I recently read and enjoyed "The God Who Weeps", co-authored by Fiona and Terryl Givens, wife and husband, and Mormon scholars. I've had the pleasure of interacting with Terryl on a few occasions, most notably when he was a keynote, speaking on "No Small and Cramped Eternities" and "Fear and Trembling at the Tower of Babel", at two conferences co-sponsored by the Mormon Transhumanist Association. He's a beautiful thinker, a gifted writer, and an inspiring speaker. Many of his ideas and the ways in which he presents them resonate deeply with me. Unsurprisingly, I found much to agree with in "The God Who Weeps", and yet I also found some things to question -- undoubtedly the Givens would have it no other way. Here are 68 meditations, mostly in the form of questions, that I noted while reading. They are formulated as if speaking with the Givens directly, and they are divided into groups corresponding to chapters in the book. Your feedback is welcome.
At the 2014 Conference of the Mormon Transhumanist Association, I started a conversation about what it means to be a Mormon Transhumanist. As the movement has grown, we've experienced some tension between persons who, brought together by the association, might not otherwise interact constructively at all. For example, some Mormon Transhumanists are atheist progressives, and some are theist conservatives, and there aren't many organizations that would bring such persons together with common purpose. The Mormon Transhumanist Association does, and remarkably it does while maintaining a very low rate of attrition despite the tensions such a combination inevitably produces.
Religion is a social technology -- the most powerful social technology. Like all powerful technologies, it can be used for good and evil, and it clearly has been used for both historically.
An article at Atlanta Blackstar presents "11 Neil DeGrasse Tyson Quotes That Debunk 'Religious Science'", or at least purports to do so. Here are my thoughts on the quotes, including the bonus quote thrown in at the beginning of the article.
A friend, who considers me a progressive Mormon, shared with me an article by BYU political science professor Ralph Hancock on "Progressivism Among the Mormons". In the article, Ralph observes that progressive Mormons appear to interpret the doctrine of continuing revelation as a politically progressive mandate, and he expresses his disagreement with that interpretation. As someone who appears to qualify as a progressive Mormon, at least according to my friend and probably according to Ralph, I disagree with his characterization of my interpretation of doctrine.