The prospect of a better future through the technological enhancement of human intellectual capacities has captured the imagination of philosophers and scientists alike, fueling dreams of a time when cancer diagnoses are as curable as ear infections, where longevity is a matter of choice, and where scientific discoveries occur with breathtaking rapidity. Recently however, some bioethicists have expressed grave concern over the growing disparity between our exponentially expanding intellectual power and our relatively stagnant moral abilities. Haunted by the possibility that a few cognitively-enhanced, nefarious individuals might employ their technological powers to wipe out vast swaths of humanity, bioethicists Ingmar Persson and Julian Savulescu have called for an immediate expansion of research efforts on moral bioenhancement. Specifically, they argue for enhancing the evolutionary capacities of altruism (and the related trait of empathy) by genetically and biochemically improving brain function as a way of increasing concern for the well-being of others. This paper will evaluate Persson and Savulescu’s proposal for moral bioenhancement from a Christian theological perspective informed by the reality of the incarnation in the drama of salvation, considering the implications for moral formation underwritten by the claim that Jesus Christ has come as God in the flesh to redeem humankind from sin and death. Drawing on the insights of Karl Barth (1886-1968) and Dietrich Bonhoeffer (1906-1945), the paper will argue that although Persson and Savulescu’s diagnosis of the human condition contains elements that accord with a Christian understanding of human fallenness, their remedy for improving morality ultimately falls short insofar as they fail to address the root problem of the human condition which is most clearly revealed in the incarnation, namely, sin.