Reëcreational Theology

To test that hypothesis, Reëcreational Theology suggests that we have s*x with the universe.

S*x pretty much sells itself. But why does Reëcreational (pronounced like re-educational) Theology call for, in effect, making baby universes? And how can anybody have s*x with the universe, anyhow?

Only recently has technology progressed enough to make reproducing the universe—or at least enough of it to ensure its continued life, growth, and evolution—appear on the far horizon of possibility. Virtual worlds already rival the real one in terms of human attention and artificial intelligences already out-perform humans at complex tasks. More complete and accurate reproductions of our universe await. That should rouse no surprise. Other naturally occurring quasi-stable complex systems manage to reproduce themselves—see, for example, humans. And technology has long followed a trend, driven by human demands, of reproducing the universe in greater and greater fidelity.

Humans already have s*x with the universe in the sense of making copies of it. So far, however, these hybrid children, though well-loved, have proved infertile. The greatest of arts and sciences—reproducing our universe and us along with it—awaits. Studying and practicing it will bring us not only material boons and endless amusements, but divine joy.

Reëcreational Theology hypothesizes that that good things follow from the worshipful recreation of this, our universe. Forms of worship include the arts, sciences, and reflective contemplation (which reproduces the universe in the mind). All celebrate the wonder of creation; all should, if the prime hypothesis holds true, reward us with joy, happiness, and meaning. Humans find sex worthwhile regardless of whether they make babies. Fooling around with the universe thus offers a promising line of research. And it might lead to far than just a good time: a baby universe.

Here, in the first Theoecclesia (Godly Assembly), you will find an introduction to Reëcreational Theology and an invitation to join its expedition to new frontiers in the study of the divine.

The goal: discover what comes from having s*x with the universe to help it reproduce.

Reëcreational Theology hypothesizes that good things will come from having s*x with the universe. Things that bear looking into, certainly. For perhaps they contain revelations about where we came from, the secret to happiness, and the meaning of life.

As its name slyly suggests, Reëcreational Theology has a fun—a recreational—side. It offers good mental exercise; inviting you to kick around hypotheticals like you might kick around a ball with friends at the park. But Reëcreational Theology has a serious side, too, one that looks toward the goal of re-creation. On that view, Reëcreational Theology embodies a heroic effort to promote the continued survival, growth, and evolution of our universe—and not incidentally, ourselves. The stakes could hardly be bigger:

We must have s*x with the universe to save it, and ourselves, from extinction.