Changes

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 calendar|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 [[Symbols|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 calendar|Gregorian]] reform of the calendar, he wrote:

. . . it is necessary for [the] relationship between faith and science to be constantly strengthened and for any past historical incidents which may be justly interpreted as being harmful to that relationship, to be reviewed by all parties as an opportunity for reform and for pursuing more harmonious communication. In brief, it must be the sincere desire of all to learn from history so as to gain insight into the positive direction that we must take together in the future.19 The lessons of history and of science may take us further than the pope intended, but we should not shrink from the responsibility of rational thought. For those who would argue that theology exceeds the boundaries of rational thought, I end with the closing words of Karen Armstrong's [[magisterial]] A History of God:

. . . it is necessary for [the] relationship between faith and science to be constantly strengthened and for any past historical incidents which may be justly interpreted as being harmful to that relationship, to be reviewed by all parties as an opportunity for reform and for pursuing more harmonious communication. In brief, it must be the sincere desire of all to learn from history so as to gain insight into the positive direction that we must take together in the future.19 The lessons of history and of science may take us further than the pope intended, but we should not shrink from the responsibility of rational thought. For those who would argue that theology exceeds the boundaries of rational thought, I end with the closing words of Karen Armstrong's [[magisterial]] A History of God: