From Astrobiology to Astrotheology and Back

 

Ted Peters

Center for Theology and the Natural Sciences

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“Cosmology is a voyage of the human spirit.” That’s what Harvard astronomer Owen Gingerich tells readers in the scientific journal, Nature (Gingerich 2009, 29). The space sciences, whether they do it voluntarily or not, captain us on a voyage of the human spirit. More. The divine spirit as well.

 

On the one hand, the astrotheologian reflects on what the astrobiologist learns about the cosmos. The science of astrobiology, as NASA defines it, is the study of the origin, evolution, and distribution of life in the universe. SETI astrobiologist Margaret Race specifies two divisions: the search for microbial life within our solar system and the search for intelligent life on exoplanets elsewhere within the Milky Way (Race 2018). What, then, is astrotheology?

 

Astrotheology, as we at the Center for Theology and the Natural Sciences (CTNS) define it, goes like this.

Astrotheology is 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 (T. Peters, Introducing Astrotheology 2018, 11-12).

 In short, the astrobiologist’s search for ETI becomes data for the astrotheologian’s reflection (T. Peters, Astrobiology: The Almost Religious Science 2022).  David Wilkinson, astronomer-theologian at Durham University, has long contended that science should be a source for theology. “Theologians need to take seriously SETI [Search for Extraterrestrial Intelligence] and to examine some central doctrines of religious belief in light of the possibility of extraterrestrial life, hopefully with a spirit of…curiosity ” (Wilkinson 2013, 2-3)

Let me add one more term to this brief glossary, astroanthropology. I introduce this term because I am working with two colleagues, Carolina Sanz De La Fuentes and Arvin Gouw, on a book coming out later this year tentatively titled, A Handbook on Astrobiology, Astrotheology, and Astroanthropology. Together with a number of scientists and theologians, we are speculating on two things – (1) the effect of establishing space settlements on Mars along with (2) contacting nonhuman extraterrestrial intelligence – that could affect  our biblical understandings of what makes us human, the imago Dei, and the fall into sin.

Would you like a preview of the issues we are formulating that, we hope, will shed light on this and related inquiries?

 

1 Would discovering an extraterrestrial intelligent civilization create a crisis and precipitate the collapse of terrestrial religions?

No. The Peters ETI Religious Crisis Survey makes clear that all branches of Christianity and many other religions surveyed already incorporate ETI within their worldview (T. Peters, The Implications of the discovery of extra-terrestrial life for religion 2011). The majority of those surveyed believe ETI belong within God’s magnificent creation (Bertka 2013). 

Islamic theologians such as Muzaffar Iqbal, former editor of Islam and Science, are confident the Qur’an makes room for other worlds. “Lord of the Worlds” just might reign over “yet-unencountered intelligent beings living somewhere other than the planet Earth” (Iqbal 2018, 216). Lutheran astronomer Grace Wolf-Chase, who writes a column on the space sciences for the popular Clergy Letter Project, contends that Christians need to incorporate our space neighbors into our doctrine of eschatology as well as creation (Wolf-Chase 2018).

Those who sound the crisis alarm self-identify as non-religious (T. Peters 2013). Largely, religious people themselves do not fear such a crisis. In short, those who predict a faith crisis have an axe to grind against religion.

 

2 Would intelligent creatures elsewhere in the universe also bear the image of God?

We identify a theological skewing inherent in the way this question is formulated. It presupposes that intelligence – the capacity for reason – is the imago Dei we Homo sapiens bear. Even though Christians are grateful for God’s gift of intelligence and even though scientists frequently affirm that divine reason and nature’s reason belong together, it is theologically suspect to equate the capacity for reason with the imago Dei. Christians value love over reason. Regardless of how we define the imago Dei, we must take into account that it is the gift of our gracious God (Moritz 2018).

 

3 Should we on Earth conclude that we are marginal and unimportant to the cosmos as a whole?

No. The problem this question presupposes is a relic of the Copernican Principle. Scientist Herman Bondi (1919-2005) coined the term Copernican Principle to refer to the de-centering of Planet Earth and the simultaneous demotion of the human race to marginal status in a giant universe. “This removal of the Earth from any position of great cosmological significance is generally known, even today, as the Copernican Principle. It has become a cornerstone of modern astrophysics” (Bondi 1952, 13). Does this make you feel small, marginal, and insignificant? It’s intended to do so.

“Oh, hum!” is what we expect from the astrotheologian. “Cosmological shifts over the size of the universe, and the position of the Earth, are ultimately not particularly significant,” observes Regis Professor of Divinity at Oxford, Andrew Davison. “In thinking about our place in the universe, the theological tradition has placed little emphasis on either” (Davison 2023, 141). Whether we bear the imago Dei is important to Davison. But not Earth’s cosmic address.

The Copernican Principle, in addition, is fallacious (Hewlett 2018). It attempts to draw a meaningful conclusion about a scientific fact. This does not work. Ordinarily, modern scientists stick to the facts and leave meaning to those in the humanities, especially theologians and ethicists. There is no logic that would demote the status of the human race on the basis of geographical location. Especially for Christians who revere the teachings of Jesus which celebrate the meek and lowly in God’s eyes (Matthew 5:5).

 

4 What about anthropocentrism? Would extraterrestrial creatures more intelligent than us demote us earthlings to the status of marginal creatures?

This question arises from a familiar moral concern: should we de-anthropocentrize the human race on Earth? If belief in anthropocentrism has wrought damage to our planet’s ecosphere, should we shed the idea that we sit on top of the hierarchy of species? 

We ask whether this is our moral obligation when debating ecological ethics. It is part of our attempt to persuade global society to love plants and animals enough to protect the planet’s biosphere. Might the self-denial of anthropocentrism apply off-Earth as well?

Shoaib Ahmed Malik, an Islamic astrotheologian, perceives the problem. “The recognition of Earth’s relative insignificance in the vast cosmos amplifies the possibility of intelligent beings inhabiting realms far grander in scale or significance. If humanity’s dominion is confined to a tiny speck in the universe, could beings dwelling in larger, more complex regions possess superior authority or closer proximity to the divine?” (Malik 2025). If the Copernican Principle obtains, then we should be on the lookout for ETI who rank higher than we do on the species pecking order.

To virtually every contemporary theologian and ethicist, it is clear that we Homo sapiens are obligated morally to steward resources for the well-being of all God’s creatures here on Earth. Might this apply equally to off-Earth creatures, even to those who are superior to us in intelligence? Might we expand our eco-ethics into orientation toward the cosmic common good? Might this apply even if we find ourselves inferior in some ways to our new space neighbors?

5 Would Earth’s astronauts settling on Mars or other off-Earth sites remain human or evolve into a posthuman species?

According to Darwinian evolutionary theory, each species adapts to its environmental niche. We Homo sapiens have evolved specifically for life on our nascent planet. Nowhere else. The weightless environment within a traveling spaceship and the low gravity environment on Mars are so different that earthlings will require biological and technological enhancement to adapt. If our astronauts plan on making babies on Mars or other off-Earth locations, we must use CRISPR genetic engineering to alter their germlines before they depart. This means their progeny will never be able to return to Earth’s environment. The astroanthropologist asks: will they still be human? (T. Peters, Evolving from Earthlings into Martians 2020).

Konrad Szocik, a professor at the University of Rzeszow in Poland, calls these biological changes “radical or substantial” enhancements. They may “include pharmocological cognitive or moral enhancement, brain-computer interfaces, or aggressive genetic modification and editing” (Szocik 2020, 253). 

Hybrid geneticist-theologian Arvin Gouw is more cautious than Szocik. Appealing to current bioethical principles, Gouw enjoins astronauts to eschew germline modification. Tissue-specific therapeutic genetic enhancement that applies only to the present generation of astronauts is approvable. But we dare not modify the germ cells out of fear that unforeseen mistakes could doom future generations to suffering and agony. In short, earthlings should not attempt to create a new posthuman species. The take-away implication is that a genetically altered astronaut plus his or her children could return to Earth and feel at home once again (Gouw, CRISPR Challenges and Opportunities for Space Travel 2020, 27).

6 Should the astrotheologian embrace and endorse the ETI myth?

No. By ETI myth I refer to a conceptual set bordering on a worldview that idolatrously hopes that advanced science and technology – especially extraterrestrial science and technology – will bring secular salvation to Earth. The ETI myth is a belief system with several doctrines. 

• ETI has evolved longer than we on Earth.
• ETI has progressed in science and technology beyond what we have on Earth.
• ETI’s scientific and technological advance has led also to advances in morality and spirituality.
• If ETI would establish contact with us the result would be the equivalent of salvation for us on Earth. 

When more advanced ETI makes contact with us on Earth, the result will be a heavenly shower of technological and moral blessings, including longevity and world peace.

This is a myth in the sense of a false belief system. Why? For two reasons. It is neither scientifically nor theologically confirmable. First, biological evolution is not progressive in the same sense that technoscience is progressive. A longer evolutionary period could produce something other than superior intelligence. Second, science and technology are morally ambiguous. They can be used for good or evil. Advance in technoscience is irrelevant to advance in spirituality or morality. 

Yet, we see the hope of heavenly salvation voiced among our astrobiologists. And our ufologists as well. The astrotheologian needs to point out that technoscience — no matter how amazing —  cannot by itself yield salvation from sin, evil, or self-destruction.

What is the message of the astrotheologian to the astrobiologist? Stick to the science and only the science! Don’t practice theology without a license!

7 Should the astrotheologian treat the UFO phenomenon as data for theological reflection?

Yes. Even though to date no evidence that UAP (Unidentified Aerospace Phenomena) are spaceships ferrying extraterrestrial astronauts has persuaded the scientific community of alien visitation, the idea of space neighbors has become an important cultural trope (T. Peters, UFOs–God’s Chariots? 2014). In addition, ufologists who study UAP as well as astrobiologists believe in the ETI myth described above.

Religious Studies scholar at the University of North Carolina at Wilmington, Diana W. Pasulka, reiterates what was said above, namely, traditional religious believers are quite ready to invite new space neighbors to a pot luck in the church basemen. “My position is that it [contact with nonhuman intelligence] wouldn’t impact religious belief, as religions already have in place metaphysical categories for nonhuman intelligences of many types [God, djinn, angels, beings from other planets, etc.]” (Pasulka 2023, 8).

 

It is important to note that in recent years numerous establishment scientists have established research programs for UAP. “Understanding of UAP must come from the scientific community,” writes chemist and founder of the Scientific Coalition for UAP Studies (SCU), Robert Powell (Powell 2024, 169). The familiar dialogue between science and theology should be ready and willing to take in the science of UAP Studies.

 

8 What about the sin and grace dialectic?

 

Will ETI be fallen? We may have to meet them before we answer this question.

 

As we have seen with the ETI myth, questions about the theological significance of extraterrestrial neighbors leads some imaginations into an idolatrous hope for salvation via science and technology. Here is the implicit logic: if terrestrial technoscience cannot save us, then perhaps extraterrestrial technoscience can. The astrotheologian should be quick to point out to the wider public that this is not only naïve, such a false hope might even be dangerous.

 

There is no empirical or astroanthropological reason to believe that ETI will be any more virtuous or holy than we are. This is a point made frequently by Robert John Russell, founder and director emeritus of the Center for Theology and the Natural Sciences.

“ET will be neither totally benign nor totally malevolent. Instead my empirical prediction is that ET will share the ambiguity of moral behavior found in humankind. If this is the case, it underscores the universality of the Easter event: God, who is the author of all life in the universe by means of evolutionary biology, is also the redeemer of all life in the universe as symbolized by the phrase, ‘the Cosmic Christ’.” (R. J. Russell 2018, 18; Russell’s italics).

This implies that new extraterrestrial friends we make will most likely be in need of God’s grace just like we are.

Conclusion

In summary, when just thinking about the magnificence of our unfathomable cosmos, we set sail on a voyage of the human spirit. The astrotheologian tacks windward toward astrobiology and even UAP Studies with the finesse of one guided by Scripture, tradition, reason, experience, and imagination. Astrotheology is hermeneutical, dialogical, and speculative.

The day may come as early as tomorrow when we wake up to realize that we on Earth are not alone. The astrotheologian is readying us for that day.

 

References

Bertka, Constance M. 2013. “Christianity’s Response to the Discovery of Extraterrestrial Intelligent Life.” In Astrobiology, History, and Society, by ed Douglas A Vakoch, 329-340. Switzerland: Springer.

Bondi, Herman. 1952. Cosmology. Cambridge UK: Cambridge University Press.

Davison, Andrew. 2023. Astrobiology and Christian Doctrine. Cambridge UK: Cambridge University Press.

Gingerich, Owen. 2009. “Mankind’s Place in the Universe.” Nature 457:7225 28-29.

Gouw, Arvin. 2020. “CRISPR Challenges and Opportunities for Space Travel.” In Human Enhancements for Space Missions, by ed Konrad Szocik, 19-34. Switzerland: Springer.

Hewlett, Martinez. 2018. “The Copernican Revolution that Never Was.” In Astrotheology: Science and Religion Meet Extraterrestrial Life, by Martinez Hewlett, Joshua M. Moritz, and Robert John Russell, eds. Ted Peters, 90-106. Eugene OR: Cascade.

Iqbal, Muzaffar. 2018. “Islamic Theology Meets ETI.” In Astrotheology: Science and Theology Meet Extraterrestrial Life, by Ted Peters, Martinez Hewlett, Joshua Moritz and eds. and Robert John Russell, 216-227. Eugene OR: Cascade.

Malik, Shoaib Ahmed. 2025. ” “Houston, al-Rāzī Has a Problem: Are Humans (Really) the Best of Creation?”.” Zygon 60:2 413-439. doi.org/10.16995/zygon.18951.

Moritz, Joshua. 2018. “One Imago Dei and the Incarnation of the Eschatological Adam.” In Astrotheology, by Martinez Hewlett, Joshua Moritz, and Robert John Russell Ted Peters, 330-346. Eugene OR: Cascade.

Pasulka, DW. 2023. Encounters: Experiences with Nonhuman Intelligences. New York: St. Martin.

Peters, Ted. 2022. “Astrobiology: The Almost Religious Science.” Theology and Science 20:3 271-275; https://www.tandfonline.com/eprint/BH5J3GDANFQPDFMTFGVI/full?target=.

Peters, Ted. 2020. “Evolving from Earthlings into Martians.” In Human Enhancement for Space Missions: Space and Society Series, by ed Konrad Szocik, 239-251. DOI 10.1007/978-3-030-42036-9_16: Springer.

Peters, Ted. 2018. “Introducing Astrotheology.” In Astrotheology: Science and Theology Meet Extraterrestrial Life, by Martinez Hewlett, Joshua M Moritz, and Robert John Russell, eds Ted Peters, 3-26. Eugene OR: Cascade Books.

Peters, Ted. 2011. “The Implications of the discovery of extra-terrestrial life for religion.” The Royal Society: Philosophical Transactions A 369: 644-655; https://secureservercdn.net/198.71.233.72/kht.6bb.myftpupload.com/wp-content/uploads/2013/03/2011RoyalSoc.pdf.

—. 2014. UFOs–God’s Chariots? Pompton Plains NJ: New Page Books.

Peters, Ted:. 2013. “Would the Discovery of ETI Provoke a Religious Crisis?” In Astrobiology, History, and Society, by ed Douglas A Vakoch, 341-356. Switzerland: Springer.

Powell, Robert. 2024. UFOs: A Scientist Explains What we Know and Don’t Know. Lanham MD: Roman and Littlefield.

Race, Margaret. 2018. “Searches for ET Life in the Solar System — Exobiology, Asstrobiology, and the Big Picture.” In Astrotheology, by Martinez Hewlett, Joshua Moritz, and Robert John Russell, eds Ted Peters, 109-123. Eugene OR: Cascade.

Russell, Robert John. 2018. “Many Incarnations or One?” In Astrotheology: Science and Theology Meet Extraterrestrial Life, by Martinez Hewlett, Joshua M. Moritz, and Robert John Russell, eds. Ted Peters, 303-316. Eugene OR: Cascade Books.

Szocik, Konrad. 2020. Human Enhancements for Space Missions. Switzerland: Springer.

Wilkinson, David. 2013. Science, Religion, and the Search for Extraterrestrial Intelligence. Oxford: Oxford University Press.

Wolf-Chase, Grace. 2018. “New Worlds? New Civilizations? From Science Fiction to Science Fact.” Theology and Science 16:4: 415-426 https://doi.org/10.1080/14746700.2018.1525221.

 

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Ted Peters (Ph.D., University of Chicago) is a public theologian directing traffic at the intersection of science, religion, and ethics. Peters is an emeritus professor at the Graduate Theological Union, where he co-edits the journal, Theology and Science, on behalf of the Center for Theology and the Natural Sciences, in Berkeley, California, USA. He recently co-edited Astrobiology: Science, Ethics, and Public Policy (Scrivener 2021) as well as Astrotheology: Science and Theology Meet Extraterrestrial Intelligence (Cascade 2018). Peters has just published an edited volume, The Promise and Peril of AI and IA: New Technology Meets Religion, Theology, and Ethics (ATF 2025). Along with Arvin Gouw and Brian Patrick Green, he co-edited the recent book, Religious Transhumanism and Its Critics (Roman and Littlefield/Lexington, 2022) and with Arvin Gouw co-edited The CRISPR Revolution in Science, Religion, and Ethics (Bloomsbury 2025).  His fictional spy thriller, Cyrus Twelve, follows the twists and turns of a transhumanist plot. 

 

See his blogsites at Patheos and Substack plus his website Ted’s Timely Take. 

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