Transhumanism the Theologians ( really?)

By Cris Putnam
Tom Horn alerted me that the bioethics news site Bio Edge ran an essay “Transhumanism: the theologians” posing some interesting but troubling issues. The article presents an ethical dilemma: should mankind use biotechnology to create superior beings i.e. posthumans.

Transhumanism, at least in the Journal of Medical Ethics, has a distinctly theological flavour. In recent weeks several bioethicists have been debating vigorously in its pages about whether homo sapiens will achieve salvation by transcending himself, what the responsibilities of a transcendent being would be towards homo sapiens, and whether it is moral to create a transcendent being. It is vaguely reminiscent of mediaeval disputes about the genus and species of angelic beings and inquiries into God’s motives in creating the human race. [1]

By asking “whether homo sapiens will achieve salvation by transcending himself?” he begs the question of “what is meant by salvation?” and “saved from what?” Of course, the answer from a theologian would be the wrath of God against sin (Ro 1:18) but it is not exactly clear what the author, Micheal Cook, has in mind. I have argued that transhumanism is not compatible with Christianity here here and here.

The rest of the brief article juxtaposes the views of Nicholas Agar, Thomas Douglas and Michael Hauskeller. However, our first task is to challenge the title of the article, who exactly is being called a “theologian” and what sort of theology do they represent? In truth, none of the thinkers mentioned are theologians, they are all secular philosophers and it is not clear that one of them is even a theist. Thus, the article’s title is an absurdity; this is not theological discourse rather purely secular bioethics.

Of the three secular bioethicsists, two think creating posthumans is good idea (Michael Hauskeller corrected me below, he argues “neither are there sufficient grounds to expect radically enhanced human beings to have a higher moral status than unenhanced human beings, nor would it, even if they did, be morally wrong to bring about their existence.”) Douglas also argues it is not morally wrong. Agar takes the more sober position that it would be an extremely dangerous project. Of course, I think he is right but for the wrong reasons. First, I agree with Hauskeller that posthumans would not have a higher moral status, in fact, below I argue the opposite. Agar argues, “We should look upon moral status enhancement as creating especially morally needy beings. We are subject to no obligation to create them in the first place. We avoid creating their needs by avoiding creating them.”[2] I think this is somewhat correct but the problem is not that a genetically engineered human pumped up on drugs and other forms of enhancement would just be morally needy, rather that they would likely be hyper-depraved. Often, secular philosophers cannot reach the correct answers in these sorts of questions because they start with the wrong presuppositions. I believe this is a prime example.

Let’s assess the issue based on God’s revealed truth. Humanity is fallen and sinful. While Jesus recognized people can be good (Mt 22:10), he called his own disciples evil men (Mt 7:11). Without divine grace, the mind is affected (Rom. 1:28; Eph. 4:18). This isn’t a matter of making a few mistakes rather a fundamental ontology. The heart is deceitful (Jer. 17:9), the conscience is impure (Heb. 9:14), and humanity is naturally subject to wrath (Eph. 2:3). From a biblical perspective, this aggregate depravity affects the inner being and is the root of evil actions (Mark 7:20–23). Paul employs the Old Testament to demonstrate that this condition is universal and complete:

  “as it is written:

“None is righteous, no, not one;

no one understands; no one seeks for God.

All have turned aside; together they have become worthless;

no one does good, not even one.”

“Their throat is an open grave; they use their tongues to deceive.”

“The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.”

“Their feet are swift to shed blood; in their paths are ruin and misery,

and the way of peace they have not known.”

“There is no fear of God before their eyes.””

~Romans 3:10-18

The transhumanism project asserts that starting from this state of affairs; we should turn up the volume. That is the height of human arrogance and stupidity. We do so at our peril and it brings to mind “And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.” (Mt 24:22)

Ancient Aliens Debunked

My friend Chris White continues to refine the genre of debunkumentary and has taken his video production to a new level with the exciting new release of Ancient Aliens Debunked. Also, Chris has gone the extra mile and provided detailed transcripts and documentation on this website: http://ancientaliensdebunked.com/ I fully expect a disingenuous DMCA claim from the History Channel will come in short order and block the You Tube version, so keep in mind the video is a free download on Chris’ site.

A Nephilim Messiah in a Rabbinic Commentary?

By Cris Putnam
I was recently sent a link to this article from The Jewish Daily Forward’s website by an anonymous author, Philologos, who imagines (mystical music begins) the existence of an esoteric Rabbinic tradition for a nephilim messiah. He bases this wild conjecture on an actual rabbinic commentary. Here it is in English from a reputable source:

Amos 9:11.

Babylonian Talmud, Sanhedrin 96b–97a.

… R. Nahum said to R. Isaac: ‘Have you heard when Bar Nafle will come?’ ‘Who is Bar Nafle?’ he asked, ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’—‘Even so,’ he rejoined, ‘as it is written, In that day I will raise up [97a] the tabernacle of David ha-nofeleth [that is fallen].’ He replied, ’ Thus hath R. Johanan said: In the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and so for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.[i]

It is also on the web here.  Notice that in the version of the above posted in the linked article Philologos is presupposing his conclusion by adding this so-called translation: “Bar-Niflei [‘the son of the Nephilim’]” surreptitiously:

“Rabbi Nachman [a fourth-century C.E. sage] asked Rabbi Yitzchak: ‘Do you know when Bar-Niflei [‘the son of the Nephilim’] will come?’ He [Yitzchak] answered: ‘Who is Bar-Niflei?’ He [Nachman] said: ‘The Messiah.’ [Yitzchak said]: ‘You call the Messiah Bar-Niflei?’ He [Nachman] replied, ‘Yes, because it’s written [in Amos], On that day I will raise up the sukkah of David that has fallen [ha-nofelet].’”[ii]

The connection to the word “nephilim” is purely the web author’s idea, not the Rabbinic commentary’s:

There is a pun here on nofelet, “fallen,” and nefilim or (as it is more commonly spelled in English) nephilim, the legendary celestial creatures described by the book of Genesis as descending to earth in the generations before the Flood and begetting offspring with humankind.[iii]

There are two glaring problems in this assertion. First, it is not at all clear the Rabbis were making a pun between the word “fallen” and the “nephilim.” This is a real Rabbinic commentary on Amos 9:11 a passage in which the context is “the fallen booth of David” and the restoration of Israel. James associates it with Christ and the church in Acts 15:16. The Hebrew word for fallen is very common:

1392     נָפַל (nāpal) I, fall, lie, be cast down, fail.

Derivatives

1392a     נֵפֶל (nēpel) untimely birth, abortion (Job 3:16; Eccl 6:3).

1392b     מַפָּל (mappāl) refuse.

1392c     מַפָּלָה (mappālâ) a ruin (Isa 17:1).

1392d     מַפֵּלָה (mappēlâ) a ruin (Isa 23:13; 25:2),

1392e     מַפֶּלֶת (mappelet) a carcass (Jud 14:8), ruin (Ezk 31:13), overthrow (Ezk 32:10). [iv]

There is no actual connection to the nephilim in the original rabbinic source, that is an imaginative leap by the web author Philiologos based on a very superficial similarity between the Hebrew word for fallen and nephilim.

Both words come from the Hebrew verb nafal, “to fall,” and in both ancient Jewish and Christian sources, the Nephilim are sometimes depicted as fallen angels who rebelled against God and were cast down to earth from heaven.[v]

Actually, he is mistaken on both points. First, in Genesis 6 the nephilim are the offspring not the fallen angels, this is the same error made by Patrick Heron. Second, Hebrew grammarian, Michael Heiser has demonstrated convincingly that the “fallen ones” translation for the term “nephilim” is an error albeit a common one. Because of the ‘i’ vowel it really derives from an Aramaic word, “naphil ” meaning “giants” which is why the LXX and all the ancient sources rendered it “giant.”[vi] (Follow the footnote for the grammatical argument by Dr. Heiser.) Furthermore, the context of Numbers 13:33 clearly supports the “giant” rendering.  Finally, because the word fallen is a very common word as shown above,  it is a fanciful leap to connect an unrelated use of “fallen booth” in Amos 9 to the nephilim. It’s actually silly if you think about it.  Even so, Philologos writes:

This passage is intriguing and mysterious. The appellation Bar-Niflei was obviously not a common one for the Messiah, not only because it occurs nowhere else in early rabbinic literature, but also because Rabbi Yitzchak has never encountered it and is surprised, perhaps even shocked, to hear it used that way. Perceiving his reaction, Rabbi Nachman seeks to extricate himself by explaining that it is a reference to the verse in Amos — an explanation that is hardly tenable on either grammatical or contextual grounds. It is clearly a hasty improvisation on his part.[vii]

The above is rank speculation by the web author Philologos. Then he makes a leap to an imaginary esoteric tradition which has no support other than his own imagination:

The conclusion would seem to be that Rabbi Nachman was privy to an esoteric tradition about the Messiah’s descent from the Nephilim that, upon becoming aware of Rabbi Yitchak’s ignorance of it, he did not wish to share with him. But what could this tradition have been? The Nephilim are not positive figures in rabbinic lore; on the contrary, they are described there as outcasts from God’s presence who sowed corruption on earth. Is the Messiah, like Aaron Corbett, one of their latter-day descendants who, gifted with their more-than-human powers, becomes a force for good? Could there have been a connection between such a belief and the Christian doctrine of the Messiah’s divine paternity? We are left knowing no more than Rabbi Yitzchak. We don’t even know whether or not he was taken in by Rabbi Nachman’s sukkah.[viii]

This is why the term ‘nonsequitur’ was invented. It really would only vaguely “seem to be” if we accepted his connection between the very common word fallen and nephilim which is grammatically no connection at all. This whimsical stretch is just a leap by the web author. There is not a shred of evidence presented for the “esoteric tradition.” The original Rabbinic commentary is specifically referenced to Amos 9 and it is talking about the fallen booth of David. The nephilim messiah is nephilim nonsense.


Addendum: One possible explanation (bar Nafale = Son of the clouds) was offered by a biblical scholar here.


[i]Tom Huckel, The Rabbinic Messiah (Philadelphia: Hananeel House, 1998), Am 9:11.

[ii] Philologos, “Shelter From the Storm: Familiar Prayer About a Sukkah Has Little To Do With Sukkot” http://forward.com/articles/163435/shelter-from-the-storm/#ixzz284B24Zbk (accessed 10/01/2012).

[iii] Ibid.

[iv]R. Laird Harris, Robert Laird Harris, Gleason Leonard Archer and Bruce K. Waltke, Theological Wordbook of the Old Testament, (Chicago: Moody Press, 1999), 586.

[v] Philologos, “Shelter…”

[vi] Micheal S. Heiser, “The Meaning of the Word Nephilim: Fact vs. Fantasy,” http://www.michaelsheiser.com/nephilim.pdf (accessed 10/01/2012).

[vii] Philologos, “Shelter…”

[viii] Ibid.

 

Catholic Writer Prays For End of Vatican State

This article is astounding coming from a Catholic, he makes the same historical argument made in Petrus Romanus and concludes “the time has come for Catholics to pray for an end to the Vatican state.”

 

Faithful should distinguish between Catholic faith and Vatican state

OPINION: Maybe time has come to pray for an end to the Vatican state, Europe’s last absolute monarchy, writes JOHN MANNION

THE PUBLIC response to the recent Vatican embassy closure indicates that many devout Catholics are unable to distinguish between the Catholic faith and the Vatican state.

Central to the former is our belief in Jesus Christ as God incarnate, but nowhere in our creed do we profess a belief in the Vatican state, of whose origins and history we know practically nothing.

Given that Taoiseach Enda Kenny travels to Rome this weekend to meet the pope, it may be timely to try lift the veil on these matters.

Irish Times

Free Videos Geisler and Rosenberg Address Replacement Theology

I wanted to post this because it is a really good deal to get access to a conference like this which occurred only a few days ago. The below is from Joel Rosenberg.

Today, unfortunately, there are millions of people who believe that God has rejected Israel and the Jewish people. Some don’t believe the Old Testament Scriptures ever indicated that God sovereignly chose Israel to bless her, and chose to make her a blessing to all the families of the earth, and that He also sovereignly promised to give the Jewish people the land of Israel as an “everlasting possession.” Others believe that yes, the Old Testament made those promises, but that the New Testament changed or modified or even abrogated those promises. Such views are known as “Replacement Theology,” or “supercessionism,” or sometimes as “fulfillment theology.”Tragically, such thinking among church leaders in Germany in the early 1900s created a poisonous, anti-Semitic environment which Adolf Hitler latched onto, rode to power, and then manipulated for the “Final Solution” and the murder of six million Jews during the Holocaust. Replacement theology won’t necessarily lead to genocide. But it can, and it has. Not all who hold various forms of Replacement Theology are anti-Semitic. Some are just misinformed or misguided. And misguided bad theology can lead to misguided actions.

At The Joshua Fund’s 2012 Epicenter Conference, we invited some of the world’s foremost Bible scholars and theologians in these areas to walk us through these sensitive and controversial issues. I’m so grateful to report that not only did they do a brilliant job, they also communicated in a way that was easy — even enjoyable — to understand. Here are links to three important videos from the conference on these issues. I hope you find them helpful and will pass them along to others to watch and consider, as well.

See: http://www.epicenterconference.com/