We usually think of entities of mixed biological and non-biological components as being monsters though good experience with prosthetics has perhaps eased that prejudice a lot. (I use ‘prejudice’ in a non-judgmental way as some prejudices are valid and some aren’t, some are dangerous to others and our own selves and some are not.)
Is it possible that as we form the Body of Christ, we integrate human technology such as the Internet viewed as a fancy memory device? See this article for a secular and somewhat mundane discussion of what is an important issue: Internet Changes How We Remember: Knowing we can retrieve facts online later alters memory. It’s possible that we are learning how to remember how to retrieve facts rather than remembering the facts directly.
Technology does become part of us. Michael Polanyi was a medical doctor before he left Hungary when the Nazis took over in 1933. He was also a physical chemist whose research was well-regarded and encouraged by Einstein and, in his middle years, became a philosopher of note. Professor Polanyi spoke in Personal Knowledge: Towards a Post-Critical Philosophy of our tools becoming an extension of our bodies when we become truly expert in using them. He spoke in particular of the scalpel from his own experience performing surgery. I would imagine the brain of a surgeon reorganizes itself so that there are regions devoted to the control of scalpel and other instruments. I imagine the brain of a pianist also reorganizes itself and also that of a carpenter.
Truly does technology become part of us and not just the tools we personally use. We grow larger and more active when our health is improved by fresh water systems and sewage systems. Our minds grow as they respond to the use of microscopes and various sorts of technology. Our minds grow also as they respond to proper use of books, even electronic books. There are many books which are a part of my being and some of them alive to the extent that they change beyond what the author had written — this makes it dangerous at times for me to rely on my memory.
Truly does technology become part of our communal beings, our communities. Even our ways of worshiping God are tied to the building technologies of an age. Our forms of friendship, our range of friendship, can change with greater mobility, with electrical and then electronic devices. Our communities grow larger and more complex, safer and more stable, with better energy production. As individuals and as communities, we form relationships, political and economic and intellectual and spiritual, with more more communities, some of them longfar agoway. Yes, even with communities long gone. However superficial the museum experience might be for most, we yet connect a little with the ancient Egyptians and Mayans, Medieval Saxons and Moslems, Renaissance Italians and Ashkenazi Jews, Colonial Virginians and West Indians, and early modern Japanese and Zulus.
We Christians have a tendency to etherealize the nature of heavenly and of resurrected human beings. In fact, our resurrected selves are completed and perfected versions of our mortal selves. If our technology has become a part of us and our communities here on earth, even a part of the pilgrim Body of Christ, then we would be mutilated creatures if we were resurrected without it, without perfected and completed technology of the sort which can aid in that perfection and completion of a true human life and in that perfection and completion of the Body of Christ.