God and Life in the Universe

Here I will discuss Andrew Davison’s Astrobiology and Christian Doctrine: Exploring the Implications of Life in the Universe (2023).

Davison wants to prepare Christians for the potential discovery of extraterrestrial life by using the latest advances in astrobiology. Davison argues that anticipating the discovery of life elsewhere in the universe can help theology remain dynamic and relevant. He suggests that such preparation can mitigate any crisis of faith that might arise from such a discovery and asserts that considering extraterrestrial life can offer new insights into longstanding theological questions. Quoting Anglo-Catholic theologian Eric Mascall, Davison writes: “Theological principles tend to become torpid for lack of exercise, and there is much to be said for giving them now and then a scamper in a field where the paths are few and the boundaries undefined.”

Davison’s approach is thus proactive, recognizing the significant impact that scientific discoveries can have on religious belief systems. He emphasizes the importance of interdisciplinary dialogue, which is crucial for contemporary theology. In some ways, Davison’s approach reminds me of Karl Rahner’s concept of the “anonymous Christian,” which prepared the Christian theological framework to engage with non-Christian religions, showing how theology can be adaptable to new realities.

Some, however, might contend that Davison’s forward-thinking approach might assume a level of adaptability that simply cannot exist, which would potentially undermine both scientific findings and established religious doctrines. I will return to this problem later in this review.

Part I of the book focuses on Creation. In his first chapter Davison examines the historical and theological tradition of “multiple worlds.” Indeed, he traces the idea back to ancient and medieval Christian thinkers who speculated about the existence of other worlds, illustrating nicely how the concept is not new to Christian theology.

He explores how these speculations have been reconciled with the doctrine of creation, emphasizing that the notion of multiple worlds does not necessarily diminish the significance of Earth or humanity’s place in creation. Thomas Aquinas, for example, considered the possibility of many words, but did not see it as diminishing human value or the uniqueness of creation. More recently, C. S. Lewis, in his popular Space Trilogy, explores similar themes of multiple inhabited worlds and the theological implications of such a cosmos.

Davison next explores the theological parallels between angels and the potential existence of extraterrestrial beings. Again, he looks at how religious writers have historically viewed angels and how these views might intersect with contemporary ideas about extraterrestrial life. He suggests that angels could be seen as a form of extraterrestrial life, thereby broadening our understanding of both concepts. For example, in Dante’s Divine Comedy, which uses a hierarchy of angels to explore broader theological themes, one could borrow this theological thinking to enrich our understanding of the greater cosmic order. However, the comparison between angels and extraterrestrial life is speculative and risks conflating distinct theological and scientific categories, potentially leading to theological confusion.

Chapter 3 continues to explore the theological significance of discovering extraterrestrial life. Davison discusses how such a discovery might affect doctrines of creation and salvation, considering whether extraterrestrial beings would fall under the same theological categories as humans. He reflects on the potential need to rethink doctrines like original sin and the universality of salvation. One can clearly see parallels to Teilhard de Chardin’s The Phenomenon of Man in this chapter, with his attempt to reconcile evolutionary science with Christian theology. But of course, the mention and comparison of de Chardin brings the question (and concerns) with how these speculations align with orthodox Christian doctrine.

Davison then addresses the theological implications of the vastness of space and the apparent emptiness between stars and galaxies. “He considers how this vastness relates to God’s omnipresence and the fullness of creation, discussing theological interpretations of space’s expansiveness and what it reveals about the nature of God and creation. “The vastness of space,” he writes, “can be seen as a testament to the glory and plenitude of God’s creation.” John Polkinghorne’s writings, which explore the interface of science and religion, provide a useful comparison in their efforts to reconcile scientific understanding with theological concepts. But as is the case with both authors, the treatment of the vastness of space is overly poetic, lacking in practical theological insight. This reader feels that Davison does not sufficiently address the existential implications of humanity’s relative insignificance in the cosmos.

Part II looks more deeply at Revelation and Theological Knowledge. Davison begins by examining how the potential discovery of extraterrestrial life might impact the Christian understanding of divine revelation, and particularly the universality of the Gospels. However, he contends that the “concept of revelation must be flexible enough to accommodate new discoveries while remaining true to its core tenets.” Of course, the question here is: what are the core tenets of Christian faith! Again, we might reference to Rahner’s “anonymous Christian.” And this again brings in the nagging question of how both approaches might potentially undermine the uniqueness of Christian revelation, leading to a form of theological relativism.

Perhaps sensing the increasing dilemma of his approach, Davison next examines how the potential existence of extraterrestrial life might influence the understanding of the Trinity and the language used to describe God. He considers whether extraterrestrial beings might have different conceptions of the divine and how this could enrich human theological discourse. “Different conceptions of the divine among extraterrestrial beings could enrich our theological discourse.” But once again, the same concerns remain. Process theologians like Alfred North Whitehead, who view God’s nature as dynamic and relational, provide a parallel in their willingness to rethink traditional theological categories in light of new philosophical insights. But the speculative nature of this chapter may be seen as a departure from orthodox Trinitarian theology.

Continuing his reassessment of Christian theology, Davison explores the concept of Imago Dei, the belief that humans are created in the image of God, and how it might be reinterpreted in light of extraterrestrial life. “The concept of Imago Dei,” he contends, “may need to be broadened to include multiple species, each reflecting different aspects of the divine.” He then turns to the question of human uniqueness in the universe.

TO BE CONTINUED…

Wolfhart Pannenberg was known for his emphasis on the dynamic and relational aspects of the Imago Dei in the context of human community and relationships.