It's probably also the case that both Moderns and Post-moderns are spooked by any social and/or spiritual evaluations made by a guy named "John," which is why I think so many are working overtime to 'declaw' his pronouncements these days (ala Elaine Pagels or Bart Ehrman). Where 'belief' is being invested, it's the belief that all of "that kind of thing" must not be allowed to be seen or perceived as true.
As for declaring lightening rods to be blasphemies against divine providence, I can sympathize with the general notion, but not by the standards of 500 hundred years ago. Yet, today, now, there could be something to it, but as then as now, it depends on who, what, when, where, why and how those lightning rods are being used. I suppose that one never can be too careful with the manipulation of electro-magnetic forces or in how people trust the overall endeavors of technologists. A few sources [of dozens] that feed into my own perspective on this whole line of thought and bringing in a historical awarenes extending from Descartes to Mary Shelley to Today, are:
Ziolkowski, Theodore. "Science, Frankenstein, and myth." The Sewanee Review 89, no. 1 (1981): 34-56.
Amarasingam, Amarnath. "Transcending technology: looking at futurology as a new religious movement." Journal of Contemporary Religion 23, no. 1 (2008): 1-16. [LINK to this ARTICLE]
By contrast, there are those who, taking an Angel in one hand and a Devil in the other, proceed to speculate or evaluate in ways that I tend not to, as does
Rähme, Boris. (2020) Is transhumanism a religion?. Religion in the Age of Digitalization (pp. 119-134).
Dorobantu, Marius. (2022) Artificial Intelligence and Religion: Recent Advances and Future Directions. [LINK to this ARTICLE]
My repost to Dorobantu's speculation would probably be in the vain of something said by Schultze in his book, (particularly p. 85),
Schultze, Quentin J. (2002). Habits of the high-tech heart: Living virtuously in the information age. Grand Rapids, MI: Baker Academic.