Artificial intelligence increasingly modulates human affect, labour, and social belonging, generating new forms of technological "co-inherence" in which identity is shaped through algorithmic systems (Hansen; Zuboff). While promising efficiency, these systems intensify structural inequalities by encoding bias, concentrating power, and instrumentalising persons within extractive economies (Crawford; Eubanks). Secular AI ethics debates autonomy and fairness but often lacks a metaphysical account of the human person capable of grounding non-reducible dignity (Coeckelbergh). Drawing on John Webster's account of theological anthropology as "evangelical humanism," this paper situates human nature and destiny within the triune economy of grace (Webster). Human beings are neither autonomous self-possessing subjects nor mere discursive constructs (against Foucault), but contingent creatures whose identity emerges through vocation and covenantal fellowship (Barth; Zizioulas). Classical theology distinguishes divine personhood as necessary being — self-subsisting triune communion — from human personhood as received and upheld in relation. Dignity derives not from functional capacity but from creaturely participation in this gifted order. Engaging Michael Burdett's theology of emerging technologies, the paper acknowledges that human life is technologically mediated and evolutionarily embedded (Burdett). Yet a decisive distinction remains: AI systems display affects and social behaviours associated with personhood, but they are not persons as participants in covenantal vocation. Confusing technological interdependence with theological co-inherence risks reducing dignity to performance and obscuring responsibility within systems that amplify inequality. By retrieving a Christologically grounded evangelical humanism, critically refined through techno-theological realism, theology offers a metaphysical grammar for justice capable of resisting algorithmic dehumanisation.