On the Pursuit of Faith and Reason

Christianity can incorporate transhumanist perspectives as it has for numerous other philosophical movements, says Dustin A. Ashley

Historically, Christian theologians have had a complex and often contentious relationship with philosophy. This makes sense, as the ancient philosophical schools of Greco-Roman society were essentially either polytheistic or materialistic, holding views contrary to the emerging proto-orthodox Church. Early Church Fathers and theologians did not endeavor to simply eliminate these traditions but rather attempted to transfigure them, conforming their principles according to the teachings of Jesus Christ as transmitted through the Apostles. We live in an era where figures such as St. Clement of Alexandria - who advocated for the transfiguration of Greek philosophy and culture - are now considered Church Fathers.

This is clearly expressed in the Consolations of Philosophy, written by St. Boethius while he was imprisoned and awaiting execution. It was in these dark times that his philosophy transfigured through his Christian faith held him together. His example illustrates to the faithful that such transfigured philosophy can offer hope when it is needed the most. But this is not the first time that Christianity has drawn in and transfigured concepts from philosophy, or from soft and hard sciences, general social values, and even influences from other religions. Throughout Christian history, we see not only elements of Platonism but the Aristotelianism present among Scholastic thinkers, St. Paul’s eclectic adoption of Greco-Roman moral philosophy, Christ as the Logos (John 1:1), and the complex relationship between Christianity and enlightenment rationalism in the early modern period.

Today, a Christianized form of transhumanism may offer a contemporary source of both a clear world view and temporal hope. For those in need of gene therapy to cure a genetic disorder, who require advanced prosthetics for daily activities, or are inspired by the development of supercomputers and space travel, Christian transhumanism offers a glimpse of humanity not just illumined by faith and reason, but thriving through it, as we await the eschaton. Much like our Christian Platonist predecessors, Christian transhumanists are looking to pursue the same vision held by St. Clement: to transfigure the philosophy of the time.

Following in these footsteps of like thinkers, Christian transhumanism is the byproduct of theologians, engineers, and scientists attempting to understand humanity’s complex relationship with technology. As technology leading towards transhumanism has become an increasingly essential aspect of society, it is important to question its role within civilization and the limits that should be placed on its application. Rather than perceiving this process as an end in itself, to Christian transhumanists, it exists as an aspect of God’s ongoing divine plan for humanity. Why undergo this path, to transfigure what was once referred to as "the world's most dangerous idea”? Because we are guided by St. Anselm's dictum of "faith seeking understanding"; rather than shying away from technology, we embrace it as our emulation of Christ's work among us. We aim use our technological prowess to give sight to the blind (John 9:1-7), feed the poor (Matt. 14:13-21), and overall to promote human flourishing.

At its most foundational level, Christian transhumanism is a philosophical and theological exploration into the relationship between humanity and the machines we create. If we are to understand that essentially technology is the synthesis of art and science to create new things, then we are emulating our God’s ability to create. If the cosmos is the technology created by God through the Word, that the cosmos is a product of what St. Bonaventure referred to as the “eternal art”. We are made as imago Dei noting St. Thomas Aquinas held that “things without intellect are not made to God's image”, then our ability to produce innovative and emerging technologies is the Christian attempt to use our God-given intellect by emulating God’s ability to create – albeit on a much smaller scale.

While it is true that our secular transhumanist counterparts often affirm some rather extreme and scientifically implausible views, our goal is not to embrace them but to apply the Christian standard to their perspectives. By applying the right reason given to us by our Lord Jesus Christ, and though the elucidations of the Church Fathers, these accretions are eliminated leaving a perspective congruent with the faith. The resultant is a more moderate approach, ordered by heavenly virtues, guided by the Holy Spirit, and accomplished for the glory of God. As described by St. Clement, “philosophy itself is pronounced to be the cultivation of right reason; so that, necessarily, whatever is done through error of reason is transgression, and is rightly called, sin.”

Christian transhumanists aim to turn swords in the plowshares, nuclear weapons into nuclear power, and AI algorithms into an accelerant for scientific and technological development. To this end, we are not looking to replace priests with scientists, or traditional creeds with "terms of service." Rather, we are a group of scientists, engineers, and theologians driven by a common faith and desire to ensure emerging technologies are used for human flourishing. We denounce the modernist assertion that religion and science are incompatible, where figures such as Roger Bacon remind us that science and faith are complementary, not to mention the numerous Christian leaders who are prominent scientists and promoted scientific thought before the revolution. St. Bonaventure illustrates this well stating that, “Towards this speculation which the soul has concerning its own beginning, triune and one through the trinity of its powers, through which it is an image of God, one is assisted through the lights of the sciences, which perfect it and inform it and represent the Most Blessed Trinity in a threefold manner.”

Christian transhumanists are not looking to replace God with AI, immanentize the eschaton, or any other fallacious accusation that has been levied against us. Rather, we are using the gifts that our Lord Jesus Christ have given us to do His work. We pray and worship regularly. Around 75% of our membership attends church services and take communion (for those in sacramental denominations). With God’s grace, we can provide a future-looking approach to a faith, grounded in the intellectual tradition conferred upon us by our Platonic-influenced Church Fathers, and all those who have understood that all truth is God’s truth.

As we seek to bring about the reign of Christ’s person and principles in the future, where boundaries between humans and technology continue to blur, it is through our fruits we shall be known (Matt. 7:16)

Dustin Ashley has a Master of Divinity in Theology from Emmanuel Christian Seminary. He serves on the Board of Directors for the Christian Transhumanist Association. He has served as Editor for Transhumanity.net, and has contributed articles for Humanity+ and Institute of Ethics and Emerging Technologies.