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by [[Dick, Steven J]].  

Publication: Philadelphia, PA Templeton Foundation Press, 2000.

*by [[Dick, Steven J]].  

Product ID: 39974    eBook ISBN 0585381534  ISBN 1890151424

*Publication: Philadelphia, PA Templeton Foundation Press, 2000.

Subject: Religion and science--Congresses. Cosmology--Congresses.

*eBook ISBN 0585381534   

Life on other planets--Congresses.

*ISBN 1890151424

Language: English

*Subject: Religion and science--Congresses. Cosmology--Congresses.

 

*Life on other planets--Congresses.

*Language: English

== Cosmotheology ==

== Cosmotheology ==

Cosmotheology, as I define it, means using our ever-growing knowledge of the universe to modify, expand, or change entirely our current theologies, whatever they may be. In short, cosmotheology takes into account what we know about the cosmos. Let us begin with some general principles of any cosmotheology, examine the possible role of God in cosmotheology, and broach the implications of extraterrestrials for human destiny. Finally, I suggest that a “roadmap for cosmotheology” would encourage more systematic study.

Cosmotheology, as I define it, means using our ever-growing knowledge of the universe to modify, expand, or change entirely our current theologies, whatever they may be. In short, cosmotheology takes into account what we know about the cosmos. Let us begin with some general principles of any cosmotheology, examine the possible role of God in cosmotheology, and broach the implications of extraterrestrials for human destiny. Finally, I suggest that a “roadmap for cosmotheology” would encourage more systematic study.

== Principles of Cosmotheology ==

== Principles of Cosmotheology ==

Cosmotheology is to be distinguished from Derham's eighteenth-century astrotheology in that the main thrust of the former is not to offer proof of God or God's attributes, but to use Nature to inform a much broader range of theological discussion. The history of the extraterrestrial life debate gives us some idea of the elements of a cosmotheology as perceived by our predecessors. Although we need not be bound by their limits, the problems of the new universe for Christianity are fairly clear, and will become clearer for other religions as their attitudes toward life on other worlds become better known. Whatever the tenets of a specific religion, we offer five general principles for cosmotheology.

Cosmotheology is to be distinguished from Derham's eighteenth-century astrotheology in that the main thrust of the former is not to offer proof of God or God's attributes, but to use Nature to inform a much broader range of theological discussion. The history of the extraterrestrial life debate gives us some idea of the elements of a cosmotheology as perceived by our predecessors. Although we need not be bound by their limits, the problems of the new universe for Christianity are fairly clear, and will become clearer for other religions as their attitudes toward life on other worlds become better known. Whatever the tenets of a specific religion, we offer five general principles for cosmotheology.

1. Cosmotheology must take into account that humanity is in no way physically central in the universe; we are located on a small planet around a star on the outskirts of the Milky Way galaxy. Although we have known this now for most of the century, and although it gives urgency to the religious questions (especially the Incarnation) raised in the wake of the Copernican theory, this revelation has resulted in no change of doctrine to any of the world's anthropocentric religions.

*1. Cosmotheology must take into account that humanity is in no way physically central in the universe; we are located on a small planet around a star on the outskirts of the Milky Way galaxy. Although we have known this now for most of the century, and although it gives urgency to the religious questions (especially the Incarnation) raised in the wake of the Copernican theory, this revelation has resulted in no change of doctrine to any of the world's anthropocentric religions.

 

Nowhere in all space or on a thousand worlds will there be men to share our loneliness. There may be wisdom; there may be power; somewhere across space great instruments, handled by strange, manipulative organs, may stare vainly at our floating cloud wrack, their owners yearning as we yearn. Nevertheless, in the nature of life and in the principles of evolution we have had our answer. Of men elsewhere, and beyond, there will be none forever.10

Nowhere in all space or on a thousand worlds will there be men to share our loneliness. There may be wisdom; there may be power; somewhere across space great instruments, handled by strange, manipulative organs, may stare vainly at our floating cloud wrack, their owners yearning as we yearn. Nevertheless, in the nature of life and in the principles of evolution we have had our answer. Of men elsewhere, and beyond, there will be none forever.10

But uniqueness of form does not make us central to the story of the universe. Nor, one would think, should it make us the special object of attention of any deity.

But uniqueness of form does not make us central to the story of the universe. Nor, one would think, should it make us the special object of attention of any deity.

3. Cosmotheology must take into account that humanity is most likely somewhere near the bottom, or at best midway, in the great chain of intelligent beings in the universe. This follows from the age of the universe and the youth of our species. The universe is in excess of ten billion years old. The genus homo evolved only two million years ago, and archaic homo sapiens only 500,000 years ago. Homo sapiens sapiens is considerably younger than that, and terrestrial civilization and history cover only a few millennia. Even taking into account that the universe needed billions of years to generate the ingredients for life, if nature does select for intelligence, it has probably been doing so at numerous sites long before we arrived on the scene. Surely this has relevance to the question of our relation to any universal deity.

*3. Cosmotheology must take into account that humanity is most likely somewhere near the bottom, or at best midway, in the great chain of intelligent beings in the universe. This follows from the age of the universe and the youth of our species. The universe is in excess of ten billion years old. The genus homo evolved only two million years ago, and archaic homo sapiens only 500,000 years ago. Homo sapiens sapiens is considerably younger than that, and terrestrial civilization and history cover only a few millennia. Even taking into account that the universe needed billions of years to generate the ingredients for life, if nature does select for intelligence, it has probably been doing so at numerous sites long before we arrived on the scene. Surely this has relevance to the question of our relation to any universal deity.

4. Cosmotheology must be open to radically new conceptions of God, not necessarily the God of the ancients, nor the God of human imagination, but a God grounded in cosmic evolution, the biological universe, and the three principles stated above.

*4. Cosmotheology must be open to radically new conceptions of God, not necessarily the God of the ancients, nor the God of human imagination, but a God grounded in cosmic evolution, the biological universe, and the three principles stated above.

5. Cosmotheology must have a moral dimension, extended to include all species in the universe — a reverence and respect for life that we find difficult enough to foster on Earth. While the challenge of this principle should not be underestimated, it will perhaps also make us realize that homo sapiens is one, after all, despite superficial differences.

*5. Cosmotheology must have a moral dimension, extended to include all species in the universe — a reverence and respect for life that we find difficult enough to foster on Earth. While the challenge of this principle should not be underestimated, it will perhaps also make us realize that homo sapiens is one, after all, despite superficial differences.

In my opinion, religions will adjust to these cosmotheological principles because the alternative is extinction. The adjustment will be most wrenching for those monotheistic religions that see man in the image of God (Judaism, Christianity, and Islam), a one-to-one relationship with a single Godhead. It will be less wrenching for Eastern religions that teach salvation through individual enlightenment (Buddhism and Hinduism) rather than through a Savior, or that are this-worldly (Confucianism) rather than otherworldly. The adjustment will not be to the physical world, as in Copernicanism, nor to the biological world, as in Darwinism, where man descended from the apes but still remained at the top of the terrestrial world. Rather the adjustment will be to the biological universe, in which intelligences are likely to be superior to us for reasons stated above.

In my opinion, religions will adjust to these cosmotheological principles because the alternative is extinction. The adjustment will be most wrenching for those monotheistic religions that see man in the image of God (Judaism, Christianity, and Islam), a one-to-one relationship with a single Godhead. It will be less wrenching for Eastern religions that teach salvation through individual enlightenment (Buddhism and Hinduism) rather than through a Savior, or that are this-worldly (Confucianism) rather than otherworldly. The adjustment will not be to the physical world, as in Copernicanism, nor to the biological world, as in Darwinism, where man descended from the apes but still remained at the top of the terrestrial world. Rather the adjustment will be to the biological universe, in which intelligences are likely to be superior to us for reasons stated above.

The success of a SETI program in which information is exchanged is bound to accelerate this evolution in human thought. In The Biological Universe I speculated that “it may be that religion in a universal sense is defined as the never-ending search of each civilization for others more superior than itself. If this is true, then SETI may be science in search of religion, and astrotheology [equivalent to cosmotheology in this passage] may be the ultimate reconciliation of science with religion.” The need for a superior, but not supernatural, intelligence may remain at the heart of the religious quest, with the relationship between humanity and the superior intelligence radically altered in terms of today's theologies.

The success of a SETI program in which information is exchanged is bound to accelerate this evolution in human thought. In The Biological Universe I speculated that “it may be that religion in a universal sense is defined as the never-ending search of each civilization for others more superior than itself. If this is true, then SETI may be science in search of religion, and astrotheology [equivalent to cosmotheology in this passage] may be the ultimate reconciliation of science with religion.” The need for a superior, but not supernatural, intelligence may remain at the heart of the religious quest, with the relationship between humanity and the superior intelligence radically altered in terms of today's theologies.

== Beyond Cosmotheology: Human Destiny ==

== Beyond Cosmotheology: Human Destiny ==

In the end, theology addresses questions of meaning and purpose, and thus questions of our place in the universe. In asking whether we will be “at home in the universe,” in the words of Stuart Kauffman, the answer must be that we do not know, because we still do not know where we fit in the great chain of being.16 We know nothing about good and evil in the universe in the context of extraterrestrial civilizations. Thus, the meaning and purpose of the universe will not be known until we know more about whether or not there is a biological universe. The famous passage of Nobel physicist Steven Weinberg that “the more the universe seems comprehensible, the more it also seems pointless,” did not take into account the possibilities inherent in the biological universe.17 Surely meaning and purpose in the universe would be quite different if we are its only life rather than one of many sentient races. And therefore theologies would be quite different. Human destiny would be quite different also; if we are alone, it may be our destiny to fill the universe with life. If extraterrestrial intelligence is abundant, it will be our destiny to interact with that intelligence, whether for good or ill, for life seeks out life.

In the end, theology addresses questions of meaning and purpose, and thus questions of our place in the universe. In asking whether we will be “at home in the universe,” in the words of Stuart Kauffman, the answer must be that we do not know, because we still do not know where we fit in the great chain of being.16 We know nothing about good and evil in the universe in the context of extraterrestrial civilizations. Thus, the meaning and purpose of the universe will not be known until we know more about whether or not there is a biological universe. The famous passage of Nobel physicist Steven Weinberg that “the more the universe seems comprehensible, the more it also seems pointless,” did not take into account the possibilities inherent in the biological universe.17 Surely meaning and purpose in the universe would be quite different if we are its only life rather than one of many sentient races. And therefore theologies would be quite different. Human destiny would be quite different also; if we are alone, it may be our destiny to fill the universe with life. If extraterrestrial intelligence is abundant, it will be our destiny to interact with that intelligence, whether for good or ill, for life seeks out life.

It is here that the fifth cosmotheological principle comes into play. The moral dimension — a reverence and respect for extraterrestrial intelligence that may be morphologically very different from terrestrial life forms — will surely challenge a species that has come to blows over superficial racial and national differences. If we are wise, humanity will realize that our species is one, a necessary realization before we have any hope of dealing with extraterrestrial beings in a morally responsible way.18 Whether intelligence is rare or abundant, whether life is of a lower order or a higher order than homo sapiens, human destiny is intimately connected with cosmic evolution. Our earlier message, reinforced by Arthur C. Clarke, bears repeating: any theology that ignores the facts of cosmic evolution as understood over the last century does so at the peril of being divorced from reality.

It is here that the fifth cosmotheological principle comes into play. The moral dimension — a reverence and respect for extraterrestrial intelligence that may be morphologically very different from terrestrial life forms — will surely challenge a species that has come to blows over superficial racial and national differences. If we are wise, humanity will realize that our species is one, a necessary realization before we have any hope of dealing with extraterrestrial beings in a morally responsible way.18 Whether intelligence is rare or abundant, whether life is of a lower order or a higher order than homo sapiens, human destiny is intimately connected with cosmic evolution. Our earlier message, reinforced by Arthur C. Clarke, bears repeating: any theology that ignores the facts of cosmic evolution as understood over the last century does so at the peril of being divorced from reality.

== Summary: The Way Ahead ==

== Summary: The Way Ahead ==

I suggest the time is ripe for us to take cosmotheology seriously, to consider how religions and their accompanying theologies should change in light of what we now know about the universe, and what we are likely to know in the future: we are not the only intelligent creatures in the universe, most likely not the most superior, and most likely not unique in any way except in biological details. It may even be time for an entirely new theology based on a transformed concept of God.

I suggest the time is ripe for us to take cosmotheology seriously, to consider how religions and their accompanying theologies should change in light of what we now know about the universe, and what we are likely to know in the future: we are not the only intelligent creatures in the universe, most likely not the most superior, and most likely not unique in any way except in biological details. It may even be time for an entirely new theology based on a transformed concept of God.

The question is how to proceed. No one will disagree that all past discussions amount to sporadic suggestions, not systematic cosmotheologies. No Thomas Aquinas for cosmotheology has yet appeared to reconcile current doctrine with new world views. Nor is it clear that such reconciliation is our primary task. As I have suggested, perhaps we need to move beyond current theology, to step back and ask what we would do if we started over, given what we now know about the universe.

The question is how to proceed. No one will disagree that all past discussions amount to sporadic suggestions, not systematic cosmotheologies. No Thomas Aquinas for cosmotheology has yet appeared to reconcile current doctrine with new world views. Nor is it clear that such reconciliation is our primary task. As I have suggested, perhaps we need to move beyond current theology, to step back and ask what we would do if we started over, given what we now know about the universe.

Unlike space projects with deadlines, theology is unaccustomed to roadmaps to lead the way. But in the sense of encouraging a systematic discussion, something analogous to a roadmap for cosmotheology, an outline of important questions and possible approaches to them, is perhaps not out of hand. In this paper I have given possible approaches to cosmotheology as a historian of science. But a more comprehensive roadmap must originate from many points of view. An important desideratum for any discipline is systematic discussion without, however, exclusion of well-considered ideas. It is important that we consider discussion in a broad way, according to the outlines of some roadmap, feeling free to wander the unexpected byways off the main freeways. At least we can define the parameters of the problem, point to the major areas of concern, and perhaps set an agenda for the future.

Unlike space projects with deadlines, theology is unaccustomed to roadmaps to lead the way. But in the sense of encouraging a systematic discussion, something analogous to a roadmap for cosmotheology, an outline of important questions and possible approaches to them, is perhaps not out of hand. In this paper I have given possible approaches to cosmotheology as a historian of science. But a more comprehensive roadmap must originate from many points of view. An important desideratum for any discipline is systematic discussion without, however, exclusion of well-considered ideas. It is important that we consider discussion in a broad way, according to the outlines of some roadmap, feeling free to wander the unexpected byways off the main freeways. At least we can define the parameters of the problem, point to the major areas of concern, and perhaps set an agenda for the future.

The year 2000 is the four hundredth anniversary of the death of Giordano Bruno, burned at the stake in February 1600. Bruno's burning occurred little more than a half century after the introduction of the Copernican theory, which fed his vision of the new universe. We now stand at about the same point after the first stirrings of the new world view known as cosmic evolution, the beginnings of the biological universe. Bruno's anniversary, a symbol of the need for science and theology to engage in rational discussion at all levels, is an appropriate time to take stock of the implications of the new universe for theology. Bruno will be looking over our collective shoulders, amazed himself at the new universe, but hopeful that its implications will be accepted in a more rational way than in his day, when the scientific worldview was dawning on the Western world. Pope John Paul II gave impetus to this hope when, on the occasion of the four hundredth anniversary of the Gregorian reform of the calendar, he wrote:

The year 2000 is the four hundredth anniversary of the death of Giordano Bruno, burned at the stake in February 1600. Bruno's burning occurred little more than a half century after the introduction of the Copernican theory, which fed his vision of the new universe. We now stand at about the same point after the first stirrings of the new world view known as cosmic evolution, the beginnings of the biological universe. Bruno's anniversary, a symbol of the need for science and theology to engage in rational discussion at all levels, is an appropriate time to take stock of the implications of the new universe for theology. Bruno will be looking over our collective shoulders, amazed himself at the new universe, but hopeful that its implications will be accepted in a more rational way than in his day, when the scientific worldview was dawning on the Western world. Pope John Paul II gave impetus to this hope when, on the occasion of the four hundredth anniversary of the Gregorian reform of the calendar, he wrote:

“Human beings cannot endure emptiness and desolation; they will fill the vacuum by creating a new focus of meaning. The idols of fundamentalism are not good substitutes for God; if we are to create a vibrant new faith in the twenty-first century, we should, perhaps, ponder the history of God for some lessons and warnings.”20

“Human beings cannot endure emptiness and desolation; they will fill the vacuum by creating a new focus of meaning. The idols of fundamentalism are not good substitutes for God; if we are to create a vibrant new faith in the twenty-first century, we should, perhaps, ponder the history of God for some lessons and warnings.”20

Surely the modern cosmos may serve as a new focus of meaning; it already has for many, and the numbers are increasing. Surely the history of God teaches us that the concept will persist, but that it ought to be adjusted to our knowledge of the universe. Surely history demonstrates that the true meaning of God is not grounded in any single human culture, but in the best elements of otherworldly thinking of all of them. To this body of thought we must now add the scientific worldview, wherein the universe, or the multi-verse, is large enough to en-compass God. As we learn more about our place in the universe, and as we physically move away from our home planet, our cosmic consciousness will only increase.  

Surely the modern cosmos may serve as a new focus of meaning; it already has for many, and the numbers are increasing. Surely the history of God teaches us that the concept will persist, but that it ought to be adjusted to our knowledge of the universe. Surely history demonstrates that the true meaning of God is not grounded in any single human culture, but in the best elements of otherworldly thinking of all of them. To this body of thought we must now add the scientific worldview, wherein the universe, or the multi-verse, is large enough to en-compass God. As we learn more about our place in the universe, and as we physically move away from our home planet, our cosmic consciousness will only increase.  

With due respect for present religious traditions whose history stretches back four millennia, the natural God of cosmic evolution and the biological universe, not the supernatural God of the ancient Near East, may be the God of the next millennium. Humanity in the year 3000 will undoubtedly be transformed scientifically in ways we can only dimly perceive. Considering the fractious nature of religions and their accompanying theologies today, one can only hope that homo religiosus also will be transformed.

With due respect for present religious traditions whose history stretches back four millennia, the natural God of cosmic evolution and the biological universe, not the supernatural God of the ancient Near East, may be the God of the next millennium. Humanity in the year 3000 will undoubtedly be transformed scientifically in ways we can only dimly perceive. Considering the fractious nature of religions and their accompanying theologies today, one can only hope that homo religiosus also will be transformed.

== Notes ==

== Notes ==