Recent AI Developments and Their Implications

A few days ago OpenAI released its much-rumored “Strawberry” system titled Chat-GPT4o1. While previous LLMs can provide an impressive writing at, say, the undergraduate level (especially if prompted well), the new system can “think” and plan better for technical concepts, and it can now answer scientific, technical questions more accurately than a PhD in that field. If Chat-GPT4 is undergraduate level, Chat-GPT4o1 is graduate level. 

Of particular utility is explaining difficult concepts. For example, I’ve never had anybody explain to me, at a very high level, Wiles’ proof of Fermat’s Last Theorem; it’s the kind of thing where people who are smart enough to understand don’t have the kind of smarts necessary to dumb it down for us mortals, but I asked the new system to explain it in a way that a high schooler can understand and it led me by the hand, step-by-step, until I kind of understood it, again at a high level. So everybody has a really good graduate school-level tutor now. 

So, how this is related to the Church? Its ability to tie concepts together and *think* in less formulaic ways means that every Mormon Studies person has a graduate student-level research assistant–that you still need to check, since hallucination is still kind of a problem, but this will especially take off when you can, say, feed thousands of pages of primary source materials and have it produce rather sophisticated, less boiler-plate essays. (Also, anybody whose field assigns take-home essays is sooo toast, but nobody in academia seems to notice that Rome is burning). 

So using the new system, I asked it three Mormon Studies questions that require some sophistication and thinking beyond cliches (which is often what we’d get with the older Chat-GPT). In many cases it caught legitimate themes that I wouldn’t have come up with, but once again everything has to be fact checked, and it still has its errors (e.g. squares are not symbolic of “earthly existence.”) The output is rather long, so I’ll just paste it here and sign off, but suffice it to say we are getting closer… 

Explain all the ways in which LDS temples reflect themes (architectural, symbolic, and otherwise) found in other sacred spaces and the like. 

Latter-day Saint (LDS) temples hold a central place in the worship and spiritual life of members of The Church of Jesus Christ of Latter-day Saints. These temples are not just places of gathering but are considered houses of the Lord, where sacred ordinances and covenants are performed. Many architectural and symbolic themes found in LDS temples reflect universal concepts present in other sacred spaces around the world. This reflects a shared human endeavor to connect the physical and spiritual realms through meaningful design and symbolism.

Architectural Themes

1. Sacred Orientation and Alignment
   • Cardinal Directions: Like many ancient temples and sacred structures (e.g., Egyptian pyramids, Islamic mosques facing Mecca), some LDS temples are oriented toward the east. This symbolizes enlightenment, resurrection, and the coming of light.
   • Elevated Structures: Similar to ziggurats, pagodas, and cathedrals, LDS temples often feature spires and towers that reach skyward, symbolizing ascension and the connection between heaven and earth.
2. Use of Symbolic Geometry
   • Sacred Geometry: Incorporation of geometric shapes like circles (eternity), squares (earthly existence), and triangles (divinity) mirrors practices in other religious architectures, such as Gothic cathedrals and Islamic art.
   • Proportions and Ratios: The use of harmonious proportions reflects the idea of cosmic order, akin to the architectural principles of ancient Greek temples and the design of the Taj Mahal.
3. Materials and Ornamentation
   • Natural Materials: Use of stone, wood, and other natural elements signifies purity and continuity with creation, a theme also found in Shinto shrines and Buddhist temples.
   • Decorative Motifs: Floral designs, stars, suns, and moons are common in LDS temples and parallel motifs in Hindu temples and Islamic mosques, symbolizing divine creation and the cosmos.

Symbolic Themes

1. Ritual Purity and Preparation
   • Entrance Protocols: Just as one must remove shoes before entering a mosque or undergo ritual bathing before entering a Japanese temple, LDS temple patrons participate in preparatory rites to signify purity and readiness to enter sacred space.
2. Progression Through Spaces
   • Inner Sanctums: The layout often involves moving from outer to inner spaces, increasing in sacredness—reminiscent of the Holy of Holies in ancient Jewish temples or the inner chambers of Egyptian temples.
   • Symbolic Journeys: The movement through different rooms can symbolize the spiritual journey toward exaltation, similar to the stations of the cross in Christian churches or the mandala walk in Buddhist traditions.
3. Clothing and Vestments
   • Sacred Attire: Special clothing worn during temple ceremonies parallels the use of vestments in Catholicism or the robes worn by Buddhist monks, symbolizing purity, equality, and consecration.

Ritual and Practice Themes

1. Sacred Ordinances and Covenants
   • Rituals of Passage: Ceremonies such as baptisms for the dead and eternal marriages in LDS temples reflect universal rites of passage, akin to initiation rituals in indigenous cultures or sacraments in Christianity.
   • Ancestral Connections: The emphasis on connecting with ancestors mirrors practices in African traditional religions and Chinese ancestral veneration, highlighting the universal human concern with lineage and heritage.
2. Exclusivity and Sacredness
   • Restricted Access: Only members in good standing can enter LDS temples, similar to how only initiated members can enter certain Hindu temples or inner sanctums in ancient mystery religions, emphasizing the sanctity and seriousness of the rituals performed.
3. Symbolic Art and Imagery
   • Murals and Statuary: While LDS temples are generally modest in external decoration, interior art often depicts landscapes and narratives that inspire contemplation, similar to frescoes in Orthodox churches or storytelling stained glass in Gothic cathedrals.

Other Aspects

1. Community and Gathering
   • Temple as a Community Hub: Like synagogues, mosques, and churches, temples serve as focal points for community identity, though in the LDS context, regular worship services are held in separate meetinghouses, distinguishing the temple’s role as exclusively for sacred ordinances.
2. Symbolism of Light
   • Illumination: The use of light within temples symbolizes divine presence and revelation, a theme common in Gothic cathedral architecture with their expansive stained-glass windows, and in the design of Islamic mosques with their emphasis on natural light.
3. Garden Imagery
   • Edenic Symbols: Landscaping around temples often includes gardens and water features, representing peace and the original purity of the Garden of Eden, paralleling the use of gardens in Zen Buddhism and the courtyards of Islamic architecture.

Explain the history of Christian thinkers who have held Latter-day Saint-like beliefs in regards to progression towards Godhood. 

Introduction

The belief in human progression toward godhood, as held by The Church of Jesus Christ of Latter-day Saints (LDS Church), is a distinctive doctrine that suggests humans can become like God through a process of spiritual development and obedience to divine laws. While this concept is unique in its specifics within LDS theology, elements of similar beliefs can be traced throughout the history of Christian thought. This answer explores Christian thinkers who have espoused ideas resembling the LDS belief in deification or theosis—the process of becoming godlike—highlighting both parallels and distinctions.

Early Christian Thinkers

1. Irenaeus of Lyons (2nd Century)

• Key Ideas: Irenaeus is one of the earliest church fathers to articulate a concept akin to deification. He taught that Jesus Christ became human so that humans could become divine.
• Notable Quote: “Our Lord Jesus Christ, through His transcendent love, became what we are, that He might bring us to be even what He is Himself.”

2. Clement of Alexandria (150–215 AD)

• Key Ideas: Clement saw the Christian life as a journey toward divinization, achieved through knowledge (gnosis) and virtuous living.
• Beliefs: He emphasized that by living a virtuous life in imitation of Christ, humans could become partakers of the divine nature.

3. Origen of Alexandria (185–254 AD)

• Key Ideas: Origen proposed that souls pre-existed and could return to a divine state through purification and adherence to Christ’s teachings.
• Beliefs: He taught that the ultimate goal of the soul is to be united with God, achieving a likeness to Him.

4. Athanasius of Alexandria (296–373 AD)

• Key Ideas: Athanasius is renowned for his defense of the divinity of Christ and his teachings on deification.
• Notable Quote: “For the Son of God became man so that we might become God.”
• Beliefs: He asserted that through Christ’s incarnation and atonement, humans could become divine.

Eastern Orthodox Tradition

1. The Doctrine of Theosis

• Definition: Theosis, meaning “deification” or “divinization,” is a central concept in Eastern Orthodox Christianity.
• Beliefs: It teaches that humans can become godlike through cooperation with God’s grace, participating in the divine energies but not the divine essence.
• Process: Achieved through sacraments, prayer, and ascetic practices, leading to union with God.

2. Gregory of Nazianzus and Gregory of Nyssa (4th Century)

• Key Ideas: These Cappadocian Fathers expanded on theosis, emphasizing transformation and participation in God’s nature.
• Beliefs: They taught that humans are called to become like God in righteousness and holiness.

Medieval Christian Thinkers

1. Augustine of Hippo (354–430 AD)

• Key Ideas: While cautious about the concept of deification, Augustine acknowledged that believers become children of God and partake in immortality.
• Beliefs: Emphasized the transformative power of God’s grace in elevating human nature.

2. Thomas Aquinas (1225–1274 AD)

• Key Ideas: Aquinas discussed deification in the context of the Beatific Vision, where the soul attains perfect happiness by seeing God as He is.
• Beliefs: He taught that humans can participate in God’s divine nature through sanctifying grace, though he maintained a clear distinction between Creator and creation.

Reformation and Post-Reformation

1. Martin Luther (1483–1546 AD)

• Key Ideas: Luther focused on justification by faith but occasionally touched on themes resembling theosis.
• Beliefs: He spoke of the mystical union with Christ, where believers partake in His righteousness.

2. John Calvin (1509–1564 AD)

• Key Ideas: Calvin emphasized union with Christ and transformation through the Holy Spirit.
• Beliefs: While rejecting any notion of humans becoming divine in essence, he acknowledged a profound participation in the life of God.

Modern Christian Thought

1. C.S. Lewis (1898–1963 AD)

• Key Ideas: Lewis explored deification themes in his writings, suggesting that God’s aim is to transform humans into beings reflecting His glory.
• Notable Quote: “The Son of God became a man to enable men to become sons of God.”
• Beliefs: Emphasized that through Christ, humans are invited to share in God’s nature.

2. Eastern Orthodox Revival

• Modern Theologians: Contemporary Orthodox theologians like Vladimir Lossky and John Zizioulas have further developed the concept of theosis.
• Beliefs: They stress the relational and communal aspects of deification, rooted in Trinitarian theology.

Comparison with Latter-day Saint Beliefs

1. Nature of Deification

• Similarities:
  • Both LDS theology and Eastern Orthodox Christianity teach that humans can become like God.
  • Emphasis on transformation and participation in the divine nature.
• Differences:
  • Ontological Status: In LDS belief, humans can become gods in a literal sense, potentially presiding over their own worlds. In traditional Christian thought, particularly Orthodox theology, humans become godlike in energies (qualities) but not in essence.
  • Eternal Progression: LDS doctrine includes the concept of eternal progression and exaltation, with a pre-mortal existence and potential for humans to progress eternally.

2. Process of Becoming Godlike

• Similarities:
  • Importance of Christ’s atonement as the means for transformation.
  • Role of obedience, sacraments (ordinances), and divine grace.
• Differences:
  • Pre-Existence: LDS theology teaches a pre-mortal life, whereas traditional Christianity does not.
  • Potential for All: In LDS belief, all individuals have the potential to achieve godhood, whereas in traditional Christian thought, participation in the divine nature does not equate to becoming a god in essence.

Conclusion

Throughout Christian history, the idea of humans becoming like God has been a recurring theme, especially within Eastern Orthodox Christianity’s doctrine of theosis. Early church fathers like Irenaeus, Athanasius, and others laid the groundwork for understanding salvation as a transformative process leading to deification. While these concepts share similarities with LDS beliefs in human progression toward godhood, significant theological differences exist regarding the nature of God, the essence of deification, and the ultimate destiny of humanity.

The LDS belief in exaltation and literal godhood represents a unique development in Christian thought. It expands upon early Christian ideas by introducing doctrines of eternal progression, pre-mortal existence, and the potential for humans to become gods in a more literal sense. While historical Christian thinkers have embraced the transformative potential of salvation and union with God, the specific LDS teachings on progression toward godhood remain distinctive within the broader Christian tradition.

References

• Irenaeus, Against Heresies.
• Athanasius, On the Incarnation.
• Clement of Alexandria, Exhortation to the Greeks.
• Origen, On First Principles.
• Gregory of Nyssa, The Life of Moses.
• Thomas Aquinas, Summa Theologica.
• C.S. Lewis, Mere Christianity.
• Vladimir Lossky, The Mystical Theology of the Eastern Church.
• John Zizioulas, Being as Communion.

Explain how traditional proofs of the existence of God relate to Latter-day Saint cosmology?

ChatGPT

Thought for 4 seconds

Introduction

Traditional proofs of the existence of God have been a central part of theological and philosophical discourse for centuries. These proofs aim to provide rational justifications for belief in a divine being. Latter-day Saint (LDS) cosmology, which encompasses the beliefs about the origin, structure, and ultimate fate of the universe from the perspective of The Church of Jesus Christ of Latter-day Saints, offers a unique understanding of God’s nature and relationship with humanity. This answer will explore how traditional proofs of God’s existence relate to LDS cosmology by examining each proof and its connection to LDS doctrines.

Traditional Proofs of the Existence of God

1. Ontological Argument
   • Definition: Proposes that God’s existence is self-evident through reason alone. If we can conceive of a greatest possible being, then this being must exist in reality because existence is a necessary attribute of the greatest possible being.
   • Key Proponents: Anselm of Canterbury, René Descartes.
2. Cosmological Argument
   • Definition: Asserts that everything that exists has a cause, and since the universe exists, it must have a first cause—often identified as God.
   • Variants:
     • Kalam Cosmological Argument: Focuses on the impossibility of an actual infinite regress of events, concluding that the universe has a beginning and therefore a cause.
     • Aquinas’ Five Ways: Includes arguments from motion, causation, contingency, perfection, and teleology.
   • Key Proponents: Thomas Aquinas, Islamic philosophers like Al-Ghazali.
3. Teleological Argument (Argument from Design)
   • Definition: Observes order, purpose, and design in the universe, suggesting the existence of an intelligent designer—God.
   • Key Proponents: William Paley, who used the watchmaker analogy.
4. Moral Argument
   • Definition: Posits that objective moral values exist and are best explained by the existence of a moral lawgiver—God.
   • Key Proponents: Immanuel Kant, C.S. Lewis.

Latter-day Saint Cosmology

1. Nature of God
   • Anthropomorphic Deity: God is an exalted being with a tangible, perfected body of flesh and bones.
   • Eternal Progression: Humans can become like God through obedience to divine laws and ordinances.
2. Eternal Existence of Matter and Intelligence
   • Uncreated Matter: Matter and intelligence are eternal and were not created ex nihilo (out of nothing).
   • Organization vs. Creation: God organized the universe from pre-existing materials.
3. Plan of Salvation
   • Pre-Mortal Existence: Spirits existed with God before mortal life.
   • Purpose of Earth Life: A probationary state to gain a physical body and experience, leading to potential exaltation.
4. Eternal Families and Exaltation
   • Families Can Be Eternal: Through sacred ordinances performed in temples.
   • Degrees of Glory: Post-mortal existence includes different kingdoms of glory based on one’s choices and obedience.

Relation of Traditional Proofs to LDS Cosmology

1. Ontological Argument and LDS Beliefs
   • God’s Perfect Nature: LDS theology supports the concept of a maximally great being. However, it adds that God attained His exalted status through progression, which contrasts with the traditional ontological argument’s assertion of God’s necessary existence without potential for change.
   • Eternal Progression: The idea that beings can progress to become like God introduces a dynamic aspect to the nature of divinity not accounted for in the ontological argument.
2. Cosmological Argument and LDS Doctrine
   • First Cause and Organization: LDS cosmology rejects creation ex nihilo, aligning partially with the cosmological argument in recognizing a necessary being responsible for the universe’s organization.
   • Eternal Matter: Since matter is eternal in LDS thought, the concept of a first cause is more about organizing intelligence and matter rather than bringing them into existence from nothing.
   • God as Organizer: This nuanced view modifies the cosmological argument by positing God as the organizer of eternal elements, not the creator in the traditional sense.
3. Teleological Argument and LDS Perspectives
   • Design and Purpose: LDS teachings emphasize that the universe was organized with purpose under God’s direction, aligning with the teleological argument’s emphasis on intelligent design.
   • Plan of Salvation: The existence of a divine plan for humanity reinforces the notion of purposeful design in human existence and the cosmos.
   • Agency and Law: The LDS belief in moral agency and adherence to divine laws reflects an organized system that implies a designer.
4. Moral Argument and LDS Ethics
   • Objective Morality: LDS doctrine supports the existence of objective moral truths established by God.
   • Divine Lawgiver: God provides commandments and laws, consistent with the moral argument’s assertion of a moral lawgiver.
   • Conscience and Light of Christ: The belief that all people are endowed with the Light of Christ (a conscience) aligns with the idea of universal moral awareness pointing to a divine source.

Additional Connections

1. Existential Questions and Human Purpose
   • Search for Meaning: Both traditional proofs and LDS cosmology address fundamental human questions about existence, purpose, and the divine.
   • Faith and Reason: LDS teachings encourage the use of reason and personal revelation, similar to how traditional proofs use rational arguments to approach understanding God.
2. Revelation and Empiricism
   • Personal Revelation: While traditional proofs rely on philosophical reasoning, LDS cosmology places significant emphasis on personal revelation through the Holy Ghost as evidence of God’s existence.
   • Empirical Evidence: The LDS emphasis on witnessing God’s hand in the world through experiences and answered prayers complements the teleological argument’s use of observable order as evidence.
3. Scriptural Foundations
   • Biblical References: LDS scriptures include passages that resonate with traditional arguments, such as affirmations of God’s creations bearing witness of Him (e.g., Alma 30:44 in the Book of Mormon).
   • Additional Revelation: LDS cosmology incorporates modern revelations that expand on traditional concepts of God and the universe, providing a broader context for understanding the traditional proofs.

Conclusion

Traditional proofs of the existence of God relate to Latter-day Saint cosmology by addressing similar fundamental questions about the nature of divinity, the origin of the universe, and the purpose of human existence. While there are areas of convergence—such as the acceptance of an intelligent designer and a moral lawgiver—LDS doctrines offer unique perspectives that modify or expand upon these traditional arguments. For instance, the eternal nature of matter and the concept of eternal progression introduce nuances that differentiate LDS cosmology from classical theistic philosophies.

In essence, the traditional proofs provide philosophical foundations that can be related to and enriched by LDS teachings. They both contribute to a comprehensive understanding of God’s existence and nature, encouraging believers to seek knowledge through both reason and revelation.