The Transfigurist

"[Jesus] got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.” Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.”"

"After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord—and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you."

(John 13:4-8, 12-15 - NRSV)

On this Maundy Thursday (Maundy from Latin 'mandatum' meaning 'command' or 'order') we reflect on the command of Jesus as he washed his disciples' feet as an example of we 'ought' to do. This act of deep humility and vulnerability stands in stark contrast to the mode and method of power so dominant in humanity. Here, Jesus removes his robe - an act of vulnerability exposing his humanity, puts himself below his disciples, and carries out a task often thought to be demeaning or beneath him.

This scene, along with others surrounding it in the Last Supper, sends a powerful message. The Mormon Transhumanist Association affirms that "We practice our discipleship when we offer friendship, that all may be many in one; when we receive truth, let it come from whence it may; and when we send relief, consolation and healing, that raises each other together." Transhumanism is, rightly, focused on technology's role in impacting and transforming the human condition. This effort should cause us to pause and ask what in humanity is not only worth redeeming into our future but what of our humanity may be a source of redemptive power. What role will the paradox of powerful human vulnerability play in humanity's future? Will our tools and technologies inherit an aesthetic and bias towards dominating power structures? Or will we instead use our tools and technologies in a way that can lead us to deep acts of humility in how we serve one another?

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On Holy Tuesday, many churches reflect on the image of Christ as Bridegroom. The intimate relationship of marriage is used throughout Jewish and Christian scripture. Perhaps we find this image so powerful because of the closeness, intimacy, vulnerability, and humanity that it brings. It brings front and center the reality and centrality of relationship and how the image of Christ can emerge from relationship.

Technology is a powerful tool for human relationship. Indeed, one can view technology as essentially a relationship tool. Fire, tools, farming, trade, economy, etc, all have had transformational impacts on human relationships. But technology is not inherently good or evil. Fire can unite and protect, but it can also destroy. Tools can provide safety and ability, but they can also be turned into weapons. Farming can grow a community and (throuh silos) protect against times of famine, but it can also produce oppresive power structures. Trade and economy can support complex and diverse societies, but it can also create crushing poverty and oligarchies.

The difference in whether tools destroy or unite is not the technologies themselves but how we choose to use them. Will we use technology in ways that fray or sever relationships? Will we use our technologies to put self above other? Or will we turn to images like Christ as bridegroom and find ways to have our technologies build strong, charitable relationships that allow for vulnerability, intersubjective love, and a closeness that can heal what can sometimes be a isolated world.

On this Holy Tuesday, we can reflect on our tools and technologies and how they can reflect and sustain the life of Jesus and the relationships that support and define our humanity and divinity.

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This Palm Sunday our hearts and minds turn to Jesus’ triumphal entrance into Jerusalem. Crowds treated his entrance into Jerusalem as that of a King – entering on a donkey as a token of peace. In that age’s Messianic culture, this was largely seen as political potential: a Messiah to throw off the subjugation to the Romans to fulfill prophecy. Jesus would define a new kind of Kingdom. On Palm Sunday, many enact, symbolically, this entrance by the use of palm fronds representing this spirit of victory, triumph, peace, and eternal life reflecting on Jesus’ vision of the Kingdom of God.

The Mormon Transhumanist Association affirms that “We believe that scientific knowledge and technological power are among the means ordained of God to enable such exaltation, including realization of diverse prophetic visions of transfiguration, immortality, resurrection, renewal of this world, and the discovery and creation of worlds without end.” On Palm Sunday, as we reflect on Jesus' triumph over death and sin, we also reflect on the triumphs of our tools and technologies which make us participants in and recipients of this triumph. Many of these tools and technologies have typified the works of Jesus as they allow us to help the crippled walk, the deaf hear, the mute speak, the blind see, the fever be rebuked, and even resuscitate the dead. We welcome all technology which comes in peace, triumphant, and able to help establish God’s Kingdom on earth.

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Jesus was a social and theological revolutionary. The choirs of angels announcing his birth were at the same time announcing the death of the god of the Pharisees, and every other lesser god. The mission of Jesus was to exemplify and orient a faith to the god worthy of it. Essential to this is relinquishing our ties to the dying or dead god(s). Or, in other words, to finish off the dying gods.

This pattern of relinquishing ties to dying or dead gods has been the persistent narrative of all scripture. The dying or dead gods would include any god whose gospel promotes a lesser vision of human growth and development—as the god (or law) of the Old Testament died with the revelation of the god of the New Testament whose gospel promoted a fuller, loftier vision of human growth and potential.

For starters, the dead or dying god(s) would include the gods of religious and anti-religious dogma; the gods of idolatry; the gods of tautologies; the gods of rote recitations; the abstract as to be meaningless gods; the gods who are responsible for everything; the gods who seem to want that we frequently worship them in ways that avoid the call of the world to heal it; the gods who are at our beck and call to fix annoying, urgent, or life and death problems; or the deal-making gods who will fix problem x, provided we do action y; the gods fixed on indicators of participation in religious traditions; the gods that want us to see the world as unchangeably evil (until they sweep in on some future day); the gods that seem to desire worshippers more than peers; the gods that continually pit ‘us’ against ‘them’; the gods that seem more concerned that we acknowledge them in all things than that we acknowledge that we are more capable than we have acted, and can do more to build a worthy kingdom; and the gods who carry the ultimate burden of justification for the evil and death in the world.

And yet, as Lincoln Cannon has put it, “If we can raise our eyes from the altar of religious and anti-religious dogma, we’ll see that the hand raised to finish the dying God is the sign of the oath to the resurrecting God. … we’ll also see the hand is our own and it holds a blade that’s aged and stained. That’s when we have a choice, either to repeat the old sacrifices of our ancestors, or finally to make the new sacrifice that they always implied: we can put ourselves on the altar and learn to become Gods.” (1)

What would a worthy god do and bring about among humanity? Are there aspects in that that we could do, or with which we could help? That is the call of Christ. And in a broader sense, that is the call of life.

As we hearken to the gospel of Jesus Christ and follow his example, we accept the grace of this responsibility to take on the role and mantle of God to the degree we can. And with this revelation, we recognize and accept that we are, and always have been the ones who carry the true and full burden of justification for the evil and death in the world. So, with Christ, may we meet “the hopes and fears of all the years” (2) today.

-Ben Blair

1 - http://lincoln.metacannon.net/2013/04/purpose-of-mormon-transhumanist.html
2 - “O Little Town of Bethlehem”

"Lift up your eyes to the heavens, and look at the earth beneath" (Isaiah 51:6)


In what is often called the overview effect, humans who have travelled into space and have viewed the earth from that elevated vantage point describe intense feelings of euphoria, interconnectedness, humility, awe, and the awareness of the fragility of life. National boundaries fade away, the atmosphere we often take for granted appears paper-thin, and the world appears as an oasis, silently suspended in an endless void.

Religion is at its best when it too produces these same sensations: euphoria, interconnectedness, humility, awe, and awareness of the sanctity of life. It is at its worst when it is used to produce the opposite: dogma, sectarianism, pride, dullness, and disregard for life. Jesus powerfully orients us towards the best in religion: "My peace I give you" (John 14:27), "In as much as ye have done it unto one of the least of these" (Matthew 25:40), "he that is greatest among you shall be your servant" (Matthew 23:11),  and "For God so loved the world, that he gave his only Son" (Matthew 18:10). Indeed, the "fruits of the spirit" has been canonized as "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance" (Galatians 5:22-23).


Rabbi Abraham Joshua Heschel contrasted the difference between anti-science religion used to dull and oppress vs. science-welcoming religion that can awe and inspire:

“It is customary to blame secular science and anti-religious philosophy for the eclipse of religion in modern society. It would be more honest to blame religion for its own defeats. Religion declined not because it was refuted, but because it became irrelevant, dull, oppressive, insipid. When faith is completely replaced by creed, worship by discipline, love by habit; when the crisis of today is ignored because of the splendor of the past; when faith becomes an heirloom rather than a living fountain; when religion speaks only in the name of authority rather than with the voice of compassion–its message becomes meaningless.” (God in Search of Man: A Philosophy of Judaism)

May we turn to the example of Jesus, lift up our eyes to the heavens in spirit and with our tools and technology, then look at the earth beneath with re-invigorated humility and awe towards the sacredness of our world, life, and one another.

-Caleb Jones


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Giving glory to God is good: celebrating God's grace, goodness, and love. But God asks us to worship, not idolize; emulate, not adulate. Jesus exemplified and glorified God's grace, goodness, and love and Jesus challenges His disciples to take upon them these same qualities, not abdicate them to God as an act already performed for us.

"Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." (John 14:12)

How are we to do works even greater than Jesus? Does our glorifying God forbid this? If so, why? (given Jesus envisioned it). What works did Jesus do? Are we magnifying and amplifying them into this world? In what ways might we be fulfilling this call? In what ways might we be failing? What tools do we have today that didn't exist before which might aid us in fulfilling this call?

We must not let our glorifying God get in the way of our worshipping God. That can make the difference between active emulation and passive adulation. And that is the call Jesus gives to His disciples.

-Caleb Jones

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"While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat." (Luke 8:49-55)

Modern advances in medicine and technology have blurred the line between life and death as we progressively reach to the dead using our tools, technology, and desire to heal as we call them to "arise".

• We now have the ability to preserve life in vegetative or comatose states allowing doctors and family to explore many types of treatments. These states, which would have meant almost certain death -- if not interpreted as death -- in ancient times have become increasingly treatable.
• Cryonics is an emerging field with successful outcomes performed on animals. This offers hope to some who may be able to "sleep" until treatment can be found for their illness.
• Certain types of surgeries involve stopping the heart and lungs for hours at a time.
• Doctors and nurses follow rituals of defibrillator use to restore heart function.
• CPR techniques save the lives of many, bringing them back from death.
• We use the organs of the dead to preserve life for the living -- which would have been unfathomable and likely objectionable to ancient and even relatively modern peoples.
• Some engage in early, crude efforts to replicate the consciousness and intelligence of loved ones from their digital artifacts.

Certainly, along with these tools and technology come the ethical questions of how & when to administer them. But as we seek to ethically preserve life and to recover our dead we can follow the example Jesus set in healing, even when that healing crosses (and blurs) the line between life and death.

-Caleb Jones

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Statue on the grounds of The Bishop's Palace in Wells (photo credit: Stewart Black)

A beautiful Christmas video from the Mormon church describes a world without a savior--where we couldn’t take back mistakes; where every heartache lasted forever; where wounds never healed. Without Jesus’ acts, so the argument goes, humanity would be infinitely and permanently deficient on a divine ledger.

With Christians, I believe that Christ restores the balance on such a divine ledger. But this belief is not in reverence to past abstract metaphysical acts. If it were, I see no moral value in it. I can’t comprehend it; no one can. It’s strange to even try to be grateful. I take it the only way anyone can: I take it for granted. I trust He’s not offended by this. We can understand Jesus’ acts as past abstract metaphysical tasks (i.e. having compensated on a divine ledger), or as present motivation to join the work and take up the cross of the world. The two aren’t mutually exclusive, but only one moves us.

There were wounds that didn't heal, such as polio and smallpox; but we learned to heal them. And there are mistakes that we are--if ever so slowly--learning to overcome, such as sexism, racism, materialism, and turning a blind eye to those we oppress or allow to be oppressed. And we can just now imagine a future where there will be no heartaches that will last forever; where death, the last enemy, may finally be swallowed up. But these improvements have not come about, nor will they come about simply because of ancient metaphysical acts, even if such acts were necessary.

As abstract ideas, Jesus’s acts to compensate on a divine ledger are by definition part of the setting or backstory; they are not characters in the current plot that we must continually prop up to remind the audience. It’s not blasphemy to claim that Jesus’ acts haven’t directly cured any diseases. Nor is it right to say that His acts--and the mindset that they introduced--had no influence on such progress. No, the progress has come from humans following the example of Jesus (in deed if not in word), and joining Christ by taking responsibility for wounds, mistakes, and heartaches.

There may be a metaphysical need for a savior, but the only work we need concern ourselves with is not adoring that savior from afar but with joining His current work of healing all wounds, overcoming all mistakes, and making all hearts whole, forever.

-Ben Blair

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"And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain... And [they] were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak." (Mark 7:31-35, 37)

Whether through an unexplained miraculous healing in ancient times or through utilizing the efforts of those who have developed modern technology, acts like bringing hearing to those who seek it emulate the works of Jesus.







-Caleb Jones
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"And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her. And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them." (Luke 4:38-39)

Certainly there are many cases where fevers are life-threatening even today, but we often think of fevers as an inconsequential symptom of illness. Today we have largely "rebuked" the fever through  antipyretic drugs and therapy. But how did this happen? And what does that tell us about the role science and technology can play in emulating the works of Jesus?

While the origin of antipyretic therapy is not known, ancient people's have long known about the antipyretic properties of plants like the leaves or bark of willow and myrtle plants. These treatments were diluted in their efficacy, however, without concentration of the ingredient with the antipyretic property. It wasn't until 1763 when the first scientific, clinical application of these properties was studied by the Reverend Edward Stone as he systematically administered willow bark to 50 patients suffering from ague (malaria) with positive results.  He submitted his findings in letter to the Royal Society of London.

In 1829 the French pharmacist Henri Leroux isolated pure salicin from white willow and demonstrated its antipyretic properties. Building on that work, in 1838 the Italian chemist Raffaele Piria hydrolyzed salicin into salicylic alcohol from which which he produced salicylic acid. Then in 1874 the Scottish physician Thomas MacLagan conducted one of the first clinical trials of salicin as he treated rheumatic fever.

With the chemical process and formulae defined and pharmaceutical application studied, industrialization began immediately. In 1829 Kolbe and Lautemann began commercially synthesizing salicylic acid which lead to its commercial form: sodium salicylate which gained widespread popularity. However, adverse side-effects limited its application.

In 1897 the German chemist Felix Hoffman who worked for Friedrich Bayer and Co., in trying to derive a substance from salicylic acid which could avoid these side-effects, succeeded in acetylating the compound's phenol moiety to produce acetylsalicylic acid into a stable form. This was then commercialized as a drug called “Aspirin” in early 1899. One theory of why the name "Aspirin" was used is that it comes from the patron Saint of headaches, St. Aspirinius.

The the turn of the century many variations of the compound had been created which include: antipyrine, antifebrin, phenacetin, acetaminophen, and pyramidon. These were followed by phenylbutazone, the fenamates, and indomethacin, developed in the 1900s. However, the exact mechanism by which these drugs exhibited their properties was unknown.

By the 1970s experiments showed that aspirin-derived drugs limited the formation of prostaglandins by disrupting the cyclooxygenase (COX) activity of prostaglandin endoperoxidase synthase. A hypothesis was formed of the existence of multiple forms of COX with various tissue distributions by observing that acetaminophen inhibits prostaglandin synthesis in the central nervous system but not in other tissues. It wasn't until 1991 that this was proven. Today, work continues to lessen or eliminate the toxicity that still remains in aspirin. And nano-technology promises even greater possibilities in drug administration on the horizon.

The history of how we have developed modern medicine is fascinating as it has relied on the joint effort of physicians, chemists, industrial technology, and biological sciences. It is through the persistent use of these tools that we have come to regularly "rebuke" fevers which was a work that Jesus exemplified so long ago. And it illustrates how technology, science, and industry are instruments for us to use as we seek to do the works of Jesus to heal the sick. Science and technology hasn't replaced God. Science and technology is enabling us to become more like God and Christ.

-Caleb Jones

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Source: 'Brief History of Antipyretic Therapy' by Philip A. Mackowiak, Oxford Journal of Clinical Infectious Diseases

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'Pool of Bethesda' by Carl Bloch

Whatever the historical rationales were, worship today that doesn’t aspire to emulation is empty. We give altogether too much effort to describing how great Jesus was as a mark of the fixed gap between us and Him. The reason Jesus is worthy of worship--the reason any being is worthy of worship--is because that being has lived, or is living in such a way that is a significant moral step ahead of us and others; it’s a mode of life worthy of not only our admiration, but our aspirations, and we work to follow that lead and close the gap. In this way, we should hope that we would worship Jesus; for worthy is the Lamb.

-Ben Blair

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Sourced from video below

"I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When Jesus had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, He went his way therefore, and washed, and came seeing."
As Christians we seek to do the works of Jesus. Whether clay and spittle or advanced medical tools and treatments, the tools available to us will always require people from any creed willing to do this work while the means and opportunity exist. Regardless, the ritual of giving sight to the blind is worthy of our worship, awe, reverence, and sacrifice.
Here is one way this miracle is performed today:
First Sight: Sonia & Anita from Blue Chalk on Vimeo.

-Caleb Jones
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I don't know what I think about Jesus, sometimes. I'm clearly a believer -- a believer in his life, in the resurrection, in the atonement, in salvation and exaltation, in his hard moral teachings. But sometimes the ways I believe in these things seem so different from how I understood them before that some might not recognize them as Mormon.

You’ve probably heard the old saying “everyone is born an atheist; we have to be taught religion”. In my case, that might actually be true.