Christian Hope and
Transhumanist Dreams

A necessary dialogue for rethinking humanity’s future in the digital age

By Andrew Burlone

July 3, 2025

The integration of transhumanism and Christianity into a coherent worldview has become one of the major debates in contemporary thought. Two seemingly irreconcilable horizons confront each other: on the one hand, the promise of humanity transcended by technology; on the other, fidelity to a spiritual tradition that sees vulnerability and finitude as the very places where we encounter the divine.

Transhumanism, a modern expression of the desire for transcendence, elevates science as the ultimate vehicle for emancipation, whereas Christianity, rooted in the recognition of a Creator and Redeemer God, makes the human condition—fragile, limited, and exposed to suffering—the starting point for a quest for meaning. Yet, the confrontation between these two perspectives, far from being a sterile opposition, opens the way for a fruitful dialogue about human nature, our vocation, and the deeper significance of technology.

Transhumanism presents itself as a new stage in human evolution. It aims to eradicate disease, suffering, aging, and even death itself.

Transhumanism presents itself as a new stage in human evolution. It aims to eradicate disease, suffering, aging, and even death itself, thanks to rapid advances in genetics, robotics, artificial intelligence, and nanotechnology. For its proponents, this is a natural extension of humanity’s longstanding drive for improvement—a drive that has, over centuries, pushed back hunger, increased life expectancy, and reduced pain. The promise of an “enhanced human” or even a “post-human” is as fascinating as it is unsettling. Transhumanists see technology as the means to achieve the most radical human freedom: the ability to recreate oneself.

In response to this vision, Christianity offers a view of humanity grounded in relationship with God, in the recognition of creatureliness, and in the hope of eternal life, not as something conquered by human effort, but received as a gift. According to Christian tradition, humans are created in the image of God, endowed with inalienable dignity, but also marked by finitude, suffering, and death—the consequences of original sin. The resurrection promised by Christ is not a technological victory over death, but a radical transformation of existence, the fruit of divine love. The human body, far from being a mere support to be improved or replaced, is the temple of the Spirit, destined to rise in glory.

Despite these fundamental differences, points of convergence exist. Christianity, far from being hostile to technology, has often encouraged scientific and medical research, seeing the alleviation of suffering and the healing of disease as part of humanity’s mission: to cultivate creation and care for our neighbours. Hospitals, universities, and many innovations were born in the wake of Christian thought. Thus, transhumanist technologies, when aimed at healing or compensating for disabilities, can be seen as fulfilling humanity’s vocation for compassion and responsible stewardship of nature.

‘Whereas Christianity invites us to recognize the value of vulnerability, transhumanism tends to make technical omnipotence an ideal’

However, the line between therapeutic improvement and unlimited enhancement is thin. Where Christianity invites us to acknowledge the value of vulnerability, transhumanism tends to make technical omnipotence an ideal. This shift raises major ethical questions: How far can humanity transform itself without losing its essence? Isn’t the pursuit of technological immortality a form of rejection of our creaturely condition, perhaps even a new version of the Tower of Babel? The risk of technological idolatry—placing ultimate trust in science rather than in God—is real. By promising salvation through technology, transhumanism directly competes with Christianity’s promise of eternal life.

Pierre Teilhard de Chardin • Image: Philippe Halsman

Some Christian thinkers, such as Pierre Teilhard de Chardin, have tried to envision a convergence between technological evolution and spiritual fulfilment. For Teilhard, the progress of collective consciousness, made possible by science and technology, prepares the way for the coming of the “Omega Point”—the figure of the cosmic Christ. In this perspective, technology is not a threat, but an instrument in the service of the divine plan, provided it is ordered towards love and communion. This vision invites us to move beyond the sterile opposition between nature and technology, recognizing that humanity is called to participate responsibly in God’s creative work.

Integrating transhumanism and Christianity, therefore, requires a double shift in perspective. On one hand, Christians are called not to demonize technology, but to discern, within innovations, what can serve the common good, justice, and the dignity of every person. On the other hand, transhumanists would do well to recognize the limits of technical omnipotence and the necessity of ethical and spiritual reflection on humanity’s ultimate purpose. Human dignity is not reducible to performance or longevity; it resides in our capacity for relationship, love, and self-giving—qualities that technology cannot replace.

An authentic dialogue between transhumanism and Christianity could thus be structured around several key points. First, it is essential to remember that all innovation must serve humanity, not the other way around. Technology, however powerful, must not become an idol or an instrument of domination or exclusion. Second, equitable access to technological advances must be ensured to avoid the emergence of a two-tier humanity, where only the wealthiest can “enhance” themselves. Finally, it is crucial to preserve the spiritual dimension of existence, recognizing that the quest for meaning, beauty, and transcendence remains at the heart of human experience, whatever scientific advances may come.

‘Human dignity is not reducible to performance or longevity; it resides in our capacity for relationship, love, and self-giving—qualities that technology cannot replace.’

The integration of transhumanism and Christianity is not a fusion, but a critical and creative dialogue. It requires holding together trust in reason and humility before the mystery of life. Technological progress, if guided by wisdom and love, can become a lever for humanization. But it cannot replace the spiritual quest, nor abolish the fragility that is also humanity’s greatness. As the philosopher Paul Ricoeur wrote, “There is no humanity without the recognition of finitude.” The challenge of our time is to combine the power of technology with the depth of faith, to build a future where humanity—enhanced or not—remains, above all, a being of relationship, open to the spiritual dimension that transcends us.

Featured image: zhuyufang – Unsplash

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Andrew Burlone, co-founder of WestmountMag.ca, began his media journey at NOUS magazine. Subsequently, he launched Visionnaires, holding the position of creative director for over 30 years. Andrew is passionate about culture and politics, with a keen interest in visual arts and architecture.