Tag Archives: theology

Transhumanism, Near Death Documented Consciousness, & the Afterlife (Part 1)

02 Thursday Jun 2022

Posted by in afterlife, Near Death Experiences/Consciousness, Transhumanism, WEF

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The World Economic Forum’s Focus on Transhumanism

Why is the World Economic Forum — and the globalist elites it represents or entails — focused on Transhumanism? There is a myriad of implications in this one question, not least of which involves the worldview of the World Economic Forum (WEF). The goal of transhumanism is essentially the cyborging of humanity. This can be conceived in several ways, but perhaps the most dominant is the digitalization of human consciousness or the union of human consciousness with digital forms of existence. Much of this is still theoretical, but that gap is closing quickly, and, as such, the questions of the origin or humanity as well as its telos (destiny) rise in relevance. Elon Musk’s Neuralink is deploying even as I write: it embeds a chip in your skull that is surgically-robotically connected to the brain’s electrical neurological framework. Another recent discussion involves a Bluetooth for your brain, being used to help paralyzed individuals regain some functionality since a computer might be able to tell their body what to do even when their brain would fail on its own: ABC interviewed the CEO of Syncron who elucidates the process.

Transhumanist of the WEF sort frequently laud the notion of uploading the human consciousness digitally. This is where the question of the human soul and spirit arise along with humanity’s origin and destiny. Presumably, the WEF is interested in the prospect of immortality, a prospect conceivably made possible by casting off biological “restrictions.” Is the human mind nothing more than electrical signals? An important distinction is that “brain” refers to the physical material in the human body while “mind” refers to the immaterial information/data/intel that composes or constitutes human identity or “person.” There is much to discuss, and nuance must guide it.

The other obscured topic looming over all of this is the “God-world relationship.” This topic really is a principle meta-narrative, and how the transhumanist agenda advances — what it discovers — will have direct bearing on how we understand not only the God-human relationship, but the God-world relationship as well. Lastly, we will work with the scientific data of documented consciousness apart from brain functionality. This concludes part 1, with which I only intended to set the stage for this discussion of transhumanism, human destiny, and the fate of the God-world relationship.

Interpreting my Wife’s Pregnancy Theologically: Part 1

14 Wednesday Jan 2015

Posted by in Biblical Application, Biblical Interpretation, Pregnancy and Theology

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Something that has utterly fascinated me in my wife’s pregnancy is the healing effect it has had on her. She was both lactose and gluten intolerant before she became pregnant, but she can now eat things that have both dairy and gluten in them! Some of you, if you’ve spoken with me about this, know that one biblical text came to my mind. 1 Timothy 2:15 is instruction on how women are to act in the church who Timothy oversaw. It deals with how women are to have quiet spirits, kindly learning and asking their questions in a non-disputive way; many of these women were no doubt influenced by the Temple cult of Diana (Artemis), which was in Ephesus and functioned with women priests as overseers of the cult’s activities. Paul then points out the circumstances that led to the fall included divisiveness between the man and woman (vv. 13 – 14), which leads him to say, “But [woman] will be saved through childbearing if they continue in faith, love, and holiness, with self-control.” Unless you’ve studied NT Greek for some time, it is unlikely that you’d be aware of the fact that the Greek word for “saved” (σωζω) can and is translated into English in a number of ways. The most prominent among them are saved, preserve, deliver, and healed. The authors of the Gospels use σωζω frequently with the meaning of “healed” (Mt. 9:21, 22, Mk. 5:23, 28, 34, 6:56, 10:52).  This list of verses is not exhaustive, so we are well within our interpretive rights to question whether or not σωζω in 1 Tim. 2:15 might have the meaning of “healed.” 1 Tim. 4:16, just two chapters after 1 Tim. 2:15, does not use σωζω with the meaning of “saved” either. It reads, “Give attention to yourself and to your teaching; persevere in practicing them. For by doing this you preserve yourself and those listening to you” (trans. mine from Greek NA 27 ed.). Now, if the part of the text with σωζω in it read, “For by doing this you save yourself and those listening to you,” we’d have a real problem on our hands since Paul would essentially be saying that we can save ourselves, which is clearly contradicting the Gospel of Jesus Christ.

I am the first to admit that my opting for “healed” is derived from my experience of my wife’s healing, but I hasten to add that every interpreter is influenced by his experience. The one who thinks he or she is not influence in this way is deceived and in danger of thinking s/he has an objectivity that could only be true of God — who we most certainly are not. It is not unimportant that the translation of “saved” doesn’t make much sense in 1 Tim. 2:15. What does it mean, after all, to say that women will be “saved through childbearing?” Women are most certainly “healed” through childbearing in psychological ways as are men. I am already starting to experience the opening of my own spirit to warmer expressions as I think about this little girl on the way. I’ve watched the transformation of many women when children are coming; it’s staggering! I want to understand σωζω as referring to biological healing — as in my wife’s case and other women with similar stories during their pregnancies — and psychological healing, drawing out that inherent tenderness of women so clearly manifest when children are on the way. I think the meaning of “preserved” for σωζω might be a helpful understanding too in 1 Tim. 2:15. The innocence of children is truly a marvel in this world of sorrow and pain, a glowing gem in murky woods. This beauty has a way of drawing out what is beautiful in us, both women and men — as Jesus said, parents know how to do good to their children (Lk. 11:11 – 13). Thus, the procreation process, from sex to pregnancy to birth and thereafter, all seem to “preserve” humanity both in its biological continuation and in “healing” the many damages we experience while journeying through the darkness of this world, whether biological issues (like my wife’s intolerances) or psychological issues.

My wife’s pregnancy has made me rethink this text: “But [women] will be healed through childbearing if they continue in faith, love, and holiness, with self-control.” I contend that the healing refers to biological healing and psychological healing as well as having a preservational effect on family and, through family, on the rest of humanity.

Dr. Scalise

Theology of Zombies: Part II

19 Sunday Oct 2014

Posted by in Human Experience and Theology, Satan, Spiritual Warfare, Theological Interpretation

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A theology of zombies can also be derived from how Scripture generally treats the wicked. One of the most notable ways is in its depersonalization of evil persons or a person. Before turning to two notable examples of this in Scripture, We must recognize that Zombies are also humans who have been depersonalized. They are humans with little more than their instinct for survival intact, which removes the rational, moral, and spiritual capacity of humans.

Although the name “Lucifer” or “Satan” takes on the force of a name, both are only titles, not a personal name. Lucifer means son of the dawn and Satan means accuser or adversary. We do not know Lucifer’s real name; but for someone to lack a name is already for them to be depersonalized. In contradistinction to this, we would note that the saints in the Book of Revelation are given another name written on a pearl. Rather than having their name taken away, they get another one: this is personalizing.

Second, the rich man in Luke 16 in the story Jesus tells about the rich man and the poor man Lazarus is never named. Notice that Lazarus is named and he is together with Abraham on the happy or paradise side of Abraham’s bosom. The rich man is just the rich man. This is a depersonalization.

There is another verse that just came to mind: “there is no peace for the wicked” (Isa. 48:22). Whoever these individuals were is no longer what is relevant for their future identity. They are grouped together and simply termed “the wicked.” Communal identity is important, but it is a dark day when communal identity is all we have. The darker still the worse that community identity treats us, that is, what that communal identity stands for.

Scripture, then, lays a basis for understanding depersonalization as part of the process of becoming evil or wicked, and so we see that the idea of zombies moves in the same direction. The more depersonalized a person becomes, the more wicked they are.

Dr. Scalise

A Theology of Zombies

18 Saturday Oct 2014

Posted by in Satan, Spiritual Warfare, Theological Interpretation, theology, Zombies

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The idea of zombies has grasped the mind of Western culture. What is it about zombies that we find so interesting or attractive? I asked my students this one time in my theology classes, and the most memorable reply was about survival. Zombies enable a narrative to be crafted in which humans are struggling to survive, clearly battling a malevolent enemy, and offers a thrilling climax when they overcome. Such a narrative is not far from the biblical framework of spiritual warfare, the battle between God and cosmic powers of evil governed by Satan. If we take God’s curse of nature in Genesis 3:15 – 17 as God allowing or permitting Satan to claim rule over humanity and their realm (nature) as Satan’s rightful spoils of war gained through his deception of Adam and Eve, then the hostility we see in and through nature is indicative of something far darker. Why must, after all, carnivorous animals kill one another in such a violent way? Why can’t a pack of wild dogs make sure their prey is dead before they start eating it alive? Lions usually kill quickly in a way we might call “humane” by going for the throat. Why must alligators and crocodiles tear a limb from another animal before killing it, and then eat that limb in the sight of the animal that just had it ripped from its body? This surely is the stuff of nightmares; my father once told me that this life is the hell before hell, and I confess that some of the abominable and repulsive acts of violence done in this world makes me gravitate towards his thought.

People in the zombie shows and stories we are so intrigued by struggle to survive against a malevolent enemy; so do we from this spiritual warfare perspective. We struggle against an enemy who influences every sphere of our natural realm. From beasts to volcanos, this “destroying enemy” oversees devastation — except when God intervenes or causes the natural disaster Himself. Further, this enemy has an army filled with those who “have the reputation of being alive, but . . . are dead” (Rev. 3:1). In Ephesians 2:5 we are told that “we were dead . . .” but “made alive together with Christ” — He is life itself (John 1:3 – 5). There is much more I want to do with a theology of zombies, but that will have to come in subsequent posts. Let me summarize how popular zombie flicks highlight our understanding of a biblical theology of zombies:

Zombies are a malevolent enemy who are unceasing in their hostility towards those who are alive; likewise Satan and his hosts are an unceasing enemy towards those who live and the Author of life Himself.

Zombies set up a scenario where the living must struggle for survival; Satan and his hosts set up circumstances in nature where the living must struggle to survive.

Zombies are the dead who have a semblance of life; Satan is the god over unbelieving humanity, who “have a reputation of being alive, but . . . are dead.” Zombies are the “walking dead,” but — as offensive as this is to say — Scripture identifies unbelieving humanity as “children of wrath,” that is, the “walking dead.”

Dr. Scalise

Theology from Dogs

15 Wednesday Oct 2014

Posted by in Human Experience and Theology

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Theology is our thinking and reflecting on what God has revealed about Himself. The most important commands are to “love the LORD your God with all your heart . . . soul . . . and mind” and to “love your neighbor as yourself.” We derive the equally important truth from these commands that the life lived well is one lived for relationships, and the healthier the relationship, the higher we experience the highest good in life (i.e., love). The way dogs relate to us help us to understand the type of energy we should put into relationships, and not into the rather non-relational activities. Dogs might seem lazy in some ways, but the majority of them liven right up when it is time to be social, to greet, hang out, and appreciate others. It is true that we might rationalize this as being no more special than an animal’s basis instinct. Basis instinct in dogs — the communal animals they are — need not be reduced to this stultifying scientific opinion, however. There is much to be learned from the way a dog uses its time, energy, and attention. Dogs are partial illustrations of the second command even if not having all the faculties human possess with which to relate. Dogs bide their time and energy until it is time to put those into a relationship with others. How much can be learned from this illustration? Moreover, dogs show by the way the use their energy, time, and attention that relationships are what they value most — even if this is no deeper than their instincts it can still act as an example for us.

Given the great joy dogs bring people, it would not be strange if the Father of lights and who give all good gifts gave the companionship of dogs for us to enjoy. Let us not only enjoy them, but learn from them about the inherent importance of relationships.

Dr. Scalise