Foerst says that a robot must have human features if it is to learn to
relate to human beings. She argues that the image of God (imago dei)
represents no more than a promise of God to relate to us. In our view,
however, the principle of embodied artificial intelligence (AI) in th
e robot suggests some kind of embodiedness of the image of God in huma
n beings if they are to learn to relate to God. Foerst's description o
f how people react to a humanoid robot reads like Otto's description o
f the divine as mysterium fascinans et tremendum (awesome and alluring
mystery) description makes robot-human interaction seem more religiou
s than human-God interaction.