The Transfigurist

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”

Dickens’ Ebenezer Scrooge is the recognizable curmudgeon-y old man who just can’t get the spirit of Christmas. Instead of enjoying the season, he sees it as just another excuse to pick a man’s pocket. But if we congratulate ourselves, rather than see ourselves in Scrooge, we miss enduring lessons of the three ghosts.

With Scrooge, for the most part, we are caught up in selfish desires, and our selected idols, and may even feel justified because society encourages these (even praiseworthy values such as thrift, frugality, and prudence have become idols for Scrooge), and shrouds the results of our harmful activities, or our shameful neglect. But there are consequences to our desires, actions, and inaction. Despite the good we may do, in light of the pain and suffering in the world, to feel justified in our efforts--whatever they may be--as if they were enough is to play the Scrooge.

Scrooge is visited by three ghosts. The ghost of the past shows Scrooge his younger years, and demonstrates that he has experienced joy and pain, triumphs and successes in his past. With Scrooge, we hold beautiful memories of kindness and generosity, as well as regret for the coldness we’ve shown, and our misplaced priorities. But no amount of joy or regret we feel about the past or the good we have done may redeem us. The past holds lessons, but no salvation.

The ghost of the Present demonstrates that there is still joy in the world, and our work is to experience and spread it; to welcome and be welcomed into fellowship, and see to the suffering and injustice we might make right. The work of the ghost of Christmas Present is to lift the veil to expose more joy and sorrow than we could otherwise see--to extend the reach of our gaze and responsibility.

While the ghost of the past focused on Scrooge and his immediate acquaintances, the ghost of the present expanded this, to show Scrooge others to whom he was connected, including mankind’s emblematic neglected children: Ignorance and Want. The ghost of the present teaches Scrooge that his work is to do what he can to lift others, to bring joy, food, money, knowledge and fulfillment to those wanting. It’s an inspiring message, one that, to that point, Scrooge had failed in ways both recognized and not. If caring for others, looking after their needs, and expanding the circle of who these others are was all that was required, we would need no third ghost. But a third ghost arrives.

Like all of us, Scrooge fears the Ghost of the Future more than the other two. And for good reason. The ghost of the future shows that, despite our best efforts to welcome others, spread joy, and alleviate suffering and injustices, it’s not enough; death remains the end, for us and others, and it’s knocking at the door. So what if we once had joy? So what if we find and spread a fleeting joy? So what if we right a wrong or a million wrongs? In the end awaits death.

The story ends with a renewed Scrooge, not yet dead, but who has seen how it will all play out, unless he changes course. It’s the exact scenario in which we all find ourselves. So he vows to change: to remember, experience and spread joy and fellowship; alleviate suffering and injustices to the degree he can (a degree that is always expanding), and finally to fight to overcome death. These are the lessons of the ghosts.

Scrooge was better than his word. He did it all, and infinitely more. And to Tiny Tim, who did NOT die, he was a second father. He became as good a friend, as good a master, and as good a man, as the good old city knew.

And so must we all. God bless us in these efforts, everyone.

-Ben Blair

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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 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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"And a certain man was there, who had been thirty and eight years in his infirmity. When Jesus saw him lying, and knew that he had been now a long time in that case, he saith unto him, Wouldest thou be made whole? The sick man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed and walked." (John 5:5-9)

While many find peace and independence operating with their physical limitation, for many who are disabled, independence is a significant struggle. This can especially be true when use of resources, locations, and facilities is limited due to lack of accessibility. This dynamic comes through in the story of the "infirm" man Jesus encountered. His desire to seek out a form of healing available in his day was repeatedly rebuffed as others with greater access would rush in ahead of him. He felt alone and helpless saying, "I have no man" to help him.

This feeling of isolation and loss of independence can be just as powerful to heal as the physical limitation itself. This can be healed through outreach and creating greater accessible spaces, environments, and communities. However, this can also be done through creating accessible technology which can aid in overcoming the physical limitation. A walking exoskeleton is one technology which parallels this ability to heal as people begin to "take up [their] bed, and walk". This video showcases how this can restore both independence and mobility and how family, doctors, technicians, engineers, and our communities can become that man or women to bring greater healing to others enabling them to "take up [their] bed, and walk".




-Caleb Jones

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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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Gerard van Honthorst

(Norwegian text "Come Now in Freedom" by Erik Hillestad. Translated by Carl Youngblood)

-Ben Blair

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The following meditations are from a variety of members of the Mormon Transhumanist Association as they individually reflect on the Christmas season and on a vision of transhumanism that can produce fruits worthy of Christ. Each meditation is the view of the individual author and does not represent the official stance of the Mormon Transhumanist Association.

The meditations vary in length from one sentence to a few paragraphs. Though each "meditation" has its own emphasis, some of the recurring themes draw from conversations had with family members, local Mormon congregation, and members of the Mormon Transhumanist Association: transhumanism, taking responsibility for death and evil in the world, the role of technology, theosis, etc. Some meditations will be purely Christian or religious in their focus while others will focus on how technology and transhumanism can play a role in advent meditations.

Meditations:

• Dec 1st - The Christmas Message
• Dec 2nd - He anointed the eyes of the blind
• Dec 3rd - Worship
• Dec 4th - He gave them power to heal all manner of sickness
• Dec 5th - On Dogma
• Dec 6th - Take up thy bed, and walk
• Dec 7th - On Claims
• Dec 8th - Jesus rebuked the fever
• Dec 9th - The Christmas Night
• Dec 10th - He he maketh the deaf to hear
• Dec 11th - The Divine Ledger and Taking up the Cross
• Dec 12th - He touched the man's ear and healed him
• Dec 13th - Blood
• Dec 14th - She is not dead but sleepeth
• Dec 15th - The role of God
• Dec 16th - They did all eat, and were filled
• Dec 17th - Christ as Invitation
• Dec 18th - The man who had been mute spoke
• Dec 19th - Jesus and the anti-Christ
• Dec 20th - Greater works than these
• Dec 21st - The Messianic Pattern
• Dec 22nd - Lift up your eyes and look at the Earth beneath
• Dec 23rd - A Faithful Position
• Dec 24th - The Lessons of Scrooge’s Ghosts
• Dec 25th - The Angels’ Announcement

While reading some comments on social media concerning prayer, I’ve found that too many of my fellow believers and non-believers have sorely lost sight of the function of prayer.

I had the opportunity recently to sit down with my wife's 98 year-old grandmother. The occasion was an LDS temple sealing of my niece and her, now, husband. As we waited for the party to arrive, I made my way over to where "GG" (great-grandma) sat next to her rather modern-looking walker which doubles as a portable oxygen system -- a machine extending her life. Once she recognized people who sat down next to her, she was eager to have very lucid and engaging conversation with the wisdom of a 98 year-old smile and laugh.