对实际使用的语言的数学研究，研究人员可以而且确实利用这些信息，不要让我们被垃圾邮件淹没，而是为了促进我们的利益。
One can use a printing press to print libel.
人们可以使用印刷机来印刷诽谤罪。
But that is not what it is for.
但这不是它的目的。
What, then, ought LMs to be for?
那么，LM 的用途是什么？
They are, already, part of innumerable systems that humanize, not alienate – speech recognizers whose generated transcripts are important accessibility tools for deaf people; translators that allow immigrants in tight spots to communicate; record systems that alleviate medical professionals’ documentation burdens and allow them to spend more time at the bedside.
它们已经是无数系统的一部分，这些系统人性化，而不是疏远——语音识别器生成的文字记录是聋人的重要辅助工具；翻译员让身处困境的移民能够进行交流；记录系统可以减轻医疗专业人员的文件负担，让他们有更多的时间在床边。
Their value can even return to the fields that provided their data.
它们的值甚至可以返回到提供其数据的字段。
LMs are helping to decipher dead languages , restore lost ancient inscriptions , and predict protein structures .
语言模型正在帮助破译已消亡的语言、恢复丢失的古代铭文以及预测蛋白质结构。
They are tools that, in the hands of intrepid researchers and, yes, entrepreneurs, are well suited to facilitate our exploration of the world and our rapprochement with one another.
它们是勇敢的研究人员和企业家手中的工具，非常适合促进我们探索世界以及我们彼此和解。
But none of these mentioned applications use LMs as cheap content machines; they are harder to understand (and get less press) than the instant feedback an impressive or appalling chatbot provides.
但这些提到的应用程序都没有使用 LM 作为廉价的内容机器；与令人印象深刻或令人震惊的聊天机器人提供的即时反馈相比，它们更难理解（并且受到的压力更少）。
Our attention spans are short; our demand for content is high.
我们的注意力持续时间很短；我们对内容的需求很高。
The high-strung discourse around LMs is, in a sense, what we deserve.
从某种意义上说，围绕 LM 的激烈讨论是我们应得的。
And what of the church?
那么教会呢？
Some clerics have voiced concerns about AI writ large, ranging from the pastoral – how should a priest help a parishioner following an automation layoff?
一些神职人员表达了对人工智能的担忧，从田园到牧师——牧师应该如何帮助自动化裁员后的教区居民？
– to the theological – can an LM be possessed by a demon?
– 从神学角度来说 – LM 会被恶魔附身吗？
(And, if so, is it the same demon that always pops up in the printer when it’s time to produce bulletins during Holy Week?) Others are more optimistic about the possible elimination of drudgery.
（如果是这样，这是否是在圣周期间打印公告时总是在打印机中弹出的同一个恶魔？）其他人对可能消除苦差事更为乐观。
This divide mirrors the one in the public’s discussion of AI, with one faction wishing to seize the low-hanging fruit, while the other asserts that from the beginning in the Garden, knowledge of when to appropriately seize fruit has hardly been humanity’s strong point.
这种分歧反映了公众对人工智能的讨论，一派希望抓住唾手可得的果实，而另一派则声称，从花园一开始，知道何时适当抓住果实就不是人类的强项。
The fact is, if the church implements suggestions for how to use LMs that are as shallow and dehumanizing as the suggestions that have lately come out of secular society, we will live to regret it.
事实是，如果教会实施关于如何使用LM的建议，就像最近来自世俗社会的建议一样肤浅和非人性，我们将终生后悔。
The first truly interesting suggestion for LM use in the church is to leverage them for organization of language-based materials.
对于教会中使用 LM 的第一个真正有趣的建议是利用它们来组织基于语言的材料。
Many helpful assistive technologies flow from this: subtitling, transcription, translation of services, searching past sermons or resource documents, and so on.
许多有用的辅助技术都源于此：字幕、转录、服务翻译、搜索过去的布道或资源文档等等。
Insofar as these ideas increase access to the life of the church, they can be healthily pursued.
只要这些想法增加了进入教会生活的机会，它们就可以得到健康的追求。
But two dangers lurk around this corner.
但这个角落潜伏着两个危险。
One temptation is to jump from using LMs to organize text to using LMs to interpret text – including the ultimate text, the Bible, which ought to be wrestled with and interpreted in the human community knit together by the power of the Holy Ghost.
一种诱惑是从使用 LM 组织文本跳到使用 LM 解释文本——包括最终的文本《圣经》，它应该在由圣灵的力量编织在一起的人类社会中进行角力和解释。
Some enthusiasts have advised pastors to save time by using LMs to generate devotionals and Bible discussion questions, but one cannot excise the humanity from these and still obey the call to personal and communal wrestling that Holy Scripture demands.
一些热心人士建议牧师通过使用 LM 来生成灵修和圣经讨论问题来节省时间，但人们不能从这些问题中剔除人性，同时仍然服从圣经要求的个人和社区角力的号召。
Technically, the returns will diminish because of the nature of LMs: they will return shallow text probabilistically biased toward any religious text in their training corpus.
从技术上讲，由于 LM 的性质，回报将会减少：它们将返回在概率上偏向于训练语料库中任何宗教文本的浅层文本。
Spiritually, while LMs may marshal text effectively, they can neither “read, mark, learn,” nor “inwardly digest” it.
从精神上讲，虽然语言模型可以有效地整理文本，但他们既不能“阅读、标记、学习”，也不能“内心消化”文本。
Meditating on divine words is what human beings do in their inner being.
默想神的话是人类内在所做的事情。
This technically cannot and morally should not be automated.
这在技术上不能、在道义上也不应该被自动化。
Mary could not have outsourced her pondering of the angel’s words to an LM, not only because an LM’s next-item-prediction objective is not pondering, but also because it would have denied those words’ ability to form her .
玛丽不可能将她对天使话语的思考外包给LM，不仅因为LM的下一个项目预测目标不是思考，而且还因为它会否认这些话语形成她的能力。
A pastor might provide his congregation with a Bible study written by another pastor or a church father – but its author is still a person in relationship with the universal church, an inward digester, who, though having died, is alive in Christ and truly helps form the congregation.
一位牧师可能会向他的会众提供另一位牧师或教父撰写的圣经研究，但其作者仍然是与普世教会有关系的人，是一位内在的消化者，虽然已经死了，但在基督里仍然活着，并真正帮助形成会众。
Rejecting this in favor of artificially generated text is an affront to the reality of the communion of saints.
拒绝这一点而支持人工生成的文本是对圣徒相通现实的侮辱。
Some funeral homes in Japan use androids for chanting sutras over the deceased and livestreaming services to distant family members.
日本的一些殡仪馆使用机器人为死者念经，并向远方的家人进行直播。
Photograph from Aflo Co. Ltd. / Alamy.
照片来自 Aflo Co. Ltd./Alamy。
Used by permission.
经许可使用。
Some have encouraged training LM-based chatbots on the Bible; others, while warm to the idea, have exhorted machine-learning practitioners to erect guardrails to ensure these LMs return text congruent with both the Bible and their users’ theological stances.
一些人鼓励用圣经训练基于 LM 的聊天机器人；其他人虽然对这个想法很热情，但还是劝告机器学习从业者竖起护栏，以确保这些机器学习返回的文本与圣经及其用户的神学立场一致。
As one such practitioner, let me say clearly: there is no way to guarantee this.
作为一名修炼者，我要明确地说：这一点没有办法保证。
Because LMs are not comprised of retrievable data and hand-coded interpretable rules, but rather abstracted statistical reflections of their training data, perfectly imposing such guardrails is an unsolved problem to which there may be no final answer.
由于 LM 不是由可检索的数据和手动编码的可解释规则组成，而是由其训练数据的抽象统计反映组成，因此完美地实施此类护栏是一个未解决的问题，可能没有最终答案。
LMs do not look up information.
LM 不查找信息。
That is not how they work.
他们不是这样工作的。
This makes LMs a fundamentally inappropriate tool for handling the Bible, where information retrieval accuracy and interpretive fidelity are nonnegotiable.
这使得 LM 成为处理圣经的根本不合适的工具，因为信息检索的准确性和解释的保真度是不容谈判的。
Engineers know that building a bridge with the wrong material will cause it to fall down, and good engineers refuse to build bad bridges; let the reader understand.
工程师们知道，用错误的材料建造桥梁会导致桥梁倒塌，而优秀的工程师拒绝建造糟糕的桥梁；让读者明白。
Another temptation is to slip from using LMs to organize church content to using them to commodify that content.
另一个诱惑是从使用 LM 组织教会内容转向使用它们将内容商品化。
In our postpandemic era of broadcasting everything online, the tendency to turn acts of worship into acts of marketing is hard to resist, and sermons are a facile target for this trap.
在我们这个一切都在网上传播的后疫情时代，将敬拜行为转变为营销行为的趋势是难以抗拒的，而布道是这种陷阱的一个容易的目标。
Outsourcing follows commodification, which could here result in an outright denial of the duty to preach.
外包伴随着商品化，这可能会导致彻底否认宣讲的义务。
Some leaders in my own Episcopal Church are already situated at this dangerous pass, placing sermons in the same category as parish announcements – items whose automation will free up overladen clergy for, presumably, real pastoral work.
我自己的圣公会教堂的一些领导人已经处于这个危险的关口，将布道与教区公告归为同一类别——这些项目的自动化将使负担过重的神职人员解放出来，从事真正的牧师工作。
Karl Barth’s notion of preaching as an exposition of the Word of God is a helpful counterweight to these plans for LM-generated sermons.
卡尔·巴特（Karl Barth）将讲道视为对神的话语的解释的概念是对这些由 LM 生成的讲道计划的有益平衡。
When a sermon is planned by a minister and proclaimed to the people through the mouth of the church, the Holy Ghost assists the delivery and makes it the very Word of God to the hearer.
当牧师计划讲道并通过教会之口向人们宣讲时，圣灵会协助讲道，使其成为向听众传达的上帝之道。
Not all denominations will agree on this semi-sacramental view of preaching, but all should agree that sampling from a next-word predictor is an inappropriate and unethical replacement for it.
并非所有教派都会同意这种半圣礼式的讲道观点，但所有人都应该同意，从下一个单词预测器中采样是一种不恰当且不道德的替代品。
A pastor is responsible for the congregation’s spiritual formation, to which preaching is central; who could delegate this to a synthetic-text machine?
牧师负责会众的灵性培育，其中讲道是核心；谁可以将其委托给合成文本机器？
Accidentally generated heresy is a technical failure; a pastor refusing to speak from the heart and preferring to generate the most probable word sequences for a sermon to the congregation in his care is a moral failure.
意外产生的异端是技术故障；一位牧师拒绝发自内心地说话，而宁愿为他所照顾的会众讲道时生成最可能的单词序列，这是道德上的失败。
The final stop on this dubious trajectory is saddling LMs with the task of liturgical composition.
这条可疑轨迹的最后一站是让 LM 担负起礼拜仪式的任务。
Congregants at a Bavarian church that attempted this found the service trite and unsettling, some even refusing to join in saying the Lord’s Prayer.
巴伐利亚一座教堂尝试这样做，会众发现这种仪式陈腐且令人不安，有些人甚至拒绝参加主祷文。
Their discomfort was well founded: this type of LM use encroaches on the unique vocation of humans within the whole creation’s worship of God and creates a liturgical absurdity that we feel in our gut.
他们的不适是有充分根据的：这种类型的LM使用侵犯了人类在整个造物对上帝的崇拜中的独特使命，并造成了我们内心深处感受到的礼拜仪式的荒谬。
All of creation expresses a cacophony of praise to its Creator.
所有的创造物都向其创造者发出不和谐的赞美声。
“One day telleth another” of God’s glory, says the psalmist, where “there is neither speech nor language; but their voices are heard among them” (Ps.
诗篇作者说，上帝的荣耀“一日传述给另一日”，那里“没有言语，也没有语言，但他们的声音在他们中间可听见”（诗篇 16:1）。
19:2–3).
19:2-3）。
In Isaiah, we hear that “the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands” (Isa.
在《以赛亚书》中，我们听到“大山小山必在你面前发声歌唱，田野的树木也都拍手”（以赛亚书
55:12).
55:12）。
Yet God appoints one creature to collect all the noisy voices of creation and consolidate them into ordered expression: the human being, whom God endowed with the richest linguistic faculties.
然而，上帝指定了一种生物来收集所有造物的喧闹声音，并将它们整合为有序的表达：上帝赋予人类最丰富的语言能力。
Language powers are integral to our being made in the image of God.
语言能力对于我们按照上帝的形象被造来说是不可或缺的。
Through them, we are able to rationally organize and sit in dominion over creation and cultivate it, enacting God’s goodness to it and bringing forth the harvest of its praises to offer them to God.
通过它们，我们能够理性地组织和统治受造物，培育受造物，将神的良善付诸于受造物，并结出赞美的丰收来献给神。
“O all ye Works of the Lord, bless ye the Lord,” the Prayer Book canticle has us cry before enumerating these Works, from the lightning and clouds to the whales and all that move in the waters.
“主的所有作品啊，请赞美主”，《祈祷书》的赞歌让我们在列举这些作品之前呼喊，从闪电和云彩到鲸鱼和水中所有的移动生物。
“Praise him, and magnify him forever!”
“赞美他，让他永远为大！”
Of all creation, the human is the priest, mediating between it and God, in part by the ordering power of language.
在所有的创造物中，人类是祭司，在其与上帝之间进行调解，部分是通过语言的排序力量。
This priesthood is of all believers, as language faculties are universally inherent in us in potentia (and in actuality, far beyond what we might think; indeed, deaf babies babble in a structured manner with their hands, and signed languages possess full phonological and syntactical systems).
这种祭司身份属于所有信徒，因为语言能力是我们普遍固有的潜能（事实上，远远超出我们的想象；事实上，聋哑婴儿用手语以结构化的方式说话，手语拥有完整的语音和句法系统）。
When we shirk our duty to use our language faculties to worship God, the infraction is multiple: we not only fail to offer our own sacrifice of praise and reject God who would respond in goodness, but we also deprive all created things from joining their natural expressions of praise to ours.
当我们逃避使用语言能力来敬拜上帝的责任时，犯下的罪行是多重的：我们不仅没有献上自己的赞美祭，拒绝以良善回应的上帝，而且还剥夺了所有受造物与我们的自然赞美表达的联系。
“He that to praise and laud thee doth refrain, / Doth not refrain unto himself alone,” warns George Herbert, “But robs a thousand who would praise thee fain, / And doth commit a world of sinne in one.” The poet has the obligation to sing; the poet also needs to sing for his own sake because his song, reaching out to God, changes him.
乔治·赫伯特警告说：“凡是克制不住赞美和赞美你的人，/不仅仅克制自己，而是掠夺了一千个愿意赞美你的人，/并且在一个人身上犯下了罪恶的世界。”诗人有歌唱的义务；诗人也需要为自己而歌唱，因为他的歌声触及上帝，改变了他。
Given this, the idea of liturgists handing their jobs to LMs is farcical, as laughable as a man whose daughter needs surgery sending a calculator to be operated on instead.
鉴于此，礼仪师将工作交给 LM 的想法是滑稽的，就像一个女儿需要手术的男人送计算器来进行手术一样可笑。
We present a dumb machine in our place, hiding from God who hears us when we call and transforms us when we ask, and doing collateral damage to other creatures in our care.
我们在自己的位置上展示了一台愚蠢的机器，躲避上帝，当我们呼唤时上帝会听到我们，当我们请求时上帝会改变我们，并对我们照顾的其他生物造成附带损害。
Christians must instead look to Jesus.
相反，基督徒必须仰望耶稣。
The Word of God, coming from the mouth of the Most High, became flesh.
神的话从至高者的口中出来，成了肉身。
He took on materiality and carried it to the right hand of the Father at his ascension.
他承担了物质性，并在升天时将其带到了天父的右手边。
He is the great high priest who mediates between God and creation, through whom all creation will be redeemed on the last day.
他是伟大的大祭司，是上帝和受造物之间的中保，所有受造物都将在末日通过他得到救赎。
He shares our humanity, collecting the noisy and often incredibly sideways praises of our human life in himself and ordering them according to the divinity of the Logos – and he calls Christians to follow him in this.
他分享了我们的人性，在他身上收集了对我们人类生活的喧闹且常常令人难以置信的侧面赞美，并根据逻各斯的神性对它们进行排序——他呼吁基督徒在这方面跟随他。
We, therefore, cannot abandon our role in orchestrating, via our own language, worship in which all creation participates.
因此，我们不能放弃我们在通过我们自己的语言精心策划所有造物都参与的崇拜中的角色。
Outsourcing this to a text generator is absurd in the extreme, a near-literal abdication of the throne God set up for human beings, who, while made a little lower than the angels, have everything in subjection under their feet through Jesus, the eternal Word, true man yet very God.
将其外包给文本生成器是极其荒谬的，这几乎是对上帝为人类设立的宝座的放弃，人类虽然比天使低一些，但通过耶稣，永恒的道，真正的人却又是上帝，一切都臣服在他们的脚下。
Where does this leave the church?
这会将教会带向何方呢？
The fixation on LMs as content generators, tools that circumvent the necessity of thinking together, is symptomatic of a deeper disease, developing out of our failure to integrate our unprecedented technological interconnectedness with the bodily realities that true Christian – true human – interdependence demands.
对语言模型作为内容生成器、规避共同思考必要性的工具的执着，是一种更深层次疾病的症状，这种疾病是由于我们未能将前所未有的技术互联性与真正的基督徒——真正的人类——相互依赖所要求的身体现实结合起来而产生的。
The church uncritically glomming onto the latest LM for its liturgical, educational, or pastoral work will compound the harm in this area already inflicted by the long, lonely slog of the pandemic.
教会不加批判地将最新的LM用于其礼拜仪式、教育或牧灵工作，将加剧该领域因长期、孤独的疫情大流行而造成的伤害。
There is no world where deferring preaching and pastoral care to a text generator does not end with deterioration – first of formation, then of the clergy, and finally of the people in their care.
没有一个世界，将讲道和教牧关怀交给文本生成器不会以恶化而告终——首先是形成，然后是神职人员，最后是他们所照顾的人。
As more seminaries move online or shutter altogether, and more clerics are forced to work full-time jobs at part-time pay, what else can the replacement of their functions by LMs spell for those in pastoral need?
随着越来越多的神学院转向网上或完全关闭，越来越多的神职人员被迫以兼职工资从事全职工作，LM 取代他们的职能对于那些需要教牧的人来说还能带来什么？
There is also no world where increased comfort with liturgical automation does not end with attempts to obviate the sacraments.
没有一个世界，随着礼仪自动化的增加，不以试图消除圣礼而告终。
Our Lord peskily attached himself to material things that force Christians to keep one foot in reality.
我们的主讨厌地依附于物质事物，迫使基督徒脚踏实地。
But this tether is threatened, not by him but us, and not to his detriment but ours, if we go down the path of thinking that a machine can compose or recite a prayer to almighty God.
但是，如果我们继续认为机器可以为全能的上帝撰写或背诵祈祷文，那么这种束缚就会受到威胁，不是来自他，而是我们，对他的损害不是对他的损害，而是对我们的损害。
Meanwhile, captive to the view that sees LMs as content machines only, people who rightly object to this direction in the church will retrench, potentially causing a churchwide neglect of the opportunities to use machine learning well – opportunities less flashy but more helpful.
与此同时，由于将 LM 仅仅视为内容机器的观点所束缚，教会中正确反对这一方向的人将会紧缩开支，这可能会导致整个教会忽视充分利用机器学习的机会——机会不那么华丽，但更有帮助。
Great promise exists for LMs in service of better research, the offloading of true drudgery, and increased access to various aspects of public and personal life for the linguistically barred – and indeed LMs have been fueling all these things without public fanfare or objection for many years.
语言学家在服务于更好的研究、减轻真正的苦差事以及增加语言障碍者接触公共和个人生活各个方面的机会方面存在着巨大的希望——事实上，语言学家多年来一直在没有公众宣传或反对的情况下推动所有这些事情。
Opposition will be created in areas where none need exist.
反对派将在不需要存在的领域产生。
A renewed belief in the communion of saints is a necessary part of the treatment.
重新相信圣徒相通是治疗的必要部分。
Saint Paul says that every member of this body is needed.
圣保罗说，这个身体的每个成员都是必要的。
All contribute something irreplaceable by anything else animate or inanimate, carbon or silicon.
所有这些都贡献了其他任何有生命或无生命、碳或硅无法替代的东西。
The incorporation of Christians as human persons into one body, that of the divine Word himself, is a profound mystery that cannot in fact be menaced or usurped by a text generator, try though we might through active promotion or doomsaying alike.
将基督徒作为人类纳入一个整体，即神圣话语本身的整体，是一个深刻的奥秘，实际上不能被文本生成器威胁或篡夺，尽管我们可以通过积极的宣传或末日论来尝试。
We should take heart in that, and then take up and read – and write, communicate, and contemplate, first enjoying and maintaining those gifts from God without fear of their replacement.
我们应该对此感到振奋，然后拿起并阅读——然后写作、交流和沉思，首先享受和维护来自上帝的这些礼物，而不用担心它们会被取代。
Then, having received freely, we should freely give.
然后，在白白地接受之后，我们应该白白地给予。
Using language technology for the right purposes will facilitate the exercise of those gifts by those who would usually be restricted from their use by physical condition or temporal station.
将语言技术用于正确的目的将有助于那些通常因身体状况或时间地位而无法使用这些天赋的人行使这些天赋。
Neither slick demos nor technical party tricks can get us there.
无论是巧妙的演示还是技术派对技巧都无法让我们实现这一目标。
What is required is nothing less than a true love of God and neighbor, which no machine can generate.
所需要的无非是对上帝和邻居的真正的爱，这是任何机器都无法产生的。
Arlie Coles is an AI researcher, linguist, and software developer specializing in deep learning for natural language processing and automatic speech recognition.
Arlie Coles 是一位人工智能研究员、语言学家和软件开发人员，专门研究自然语言处理和自动语音识别的深度学习。
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