Transhumanist Holy Week: Holy Tuesday
Caleb Jones is a speaker and thinker deeply engaged with the intersection of Mormon theology, transhumanism, and intergenerational connection. His work focuses on the spirit of Elijah, as referenced in Malachi, and its implications for creating faith-based connections across generations, both living and deceased. He advocates for a broader interpretation of this principle, extending it beyond traditional temple work to encompass a reconciliation of ancient wisdom with modernity. ¶ Jones draws upon G.K. Chesterton’s concept of the “democracy of the dead” to frame his exploration of tradition and remembrance. He posits that our ancestors, through their artifacts and influence, continue to participate in the present. He sees the redemption of the dead through these artifacts—books, music, laws, traditions—as a collective human endeavor involving various disciplines such as literary scholarship, archaeology, and religious studies. ¶ His perspective emphasizes the importance of engaging with the past to inform and enrich the future, particularly within the context of Mormonism and its emphasis on family history and genealogical work. Jones champions seeking a healthy balance and ongoing reconciliation of the hearts and minds of the dead and dying with the hearts and minds of the living, to redeem rising generations.
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 becomes holy when it deepens 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.