In this article, we argue two points in relation to the challenge to human distinctiveness emerging as artificial intelligence systems and humanlike robots simulate various human capabilities. First, that, in the context of theological anthropology, it is advisable to respond to this challenge by turning toward the human body. Second, following this point, we propose the responsive body hypothesis, suggesting that what makes us distinct from androids are capacities that rise from and depend on our responsive bodies.

This piece brings into critical conversation Christian resurrection hope, virtual versions of transhumanism, and intellectual disability and demonstrates that Christian resurrection provides a more cogent hope for people with severe intellectual disabilities than transhumanism. I argue that transhumanist virtual futures are theologically problematic, as bodily resurrection is neither required nor desirable. It is particularly problematic for people with severe intellectual disabilities given the way they would be excluded from these futures. Disability theology also raises issues with the traditional notions of (...) “healing” in the resurrection and the implications for the value and identity of persons with intellectual disabilities. Starting with these problems, I explore the nature of Christian hope, noting the inadequacies of a virtual transhumanist future with respect to both resurrection faith and intellectual disability, and address how resurrection hope can account for issues raised in disability theology, and so properly include people with intellectual disabilities. (shrink)

This essay argues that a Christian incarnational response to posthumanism must recognize that what is at stake isn't just whether belief systems align. It seeks to relocate the interaction between the church and posthumanism to how the practices of posthumanism and Christianity perform the bodies, affections and dispositions of each. Posthuman practices seeks to habituate: (1) A preference for informational patterns over material instantiation; (2) that consciousness and the self are extended and displaced rather than discrete and localized; (3) that (...) the body is merely a tool, the original prosthesis we learn to manipulate and (4) that human life is organized such that it is seamless with intelligent machines. The Christian performance of embodied life, on the other hand, has Christ as template and, in the Eucharist, Christians are marked by offering, sacrifice and celebration in a community that affirms the integrity of our common incarnate life. (shrink)