Transhumanism Is Yet Another Temptation to Play God

Transhumanism Is Yet Another Temptation to Play God by Jason Thacker  for The Gospel Coalition

GNN Note – If you’re not familiar with transhumanism it is a satanic globalist belief that melding humans with machines will create eternal life on earth. This subject has been discussed for more than a decade and which means there is a lot more to it than we, the average citizen, currently know.

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Often when we hear about advanced technology like artificial intelligence, augmented reality, and genetic engineering, we think of some far-off future with flying cars and robot co-workers. Terms like “the singularity,” “superintelligence,” and “transhumanism” seem irrelevant to the mundane problems we deal with as Christians living in a fallen world. Aren’t there more pressing issues?

In his book Transhumanism and the Image of God: Today’s Technology and the Future of Christian Discipleship, Jacob Shatzer—theology and ethics professor at Union University in Jackson, Tennessee—provides a clear and pointed critique of the popular concept of transhumanism, showing that it’s yet another expression of humanity’s belief that we are gods in ourselves. We must think deeply about this issue now if we want to pursue true discipleship in our rapidly shifting culture.

Shatzer helps guide believers through the challenging concept of transhumanism in light of a Christian ethic grounded in the image of God. We need to see how technology is already changing us and to wisely respond—otherwise we’re in danger of passively imbibing the cultural narrative that we can fundamentally change our nature.

Firm Footing

Shatzer defines transhumanism as a movement whose goal is to transform humanity by improving human intelligence, physical strength, and the five senses by technological means. Transhumanism “enables us to overcome our biological and genetic inheritance” (40). Shatzer boils this popular concept down to two fundamental principles. First, optimism that humanity can overcome our own humanity, and second, that each individual has the fundamental right to pursue these enhancements (53).

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