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specific religion, the policy framework is established by a statement of theology. So, if we connect all the dots, when we want to tell our computers how to act in a manner paralleling human social orders, we must define for them a theology. Thus, we come to the beginning of the path on which we’ll journey during the course of this book. As the epigram above suggests, we plan to go on until we come to the end. Then, we’ll stop.

Our beginning is the assertion that trust and policy are salient features of human social organizations and in particular of their iconic form that we know as religion. Hence, the title of this prologue seems pertinent; Dieu et mon droit. Literally translated, “God and my right” is emblazoned on the Official Coat of Arms of Great Britain and Northern Ireland and displayed throughout the world. It is the motto of the Sovereign, forming an integral element of the Royal Coat of Arms as well. This motto addresses the most basic features of what we will come to describe as a social ecosystem. The British Monarchy comprises such a social ecosystem, characterized first by a trust infrastructure, in this case derived from God. Encompassed by this trust infrastructure is then found a policy infrastructure, in this case based on the divinely granted rights of man. Continuing down the path that we’ve started, Computer Theology then is a book about trust, specifically encompassing the manner in which trust is established and projected as the basis for adhering to policy. It is equally a book about policy, including its definition, implementation and application. Its ongoing theme is the development of a highly nuanced understanding of these rather commonly used concepts.

In its most basic guise, policy is the establishment of the rules of interactions. It can be simple; a door with a sign marked PULL for example. This illustrates the concept of an almost intuitive policy aimed at establishing the rules of interaction between a person and a door. Pull on the door and it will open; at least, that’s the promise of the sign. Push on the door and it remains closed. So, how is this policy implemented? Well, the door is constructed such that the hinges allow it to open in only one direction, so the implementation of the policy is built into the door. What’s the consequence for the application of this policy? If one adheres to the policy then the door opens; if not, the door stays closed. Not exactly rocket science, but if you run full tilt into a door marked PULL rather than PUSH, it’s likely to hurt no matter how smart you are.

With only a bit of extrapolation, policy can become significantly more complex. Consider that you’d like to visit a friend in her apartment on the upper east side of New York City. The street level front door of her restricted apartment building might display a sign beside an intercom transceiver that states the simple instruction, “Call the apartment you are visiting for admittance.” When contacted through the intercom, your friend in her apartment presses a button to disable the front door lock; the door lock buzzes, thus letting you know when to pull the door. This policy for getting through a door now encompasses a protocol for the conduct of the interaction.

A protocol is a method comprised of a series of well-defined steps. Through this method we can implement policy. Consider the following statement of policy, one of the first rules that we teach our children: “Never talk to strangers!” This imperative forms a rather succinct admonition that belies a potentially complex set of steps, in other words a protocol that we want children to perform as they engage in conversation with another person. First, we need for the child to recognize the start of the conversation. An infant will communicate with those around it, but it speaks when it wants to speak, such as when it’s hungry. It listens when it wants to listen, such as when it’s bored and wants to be entertained. The concept of a formal conversation, with a beginning, middle and end has yet to be learned. So, we seek to teach the toddler to develop the process in steps, and the first step is to recognize the start. At the start of a conversation, it is important to consider who is being spoken to or listened to. Part of the start is to ascertain whether

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