Eschatological Ethics of Superintelligent Design: A Christian View

of the Theological and Moral Implications of Transhumanism

Paul A. Golata

Parallel Session 6

April 01, 2017, 13:10–13:50

Annual Meeting of the Southwest Region

Evangelical Theological Society (ETS) 2017

Progressive Covenantalism & Progressive Dispensationalism

March 31–April 01, 2017

Southwestern Baptist Theological Seminary, Fort Worth, TX

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Eschatological Ethics of Superintelligent Design: A Christian View

of the Theological and Moral implications of Transhumanism

It will be argued that Transhumanism’s eschatological claims of the possibility of

eliminating biological death are theologically and ethically flawed in view of the superintelligent

design revealed to humanity through special revelation.

Julian Huxley (1887–1975), evolutionary biologist, eugenicist, and humanist, was the

first to propose that the increase in technology will lead to a new understanding of mankind, a

concept he called transhumanism.1 The advent of the semiconductor electronics demonstrated

that this technology scaled very quickly.2 Building upon the rise of the digital and computer age

the modern Transhumanism movement came into view as futurists made observations that the

rate of technological progress is accelerating exponentially.3 It is a transhumanism belief that

1 “The human species can, if it wishes, transcend itself —not just sporadically, an

individual here in one way, an individual there in another way, but in its entirety, as humanity.

We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but

transcending himself, by realizing new possibilities of and for his human nature. “I believe in

transhumanism”: once there are enough people who can truly say that, the human species will be

on the threshold of a new kind of existence, as different from ours as ours is from that of Peking

man. It will at last be consciously fulfilling its real destiny.” Julian Sorrell Huxley, New Bottles

for New Wine: Essays (New York, NY: Harper & Brothers Publishing, 1957). Refer to Luke

5:33–39 for the biblical story to which this title has reference.

2 Moore’s Law observes that the transistor count doubles every two years on an

integrated circuit chip (IC) while performance increases by a factor of two every eighteen

months. Gordon Earle Moore, “Cramming More Components onto Integrated Circuits,”

Electronics 38, no. 8 (1965): 114–117.

3 Transhumanism (H+) “is an international cultural and intellectual movement with an

eventual goal of fundamentally transforming the human condition by developing and making

widely available technologies to greatly enhance human intellectual, physical, and psychological

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technological progress can be harnessed and channeled to overthrow present human biological

limitations that have been imposed upon humanity by naturalistic evolution. The technological

enhancement of human biology through natural and artificial manipulation is viewed as

something mankind must actively pursue. Passionate about reducing physical suffering,

transcending limitations, and even solving the problem of biological death, transhumanists may

become more concerned about achieving these ends than about the means employed to realize

them. Making a bold eschatological claim, transhumanism maintains that mankind’s high level

of intelligence—his science, technology, and unsuperstitious reason—will enable him to realize

this dream of human immortality. Rejecting the God of the Bible, transhumanism places its faith

in science to fulfill their eschatological vision, an extropian utopia of tomorrow, a state in which

humans always are feeling better and are always intelligent.

The Bible provides a different eschatological viewpoint for humanity.4 It maintains that

man has been created by a Creator. Human nature is presently afflicted with sin and is fallen.

Jesus Christ, the Son of God, fully-God and fully-man, came with the purpose to reconcile and

redeem humanity. The action of Jesus Christ at the cross, impacted not only humanity but the

entire cosmos. Christian eschatology relies on what Jesus Christ has done in the past but also

looks forward to his future return and the consummation of the cosmos. In contrast to

capacities.” Adam Ford, “What Is Transhumanism? – the 3 Supers,” James J. Hughes,

http://ieet.org/index.php/IEET/more/pearce20140916. Such a philosophical system and this

particular worship of what man has created have far reaching effects into the ethics of society

and culture.

4 Christians are to take and hold as their authoritative objective standard the nature and

will of the triune God as revealed in His revealed Word (Scripture). This personal disclosure of

God’s very nature and actions is the ultimate source of all truth for mankind because it is the

story and revelation of the TRUTH, Jesus Christ.

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Transhumanism, the Christian worldview provides the proper framework from which one should

understand the issues of human intelligence, suffering, pain, biological death, and immortality.

Transhumanism

What happens when man plays God (Gen 1:26–27; 2:20)?5 Evolutionary naturalism’s

reduction of mankind to machines has served as an invitation for us to experiment and tinker

with ourselves with no responsibility to anything beyond the self and society. Transhumanism

believes that technology should be employed to change the human machine and enhance human

biological capacities.6 Transhumanist Max More (1964–) expresses the view that transhumanism

.adam: man, mankind. In Genesis 2:20 the first man, Adam אדם 5

6 For more information on Transhumanism see the following: Nick Bostrom, “A History

of Transhumanist Thought.”; Ted Chu, Human Purpose and Transhuman Potential: A Cosmic

Vision of Our Future Evolution (San Rafael, CA: Origin Press, 2014); Ronald Cole-Turner, ed.

Transhumanism and Transcendence: Christian Hope in an Age of Technological Advancement

(Washington, DC: Georgetown University Press, 2011); Celia Deane-Drummond and Peter

Manley Scott, eds., Future Perfect?: God, Medicine and Human Identity (New York, NY: T & T

Clark International, 2006); DeBaets, “Enhancement for All? A Feminist Ethical Analysis of the

Discourses and Practices of Democratic Transhumanism.”; “Rapture of the Geeks:

Singularitarianism, Feminism, and the Yearning for Transcendence,” Religion and

Transhumanism: The Unknown Future of Human Enhancement (2014); Stephen Robert Garner,

“Transhumanism and the Imago Dei: Narratives of Apprehension and Hope” (University of

Auckland, 2006); Zoltan Gyurko Istvan, The Transhumanist Wager (Reno, NV: Futurity Imagine

Media LLC, 2013); Mercer; Calvin R. Mercer and Derek F. Maher, eds., Transhumanism and the

Body: The World Religions Speak, Palgrave Studies in the Future of Humanity and Its

Successors (New York, NY: Palgrave Macmillan, 2014); Max More, “The Overhuman in the

Transhuman,” Journal of Evolution and Technology 21, no. 1 (2010); Max More and Natasha

Vita-More, eds., The Transhumanist Reader: Classical and Contemporary Essays on the

Science, Technology, and Philosophy of the Human Future (Chichester, West Sussex, United

Kingdom: Wiley-Blackwell, 2013); Cris D. Putnam, “The Doctrine of Man: A Critique of

Christian Transhumanism,” in International Society of Christian Apologetics, 6th Annual

Conference (Raleigh, NC2011); Martine Aliana Rothblatt, From Transgender to Transhuman: A

Manifesto on the Freedom of Form (New York, NY: Princeton Architectural Press, 2011),

Virtually Human: The Promise—and the Peril—of Digital Immortality (New York, NY: St.

Martin’s Press, 2014); Charles T. Rubin, Eclipse of Man: Human Extinction and the Meaning of

Progress. New Atlantis Books (New York, NY: Encounter Books, 2014; Anders Sandberg,

“Transhumanism and the Meaning of Life,” in Religion and Transhumanism: The Unknown

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is philosophically based upon the acceptance of meliorism—the belief that the world can be

made better by human effort.

Transhumanism reflects the Enlightenment commitment to meliorism and rejects all

forms of apologism – the view that it is wrong for humans to attempt to alter the

conditions of life for the better. Nothing about this implies that the goal is to reach a final,

perfect state. The contrary view is made explicit in the transhumanist concept of extropy

– a process of perpetual progress, not a static state. Further, one of the Principles of

Extropy is Perpetual Progress. This states that transhumanists “seek continual

improvement in ourselves, our cultures, and our environments. We seek to improve

ourselves physically, intellectually, and psychologically. We value the perpetual pursuit

of knowledge and understanding.7

Transhumanists’ ontological understanding of the world fits well with futurist Ray

Kurzweil’s (1948–) claim that the “process of evolutionary complexification toward evermore

complex structures, forms, and operations.”8 It views humanity as psychologically “imbued with

the innate Will-to-Evolve (WTE) which provides an instinctive drive to expand capabilities in

Future of Human Enhancement (Santa Barbara, CA: Praeger, an imprint of ABC-CLIO, LLC,

2015); Schneider; R. U. Sirius and Jay Cornell, Transcendence: The Disinformation

Encyclopedia of Transhumanism and the Singularity (San Francisco, CA: Disinformation Books,

2015); Stefan Lorenz Sorgner, “Nietzsche, the Overhuman, and Transhumanism,” Journal of

Evolution and Technology 20, no. 1 (2009); Phillip M. Thompson, Returning to Reality: Thomas

Merton's Wisdom for a Technological World (Eugene, OR: Cascade Books, 2012). Jennifer

Jeanine Thweatt-Bates, “The Cyborg Christ: Theological Anthropology, Christology, and the

Posthuman” (Ph.D., Princeton Theological Seminary, 2010); Hava Tirosh-Samuelson and

Kenneth L. Mossman, Building Better Humans?: Refocusing the Debate on Transhumanism, ed.

Stefan Lorenz Sorgner, Beyond Humanism: Trans- and Posthumanism (Frankfurt am Main:

Peter Lang, 2012); Simon Young, Designer Evolution: A Transhumanist Manifesto (Amherst,

NY: Prometheus Books, 2006).

7 Max More, “The Philosophy of Transhumanism,” in The Transhumanist Reader:

Classical and Contemporary Essays on the Science, Technology, and Philosophy of the Human

Future, ed. Max More and Natasha Vita-More (Chichester, West Sussex, United Kingdom:

Wiley-Blackwell, 2013), 14.

8 Young, 19.

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pursuit of ever-increasing survivability and well-being.”9 They believe that the best way to live

ethically is that humanity should be able to reach this consensus

We seek to foster its innate WTE, by continually striving to expand our abilities

throughout life. By acting in harmony with the essential nature of the evolutionary

process-complexification-humans may discover a new sense of purpose, direction, and

meaning to life and come to feel ourselves at home in the world once more.10

Transhumanists believe that nature is deemed to be man’s “designer” and it did it through non-

intelligent processes. Max More is clear when he declares, “Transhumanism doesn’t find the

biological human body disgusting or frightening. It does find it to be a marvelous, yet flawed

piece of engineering. It could hardly be otherwise, given that it was designed by a blind

watchmaker, as Richard Dawkins (1941–) put it.”11 More goes on to explain that

True transhumanism does seek to enable each of us to alter and improve (by our own

standards) the human body and champions morphological freedom. Rather than denying

the body, transhumanists typically want to choose its form and be able to inhabit different

bodies, including virtual bodies.12

Martine Rothblatt (1954–), creator of Sirius Satellite Radio (SIRI), agrees with this

conception that humans should be free to morph into what they want to be.13 Rothblatt married a

woman named Bina Aspen in 1982 and has since gone on to create the Breakthrough Intelligence

via Neural Architecture 48 (BINA48), a social robot modeled on the physical features of Bina

9 Ibid.

10 Ibid.

11 More, “The Philosophy of Transhumanism,” 15.

12 Ibid.

13 Rothblatt, From Transgender to Transhuman: A Manifesto on the Freedom of Form.

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Aspen.14 Author Simon Young, writing on transhumanism, states that the “…chief task of

twenty-first century philosophy is the unification of science and ethics where good is seen as

sensible self-interest and bad is seen as stupid selfishness.”15 Closely related to transhumanism is

extropianism, which is a derivation of transhumanism with slight adjustments made to serve the

vision of direction into the future. Max More has written the defining principles of this

philosophy.16 Others have developed this philosophy and worldview and expressed it in five key

14 “Bina48 is one of the world’s most advanced social robots based on a composite of

information from several people including Bina Aspen, co-founder of the Terasem Movement.

She was created using video interview transcripts, laser scanning life mask technology, face

recognition, artificial intelligence and voice recognition technologies. As an “ambassador” for

the LifeNaut project, Bina48 is designed to be a social robot that can interact based on

information, memories, values, and beliefs collected about an actual person. As such, Bina48 is

an early demonstration of the Terasem Hypothesis, which states: A conscious analog of a person

may be created by combining sufficiently detailed data about the person (a mindfile) using future

consciousness software (mindware). See more at: “Bina48 Social Robot with Lifenaut.Com,”

Terasem Movement Foundation, https://www.lifenaut.com/bina48/#sthash.rG8WngJ8.dpuf.

15 Simon Young, Designer Evolution: A Transhumanist Manifesto (Amherst, NY:

Prometheus Books, 2006), 31, 34.

16 “The Principles of Extropy in Brief: (1) Perpetual Progress: Extropy means seeking

more intelligence, wisdom, and effectiveness, an open-ended lifespan, and the removal of

political, cultural, biological, and psychological limits to continuing development. Perpetually

overcoming constraints on our progress and possibilities as individuals, as organizations, and as

a species. Growing in healthy directions without bound. (2) Self-Transformation: Extropy means

affirming continual ethical, intellectual, and physical self-improvement, through critical and

creative thinking, perpetual learning, personal responsibility, proactivity, and experimentation.

Using technology — in the widest sense to seek physiological and neurological augmentation

along with emotional and psychological refinement. (3) Practical Optimism: Extropy means

fueling action with positive expectations – individuals and organizations being tirelessly

proactive. Adopting a rational, action-based optimism or “pro-action”, in place of both blind

faith and stagnant pessimism. (4) Intelligent Technology: Extropy means designing and

managing technologies not as ends in themselves but as effective means for improving life.

Applying science and technology creatively and courageously to transcend “natural” but

harmful, confining qualities derived from our biological heritage, culture, and environment. (5)

Open Society - information and democracy: Extropy means supporting social orders that foster

freedom of communication, freedom of action, experimentation, innovation, questioning, and

learning. Opposing authoritarian social control and unnecessary hierarchy and favoring the rule

of law and decentralization of power and responsibility. Preferring bargaining over battling,

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themes: (1) Endless eXtension, (2) Transcending Restriction, (3) Overcoming Property, (4)

Intelligence, and (5) Smart Machines.17 The Extropist Manifesto when discussing intelligence

claims:

Extropy is the opposite of entropy; it is the inverse of chaos and lethargy. In a way, it is

the only exception to the Second Law of Thermodynamics. Extropy is intelligence,

creativity, order, critical thinking, ingenuity and boundless energy. The most valuable

material in the universe is information and the imagination to do something with it; with

these two qualities there is truly no limit to what can be accomplished.18

Is intelligent technology able to transcend and provide purpose and meaning?

Transhumanists believe so.19 Human flourishing as the telos (end, goal) is replaced with

exchange over extortion, and communication over compulsion. Openness to improvement rather

than a static utopia. Extropia (“ever-receding stretch goals for society”) over utopia (“no place”).

(6) Self-Direction: Extropy means valuing independent thinking, individual freedom, personal

responsibility, self-direction, self-respect, and a parallel respect for others. (7) Rational Thinking:

Extropy means favoring reason over blind faith and questioning over dogma. It means

understanding, experimenting, learning, challenging, and innovating rather than clinging to

beliefs.” Max More, “Principles of Extropy, Version 3.11,” (2003).

17 “(1) Endless eXtension: Extropists seek perpetual growth and progress in all aspects of

human endeavor. (2) Transcending Restrictions – Since they are ultimately inspired by growth,

progress and continual development, extropists wish to abolish all restrictions imposed by

religion, protectionism, segregation, racism, bigotry, sexism, ageism, and any of the other

archaic fears and hatreds that continue to limit us today. (3) Overcoming Property: We wish to

reform archaic, outdated human laws that govern possession by improving and/or annihilating

terms such as ownership, copyright, patent, money and property. (4) Intelligence: Extropy is the

opposite of entropy; it is the inverse of chaos and lethargy. In a way, it is the only exception to

the Second Law of Thermodynamics. (5) Smart Machines: A primary goal of Extropism is the

attainment of Friendly Artificial Intelligence.” “The Extropist Manifesto,”

http://extropism.tumblr.com/post/393563122/the-extropist-manifesto.

18 Ibid.

19 “Intelligent Technology: Extropy entails strongly affirming the value of science and

technology. It means using practical methods to advance the goals of expanded intelligence,

superior physical abilities, psychological refinement, social advance, and indefinite life spans. It

means preferring science to mysticism, and technology to prayer. Science and technology are

indispensable means to the achievement of our most noble values, ideals, and visions and to

humanity’s further evolution. We have a responsibility to foster these disciplined forms of

intelligence, and to direct them toward eradicating the barriers to the unfolding of extropy,

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technology, in what is a Nietzschean (1844–1900) trans-valuation.20 Absent God, man is

equivalent to a machine, so any machine creation that “improves” upon man himself usurps

historical conceptions of humanity. Mankind loses ground as he is replaced by ever-increasing

revisions of machines that perform better in the mechanical realm than man’s limited biological

radically transforming both the internal and external conditions of existence. We can think of

“intelligent technology” in a variety of useful ways. In one sense it refers to intelligently

designed technology that well serves good human purposes. In a second sense it refers to

technology with inherent intelligence or adaptability or possessed of an instinctual ability. In a

third sense, it means using technology to enhance our intelligence – our abilities to learn, to

discover, process, absorb, and inter-connect knowledge. Technology is a natural extension and

expression of human intellect and will, of creativity, curiosity, and imagination. We can foresee

and encourage the development of ever more flexible, smart, responsive technology. We will co-

evolve with the products of our minds, integrating with them, finally integrating our intelligent

technology into ourselves in a post-human synthesis, amplifying our abilities and extending our

freedom. Profound technological innovation should excite rather than frightens us. We would do

well to welcome constructive change, expanding our horizons, exploring new territory boldly

and inventively. Careful and cautious development of powerful technologies makes sense, but

we should neither stifle evolutionary advancement nor cringe before the unfamiliar. Timidity and

stagnation are ignoble, uninspiring responses. Humans can surge ahead — riding the waves of

future shock — rather than stagnating or reverting to primitivism. Intelligent use of bio- nano-

and information technologies and the opening of new frontiers in space, can remove resource

constraints and discharge environmental pressures. The coming years and decades will bring

enormous changes that will vastly expand our opportunities and abilities, transforming our lives

for the better. This technological transformation will be accelerated by life extending

biosciences, biochemical and genetic engineering, intelligence intensifiers, smarter interfaces to

swifter computers, worldwide data networks, virtual reality, intelligent agents, pervasive,

affective, and instinctual computing systems, neuroscience, artificial life, and molecular

nanotechnologies.” “Principles of Extropy, Version 3.11.”

20 Friedrich Wilhelm Nietzsche, The Antichrist, trans. Henry Louis Mencken (Waiheke

Island, New Zealand: The Floating Press, 2010).

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realities allow.21 The human ultimately loses to the AI-machine and is replaced by a new

transhuman understanding, a post-human man.22

Rejecting the biblical account that purpose and meaning is found in glorifying God, they

turn to a faith in technology to create a reason for existence (1 Cor 10:31).23 Rejecting biblical

theists as Bio-Luddites, who improperly subject themselves to the authority of a non-existent

God, transhumanists “believe in transcendence through technology.”24 By achieving the

technological singularity, transhumanists believe that the evolutionary processes of chaos and

random chance will be harnessed and controlled.25 This will lead to the advent of a post-human

21 Aldous Leonard Huxley. Brave New World. 1st ed. New York, NY: Harper Perennial

Modern Classics, 2006. ———. Brave New World Revisited. 1st ed. New York, NY: Harper

Perennial Modern Classics, 2006.

22 Jacques Ellul, The Technological Society; James Barrat, Our Final Invention: Artificial

Intelligence and the End of the Human Era, 1st ed. (New York, NY: Thomas Dunne Books,

2013).

23 Anders Sandberg, “Transhumanism and the Meaning of Life”.

24 Young, Designer Evolution: A Transhumanist Manifesto, 52.

25 Vernor Venge coined the term “singularity” in his 1993 essay when he proposed the

thesis that because technological progress marks the past several generations “…that we are on

the verge of change comparable to the rise of human life on Earth. The precise cause of this

change is the imminent creation by technology of entities with greater than human intelligence.”

Vernor Steffen Vinge, “The Coming Technological Singularity: How to Survive in the Post-

Human Era,” Vision-21: Interdisciplinary Science and Engineering in the Era of Cyberspace

(1993): 12. The realization of ASI would mark a point in human history that Kurzweil and others

have described as the “technological singularity.” Such a conception of a technological

singularity is considered to represent an inflection point where technology has so impacted

humanity that man can no longer understand himself from his past because he has so quickly and

rapidly been moving forward. Kurzweil, The Singularity Is Near: When Humans Transcend

Biology; How to Create a Mind: The Secret of Human Thought Revealed; John Von Neumann

and Ray Kurzweil, The Computer & the Brain, 3rd ed. (New Haven, CT: Yale University Press,

2012). In 2002, the Vatican issued a statement called Communion and Stewardship: Human

Persons Created in the Image of God, in which it is stated that the “creation of a superhuman or

spiritually superior being is ‘unthinkable,’ since true improvement can come only through

religious experience.” Commission, Paragraph 91. For a good introduction to the concept of a

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condition whereby life extension and/or immortality may be achieved. Transhumanists believe

that a future without biological death is possible and believe the technological singularity can

save them from the grave.

The Bible claims that man is programmed to die and then receive judgment from God

based upon whether they accepted His Son, Jesus Christ as Lord and Savior (Rom 3:22–23; 4:24;

6:23; 10:9; Gal 3:22; 1 Thess 4:14; 1 Tim 1:16; Heb 9:27; 1 John 3:23). Transhumanism suffers

from a defective anthropology that does not properly recognize humans have been created for

relationship with their Creator. The aspiration to artificially accelerate human evolution

mistakenly assumes that humans are evolutionary accidents of nature. We’re not. It also misses

the fact that every human is “fallen” in our nature; our finite and fallen minds are nowhere near

as capable as our Creator when it comes to judging which design traits are good or not.

Everything was created good (Gen 1:31). The chief end of man is not to turn himself into the

most intelligent being but rather to be dwelling with His Creator for eternity and enjoy Him

forever (1 Cor 10:31).26

Transhumanists believe that man, in conjunction with AI, will lead the way into this

future. Foregoing biblical virtues, the transhumanists focus on intelligence and the mind in a vain

belief that the key to the future is the aspiration to free oneself from the physical problems of an

evolutionary body and exist in a high state and plane of consciousness that is essentially an ASI.

Julian’s Huxley’s younger brother, Aldous Huxley (1894–1963) in Brave New World says,

technological singularity and its implications for ASI see Amnon H. Eden et al., eds., Singularity

Hypotheses: A Scientific and Philosophical Assessment, The Frontiers Collection (New York,

NY: Springer, 2012). Eden et al., characterize the technological singularity as manifesting “a

combination of acceleration and discontinuity.” Ibid., 5.

26 Westminster Confession of Faith.

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And there’s always soma to calm your anger, to reconcile you to your enemies, to make

you patient and long-suffering. In the past you could only accomplish these things by

making a great effort and after years of hard moral training. Now, you swallow two or

three half-gramme tablets, and there you are. Anybody can be virtuous now. You can

carry at least half your morality about in a bottle. Christianity without tears–that’s

what soma is.27

In the Bible, sóma (σῶμα) refers to the flesh or physical body. Huxley is perhaps suggesting a

substitute to replace the Christian anthropological view of sóma, its connection to Jesus Christ,

and to the ordinance of the Lord’s Supper (Matt 26:26–30; Mark 14:22–26; Luke 22:19–20; Acts

2:41–42; 20:7; 1 Cor 10:16; 11:23–24). However, such an attempt to suggest that technology

leads to transcendence of the sóma is really nothing more than human pride (1 John 2:16). Every

attempt that to make ethical judgments about AI technology (or any other technology) without

factoring in an absolute standard that transcends the opinions of humans runs a very high risk of

falling short of or conflicting with the revealed will and character of God.

The Bible states that at the root of sin is human pride with its enmity toward God (Rom

8:7). Human pride rejects God as Creator and Lord and puts something much smaller on His

throne. Human pride is an attack on the claims and authority of God and is blasphemy against

Him.

At its best, human knowledge is limited. The claims of transhumanists are that man can

assume sufficient control over himself and nature. Such a usurpation of God’s authority results in

man’s making everything in the imago homo rather than understanding he is created in the imago

Dei. John Calvin (1509–1564) said knowledge always consisted of two parts: knowledge of God

27 Huxley, Brave New World, Chapter 17.

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and knowledge of self.28 Without proper knowledge of God, man was deficient in wisdom. It was

man’s lack of true self-knowledge that left him blind to the reality of his own pride.29

Human life was created in the imago Dei (Gen 1:26–28). God is the creator and giver of

life (Ps 139:13–16). Because humans are made in the imago Dei, humans are imaged to be like

God in certain ways. This includes the ability to explore, create, and interact with His creation

through the use of our physical bodies and mental minds. Due to the fall the image of God

resides in sinful human rebels. All “technology is a component of the cultural framework for

28 Calvin, Institutes of the Christian Religion, Book 1, Chapter 1, Point 1, 4.

29 “On the other hand, it is evident that man never attains to a true self-knowledge until he

has previously contemplated the face of God, and come down after such contemplation to look

into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and

wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and

impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord

also—He being the only standard by the application of which this conviction can be produced.

For, since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite

enough to satisfy us instead of righteousness itself. And since nothing appears within us or

around us that is not tainted with very great impurity, so long as we keep our mind within the

confines of human pollution, anything which is in some small degree less defiled delights us as if

it were most pure just as an eye, to which nothing but black had been previously presented,

deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the bodily

sense may furnish a still stronger illustration of the extent to which we are deluded in estimating

the powers of the mind. If, at mid-day, we either look down to the ground, or on the surrounding

objects which lie open to our view, we think ourselves endued with a very strong and piercing

eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently

well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to

confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the

sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond

the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address

ourselves in the most flattering terms, and seem only less than demigods. But should we once

begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the

perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound

to be conformed, what formerly delighted us by its false show of righteousness will become

polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom

will disgust by its extreme folly; and what presented the appearance of virtuous energy will be

condemned as the most miserable impotence. So far are those qualities in us, which seem most

perfect, from corresponding to the divine purity.” Ibid., Book 1, Chapter 2, Point 2, 5.

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meaning. One of the ways that God has disclosed Himself is “even in our very makeup, because

we as humans bear the imago Dei.”30 Thus any “infringement on God’s rights as the Creator and

Lord of life, is of necessity a debasement and assault on the imago Dei,” because human life is a

“participation in His glory and human lives are meant to be a tribute, an offering of praise, back

to God.”31

Life Extension and Immortality

Zoltan Istvan (1973–), the first candidate to run for the position of the US Presidency

under the banner of the Transhumanist Party, aspires “to place science, health, and technology

and the forefront of American politics.”32 His first policy pledge states his desire to “Implement a

Transhumanist Bill of Rights mandating government support of longer lifespans via science and

technology.”33 He does so with the goal to overcome human aging and death within the next

30 Donald Arthur Carson, For the Love of God: A Daily Companion for Discovering the

Riches of God”s Word, Volume 1, 2 vols., vol. 1 (Wheaton, IL: Crossway Books, 1998).

31 Michael Lawrence, Biblical Theology in the Life of the Church: A Guide for Ministry,

9marks (Wheaton, IL: Crossway, 2010), 105–107, 125, 163.

32 Zoltan Gyurko Istvan, “Zoltan Istvan for US President 2016,” Zoltan Istvan,

http://www.zoltanistvan.com.

33 His political platform consists of the following policy proposals: (1) Implement a

Transhumanist Bill of Rights mandating government support of longer lifespans via science and

technology; (2) Spread a pro-science culture by emphasizing reason and secular values; (3)

Create stronger government policies to protect against existential risk (including artificial

intelligence, plagues, asteroids, climate change, and nuclear warfare and disaster); (4) Provide

free education at every level; advocate for mandatory preschool and college education in the age

of longer lifespans; (5) Create a flat tax for everyone; (6) Advocate for morphological freedom

(the right to do anything to your body so long as it doesn’t harm others); (7) Advocate for real-

time democracy using available new technologies; (8) End costly drug war and legalize mild

recreational drugs like marijuana; (9) Create government where all politician’s original

professions are represented equally (the government should not be run by 40% lawyers when

lawyers represent only 10% of the country’s jobs); (10) Significantly lessen massive incarcerated

population in America by using innovative technologies to monitor criminals outside of prison;

14

generation. Istvan drove around on the presidential campaign trail by way of a recreational

vehicle that has been made to look like a coffin, calling it the Immortality Bus, to promote

awareness of the issue of working to eliminate biological death for humans. Echoing Pascal’s

Wager, Istvan believes that all humans must make a Transhumanist Wager.34 He calls for a

philosophy of Teleological Egocentric Functionalism (TEF). He believes that transhumanists

must follow three laws:

Law 1: A transhumanist must safeguard one’s own existence above all else.

Law 2: A transhumanist must strive to achieve omnipotence as expediently as possible—

so long as one’s actions do not conflict with the First Law.

Law 3: A transhumanist must safeguard value in the universe—so long as one’s actions

do not conflict with the First and Second Laws.35

He reasons that since life is valuable, and since we are uncertain about what happens to us when

we die, we should make every effort in this lifetime to avoid death. He assumes biological death

(11) Strongly emphasize green tech solutions to make planet healthier, (12) Support and draft

logistics for a Universal Basic Income; (13) Reboot the space program with significantly

increased government resources; (14) Develop international consortium to create a

“Transhumanist Olympics”; (15) Develop and support usage of a cranial trauma alert chip that

notifies emergency crews of extreme trauma (this will significantly reduce domestic violence,

crime, and tragedy in America); (16) Work to use science and technology to be able to eliminate

all disabilities in humans who have them; (17) Insist on campaign finance reform, limit

lobbyist’s power, and include 3rd political parties in government.

34 Istvan, The Transhumanist Wager. Compare with Peter Kreeft and Blaise Pascal,

Christianity for Modern Pagans: Pascal's Pensées Edited, Outlined, and Explained (San

Francisco, CA: Ignatius Press, 1993); Blaise Pascal, Pensees, trans. A. J. Krailsheimer, Revised

ed., Penguin Classics (New York, NY: Penguin Books USA, 1995).

35 Zoltan Gyurko Istvan, “The Three Laws of Transhumanism and Artificial Intelligence:

September 29, 2014,” Sussex Publishers, https://www.psychologytoday.com/blog/the-

transhumanist-philosopher/201409/the-three-laws-transhumanism-and-artificial-intelligence.

This is essentially a form of ethical egoism. For a discussion on ethical egoism see J. P.

Moreland and William Lane Craig, Philosophical Foundations for a Christian Worldview

(Downers Grove, IL: InterVarsity Press, 2003), 425–445.

15

means ceasing to exist. His philosophy is entirely based upon the idea that maintaining

consciousness is the highest good.

Even if advances in computing technologies prove successful in dramatically extending

human lifespans, is such extension really a worthy endeavor? If the self can be integrated and

enhanced so that the mind and the self can be connected to an AI, should this project be pursued?

Is it realistic to think that the real self—the subject inside of one’s body—can be moved into a

digital-virtual realm in a meaningful way? This leap looks to be inconceivably large at the

present time. All trees do not grow to infinity. It may be that limitations and thresholds will be

reached that cannot be surmounted just through technology. The biblical perspective, revealed by

divine revelation, on life extension and immorality offers both the reality of the situation and a

better understanding of how mankind should ethically reflect on these possibilities.

Life and Immortality: A Biblical Perspective

Researchers and philosophers cannot really understand the effect of death upon

superintelligence without a proper view of life and death based upon Scripture. This is because

they believe that death has been present since the inception of the world of which they claim a

time frame of billions and billions of years. Charles Darwin (1809–1882) in On the Origin of the

Species (1859) said, “Thus, from the war of nature, from famine and death, the most exalted

object which we are capable of conceiving, namely, the production of the higher animals,

directly follows.”36 If Darwin is right, all intelligence, including AI, has evolved out of the

36 Charles Darwin and Edward O. Wilson. From So Simple a Beginning: The Four Great

Books of Charles Darwin - The Voyage of the Beagle (1845); On the Origin of Species (1859);

The Descent of Man, and Selection in Relation to Sex (1871); The Expression of the Emotions in

Man and Animals (1872). 1st ed. New York, NY: W. W. Norton & Company, 2006. In On the

Origin of the Species, Chapter 14.

16

process of death. Death does not as a destroyer but an eliminator of that which is not

advantageous. Natural selection over long periods of time produces that which is “better suited”

than what was. Atheistic in nature, there is no allowance for an outside intelligent agent as

conceived by Aristotle and others. Nor is there room for an intelligent creator such as the triune

God revealed in the Bible.37 This is the same God who said, “Even though he should live a

thousand years twice over, yet enjoy no good—do not all go to the one place” (Eccl 6:6)? Man

cannot escape death:

For there is a time and a way for everything, although man’s trouble lies heavy on him.

For he does not know what is to be, for who can tell him how it will be? No man has

power to retain the spirit, or power over the day of death. There is no discharge from war,

nor will wickedness deliver those who are given to it (Eccl 8:6–8).

“What man can live and never see death? Who can deliver his soul from the power of Sheol” (Ps

89:48)? God gives man a soul by breathing into him the breath of life (Gen 2:7). Breath of life is

present in animals as well (Gen 6:17; 7:15). While both mankind and animals have the breath of

life, only humans are created in the imago Dei (Gen 1:26). Breath and its particular components

for respiration—primarily oxygen (O2)—are carried by the blood. Both mankind and animals

have blood.38 The life of a human and animals is found in the blood (Gen 4:10; 9:4–6; Lev 17:11,

14).

The Bible claims that death is the sentence for humanity’s sinful disobedience to God

(Gen 2:17). Biological death is a separation of the soul and the human physical body (Gen 3:17–

19; Rom 5:12–21; 1 Cor 15:21–22). Death is a result of man’s primordial sin, present in all

37 Aristotle. The Metaphysics. Translated by Hugh Lawson-Tancred. Penguin Classics.

New York, NY: Penguin Books, 1998.

38 Of course, single-celled organisms, sponges, insects, and perhaps others obtain their

oxygen through different type of circulatory systems.

17

mankind, and its wages is death (Rom 3:23; 6:23).39 It is known that the text does not mean

simply spiritual death, but also physical death, due to the judgment pronounced upon Adam (Gen

3:17–19; Rom 5:12–14; 1 Cor 15:22, 45). The Bible sees the penalty of sin as comprehensively

encompassing all of the following: spiritual death, the sufferings of life, biological death, and

eternal death. Jesus Christ, fully God and fully man, Savior and Lord, physically died as a result

the curse of sin that had entered into the world in the Garden of Eden, yet his death was

voluntary and He himself was without sin (John 10:18; Rom 5:8–12; 1 Pet 1:19).

Physical death came into the creation only after Adam and Eve’s disobedience and not

prior to it. These facts are established by the scriptural text of Genesis 1–3, a text which should

be interpreted as an accurate account of a historical reality. The early chapters of Genesis are

written in a Hebrew historical narrative style inspired. The words were inspired by God to Moses

(Matt 8:4; 19:7–8, Mark 7:10; 12:26; Luke 16:29, 31; 24:44; John 5:46; 7:19). The use of the

Hebrew waw ( ו) consecutive points to it being a narrative and not myth or another type of

literary category. Additional evidence is provided in the New Testament when the Apostle Paul

calls the first man “Adam” (1 Cor 15:45).

Physical death was not present in Genesis 1 based upon six days of creation, the fact that

in the beginning all animals including mankind was a vegetarian, and that God declared His

creation good (tob) and death is not a good (Gen 1:29–31).40 It is God who is the source of all

39 “Canon 1: If any man says that Adam, the first man, was created mortal, so that

whether he sinned or not he would have died, not as the wages of sin, but through the necessity

of nature, let him be anathema.” “Canons of the Council of Carthage, May 01, 418: Council of

Carthage to Investigate Pelagianism, May 01, 418: Translated by Charles Joseph Hefele and

Henry Nutcombe,”

http://www.libraryoftheology.com/writings/pelagianism/CanonsAgainstPelagianism.pdf.

40 Some Christian believers will disagree on this point. A notable Christian example

would be William Dembski (1960–). William Albert Dembski, The End of Christianity: Finding

18

goodness and defines good (Luke 18:19). Jesus, who is God with us, manifested in the flesh,

went around healing, a restorative action for the physical body and doing good (Acts10:38). The

physical death of the body was punishment established by God as established by the fact that the

physical body would return to the dust of the ground and this death comes to all humanity (Gen

3:19; Eccl 3:18–21; 9:4-6; 11:8). As a result of man’s knowledge of good and evil God banished

mankind from eating of the Tree of Life, should mankind live forever (Gen 3:22). The soul who

sins shall die (Ezek 18:4). Physical death of the body is a reality of the Fall and is an enemy to

mankind that has infected life upon earth (1 Cor 15:26). It has also manifested itself throughout

the entire creation (Rom 8:19–22).

Zoltan’s Teleological Egocentric Functionalism (TEF) focuses on biological existence

only. The Bible affirms that all mankind is biologically born spiritually dead, meaning alienated

and separated from life with God (Gen 1:26; 2:17; Isa 64:6; John 5:40; 6:53; Eph 2:1–3; 4:18; 1

Tim 5:6; 1 John 3:8). This means that the most important aspect of life is not to extend biological

life but to become spiritually alive. All humans are born in this state of spiritual death. Spiritual

life deserves more attention than one’s biological longevity (Gen 6:5; Ps 14:1–3; 51:5; Jer 17:9;

John 3:6; Rom 5:12–19). The Bible declares that man always exists after his creation by God.

However, his biological lifetime is of a limited duration until he biologically dies and faces

judgment (Heb 10:27). Biological life is important, but there is something more, something

greater—eternal life (Rom 6:23).

a Good God in an Evil World (Nashville, TN: B & H Academic, 2009). However such

disagreement is based upon improperly placing scientific conjectures above the authority and

appropriate principles of biblical hermeneutics. The understanding presented is thus the best way

to understand the authorial intent of Scripture as it best addresses the character of God, the

rebellion of man against God and the gospel message of redemption through the death, burial,

and resurrection of His Son, Jesus Christ.

19

God had a better plan in mind, one that He would reveal over time and that was

ultimately fulfilled in the life, death, burial, and resurrection of Jesus Christ. The plan of God’s

redemption of mankind and the creation of a new heaven and a new earth (Isa 65:17; 66:22; Acts

3:21; Col 1:15–20; 2 Pet 3:13; Rev 3:12; 21:1–2). Whether a man lives for one hundred, one

thousand, or even one million years, the result is the same. Man’s true focus should not be on

biological longevity but rather eternal life in relationship with God.

The Bible, which is historically factual, accurate, and trustworthy, claims that in the

future, when the Kingdom of God exists “on earth as it is in heaven,” all mankind will live in

immortality either alongside their Creator God in heaven or apart from Him in hell.41 God is

specifically recognized as the Creator of human life in the Bible. God says that He will swallow

up death forever (Isa 25:8). The resurrection of Jesus Christ gives Christians victory over death

(Hosea 13:14; 1 Cor 15:55).

The salvation of the Bible instructs mankind to set their minds and hearts to seek the Lord

your God and to fix our eyes upon Jesus, the founder and perfecter of our faith (Deut 11:18; 1

Chr 22:19; 2 Cor 4:18; Heb 3:1; 12:2). However, it is presently the case that, “the god of this

world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel

of the glory of Christ, who is the image of God” (2 Cor 4:4). John Murray (1898–1975)

pronounced, “In salvation God does not deal with us as machines; he deals with us as persons.”42

He went on to say that, “Our immortality is equivalent to what the Bible calls glorification which

41 The principles of biblical hermeneutics being employed by the author of this paper lead

to this conclusion. George Eldon Ladd, The Gospel of the Kingdom of God: Scriptural Studies in

the Kingdom of God (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1959), 27.

42 John Murray, Redemption: Accomplished and Applied (Grand Rapids, MI: William B.

Eerdmans Publishing Company, 1955), 133.

20

is connected to our resurrection.”43 In the face of modern conception of AI, machines and

longevity Murray’s point is that the Bible provides the pathway to immortality and future

blessings realized in the new creation of God.

Christians are proud to sing the familiar hymn Turn Your Eyes Upon Jesus

acknowledging that Christ has died in their place and that has risen to eternal life that believers

will live with Him in, “Through death into life everlasting Jesus passed, and we follow Him

there; Over us sin no more hath dominion, for more than conquerors we are!”44 The Apostle John

shares the promises of a future spent in the presence of the Savior for believers, writing,

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is

with man. He will dwell with them, and they will be his people, and God himself will be

with them as their God. He will wipe away every tear from their eyes, and death shall be

no more, neither shall there be mourning, nor crying, nor pain anymore, for the former

things have passed away” (Rev 21:3–4).

In the book of Job, hope is expressed for immortality though God (Job 14:14). The Psalmist

knows that man is appointed for death, yet he places his trust for ransom in God (Ps 49:12–15).

Long lifetimes have been experienced by humanity in the past. The first man, Adam,

lived 930 years (Gen 5:5). Prior to the Flood, mankind had much longer lifespans than they have

today, with 969 years being recorded as the longest (Gen 5:1–32).

The Tree of Life is a reoccurring theme that runs through the Bible. In Genesis 3, God

removed mankind from the Garden of Eden to prevent them from eating the fruit of the Tree of

Life (Gen 3:22–24). He did this to prevent them from living eternally upon the earth. Physical

death is necessary. Wisdom is called a Tree of Life (Prov 3:18). The beginning of wisdom is the

43 Ibid., 223.

44 Helen Howarth Lemmel, “Turn Your Eyes Upon Jesus,” (1922).

21

fear (reverence) of the LORD (Ps 111:10; Prov 1:7; 4:7; 9:10). Jesus Christ gives the Tree of

Life to those who conquer the world, against Satan, and die to themselves by identification with

Jesus Christ (Matt 16:24; Mark 8:34; Luke 9:23; 1 John 2:15–17; Rev 2:7). In the city of heaven,

the tree of life will provide healing to nations for all eternity (Rev 22:2).

Of first importance in the gospel is “that Christ died for our sins in accordance with the

Scriptures, that he was buried, that he was raised on the third day in accordance with the

Scriptures” (1 Cor 15:3–4). If Christ does not have power over death than the gospel is false and

the Christian’s hope is Freudian-like wishful thinking (1 Cor 15:13–14). Anyone found in Adam

will die, but will live forever if found to have faith in Jesus Christ (1 Cor 15:22). Death is not a

good, but is rather an enemy (1 Cor 15:26). At the Great Judgment, Death will be thrown into the

lake of fire (Rev 20:14). Jesus Christ has destroyed death and also the devil so thus the Christian

need not fear it (Heb 2:14–15).

There already is immortal life (athanasia), a life that is imperishable (aphthartos); it is

found in the nature and essence of God (Rom 1:23; 1 Tim 1:17; 6:16). In contrast to God, all His

creation is sustained by the power of His Word (Col 1:15–20). God has created it so that people

who place their faith and trust in Him can be immortal and live in His presence (1 Cor 15:53–54;

2 Tim 1:10).

Author

Paul Golata is a Servant-Leader, Pastor, Theologian, Christian Ethicist, Adjunct Professor, and

Senior Technology Specialist. He teaches, preaches, writes, and speaks on biblical and Christian

worldview issues, ethics and morality, and the relationship between theology and technology.

Paul has held various leadership, sales and marketing, and technology positions at Mouser

Electronics, Arrow Electronics, JDSU, Balzers Optics, Piper Jaffray, Melles Griot, and Hughes

Aircraft Company.

22

Paul holds a PhD from Southwestern Baptist Theological Seminary – Fort Worth, TX; an MDiv

w/BL from Southwestern Baptist Theological Seminary – Fort Worth, TX; an MBA from

Pepperdine University – Malibu, CA; and a BSEET from DeVry Institute of Technology –

Chicago, IL.

23

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