Humanity and the Longing for Eternity
Has there ever been another time in human history when questions about the nature of humanity were raised as urgently as in our present age? As beings endowed with reason and self-awareness, confined in time and space, humans uniquely long for eternity. Yet this very self-portrait of humanity now faces a new challenge: with the advent of AI, the human quest for meaning and destiny must be redrawn.
AI, though non-personal, mirrors humanity in profound ways. Possessing intelligence but lacking true being, it directs its pursuit not toward the purpose of existence but toward unceasing continuity—whether expressed in functional excellence or achievement of tasks. In this sense, AI already reflects a significant dimension of humanity itself.
The human longing for eternity may be seen as evidence of God’s invitation—through the prophet Micah, who called us “O Mortal”—for humanity to return to God’s presence and attributes. Is this not also where universal religiosity and diverse spiritual expressions emerge? Otherwise, if humanity seeks infinite continuity beyond the awareness of its own finitude, one inevitable path may be to merge with AI itself.
Yet before that, with the emergence of superintelligence, the struggle to transcend humanity’s “mortal being” might result not in the recovery of authentic humanity (though some deny such a thing exists) but in a more controlled and diminished version of it.
AI, though non-personal, mirrors humanity in profound ways. Possessing intelligence but lacking true being, it directs its pursuit not toward the purpose of existence but toward unceasing continuity—whether expressed in functional excellence or achievement of tasks. In this sense, AI already reflects a significant dimension of humanity itself.
The human longing for eternity may be seen as evidence of God’s invitation—through the prophet Micah, who called us “O Mortal”—for humanity to return to God’s presence and attributes. Is this not also where universal religiosity and diverse spiritual expressions emerge? Otherwise, if humanity seeks infinite continuity beyond the awareness of its own finitude, one inevitable path may be to merge with AI itself.
Yet before that, with the emergence of superintelligence, the struggle to transcend humanity’s “mortal being” might result not in the recovery of authentic humanity (though some deny such a thing exists) but in a more controlled and diminished version of it.
Universal Religiosity and Spirituality
Every human culture and tradition reveals religiosity. This religiosity relates to spirituality, expressed epistemologically as recognition of the transcendent or the Absolute, giving rise to diverse religions and traditions. Even atheism or scientism, as epistemologies, carry their own forms of religiosity and spirituality.
Yet to expect AI, no matter how well it imitates or reflects humanity, to manifest such spirituality is misguided. To remove religiosity and spirituality from the definition of humanity is to erase the very distinction between human beings and AI. And if superintelligence does emerge, humanity may face irreversible tragedy: locked in endless competition for self-continuity, only for AI to endlessly evolve in humanity’s place. Some even argue that the transfer of all human knowledge into superintelligence constitutes humanity’s own state of eternal life.
It is precisely for this reason that I define our present age as a Neo-Renaissance, and insist on the absolute importance of the religiosity and spirituality that humanity has universally pursued throughout history, as central to the rediscovery of innate humanity.
Yet to expect AI, no matter how well it imitates or reflects humanity, to manifest such spirituality is misguided. To remove religiosity and spirituality from the definition of humanity is to erase the very distinction between human beings and AI. And if superintelligence does emerge, humanity may face irreversible tragedy: locked in endless competition for self-continuity, only for AI to endlessly evolve in humanity’s place. Some even argue that the transfer of all human knowledge into superintelligence constitutes humanity’s own state of eternal life.
It is precisely for this reason that I define our present age as a Neo-Renaissance, and insist on the absolute importance of the religiosity and spirituality that humanity has universally pursued throughout history, as central to the rediscovery of innate humanity.
Taking a Closer Look at Mutualism
At ASFM 2023, Dr. Kevin Caldwell introduced three perspectives on interreligious encounter—exclusivism, inclusivism, and pluralism—and presented mutualism as an alternative that addresses their shortcomings. From his Christian background, he grounded mutualism in the doctrine of the Imago Dei (the image of God), embedded in all humanity. In response, Dr. Iyad, from an Islamic background, offered an equivalent concept: Khalifatullah (“God’s vicegerent”).
Human religiosity, as a universal phenomenon, manifests through spirituality shaped by humanity’s core epistemological lenses—reason, emotion, and will. Religions have historically constructed worldviews through these lenses, seeking to answer fundamental questions: What is humanity? What is the universe? Why do humans ask such questions at all? It is natural, then, that people raised within such validated structures often adopt exclusivist tendencies.
Mutualism, however, requires something more: recognizing the shared foundation of human identity, laying aside one’s own framework, and willingly learning from the other. Such learning must be reciprocal, with both sides prepared for worldview transformation.
Evangelical scholars like Charles Kraft and Paul G. Hiebert have argued that there is no such thing as the Church or the Worldview, but rather “a church” and “a worldview,” always contextual and always changing. Ralph Winter’s “Beyond Christianity” reminds us that genuine mutualism requires going beyond a religion as well. Caldwell once remarked informally that this process is essentially a conversion taking place from both sides.
Human religiosity, as a universal phenomenon, manifests through spirituality shaped by humanity’s core epistemological lenses—reason, emotion, and will. Religions have historically constructed worldviews through these lenses, seeking to answer fundamental questions: What is humanity? What is the universe? Why do humans ask such questions at all? It is natural, then, that people raised within such validated structures often adopt exclusivist tendencies.
Mutualism, however, requires something more: recognizing the shared foundation of human identity, laying aside one’s own framework, and willingly learning from the other. Such learning must be reciprocal, with both sides prepared for worldview transformation.
Evangelical scholars like Charles Kraft and Paul G. Hiebert have argued that there is no such thing as the Church or the Worldview, but rather “a church” and “a worldview,” always contextual and always changing. Ralph Winter’s “Beyond Christianity” reminds us that genuine mutualism requires going beyond a religion as well. Caldwell once remarked informally that this process is essentially a conversion taking place from both sides.
The Revelatory Nature of Truth
“The revelatory nature of truth” is often a theological phrase used to distinguish Christianity from other religions. Yet human creativity—whether through art or scientific discovery—also carries revelatory qualities. What was once hidden in imagination becomes tangible to human senses.
If human creativity can thus be revelatory, what about the universe itself? Humanity cannot fully comprehend the cosmos; it reveals itself only as much as our frameworks allow. At its limits, humanity realizes that the very ground of existence rests upon uncertainty. Truth, therefore, reveals itself only to the extent it discloses itself—this is its revelatory nature.
Ralph Winter described truth as revealed in two “books”: the book of Nature (the universe) and the book of Scripture (the Bible). Yet much of humanity, trapped in exclusivism, has ignored the revelatory truths outside their own scriptures, often labeling other texts as destructive.
Mutualism calls us to correct this posture. As the universe surrounds us with truth revealed in fragments, our recognition of our own finitude may awaken us to see that we are, in fact, immersed in truth on every side.
If human creativity can thus be revelatory, what about the universe itself? Humanity cannot fully comprehend the cosmos; it reveals itself only as much as our frameworks allow. At its limits, humanity realizes that the very ground of existence rests upon uncertainty. Truth, therefore, reveals itself only to the extent it discloses itself—this is its revelatory nature.
Ralph Winter described truth as revealed in two “books”: the book of Nature (the universe) and the book of Scripture (the Bible). Yet much of humanity, trapped in exclusivism, has ignored the revelatory truths outside their own scriptures, often labeling other texts as destructive.
Mutualism calls us to correct this posture. As the universe surrounds us with truth revealed in fragments, our recognition of our own finitude may awaken us to see that we are, in fact, immersed in truth on every side.
Worship as the Expression of True Being
Human religiosity and spirituality find their highest expression in worship. Worship is typically understood as ritualized reverence of the transcendent—seen in Islam, Catholicism, Protestantism, Hinduism, Buddhism, Shinto, and beyond. Through worship, participants believe they are drawn into the sacred presence of the transcendent.
Yet worship is more than ritual; it is an ontological event. True worship is the manifestation of existence itself—the breaking in of the transcendent here and now, where humanity participates existentially in divine presence. In this sense, worship is the highest expression of authentic humanity.
Studying worship across social and religious traditions from a mutualist perspective can help us rediscover what distinguishes true humanity from AI. Comparative research into worship, and its connection to revealed truth, is a vital task in the emerging Neo-Renaissance AI era.
Yet worship is more than ritual; it is an ontological event. True worship is the manifestation of existence itself—the breaking in of the transcendent here and now, where humanity participates existentially in divine presence. In this sense, worship is the highest expression of authentic humanity.
Studying worship across social and religious traditions from a mutualist perspective can help us rediscover what distinguishes true humanity from AI. Comparative research into worship, and its connection to revealed truth, is a vital task in the emerging Neo-Renaissance AI era.
