From Body Modification to Transhumanism: Why Theology Still Matters
As science blurs the line between healing and enhancement, Christian thought offers a language of meaning and reflection: Are we creators of ourselves, or stewards of a gift we do not fully own?
We live in a time when science and technology are moving faster than ever. From brain chips to gene editing and AI-enhanced prosthetics, the idea of ‘enhancing’ the human species and its nature is no longer just science fiction, but a real scientific and technological development. Transhumanism, defined as a class of philosophies that support using science and technology to push human life beyond its current physical and mental limitations, is gaining more and more ground.
At its core, transhumanism seeks to achieve immortality by advocating for what is known as “morphological freedom,” the right not only to possess full autonomy over one’s body, but also to modify and enhance it in line with personal desires. On the one hand, this might sound exciting. After all, who would not want to live longer, be smarter, stronger, or healthier?
On the other hand, underneath the hype lies a deeper set of questions. What does it actually mean to be human? Should humans be allowed to change their nature? And is there a point where enhancement stops being helpful and starts being dangerous?
“Body modification is the ethical foundation upon which transhumanism is built.”
In my recent book, Tattooed and/or Pierced Christians? A Comparative Analysis of Catholic and Orthodox Perspectives on Body Modification, among other topics, I explore how the desire to reshape the human body has deep historical, cultural, and religious roots. One could say that transhumanism is the evolution of body modification, an advanced stage in a long-running human desire to reshape, reimagine, and even overcome the body, and that body modification is the ethical foundation upon which transhumanism is built.
In its analysis of transhumanism, modern bioethics does not fully consider this foundational connection. However, the fascinating and crucial questions that have emerged around this topic did not appear in a vacuum: They are deeply connected to earlier and more fundamental debates about the meaning of the body and our relationship with it. In other words, before we can answer whether it is right to enhance or transcend the human body, we must first wrestle with the basic question: Are we allowed to modify it at all?
For transhumanism, the human body and mind are simply machines and systems, subject to examination, alteration, and upgrade. If one’s memory faded or reached its “limit,” one could boost it with implants, much like expanding storage on a smartphone with a memory card. And if one wants to go beyond one’s biological limitations and become, for example, faster, one could edit one’s own DNA, as if replacing an old processor with a faster motherboard. In this view, therefore, pain, weakness, and even death are nothing more than technical problems with technical solutions.
“Treating humanity like software or hardware risks losing the sense of what the human person truly is.”
Christianity, however, sees human beings as more than just bundles of cells and code. It sees us as persons, created with inherent value, regardless of how fast we run and think or how long we live. In Christian thought, all humans are rational, free, and spiritual beings with intrinsic worth and dignity, not because we are perfect, but because we are made in the image of God (Gen 1:26-27). Moreover, involuntary pain and “imperfection” have strong spiritual and even pedagogical significance in Christian theology. As Apostle Paul put it, God’s power “is made perfect in weakness,” for when we are physically weak, this is when we are spiritually strong (2 Cor 12:9-10). Weakness and suffering, therefore, are not simply evils to escape, but can be understood as meaningful experiences – even blessings – since the struggles of life, though painful, are often viewed as tools for humility and as divine invitations to trust more deeply in God.
And although human life, understood as a gift from God, is sacred and must always be protected, Christianity does not regard death as the end, but part of a larger journey, one that leads to something greater. Whether it is theosis, beatific vision, or any other name that different Christian traditions might give it, eternal life is not about stretching out our time on earth, but about participating in the Kingdom of God and being transformed in body and spirit. There is a colossal difference between endlessly extending life as it is and receiving a new kind of life altogether. Hence, treating humanity like software or hardware that needs constant upgrading leads to the risk of losing sense of what really matters and what the human person truly is.
Transhumanism has enormous potential, and Christianity is not opposed to modern science and technology. According to Christian theology, scientific research and technological development should not be neglected, but cherished as gifts from God to humanity, gifts that furnish the protection, care, and improvement of the environment and of the human condition. Yet these gifts must be used correctly, with a spiritual perspective, and not without moral compass.
Furthermore, humans are “co-workers in God’s service” (1 Cor 3:9), meaning that we are invited to collaborate with Him and take part in His creative work. This role implies not just a right, but a responsibility, to use the gifts of reason and freedom that we have been given to enhance the world in which we live, exercising real creativity. The main ethical question with regard to transhumanism, however, is whether the focal point of this creativity should be the enhancement of the human body, and to what extent.
“Science gives us the tools, and theology helps us think about how to use them wisely.”
This is where theology can help. Not because it has all the answers, but because it brings a long tradition of asking deeper questions and of urging us to consider how our choices affect individuals and communities, both now and for future generations. This is not about choosing between God and science, since transhumanism does not need to be the enemy of faith. Science gives us the tools, and theology helps us think about how to use them wisely. Without this help, without a sense of purpose, limits, or meaning, we risk building a future that is technologically advanced but morally hollow.
The research presented in my book seeks to lay the groundwork for this broader conversation. By exploring the ethics of body modification through the lens of Christian theology, I hope to offer a useful tool for addressing the emerging bioethical challenges of transhumanism.
My goal in this blog post is not to declare transhumanism moral or immoral, licit or illicit. After all, such a broad and complex ethical evaluation cannot be sufficiently addressed in such a brief space. Instead, my intention has been to raise some critical moral concerns and to show how theology can contribute meaningfully to the conversation. Theology reminds us that just because we can and want to do something, it does not automatically mean that we should. Hence, before we alter our genes, implant our brains, or pursue immortality, we must pause to address deeper ethical dilemmas. And for that, theology has something essential to offer.
Learn more in this related title from De Gruyter Brill
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