Sergius Bulgakov (1871–1944) was one of the centrally important Russian Orthodox theologians of the past century. His theological system (Sophiology) is among the most detailed and comprehensive attempts at a novel, Orthodox systematic theology developed in engagement with western philosophical and theological movements. His first major work of theology, Unfading Light (1917), incorporates an early Orthodox critique of the radical Christian transhumanism propounded by Nikolai Fedorovich Fedorov (1829–1903). Fedorov had developed an account of humanity's prospects for a technologically facilitated eschatology. (...) The goals of this article are: (1) to provide a concise summary Fedorov's ideas on technologized resurrection; (2) to provide an overview of Bulgakov's sympathetic critique of Fedorov's model; and (3) to discuss the ongoing relevance of that critique vis‐à‐vis current and future Christian dialogue with the transhumanist movement. (shrink)

"This volume explores love in the context of today’s technologies. It is difficult to separate love from romanticist ideals of authenticity, intimacy and depth of relationship. These ideals resonate with theological models of love that highlight the way God benevolently created the world and continues to love it. Technologies, which are designed in response to our desires, do not necessarily enjoy this romanticist resonance, and yet they are now remodelling the world. Are technologies then antithetical to love? In this volume, (...) leading theologians have brought together themes of theology, technology and love for the first time, exploring different areas where notions of love and technology are problematized. In a world where algorithms and artificial intelligences interact with us and shape our lives in ever more intricate and even intimate ways, we might feel attachments to and through machines that suggest sentiments of love while also changing how we think about love. Does love always have to be reciprocal? How can we enact love and care for others with technologies? Whose desires do technologies serve - consumers, corporations, creatures? This volume offers a systematic review of the challenges of living in a technologically saturated world, by means of critical application of, as well as reflection on, theological discussions about love."–. (shrink)

If we human beings are successful at enhancing our intelligence through technology, will this count as spiritual advance? No. Intelligence alone— whether what we are born with or what is superseded by artificial intelligence or intelligence amplification— has no built-in moral compass. Christian spirituality values love more highly than intelligence, because love orients us toward God, toward the welfare of the neighbor, and toward the common good. Spiritual advance would require orienting our enhanced intelligence toward loving God and neighbor with (...) heart, mind, and soul. (shrink)