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Transhumanism and Transcendence: Christian Hope in an Age of Technological Enhancement
The timeless human desire to be more beautiful, intelligent, healthy, athletic, or young has given rise in our time to technologies of human enhancement. Athletes use drugs to increase their strength or stamina; cosmetic surgery is widely used to improve physical appearance; millions of men take drugs like Viagra to enhance sexual performance. And today researchers are exploring technologies such as cell regeneration and implantable devices that interact directly with the brain. Some condemn these developments as a new kind of cheating ― not just in sports but in life itself ― promising rewards without effort and depriving us most of all of what it means to be authentic human beings. "Transhumanists," on the other hand, reject what they see as a rationalizing of human limits, as if being human means being content forever with underachieving bodies and brains. To be human, they insist, is to be restless with possibilities, always eager to transcend biological limits.
As the debate grows in urgency, how should theology respond? Christian theologians recognize truth on both sides of the argument, pointing out how the yearnings of the transhumanists ― if not their technological methods ― find deep affinities in Christian belief. In this volume, Ronald Cole-Turner has joined seasoned scholars and younger, emerging voices together to bring fresh insight into the technologies that are already reshaping the future of Christian life and hope.
As the debate grows in urgency, how should theology respond? Christian theologians recognize truth on both sides of the argument, pointing out how the yearnings of the transhumanists ― if not their technological methods ― find deep affinities in Christian belief. In this volume, Ronald Cole-Turner has joined seasoned scholars and younger, emerging voices together to bring fresh insight into the technologies that are already reshaping the future of Christian life and hope.
208 pages, Paperback
First published December 1, 2011
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November 9, 2022
Cole-Turner, Ronald, editor, Transhumanism and transcendence: Christian hope in an age of technological enhancement, 2011 Georgetown University Press, USA, $36.00
Technological enhancements, both clinical and cosmetic, are accelerating fast and embedded in human experience. This volume explores how such advances shape transhumanist ideologies and offers Christian responses to this reality. In Chapter 1, which serves as an introduction, Cole-Turner states his intention to explore three key aspects of the debate around transhumanism and Christian belief: the role that theology might play informing the use of technologies of human enhancement, to articulate the challenge brought by technology and transhumanism to theology, and to explore some of the forces of human longing for transcendence that drive both theology and transhumanism. What follows is a collection of essays, articles and lectures from scholars representing a range of related disciplines and theology. These outline and explain an aspect of technological enhancement, offer a critique and suggest Christian theological responses to these advances.
Although not clearly split into sections the edition begins with a helpful outline of some of the historical antecedents of transhumanism. Burdett’s explanation of the contribution of Teilhard was particularly helpful. Likewise, the concluding argument in chapter 3 around death, transcendence and immortality was well stated.
The book continues to explore insights that theology might bring to some of the bioethical issues around technology and the transhumanist vision especially concerning human dignity and future hope. For example: Karen Lebacqz’s declaration in chapter 4 that we will stand face to face with God ‘fully-human not post-human’ is undeniably hopeful. Similarly, in chapter 5, Ted Peter’s dismissal of the transhumanist view of religion as Luddite and his conclusion that transhumanists are seeking adventos (a vision of the future that only God can do) but only have futurum (human trends and activity) to work with, was robust.
The collection ends with a section that suggests appropriate theological responses to the challenges posed by enhancement technology and transhumanist aspirations. Cole-Turner acknowledges differences of opinion between some contributors especially around eschatology but arguably these disagreements provide a helpful overview to the various responses of Christian thought; conversely, if read in isolation, these differences could give a false impression of the breadth of Christian hope being articulated within the book. For example, in chapter 9 Todd Daly argues strongly against the transhumanism pursuit of immortality based on his Barthian view of Jesus as The Real Man; while in chapter10 Michael Spezio offers a substantially more positive view based on his reading of Bonheoffer.
Cole-Turner concludes the book and helpfully highlights some shared themes and criticisms which emerge. He captures some of the key theological disagreements, which are less about doctrine and more about attitude: how far can humans be trusted to improve or enhance themselves? and the place of gratitude and creativity in the process. He ends with reflections on salvation and transformation in an age of technology with the bold assertion of the Christian hope that human renunciation (not enhancement) leads to God’s glorification of the species. He stops short of offering a suggestion as to where to ‘draw the line’ in terms of the application of technology or its place in the work of salvation.
Some authors were more accessible than others, both stylistically and in terms of academic density. But, be warned - you will learn new vocabularies and be introduced to disciplines from bioethics, neuroscience and nanotechnology, to Greek mythology and Star Trek! It could be argued the collection lacks a clear theological thread or developed argument: Christian theology is a broad church. However, Cole-Turner is not setting out to produce a systematic theology or detailed apologetic but to bring the challenges presented by transhumanism and its interface with Christian theology to the public domain for wider debate. In my opinion it is an academic read and each chapter deserves time and critical reflection.
Some chapters contain a section that specifically articulates a Christian theological response to transhumanist beliefs, values and interpretations of the issue raised or technology being explored. This is helpful, although most offer a fairly generalised apologetic and commonly appeal to standard texts and doctrines (e.g. creation narratives in Genesis, imago dei and The Holy City in Revelation). In chapter 6, The Hopeful Cyborg, Simon Garner presents a brief but more thoroughgoing defence of hybridity in Christian thought by additionally appealing to the Trinity, Incarnation, Kingdom of God, simul justus et peccator, matter and spirit and eternal citizenship. There is a general lack of attention to apocalyptic literature which perhaps contains helpful insights into the relationship between human beings, other created beings, the created order and technology, even in the chapters that explore eschatology. Thweatt-Bates hints at this in Chapter 7, where she mentions the transhumanist obsession with mechanism over mystery, neglect of health injustice and the detachment of human flourishing from our being creatures. Despite scholars starting from a variety of theological places and appealing to multiple sources, I felt there was a general ‘sameness’ about the Christian hope being expressed and that several doctrines, which could be helpfully applied, were under represented or developed: salvation was only really discussed in the latter part of the closing chapter, the sanctifying work of the Holy Spirit barely featured except with reference to ‘virtues’ and the role of the church (with the potentially helpful ‘body’ metaphor) seemingly ignored as an expression of Christian hope.
At the outset Cole-Turner says he hopes the book will add to the public debate around transhumanism and transcendence which it undoubtedly does. The issues raised are profound and need to be carefully and widely considered. I’m not sure it succeeds so well in clearly stating ‘Christian hope in an age of enhancement’ - not because it isn’t there or wasn’t well argued but because it often got lost in the detail and range of issues being explored. However, I consider the publication to be a good investment of time and money as an academic introduction to transhumanism, complex technologies and exploration of Christian theological responses to enhancements, many of which are considered matter of fact in developed societies.
Revd David Stedman, Spurgeon’s College, London
Technological enhancements, both clinical and cosmetic, are accelerating fast and embedded in human experience. This volume explores how such advances shape transhumanist ideologies and offers Christian responses to this reality. In Chapter 1, which serves as an introduction, Cole-Turner states his intention to explore three key aspects of the debate around transhumanism and Christian belief: the role that theology might play informing the use of technologies of human enhancement, to articulate the challenge brought by technology and transhumanism to theology, and to explore some of the forces of human longing for transcendence that drive both theology and transhumanism. What follows is a collection of essays, articles and lectures from scholars representing a range of related disciplines and theology. These outline and explain an aspect of technological enhancement, offer a critique and suggest Christian theological responses to these advances.
Although not clearly split into sections the edition begins with a helpful outline of some of the historical antecedents of transhumanism. Burdett’s explanation of the contribution of Teilhard was particularly helpful. Likewise, the concluding argument in chapter 3 around death, transcendence and immortality was well stated.
The book continues to explore insights that theology might bring to some of the bioethical issues around technology and the transhumanist vision especially concerning human dignity and future hope. For example: Karen Lebacqz’s declaration in chapter 4 that we will stand face to face with God ‘fully-human not post-human’ is undeniably hopeful. Similarly, in chapter 5, Ted Peter’s dismissal of the transhumanist view of religion as Luddite and his conclusion that transhumanists are seeking adventos (a vision of the future that only God can do) but only have futurum (human trends and activity) to work with, was robust.
The collection ends with a section that suggests appropriate theological responses to the challenges posed by enhancement technology and transhumanist aspirations. Cole-Turner acknowledges differences of opinion between some contributors especially around eschatology but arguably these disagreements provide a helpful overview to the various responses of Christian thought; conversely, if read in isolation, these differences could give a false impression of the breadth of Christian hope being articulated within the book. For example, in chapter 9 Todd Daly argues strongly against the transhumanism pursuit of immortality based on his Barthian view of Jesus as The Real Man; while in chapter10 Michael Spezio offers a substantially more positive view based on his reading of Bonheoffer.
Cole-Turner concludes the book and helpfully highlights some shared themes and criticisms which emerge. He captures some of the key theological disagreements, which are less about doctrine and more about attitude: how far can humans be trusted to improve or enhance themselves? and the place of gratitude and creativity in the process. He ends with reflections on salvation and transformation in an age of technology with the bold assertion of the Christian hope that human renunciation (not enhancement) leads to God’s glorification of the species. He stops short of offering a suggestion as to where to ‘draw the line’ in terms of the application of technology or its place in the work of salvation.
Some authors were more accessible than others, both stylistically and in terms of academic density. But, be warned - you will learn new vocabularies and be introduced to disciplines from bioethics, neuroscience and nanotechnology, to Greek mythology and Star Trek! It could be argued the collection lacks a clear theological thread or developed argument: Christian theology is a broad church. However, Cole-Turner is not setting out to produce a systematic theology or detailed apologetic but to bring the challenges presented by transhumanism and its interface with Christian theology to the public domain for wider debate. In my opinion it is an academic read and each chapter deserves time and critical reflection.
Some chapters contain a section that specifically articulates a Christian theological response to transhumanist beliefs, values and interpretations of the issue raised or technology being explored. This is helpful, although most offer a fairly generalised apologetic and commonly appeal to standard texts and doctrines (e.g. creation narratives in Genesis, imago dei and The Holy City in Revelation). In chapter 6, The Hopeful Cyborg, Simon Garner presents a brief but more thoroughgoing defence of hybridity in Christian thought by additionally appealing to the Trinity, Incarnation, Kingdom of God, simul justus et peccator, matter and spirit and eternal citizenship. There is a general lack of attention to apocalyptic literature which perhaps contains helpful insights into the relationship between human beings, other created beings, the created order and technology, even in the chapters that explore eschatology. Thweatt-Bates hints at this in Chapter 7, where she mentions the transhumanist obsession with mechanism over mystery, neglect of health injustice and the detachment of human flourishing from our being creatures. Despite scholars starting from a variety of theological places and appealing to multiple sources, I felt there was a general ‘sameness’ about the Christian hope being expressed and that several doctrines, which could be helpfully applied, were under represented or developed: salvation was only really discussed in the latter part of the closing chapter, the sanctifying work of the Holy Spirit barely featured except with reference to ‘virtues’ and the role of the church (with the potentially helpful ‘body’ metaphor) seemingly ignored as an expression of Christian hope.
At the outset Cole-Turner says he hopes the book will add to the public debate around transhumanism and transcendence which it undoubtedly does. The issues raised are profound and need to be carefully and widely considered. I’m not sure it succeeds so well in clearly stating ‘Christian hope in an age of enhancement’ - not because it isn’t there or wasn’t well argued but because it often got lost in the detail and range of issues being explored. However, I consider the publication to be a good investment of time and money as an academic introduction to transhumanism, complex technologies and exploration of Christian theological responses to enhancements, many of which are considered matter of fact in developed societies.
Revd David Stedman, Spurgeon’s College, London
December 12, 2012
Introducing Transhumanism and Transcendence, Ronald Cole-Turner makes observes “Theology in particular is being challenged by transhumanism to address questions that are too easily set aside.”[15] Beginning to form and answer such questions, Michael S. Burdett describes three Christians in transhumanist thought—Francis Bacon, N.F. Federov, and Pierre Teilhard de Chardin. David Grumett digs deeper into Teilhard de Chardin, comparing and contrasting his views with those of Ray Kurzweil, Nick Bostrom, Thomas Aquinas, and the Apostle Paul.
Karen Labacqz examines the clash between the Leon Kass and the President’s Council on Bioethics and Bostrom, noting common ground: “enhancement can threaten dignity” and “the true essence of human dignity lies in accepting some limits.”[59] Confessing that she is not a biblical scholar, Labacqz hesitates to say whether or not the Book of Revelation upholds their view. Nevertheless, she “boldly” suggests that dignity does not lie in “restraint, modesty, and such.” Understanding that “We may be made in the ‘image’ of God (Gen 1:26–27), but this does not mean that we are God,”[58] she still asserts “Anything that ‘improves’ our life and makes it ‘fuller’ may be countenanced,” an amazingly broad invitation to rationalize all sorts of evil.
Ted Peters reins in such naïveté. After analyzing transhumanism and demonstrating the reality of sin by noting the intentional destructiveness of computer viruses,[80] he concludes:
"But I would like to point out that there is no warrant for believing that all our human problems will be solved by transhumanist technology. There is no warrant for thinking that the currently selfish human race will be able to transform itself into an altruistic or benevolent one. There is no warrant for thinking that we human beings with our history of economic injustice and ecologically unhealthy habits are willing or able, on our own, to eliminate poverty and protect the ecosphere. No amount of increased intelligence will redeem us from what the theologians call sin."[82]
Stephen Garner, J. Jeanine Thweatt-Bates, and Celia Deane-Drummond cover related issues in their contributions to Transhumanism and Transcendence. Garner notes that “transhumanism claims to offer the hope of a better world,” yet its cyborg metaphor inspires “narratives of apprehension.”[88] Hope rests in Jesus Christ, “the ultimate cyborg, representing the breaking of boundaries in the fusion of the divine and human.”[94] Thweatt-Bates extends this to consider feminist and queer theology, which may hint at answers to mind-body dualism. Finally, Deane-Drummond analyzes Nick Bostrom’s thoughts on transhumanism, comparing them to Augustine’s focus on reason as what “distances humanity from other animals.”[120] She concludes that disembodied transhumanism “fails to provide an adequate account of human flourishing.”[125] Along the way, she gives an excellent critique of Bostrom’s technological determinism.
In the tenth essay of Transhumanism and Transcendence, Brent Waters notes that “transhumanists draw their core beliefs and convictions often unwittingly from what Christians would regard as heretical sources.”[164] They are contemptuous of biology: “The DNA that natural selection haphazardly concocted.”[166] Salvation is for “the autonomous individual,” characterized by Max More’s “Optima Persona” or Nietzsche’s Übermensch.[169] Waters views transhumanism as “an idolatrous religion proffering a counterfeit salvation;”[173] it is merely resurrected heresies.[171]
Todd T.W. Daly concurs, concluding that “the Incarnation bespeaks the goodness of embodiment, as we work toward that future where we will behold God in his glory—not as disembodied souls or uploaded minds—but as living, embodied beings who will continue to image the One who eternally bears the bodily scars that lead to eternal life.”[140]
Michael L. Spezio demurs, rejecting “unhelpful” labels of transhumanism.[150] Instead, he invokes the “religionless Christianity” of Dietrich Bonhoeffer[152-153] to engage with a “mature humanity” that is “secure, contented, and happy.”[148] In doing so, he seems to elevate scientific knowledge and rationality above Christian dogma. Nevertheless, Spezio argues against diminishment of “the emotional life” as part of the transhumanist project because it “makes relationality possible.”[156]
Gerald McKenny too criticizes Fukuyama, Kass, and others, but for a different reason. Such “humanistic naturalists” hold that “’humanity as it is’ is an objective good that demands our respect.” Their internal transcendence is achieved “in and through our natural limitations.”[179] McKenny contrasts this with external transcendence that seeks “a life that is free of vulnerability, neediness, and other conditions of finitude.”[180] This aspiration is shared by transhumanism and Christianity. But that is where agreement ends. “Transhumanism separates the good from human nature,” but Christianity holds that human nature, including embodiment, is elevated by “the gift of divine grace.”[185]
Ronald Cole-Turner concludes Transhumanism and Transcendence by summarizing the contributors’ agreements (i.e. belief in human evolution) and differences, which are especially relevant to my study goals. He contrasts the self-centeredness of transhumanism with Christian salvation, which “is expressly not the fulfillment of our desires for ourselves. It is the replacement of our desire for the self with a desire for God.”[179] Even so, Christianity does not reject technology, which results from synergy between man and the Holy Spirit.[201-202]
Karen Labacqz examines the clash between the Leon Kass and the President’s Council on Bioethics and Bostrom, noting common ground: “enhancement can threaten dignity” and “the true essence of human dignity lies in accepting some limits.”[59] Confessing that she is not a biblical scholar, Labacqz hesitates to say whether or not the Book of Revelation upholds their view. Nevertheless, she “boldly” suggests that dignity does not lie in “restraint, modesty, and such.” Understanding that “We may be made in the ‘image’ of God (Gen 1:26–27), but this does not mean that we are God,”[58] she still asserts “Anything that ‘improves’ our life and makes it ‘fuller’ may be countenanced,” an amazingly broad invitation to rationalize all sorts of evil.
Ted Peters reins in such naïveté. After analyzing transhumanism and demonstrating the reality of sin by noting the intentional destructiveness of computer viruses,[80] he concludes:
"But I would like to point out that there is no warrant for believing that all our human problems will be solved by transhumanist technology. There is no warrant for thinking that the currently selfish human race will be able to transform itself into an altruistic or benevolent one. There is no warrant for thinking that we human beings with our history of economic injustice and ecologically unhealthy habits are willing or able, on our own, to eliminate poverty and protect the ecosphere. No amount of increased intelligence will redeem us from what the theologians call sin."[82]
Stephen Garner, J. Jeanine Thweatt-Bates, and Celia Deane-Drummond cover related issues in their contributions to Transhumanism and Transcendence. Garner notes that “transhumanism claims to offer the hope of a better world,” yet its cyborg metaphor inspires “narratives of apprehension.”[88] Hope rests in Jesus Christ, “the ultimate cyborg, representing the breaking of boundaries in the fusion of the divine and human.”[94] Thweatt-Bates extends this to consider feminist and queer theology, which may hint at answers to mind-body dualism. Finally, Deane-Drummond analyzes Nick Bostrom’s thoughts on transhumanism, comparing them to Augustine’s focus on reason as what “distances humanity from other animals.”[120] She concludes that disembodied transhumanism “fails to provide an adequate account of human flourishing.”[125] Along the way, she gives an excellent critique of Bostrom’s technological determinism.
In the tenth essay of Transhumanism and Transcendence, Brent Waters notes that “transhumanists draw their core beliefs and convictions often unwittingly from what Christians would regard as heretical sources.”[164] They are contemptuous of biology: “The DNA that natural selection haphazardly concocted.”[166] Salvation is for “the autonomous individual,” characterized by Max More’s “Optima Persona” or Nietzsche’s Übermensch.[169] Waters views transhumanism as “an idolatrous religion proffering a counterfeit salvation;”[173] it is merely resurrected heresies.[171]
Todd T.W. Daly concurs, concluding that “the Incarnation bespeaks the goodness of embodiment, as we work toward that future where we will behold God in his glory—not as disembodied souls or uploaded minds—but as living, embodied beings who will continue to image the One who eternally bears the bodily scars that lead to eternal life.”[140]
Michael L. Spezio demurs, rejecting “unhelpful” labels of transhumanism.[150] Instead, he invokes the “religionless Christianity” of Dietrich Bonhoeffer[152-153] to engage with a “mature humanity” that is “secure, contented, and happy.”[148] In doing so, he seems to elevate scientific knowledge and rationality above Christian dogma. Nevertheless, Spezio argues against diminishment of “the emotional life” as part of the transhumanist project because it “makes relationality possible.”[156]
Gerald McKenny too criticizes Fukuyama, Kass, and others, but for a different reason. Such “humanistic naturalists” hold that “’humanity as it is’ is an objective good that demands our respect.” Their internal transcendence is achieved “in and through our natural limitations.”[179] McKenny contrasts this with external transcendence that seeks “a life that is free of vulnerability, neediness, and other conditions of finitude.”[180] This aspiration is shared by transhumanism and Christianity. But that is where agreement ends. “Transhumanism separates the good from human nature,” but Christianity holds that human nature, including embodiment, is elevated by “the gift of divine grace.”[185]
Ronald Cole-Turner concludes Transhumanism and Transcendence by summarizing the contributors’ agreements (i.e. belief in human evolution) and differences, which are especially relevant to my study goals. He contrasts the self-centeredness of transhumanism with Christian salvation, which “is expressly not the fulfillment of our desires for ourselves. It is the replacement of our desire for the self with a desire for God.”[179] Even so, Christianity does not reject technology, which results from synergy between man and the Holy Spirit.[201-202]
December 1, 2020
Transhumanism & Transcendence is an excellent survey of theological responses to transhumanism, bringing in voices both skeptical and affirming while maintaining a Christian vision. Lebacqz, Peters, and McKenny offer some of the best chapters.
March 30, 2012
This is a great book for entering into the theological reflection on transhumanism. Though the authors of the essays are interacting and reacting against other literature, it will not be difficult to follow their arguments.
Displaying 1 - 4 of 4 reviews