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5. Concluding Summary
The contribution of astrophysics and space
exploration to Christian theology rests on three principal insights:
*
The recognition of the dynamic nature of all cosmic structures in their
origin, their ever evolving dynamic development, and their expected final and
total disappearance.
*
The recognition of the duality between the constancy of all laws of
nature and the basic uncertainty and probabilistic character of many phenomena
of nature that defy determinism.
*
Additionally, there is the recognition of the “combinatorial
principle”, according to which smaller parts of natural existence can be
combined to ever new and larger phenomena of existence with totally new
dimension of their characteristics, from subatomic particles to living
organisms. This occurs also in the human
thought process in arriving at complex concept or systems of thought. This
occurs from time to time and to a degree as indicated by the starting and
boundary conditions. Thus, it is not the
end but the respective starting point that determines evolution.
*
The finding of planets in other
solar systems and the resulting expectation of intelligent life at various
other places in the vastness of the universe.
Additionally, there is the older scientific insight
that has not yet been grasped by Christian theology:
*
Natural evolution and, specifically, the method by which it functions,
revealing a natural world without compassion, fairness, or justice.
Finally, one has to consider the more recent
findings of research:
*
In geophysics: The occurrence of
vast extinctions of the natural world at random intervals.
*
In brain research: The
understanding of the human capability for mental visualization, thought,
intuition, judgment, and emotion as resulting from the neurophysiology and
biochemistry of the brain.
This results in the need for the following
corrections of theological thought:
*
The concept of the origin of Creation, whether called “X” or “God” or
by whatever designation, can be seen only as absolutely abstract, “transcendental”,
and still more grandiose than in traditional religions.
*
A meaning or plan cannot be deduced from the dynamic evolution of the
universe and nature – that continually lets structures of higher complexity
probabilistically and combinatorially appear at irregular and often great time
intervals in accordance with the given initial and environmental conditions –
then periodically and randomly destroys large sections of what was created, and
ultimately dissolves everything again.
*
An action of the originating force in the evolution of the universe and
history can be seen only in the utilization of the natural forces, the laws of
nature, and the combinatorial principle but not as arbitrary
interventions. An ongoing “intelligent
design” cannot be confirmed from evolution or history. When looking not only at what was done, but
also at what was left undone or what was not averted, this view would not lead
to a coherent understanding of the designing force but to a chaotic,
contradictory, and cruel image of the “designer”.
*
Thereby, there remains no simple faith in a freely acting God or a God
who justly compensates human performance already in this life – who cannot be
confirmed by observation either.
*
Thereby, there remains no faith either in a God who answers personal
appeals – who can also not be confirmed from the general observation of the
multitude and vastness of past and present suffering on Earth in spite of all
appeals.
*
In view of the nature of the human brain and in recognition of the
dynamic and ultimately vanishing universe, one cannot expect an “afterlife” or
a “next world” for the eternal storage of whatever “souls”; hence, one cannot
expect a “final judgment”, or later compensation for the terrestrial life.
*
The Christian doctrine of redemption and salvation has to be reviewed
accordingly.
What remains is the greatest adoration for the
originating force of Creation and the need to follow Christ in his ethical
teaching.
The personal responsibility of humans for the
fulfillment of life in accordance with Creation, for brotherly dedication to
fellow beings, and for the conditions on Earth should move more into the
foreground.
There is a need to re-formulate the position and the
role of humans and possibly other intelligent cosmic beings relative to the
Creator and regarding the direction of their lives in this universe. The following can be said:
*
Humans and other intelligent cosmic beings are minimal, marginal
phenomena in the vastness of the universe – but with minds that can span the
whole world, with emotions that allow for ethical values otherwise absent in
nature, and with sensitivity for esthetics.
*
Humans and other intelligent cosmic beings are the only phenomena of
Creation that participate through observation in the dynamic evolution of the
universe.
*
Humans and other intelligent cosmic beings are also the only phenomena
of Creation that can use their own personal responsibility and their own
initiative to interfere with the course of the universe - at least in a narrow
perimeter of their own position.
*
Therefore, humans and other intelligent cosmic beings are well advised
to strive toward their specific potential within Creation in pursuing their
mental potential, implementing their ethical values, and appreciating their
environment.
*
The realistic preconditions for the formation of one’s existence is the
securing of one’s basic needs in survival, prospering, propagation, caring for
others, and maintaining of one’s humanity in joy of life.
*
The formation of greater resources and a power base permits greater
effect in the pursuit of higher goals, but equally detracts from those.
*
Consequently, the higher “meaning” of existence for humans and other
intelligent cosmic beings in their individual life and in building their
civilizations is
o Growth through further
extension of insight, development of skills, and growth of personality
o Service, caring, and
building for the benefit of fellow beings, society and environment in accepting
responsibility and with empathy – in the pursuit of the human values
o Cultural pursuits and the
enjoyment of the phenomena of Creation
– all
this to a degree as appropriate for human nature.
A. M. D. G.