
A conference was just held on March 7, 2009 called Parallels and Convergences: Mormon Thought and Engineering Vision. The premise of the conference is a discussion of “Latter-day Saint perspectives on the attributes of God and the potential of man.” God is thought of as the engineer of the our bodies and the world. And man is understood to have a potential to become as God. The question is “Where does engineering fit in the convergence of these two realms?” The conference addressed such issues as “materialism, free will, models of spirit matter, quantified morality, spiritual underpinnings for a space program, the New God Argument, God as a perfect engineer, technical interpretation of Mormon physiology, transhumanism, Gaia and the paradisiacal Earth, and technical advancement leading into the millennium.”
Givens starts by taken about humanity and our place in the world. Man is much more advanced than any other living thing on earth and differs from other species not only in degree but in kind. “Man is not merely an evolution but rather a revolution.” Man is a creator as well as a creature and could more aptly be named Homo Erector than Homo Sapien. Yet traditional Christianity has usually discouraged the exploration of man’s possibilities as well as an inquiry into the deep questions of the universe. Even John Milton, who had the ambition to justify the ways of God to man, set limits on the kind of inquiry in which we could engage. In Paradise Lost, Book VIII, Rafael says to Adam: “Solicit not thy thoughts with matters hid, Leave them to God above, him serve and feare... To know what passes there; be lowlie wise: Think onely what concernes thee and thy being; Dream not of other Worlds, what Creatures there Live, in what state, condition or degree, Contented that thus farr hath been eveal'd Not of Earth onely but of highest Heav'n.”(Lines 167-168, 173-178) What was God doing before creation? He was preparing Hell for people who asked such questions, said Augustine. There has been a taboo on the deep question for hundreds of years.
Joseph Smith’s King Follett sermon presents two “catastrophes” for creedal Christianity. The first is the humanizing and contemporalizing of God. The second is the idea that a man may become a god. Given’s thinks that this is the world’s best hope for a naturalistic theology. One of Mormonism’s great strength’s is that is an alternative to the materialist/supernaturalist impasse. Many philosophers, both religious and non-religious, found such an idea attractive including John McTaggart, William James, and Thomas Nagel. Both John McTaggart and Thomas Nagel had a firm belief in the human soul or what Nagel called the “datum of the human soul.” William James saw the finite God as the only solution to the philosophical problems of Christianity. James even asserted that if it is proven that an absolute god cannot exist, a god such as that of David, Isaiah, or Jesus can exist. Givens says positions like these should be of “acute interest to Mormonism.”
The “datum of the soul” this the starting point for the theology of King Follett. Theosis, or the potential of man to become like God is the “most exciting possibility Mormonism holds out to us.” But this very idea has been discouraged for most of recorded history. The oldest recorded creation story from Mesopotamia, Atrahasis, tells of gods making man to forget his origins that he might not aspire to return to his place among the gods. Turtullian rejected the idea of preexistence because it makes man to be an eternal being like God. This sort of equality is not allowed, therefore man must be “born.” Naturally, the prospect of deification could have both vainglorious and pure-hearted appeal. But Givens suggests that with infinite power also comes “infinite vulnerability” as is seen in Enoch’s “weeping God” or Christ’s own suffering through the Atonement.
Parley Pratt’s universe was one seething with activity: angels ascending and descending Jacob’s ladder and progressing from one degree to the next. He held this view in common with earlier thinkers like Philo of Alexandria and Father Origin. This concept of the living universe was one of “flux” consistent with Malthus, Hegel, and Darwin. Pratt’s theology was one of unfettered optimism and boundless possibilities. He thought not to focus on the negative or on death but rather to embrace a “doctrine of equality” in which man could become as God the Father. Pratt thought it the nature of the God’s to multiply their species and do all things necessary to that end.
Givens ended quoting G.K. Chesterton saying that there is such a thing as a “small and cramped eternity.” But Givens suggests that the theology of Joseph Smith and the Pratt brothers involves no such small and cramped eternities. In their teachings it is not blasphemy to suggest that man can become as God but it is rather the highest tribute payable to God that he has prepared the means whereby man can become as he is.




