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Many Worlds : The New Universe and Its Theological Implications

[[Category: Author]]: Dick, Steven J. [[Category: Secondary Corpus]]

Author: Dick, Steven J.

Publication: Philadelphia, PA Templeton Foundation Press, 2000.

Publication: Philadelphia, PA Templeton Foundation Press, 2000.

Product ID: 39974    eBook ISBN: 0585381534  ISBN: 1890151424

Product ID: 39974    eBook ISBN: 0585381534  ISBN: 1890151424

"a faith which cannot survive collision with the truth is not worth many regrets."

"a faith which cannot survive collision with the truth is not worth many regrets."

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.

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.

A Natural God? The Role of God in Cosmotheology

== A Natural God? The Role of God in Cosmotheology ==

It is entirely possible that in contemplating changes to current theological doctrines of particular religions we are too parochial in our thinking. In a chapter on “The Meaning of Life” in The Biological Universe, I wrote: “In the end, the effect on theology and religion may be quite different from any impact on the narrow religious doctrines that have been discussed during the twentieth century. It may be that in learning of alien religions, of alien ways of relating to superior beings, the scope of terrestrial religion will be greatly expanded in ways that we cannot foresee.”11

It is entirely possible that in contemplating changes to current theological doctrines of particular religions we are too parochial in our thinking. In a chapter on “The Meaning of Life” in The Biological Universe, I wrote: “In the end, the effect on theology and religion may be quite different from any impact on the narrow religious doctrines that have been discussed during the twentieth century. It may be that in learning of alien religions, of alien ways of relating to superior beings, the scope of terrestrial religion will be greatly expanded in ways that we cannot foresee.”11

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.

NOTES

 

== NOTES ==

 

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1. I treat the origins of the new world view in detail in S.J. Dick, The Biological Universe: The Twentieth Century Extraterrestrial Life Debate and the Limits of Science (Cambridge: Cambridge University Press, 1996), and Life on Other Worlds (Cambridge: Cambridge University Press, 1998). For a recent statement of extraterrestrial life in the context of origins of life, C. de Duve, Vital Dust: Life as a Cosmic Imperative (New York: Basic Books, 1995). On the conveyance of the new universe to the public, H. Shaptey, Of Stars and Men (Boston: Beacon Press, 1958); C. Sagan, Cosmos (New York: Random House, 1980), among others; F. Drake and D. Sobel, Is Anyone Out There: The Scientific Search for Extraterrestrial Intelligence (New York: Delacorte Press, 1992); E. Chaisson, Cosmic Dawn (Boston, 1981); and A. Delsemme, Our Cosmic Origins (Cambridge: Cambridge University Press, 1998). S.J. Dick, ‘‘The Biophysical Cosmology: The Place of Bioastronomy in the History of Science,” in C.B. Cosmovici et al., eds., Astronomical and Biochemical Origins and the Search for Life in the Universe (Bologna: Editrice Compositori, 1997).

1. I treat the origins of the new world view in detail in S.J. Dick, The Biological Universe: The Twentieth Century Extraterrestrial Life Debate and the Limits of Science (Cambridge: Cambridge University Press, 1996), and Life on Other Worlds (Cambridge: Cambridge University Press, 1998). For a recent statement of extraterrestrial life in the context of origins of life, C. de Duve, Vital Dust: Life as a Cosmic Imperative (New York: Basic Books, 1995). On the conveyance of the new universe to the public, H. Shaptey, Of Stars and Men (Boston: Beacon Press, 1958); C. Sagan, Cosmos (New York: Random House, 1980), among others; F. Drake and D. Sobel, Is Anyone Out There: The Scientific Search for Extraterrestrial Intelligence (New York: Delacorte Press, 1992); E. Chaisson, Cosmic Dawn (Boston, 1981); and A. Delsemme, Our Cosmic Origins (Cambridge: Cambridge University Press, 1998). S.J. Dick, ‘‘The Biophysical Cosmology: The Place of Bioastronomy in the History of Science,” in C.B. Cosmovici et al., eds., Astronomical and Biochemical Origins and the Search for Life in the Universe (Bologna: Editrice Compositori, 1997).