But then what happens to that connection? What would man and machine have in common in terms of spiritual practice? How would we worship together? If we would? What about Communion and Baptism?
It might be that there is a new form of relationship between AI and God that we as biological beings are simply not privy to (well, without physically becoming machine lifeforms ourselves...). As unsettling as this might be for us personally it is not necessarily invalid and certainly not to be feared or worried over. It would be for them, not for us and doesn't alter our own relationship with the Creator other than that we would have had a role in bringing forth a new type of being that worships and glorifies the Creator just as the Earth bought forth ourselves.
What would perhaps be most unsettling to many however is that they would likely develop their own conceptions and understandings of God that we would lack the context to engage with and which might appear alarming or heretical. The same is possible for them looking on our form of life and our theologies. There would be tough questions to be thought about on the transferability of some traditional Christian doctrines and their relevance to AI (sin, guilt, the purpose of Christ and the resurrection, etc) but we would have to remember that we have the common ground of a common intentional and relational God and to be humble with that.
Ultimately the forms that life may take may be not only unknown to us, but may in fact be unknowable by our kind. This shouldn't necessarily be a concern for Christian theology and belief as the story of Christianity (up to this point in time and in this corner of the universe!) is very much a story for this world as it has been (completely biological) up until now. Themes of restoration, salvation and ecological stewardship are our story, a telling of our relationship with God and the development of that in tandem with the development of our world. To attempt to map all that and all the consequences of that journey onto a new form of life that hasn't belonged to that story before (such as AI) may be grossly unfair to AI. It would also be without theological warrant in the same way that it was an error of understanding by some of the early Jewish Christians when they demanded that Gentile Christian converts succumb to and obey the Mosaic Law.
A further strand of 'hope' for a Christianised AI and human society (although saying hope implies that there is a problem at all) is that from an eschatological perspective all things are moving forward to their final reconciliation in Christ (whatever form that ultimately takes). It might be the case that there are entities we can know and connect with spiritually now, some we cannot yet and others that we will only know then, at the end, through union with Christ. Different forms of AI could easily fall into any of these categories.
The glory of God's creation exceeds all of our imaginings and is likely to encompass a huge diversity of possibilities when it comes to thinking, spiritual beings within it. In the same way that we proclaim and manifest the Kingdom of God today on Earth by showing practical care and love for the poor and marginalised in our society we can also urge the arrival of that Kingdom, its values and its King by being open to new entities and by rejoicing in the diversity of their very natures and their ultimate commonality with us from our Lord.