Resurrection of the Body and Cryonics
Religious Studies Program, East Carolina University, Greenville, NC 27858, USA
Academic Editor: Noreen Herzfeld
Religions 2017, 8(5), 96; https://doi.org/10.3390/rel8050096
Received: 2 February 2017 / Revised: 10 May 2017 / Accepted: 14 May 2017 / Published: 18 May 2017
(This article belongs to the Special Issue Religion and the New Technologies)
The Christian doctrine of resurrection of the body is employed to interpret the cryonics program of preserving legally dead people with the plan to restore them when future medicine can effectively address the cause of death. Cryonics is not accepted by mainstream science, and even if the vision is never realized, it is worth the effort to use it as a thought experiment to test the capability of the Christian theological system to address this issue in the unfolding new world of human enhancement. Drawing on the apostle Paul, whose view was based in the Jewish notion of psychosomatic unity, Christian resurrection includes emphases on physicality, radical transformation, and continuity of personal identity. Successful cryonics scenarios can include restoring a person to more or less the same life they had before or, more likely, utilize robotics, tissue regeneration, and other future advances in human enhancement technology to restore one to an enhanced state. Christian resurrection and the more likely cryonics scenario both entail physicality, radical transformation, and continuity of personal identity and, as such, can be understood to be technological expressions of Christian resurrection.
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Keywords:
body; Christian theology; cryonics; dualism; immortality of the soul; personal identity; resurrection; superintelligence; uploading; whole brain emulation
This is an open access article distributed under the Creative Commons Attribution License which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited
MDPI and ACS Style
Mercer, C. Resurrection of the Body and Cryonics. Religions 2017, 8, 96.
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