Authors

Allen Leigh is a veteran software engineer, electrical engineer, and author whose work seeks to harmonize the rigors of technical science with the principles of Latter-day Saint theology. With a professional career spanning forty-four years in the software industry and a background in electrical engineering, Leigh brings a pragmatic, systems-based perspective to religious inquiry, focusing on the structural mechanics of creation and eternity. Leigh’s intellectual contributions are best encapsulated in his book, One Mormon’s View of the Science-Religion Debate and the Quest for Eternity . In this text, he navigates the often-contentious boundary between empirical evidence and spiritual belief, arguing that the two disciplines are not mutually exclusive but rather complementary frameworks for understanding the universe. His work suggests that the perceived rift between science and religion often stems from a misunderstanding of the methodologies inherent to both. A key figure in discussions on Mormon Transhumanism, Leigh has applied his technical expertise to theological cosmology. His presentation at the MTAConf 2009 entitled “God, the Perfect Engineer” focused on the concept of “engineering design cycles”—the iterative processes used to plan, build, test, and refine complex systems. Leigh proposed a model in which God functions as a Master Engineer, utilizing similar design cycles in the creation of the earth. This framework raises profound questions regarding the nature of divine omnipotence and the practical realities of creation. By drawing parallels to earthly engineering projects—which are subject to constraints, iterations, and the risk of failure—Leigh investigates whether the creation of the earth followed a similar, non-linear path. He challenges his audience to consider if a divine creation project could, in theory, fail, and what the implications of such a failure would be for our understanding of God’s plan. Through this lens, Leigh encourages a view of the cosmos that appreciates the intricate, perhaps even experimental, nature of existence.

Brent Allsop is an American technologist and transhumanist activist who founded Canonizer, a collaborative wikisurvey platform for building consensus. He has been active in the transhumanist community for decades, advocating for life extension.

Carl Teichrib is a Canadian-based researcher, writer, and communicator focusing on historical and contemporary worldview shifts. His work examines political and economic globalization and socio-religious trends, often from a Christian perspective. He is known for his in-depth analysis of the structures of transformation taking place in society. Teichrib is the editor of Forcing Change , a monthly publication dedicated to documenting and analyzing these transformations. He is a frequent guest on radio talk shows, and his research has been utilized by other researchers, authors, and commentators. Embracing an evangelical conservative Christian worldview, Teichrib is pro-liberty (opposed to politically imposed equality), pro-individualism (opposed to consensus collectivism), and pro-free market voluntary exchange. At the MTAConf 2013, he presented a Christian critique of Christian transhumanism, exploring the core tensions between these perspectives.

Charles William Penrose (1832–1925) was a British-born Latter-day Saint leader, journalist, hymn writer, and theologian who served as a member of the Quorum of the Twelve Apostles and later as First Counselor in the First Presidency of The Church of Jesus Christ of Latter-day Saints. Born in Camberwell, London, England, on February 4, 1832, Penrose was reportedly reading the Bible by age four. He converted to the LDS Church at eighteen, being baptized on May 14, 1850—a decision that cost him his relationship with his widowed mother, who disowned him for joining the faith. Penrose’s missionary service in Britain exceeded that of any other Latter-day Saint missionary, totaling over seventeen years. During his first decade-long mission, he wrote the beloved hymn “O Ye Mountains High” and authored “Rays of Living Light,” a series of missionary tracts used widely for nearly a century. In 1861, he finally emigrated to Utah with his wife Lucetta Stratford and their three children, crossing the plains by ox team to settle in Farmington, where he worked as a farmer, log hauler, and schoolteacher. Settling later in Ogden on the advice of Franklin D. Richards, Penrose entered journalism, publishing the Ogden Junction . In 1877, he became assistant editor of the church-owned Deseret News under George Q. Cannon, eventually serving as editor from 1898. His intellectual contributions extended to academia as professor of theology at Brigham Young Academy (1897–1899, 1901–1902) and as a founding director of the Genealogical Society of Utah in 1894. Ordained an apostle on July 7, 1904, Penrose served as president of the European Mission (1906–1910) before being called as Second Counselor to President Joseph F. Smith in 1911. Following Smith’s death, he continued as Second Counselor to Heber J. Grant and was elevated to First Counselor in 1921 after the death of Anthon H. Lund. His contributions to Utah statehood earned him recognition as one of its key architects. Penrose’s theological writings and sermons explored themes of eternal progression, human potential, and the relationship between faith and reason—ideas that resonate with transhumanist thought. His vision of humanity’s divine destiny and capacity for endless improvement reflected the optimistic theology of early Latter-day Saint leaders. He died in Salt Lake City on May 16, 1925, leaving a legacy as one of the most prolific missionaries, influential editors, and beloved hymn writers in LDS history.

Chelsea Shields is a biocultural anthropologist, TED Fellow, and researcher whose work explores the evolutionary foundations of religious belief and the physiological power of social connection. Raised in a Latter-day Saint family in Utah, she went on to earn dual PhDs in biological and cultural anthropology from Boston University in 2017. Shields’ academic research focuses on the concept of social susceptibility—how human bodies have evolved to be deeply responsive to social interaction and meaning-making. Over the course of a decade, she conducted extensive fieldwork with Asante indigenous healers in central Ghana, studying the evolution and elicitation of placebo and nocebo effects in ritual healing ceremonies. Her dissertation, “The Social Life of Placebos,” argues that grounding human behavior in social adaptations reveals important discoveries across placebo studies, religion, pain, stress, and empathy. She presented at the 2014 Conference of the Mormon Transhumanist Association on the evolutionary psychology of religion, examining how religious belief functions as a powerful biocultural force—shaping neural development, social bonding, and coping mechanisms—and how understanding these processes is essential for anyone thinking seriously about the future of the human brain and body. Shields is a three-time TED speaker, an advocate for gender equality within religious communities, and founder of Brandthropologie Agency, where she applies her research in social susceptibility and nonverbal communication to brand strategy and consumer research. She lives in Salt Lake City with her family.

Dallin Bradford is a second-generation Mormon transhumanist and speaker at MTA conferences.

David Brin (born 1950) is an American scientist and science fiction author widely recognized for his explorations of technological progress, accountability, and the future trajectory of human civilization. A physicist by training, with a PhD from the University of California, San Diego, Brin has become one of the most prominent voices in contemporary science fiction, celebrated for works that grapple seriously with the responsibilities that accompany advancing knowledge and power. Brin is perhaps best known for his Uplift series, which imagines a galaxy in which elder species genetically elevate (or “uplift”) younger species to sapience, creating complex webs of patronage and obligation. The series earned him multiple Hugo and Nebula Awards and introduced themes that resonate deeply with transhumanist thought: the idea that intelligence and consciousness can be cultivated, expanded, and shared across species, and that such uplift carries profound moral responsibilities. His standalone novel The Postman (1985), later adapted into a film, explores how communities rebuild civilization after catastrophe through acts of hope and civic trust. His nonfiction work The Transparent Society (1998) argues that openness and mutual accountability, rather than secrecy, are the best safeguards for freedom in an age of pervasive technology. Brin is a self-described advocate of the Enlightenment tradition, championing science, democratic governance, and an optimistic but critical view of human progress. He has been vocal in futurist and transhumanist circles, generally supporting the idea that humanity can and should use technology to improve the human condition, overcome biological limitations, and expand into the cosmos. His vision of “otherness”—the moral imperative to consider perspectives beyond one’s own—aligns with broader transhumanist commitments to expanding empathy and capability. From the perspective of Mormon Transhumanism, Brin’s work offers rich resonances: his uplift narratives echo themes of theosis and compassionate creation, wherein more advanced beings extend their capacities to others—a pattern the New God Argument finds deeply meaningful. His emphasis on accountability and transparency complements the Mormon Transhumanist commitment to ethical stewardship of technology. Where Brin’s views may diverge is in his secular, Enlightenment-centered framework; he generally frames progress in terms of human reason and democratic institutions rather than divine grace, prophetic authority, or the restored Gospel. He has at times expressed skepticism toward religious institutions as arbiters of truth. Nevertheless, his abiding faith in humanity’s capacity for moral growth and his insistence that advanced power demands advanced compassion place him in substantial sympathy with the Mormon Transhumanist vision of becoming compassionate creators.

David Silverman is a speaker at MTA conferences.

Donald Bradley Jr. , affectionately known as Donnie, is a speaker and thinker exploring the intersection of transhumanism, art, and theology. Although chronologically 84 years old, Bradley has benefited from advanced life extension technologies that have rejuvenated his physical appearance to resemble someone closer to 18. He is a member of the Mormon Transhumanist Association. Bradley’s intellectual pursuits are wide-ranging, encompassing theoretical computer science, cybernetics, foundations of mathematics, algorithmic information theory, the psychology of creativity, literary studies, and cognitive poetics. His work explores the aesthetic sense of a god, and its relation to artistic practice and religious transhumanist quests. He is particularly interested in the works of Jorge Luis Borges, viewing Borges’ creations as a laboratory for godhood and an exemplary artist for transhumanists. He argues that in art, we are doing the work of a god in microcosm, training for eventual godhood. He points to Borges’ themes of eternity, and his ability to predict future developments in a way that is training for eventual godhood and a significant religious practice. Bradley explores the idea of literature and its relation to Mormon theology.

Felix Clairvoyant is a molecular biologist and prominent voice within the International Raelian Movement, advocating for a synthesis of “atheistic intelligent design” and transhumanist philosophy. Born in France and raised in Montreal, Canada, he cultivated an early passion for the sciences that led to a fifteen-year career in the biotechnology industry. This scientific rigor deeply informs his theological perspective, grounding his metaphysical claims in materialist biology rather than spiritual mysticism. As a leader in the Raelian Movement, Clairvoyant articulates the belief that life on Earth was scientifically engineered by an advanced extraterrestrial species known as the Elohim. Distinguishing his views from both traditional theism and evolutionary chance, he proposes a model of “scientific creationism.” In this framework, the Elohim are not gods but flesh-and-blood beings who have mastered the very technologies—such as genetic engineering and space travel—that humanity is currently developing, serving as a template for our future evolution. Clairvoyant gained recognition in the broader futurist community for his presentation at the Religion and Transhumanism Conference organized by the MTA back in 2014. There, he argued that Raelism is inherently transhumanist, viewing immortality not as a supernatural afterlife but as a technical problem solvable through cloning and memory transfer. He posits that acknowledging our extraterrestrial designers is a crucial step toward humanity’s maturation, framing peaceful technological advancement as a mandate for joining the galactic community. Beyond his philosophical advocacy, Clairvoyant has applied his analytical skills to a successful career in real estate in the San Francisco Bay Area. He maintains a disciplined lifestyle centered on meditation and chess, viewing these practices as complementary to his pursuit of mental clarity. He continues to serve as a bridge between the Raelian worldview and the wider transhumanist movement, promoting a future defined by scientific mastery and longevity.