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If most of the writings on astrotheology have a Christian focus, that is because most of the people pondering these questions are Christians. However, other people have written on what they call “cosmotheology.” (Note 1) In their metaphysical considerations, various philosophers stress the Cosmological Principle: “We do not live in a special place in the Universe.” (Note 2) Noted philosopher, A.N. Whitehead wrote, “On a grand scale, our cosmology discloses a process of overpowering change, from nebulae to stars, from stars to planets, from inorganic matter to life, from life to reason and moral responsibility.” (Note 3) Whitehead’s concepts have formed a basis for examining religion and exo-life (Note 4) outside of Christianity.

Stephen Dick, noted astrobiologist and former NASA historian, has developed several principles of cosmotheology. (1) “Humanity is not physically central to the universe.” (2) “Humanity is not central biologically, mentally, or morally in the universe.” (3) “Humanity is not at the top of the great chain of being in the universe.” These three principles acknowledge the cosmological de-centering of the universe for humans. According to Whitehead, “humans are as fully natural as everything else in the Universe.” In other words, humans are not the moral center of the Universe.

Dick continues with (4) “Cosmotheology must be open to radically new and non-supernatural conceptions of God…a God grounded in cosmic evolution.” (5) “Cosmotheology must have a moral dimension, extending to embrace all species in the universe – a reverence and respect for life in any form.” (6) “Cosmotheology must embrace the idea that human destiny should be linked to natural cosmic events, not to the divine.” Dick states that the “God of cosmotheology is a natural evolutionary product, potentially with many characteristics normally associated with God.” (Note 5)

Andrew Davis, a process philosopher, interprets Dick’s God as a “fully contingent super intelligence (emphasis by Davis), an outcome of evolution.” Meanwhile, Whitehead, who developed process philosophy (Note 6), claims that the “non-temporal actuality of divine mentality” is in every phase of evolution. He adds, “The universe is thus understood as including a source of ideals. There are experiences of ideals…This is the experience of the deity of the universe.” For Whitehead, God is the divine duality as experienced across the universe.

Davis further develops a cosmotheology based on Whitehead’s process philosophy. “(1) Humanity exemplifies metaphysical principles that are utterly central to the universe. (2) Humanity exemplifies biological, mental, and moral antecedents that are metaphysically central to the universe. (3) Humanity exemplifies the same metaphysical principles that are expressed in various intensities throughout the great chain of being in the universe. (Note 7) (4) Cosmotheology must be open to truly radical and non-supernatural conceptions of God, a God grounding and exemplifying the metaphysical conditions of cosmic evolution. (5) Cosmotheology must provide the ontological basis and stimulus for ideals of moral reverence and respect in the nature of things. (6) Cosmotheology must embrace human destiny as inextricably linked to the destiny of the cosmos as an infinite evolutionary expression of the metaphysical conditions chiefly exemplified in the divine.”

Since some of us may be alive when life is discovered beyond the Earth, we do need to understand our place in the cosmos. I believe that Polytheists should add their thoughts to how this affects all of us. Since Polytheism entails that humans are connected to other worlds and other beings, Polytheists have a unique perspective to offer.

Notes:

Note 1. The astronomer Steven Dick defines “cosmotheology” as his attempt at a theology based on what “we know about the universe based on science. It is a naturalistic theology that denies supernaturalism.” From Interview with Ted Peters, “The Cosmotheology of Steven Dick,” Patheos, 22 April, 2023. https://www.patheos.com/blogs/publictheology/2022/05/cosmotheology-steven-j-dick/.

Note 2. Formally stated, the Cosmological Principle is “Viewed on a sufficiently large scale, the properties of the Universe are the same for all observers.” In ordinary language, the Earth, the Sun, the Milky Way, etc. are only average and not special. The Cosmological Principle is a part of Isaac Newton’s Laws of Physics.

Note 3. Whitehead as quoted by Andrew Davis in “Metaphysics of Exo-Life.”

Note 4. “Exo-life” refers to all life other than the Earth’s including extraterrestrials (ETs).

Note 5. Unless otherwise defined, “God” refers to Yahweh, the Monotheistic Deity.

Note 6. Alfred North Whitehead developed process philosophy further in the 1920s. He believed that “there is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have consequences for the world around us.”

Note 7. “The Great Chain of Being” is a hierarchy of Gods, Angels, humans, animals, plants, and minerals. The philosophy behind the hierarchy is that everyone has a role and purpose in the Cosmos.

Works Used:

Davis, Andrew, “Metaphysics of Exo-Life.” Grasmere (ID): SacraSage Press. 2003.

Meade, Shannon, “Faith in the Cosmos.” Machiasport (ME): Shannon Meade. 2024.

O’Meara, Thomas, “Vast Universe.” Collegeville (MN): Liturgical Press. 2012.

Peters, Ted, “The Cosmotheology of Steven Dick,” Patheos, 22 April, 2023. Web. https://www.patheos.com/blogs/publictheology/2022/05/cosmotheology-steven-j-dick/. .

Weintraub, David, “Religions and Extraterrestrial Life.” London: Springer Book. 2014.

From time eternal, people have pondered whether they were alone or were there other worlds with other peoples living on them. Since the Moon Landing, more people have pondered what it would be like to live off the Earth. Meanwhile, various theologians discuss how any of this will impact the religions of the Earth.

This branch of theology is called “astrotheology.” (Note 1) Ted Peters, a Lutheran theologian, defines Astrotheology as (emphasis his) “that branch of theology which provides a critical analysis of the contemporary space sciences combined with an explication of classic doctrines such as creation and Christology for the purpose of constructing a comprehensive and meaningful understanding of our human situation within an astonishingly immense cosmos.”

In his paper, “Introducing Astrotheology,” Peters states the four tasks of the astrotheologian. First is to “(1) overcome geocentrism and anthropocentrism.” Second is to “(2) set the conditions for the debate between a single incarnation versus multiple incarnations in Christian soteriology.” (Note 2) Third to “(3) offer an internal critique to the space sciences.” (Note 3) Finally. “(4) contribute to public readiness for the day of extraterrestrial contact.” In short, develop “a theology of nature (emphasis his) that is cosmic in both space and time.”

“Astrotheology” was first coined by William Derham, an Anglican clergyman and noted naturalist. In 1714, Derham wrote “Astro-theology or a Demonstration of the Being and Attributes of God from a Survey of the Heavens.” For him, astrotheology should glorify God and the magnificence of His Creation.

Peters, a noted contributor to the field of astrotheology, adds areas for concern for theologians. Since he is a Lutheran, he focuses on Christian doctrinal matters. He details his concerns as (a) Creation, asking “What is the scope of God’s creation?” (b) The Person and Work of Christ, (c) Sin, asking “Do extraterrestrials sin?” (d) Eschatology, asking “How should we handle the biblical symbols of ‘a new creation’ and ‘eternal life,” and finally (e) Ethics.

Meanwhile, A.C. Pieterse, South African theologian, describes astrotheology as “a prophetic wormhole that relates space-time to eschatological transformation.” He ponders the “entangled universe” that is constantly in flux. According to Pieterse, “space and time are the four-dimensional canvas embedded in this complex and braided reality.” He concludes that “a relational Christ, with immutable attributes of space and time, is actively involved in an entangled cosmos where space and time mutually interact. Astrotheology is the vehicle of choice that connects these two perceived opposites, space-time in the natural world, and the essence of the Cosmic Christ.”

Most of the theologians who have been writing about the metaphysics of exo-life (Note 4) are Christians. Of those, only Roman Catholic and Mainline Protestants have been arguing about it in any detail. Meanwhile, Orthodox Christians simply regard ETs are demons. However, secular philosophers have published their ideas about other worlds and peoples, which they have called “cosmotheology.” (Note 5)

Notes:

Note 1. “Astrotheology” differs from “exotheology.” The former includes the latter. Exotheology is focused what religions extraterrestrials (ETs) may have and how will the religions of Earth will be affected by ETs.

Note 2. “Soteriology” is the Works of Christ, while “Christology” focuses on the Person of Christ.

Note 3. Michael Welker, German theologian, writes, “Theology can and must challenge the natural sciences to correct their false perceptions of theological themes and contents.” Quoted by Ted Peters, “Astrotheology, Our Common Cosmos: An Exercise in Astrotheology.”

Note 4. “Exo-life” refers to all life other than the Earth’s including extra-terrestrials (ETs).

Note 5. “Cosmotheology” was first defined by Immanuel Kant for “transcendental theology” that infers “the existence of a ‘Supreme Being’ from a general experience, without any closer reference to the world to which this experience belongs.”

Works Used:

O’Meara, Thomas, “Vast Universe.” Collegeville (MN): Liturgical Press. 2012.

Peters, Ted, “Astrotheology, Our Common Cosmos: An Exercise in Astrotheology.” Sage Publications, Vol. 122, Issue 5, P. 363-367. 2019.

Pieterse, A.C., “Astrotheology as a prophetic wormhole that relates space-time eschatological transformation.” Acta Theologica. 2022. Vol 42 (1), P. 98-119.

Weintraub, David, “Religions and Extraterrestrial Life.” London: Springer Book. 2014.

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