Worlds
Without Number: The Astrotheological Beliefs of the Church of Jesus Christ of
Latter-day Saints.
Note. From, “Hubble Telescope
Probes the Archeology of Our Milky Way’s Ancient Hub,” by
Hubble Telescope, from Scitechdaily, January 12th, 2018.
Statistical Probability.
Could
you calculate how much life there is in the universe? The answer is yes, the
questions though is how much life exists within the known universe. Lamm (1965)
explains that a Rand Corporation’s research into the matter “estimates the
number of life-bearing plants in our galaxy at 640 million” (p. 3). In 1961 the
Drake Equation, named after Frank Drake, was created to attempt find the
“estimates the number of transmitting societies in the Milky Way galaxy” (SETI,
2021). Transmitting society would imply any civilization transmitting
signatures of their civilization into space.
Any
scientist wishing to utilize the equation is trying to answer for N. N in this
case is how many detectable civilizations are out there in the universe. You must
define the rate of star formation (per year), multiplied by the number of planetary
systems times life suitable planets, multiplied by the “fraction of suitable
planets which life actually appears,” multiplied by the fraction of the
emergence of intelligible life, multiplied by the fraction for civilization
that developed far enough to be detectable, and multiplied by the “average
length of time such civilization produce such signs” (SETI, 2021, p. 1). The
Drake Equation is trying to see technologically advanced life. This narrows the
parameters downs from life, to Technologically Advanced life.
Fermi’s Paradox
It
doesn’t mean that the scientific community wouldn’t be ecstatic at proof of
life on another planet. It can safely be assumed that bacterial growth on a
different planet would be exciting. At least the Astrobiologist will be jumping
out of their chairs and shouting, “I told you so!” atop of their lungs. Generally,
extraterrestrial intelligent life would be similar or greater than our species
here on earth. One that uses tools, has thoughts, customs, cultures, etc. That
is the life that humanity is searching for in the stars. Simply it is looking
for the probability of life like ours, and such life that would emit a presence
to outer space.
An example of this would
be radio waves, light pollution, space junk of manufactured origins,
technological phenomena such as suns poorly illuminating due to artificial
structures such as a Dyson swarm. There is a scientific theory that has been
widely accepted called the Fermi’s Paradox. Which tries to answer why we
haven’t seen evidence of other intelligible life. The reasons are categorized
and known as filters. The filter is anything that would prevent life from
advancing or being detectable to us.
The Fermi’s Paradox is named
after Italian American Physicist Enrico Fermi, who also is the same individual
to design the nuclear reactor. Fermi wanted to answer the question of
extraterrestrial existence through scientific means. In 1975 Michael Hart, another
physicist added to Fermi’s Work by giving four categories, also known as
filters, as to why we haven’t seen evidence of other life out there.
- The first category is physical limitation such
an example is technology. Limiting other races to reach us, because they
too lack the technological ability such as traveling faster than
conventional means.
- The second category is sociological such as
motivation, as their society sees no benefit to contacting us. Or they
are prevented from contacting us due to their interstellar societal
norms, like a non-contact agreement with less advanced civilizations. An
example would be like Star Treks Prime Directive that forbid contact of
those in the Federation interacting with new civilizations that haven’t
met specific requirements.
- The third category is the temporal such as not
being able to make contact. An example of this would be they are too far
from us to contact, or possibly even their society flourished followed by
an impending floundering. Leaving us the first or the last in the
universe.
- The fourth and final category is the observable.
That we possibly have been visited rather cannot observe them. An example
of this is such an advanced society that would have no intrinsic value in
official contact, and rather view our species as a human terrarium. Far
more interesting to see the human zoo than to contact us, and for some
this is by far the most terrifying.
Harts work further
enables astrophysicist to better discern ways to look for life and detect its
presence. Each of these filters as sub-hypothesis which try to explain the lack
of evidence. For this paper a greater understanding of the relationship of the
Drake Equation and Fermi’s Paradox is not important. However, if you would like a recommendation, and a visual
explanation to better understand the subject I highly suggestion watching any
of Isaac Arthurs presentations on this subject of Fermis Paradox.
To Jim Pass such a field of study was direly needed, as
the implications are far reaching in impact. “The growing importance and
influence of science and technology in contemporary societies encompasses a strong
interaction between space and society, and thus astrosociology will become more
relevant as time passes” (Pass, 2014, p. 3). By establishing the field of study
under the broad umbrella of Science, Technology, Engineering, and Mathematics
(STEM) the broad multidisciplinary approach will better capture the 19
subfields as proposed by Jim Pass.
Losch (2016) explains that Astrotheology became a
realized field of study after two Swiss astronomers detected a Jupiter like
mass orbiting the Star 51 Pegasi in 1995 (p. 1). Since then there have been
2,000 confirmed exoplanets across our galaxy, supposing if 25% of sun like
stars have earth-sized exoplanets within the habitable zone, also known as the
goldilocks zone, that leaves “over 10 billion potentially habitable earths in
our galaxy;” with an nearly endless number of stars inside a multitude of
galaxies we again come to the Fermi’s Paradox, where are all the intelligent
civilizations? (Losch, 2016, p. 1).
William Derhem in 1715 penned the book “Astro-Theology”
which asked, or rather stated, that the plurality of worlds is evidence in a
grand omnipotent creator. Derhems work was also subject to the tinkers of the
philosophers Hume, and Kant, of which Kant described the idea being
superfluous. Ted Peters in 2014 discussed that there should be a field of study
to cover the theological impacts of extraterrestrial intelligent life. “For the
theologian, the sheer possibility of intelligent life beyond our planet carries
some implications, which need a good deal of theological reflection” (Losch,
2016, p. 3).
Peters (2013) lays out four key areas of research that should
concern the Christian Astrotheologian are creationism, the atonement (does it
cover other beings beyond earth), is sin specific to earth or the cosmos, the
beginning and end of the universe, and ethics (p. 2). For other theists, or non-theist,
involved in Astrotheology, the greater purpose can be seen in preparatorily
preparing Humanity for first contact as “secular or scientific anticipations
are not enough” (Peters, 2013, p. 14).
“Spiritually deprived
modern culture is thirsting for superior entities in space who can save our
plant, and, according to Herrick, this is a poor substitute for the classic God
of theism and its genuine promise of redemption” (Peters, 2013, p. 14).
World
Religions
Brohinsky &.
Sonnert (2019) concluded “that religion, and interaction between religion and strength
of belief, are significant factors contributing to people’s opinions about”
extraterrestrial life (p. 31). Therefore, I will forgo examining the impact of
verifiable, definitive proof of extraterrestrial life amongst all religions, and
will look at only the Abrahamic religions. Further examining the exotheological
and astrosociological ideas of the Church of Jesus Christ of Latter-day Saints.
For
those unfamiliar with true Jewish theological cannon, there are other books
outside the Torah, Prophets, and Writings. The Midrash and Apocrypha are also
included supplemental books to the known cannon. Lamm (1965) found that “in the
Midrash there appear a number of statements favoring a strong
anthropocentrism.” Further, in the Talmud God is said to have roamed “over
18,000 worlds, apparently confirming the idea of the plurality of worlds” (p.
20). Man is seen as a central creation Gods divine works, a crowning
achievement of the Lord. “Primacy of man holds sway over the entire range of
the universe, even the angels” (Lamm, 1965, p. 21).
It’s
for this reason that in general the pious Jew can view the discovery of other
intelligible life without faith shattering ramifications. “Judaism, therefore,
can very well accept a scientific finding that man is not the only intelligent
and bio-spiritual resident in Gods world” (Lamm, 1965, p. 27). For the other
Abrahamic religions of Islam and Christianity, such a discovery could have varying
degrees of response.
“In Islam,
Almighty Allah is the Creator of life which has its physical and metaphysical
dimensions. Life also has two halves: this temporary world and the everlasting
afterlife” (Omer, 2020, p. 2). Like Judaism, Islam “can very well accept a
scientific finding that man is not the only intelligent and bio-spiritual
resident in Gods world” (Lamm, 1965, p. 27). Omer (2020) explained that in
Islam Allah is all powerful a “Lord of the worlds” (Al-Fatihah, 2), and
traditionally Allah is stated to have created three races comprised of Angels,
Jinn, and Mankind (p. 3).
Allah
has created things that we humans do not even know of (Al-Hahl, 8). If you were
to briefly read the Quran, a common theme you will see is the lowliness of man’s
intelligence in comparison of Allah. “He it is Who created for you all that is
on earth. Then He rose over (Istawa) towards the heaven and made them seven
heavens and He is the All-knower of everything” (Al-Baqarah 29). For the pious
Muslims who are they to doubt the creator of everything, and whether there are
other worlds with intelligible creations like us?
Omer
(2020) recounts a saying attributed to Mohammad PBUH about the prophet’s
greater knowledge of the creations of Allah.
“Verily I see what you do
not see and I hear what you do not hear. The heaven is creaking and it should
creak, for there is no space in it the width of four fingers but there is an
angel there, prostrating to Allah. By Allah, if you knew what I know, you would
laugh little and weep much, and you would never enjoy women in your beds, and
you would go out in the streets, beseeching Allah” (al-Tirmidhi; p. 4).
NASA Jet Propulsion Laboratory released the sound of the
Voyager spacecraft meeting plasma. The sounds are like a creaking as described
by Mohammad PBUH.
Omer (2020) explains that there are three
scholarly views regarding what is to be understood by Seven Heavens mentioned
in the Quran. Whether we are to understand it
a multiple dimension atop of one another (with or without a space between), or
if its implied to mean seven continents. “However, all scholars advise against dwelling extensively on the issue of
seven earths, in that it has been mentioned only once in the Qur’an and rather
indirectly in a few authentic hadiths” (p. 4).
A pious Muslim understands
Allah is a creator. “And of his signs is the creation of the heavens and earth
and what He has dispersed throughout them of creatures. And He, for gathering
them when He wills, is competent” (al-Shura, 29). Man’s reasoning shouldn’t
limit what Allah can or cannot create. While the Quran only mentions Angels,
Jinn, and Mankind, the word dabbah can include other beings that we lack
knowledge of (Omer, 2020, p. 5).
However, if a pious Muslim
were to interact with a being of either a different dimension or from another
planetary system. It’s likely that Muslim will know the Quranic teachings of
mankind’s importance to Allah. Which is that man is Allah “climax of creation,”
as man in the Quran was created last. “Man’s physical and spiritual being
embodies the meaning, purpose and creativity of the entire universe. He is a
microcosm, reflecting the macrocosm” (Omer, 2020, p. 5). Omer (2020) continues
to explain that Allah “has honored the children of Adam,” and that Allah
created them in “with (definite) preference” (Al-Isra, 70).
“Believers know that the earth is their only home, which necessitates
the patterns of responsible thought and action. The heavens are neighbourhoods.
If there are neighbours out there, and whoever they might be, it is good to get
to know them if possible. If not, the circumstance changes nothing” (Omer,
2020, p. 7).
If
such an encounter where to occur with a pious Muslim interacting with an
extra-terrestrial being, they would likely ask if the extra-terrestrial was a
Muslim. From establishing this the Muslim would continue whatever interaction
they would with said being. “People’s ultimate destinies do not depend on
extra-terrestrial life or on aliens. Their destinies are in their own hands and
in their own terrestrial midst.” (Omer, 2020, p. 7). A Muslim seeing a being
not of this world or realm would likely utter the Arabic phrase, Mashallah,
which is to mean “God Wills.” They may also see these beings as Jinn in
disguise, and likely utter a prayer for safety to Allah.
Martinez
(2018) found that “In 1582 and
1591, Pope Gregory XIII’s official Corpus of
Canon Law included this heresy: “having the opinion of
innumerable worlds” (p. 2). Further, when you examine Bruno’s work you see he
agreed with many of the catholic doctrines he was accused of having violated.
One of the inquisitors of his trial wrote, “he
posits many worlds, many suns, necessarily containing similar things in kind
and in species as in this world, and even men” (Martinez, 2018, p. 3). The
Catholics thought this to be heretical for if there were many inhabitable
worlds then there must be many Christs. “We cannot assert that two or many
worlds exist, since neither do we assert two or many Christs” (Martinez, 2018,
p. 4).
“Bruno said he inferred
the existence of worlds from God’s omnipotence: by having infinite power God
made innumerable worlds. Ironically, Bruno’s soaring view of the cosmos—more
correct than Copernicus—stemmed from religious beliefs” (Martinez, 2018, p. 4).
For studies asking about a religious
response to the discovery of extraterrestrial intelligent life it was the
“Christian respondents always occupy an extreme position; they are either the
least likely or most likely to believe” (Brohinsky &. Sonnert,
2019, p. 26 ). There is some commentary that some Christians may view
Extraterrestrial Intelligent Life as demonic, such as Partridge concluding the
following:
“Finally, along
with Christian demonology, the demonized alien is principally shaped by popular
culture. But we have seen that even this influence has itself been informed by
a demonology that runs like a continuous thread from Jewish apocalypticism to
the reptilian agenda. Indeed, I would not be surprised to learn that many new
Western demonologies outside UFO religion are also fundamentally Christian”
(Partridge, 2004, p. 23).
While
some Christian scholars, and theologians, attribute such beings demonic in
nature, there are those who view the opposite. Billy Graham in
his 1975 book noted that some of the reported descriptions of Unidentified
Flying Objects were “astonishingly angelic-like;” although, some fundamentalist
viewed the phenomenon as wholly demonic in nature (Peters, 2013, p. 7). This
schism of difference can be seen in the surveys which find the Christian
response to extraterrestrial intelligent life vary differently from sect and
other religions (Brohinsky &.
Sonnert, 2019).
After some careful spiritual
questioning his pondering led him to the New Testament book of James wherein,
he read:
“ If any
of you lack wisdom, let him ask of God, that giveth to all men liberally,
and upbraideth not; and it
shall be given him. But let him ask in faith, nothing wavering.
For he that wavereth is like a wave of the sea driven with the wind and tossed”
(James 1:5-6).
He
left out of his farm one early spring morning and found himself in a secluded
grove where he prayed to know which Church to join. In his words he was visited
by both God the Father (Elohim) and his son Jesus Christ (Jehovah). Christ than
proceeded to command Joseph to join known of the churches, for they were all
wrong having gone astray. Three years later an Angel named Moroni appeared to Joseph
Smith explaining that he was a Christian Prophet of the ancient inhabitants of
the America’s.
Furthermore,
the Angel Moroni explained the location of the records of these ancient
American Christians that were recorded onto gold plates known as the Book of
Mormon (Joseph Smith History 1:34). Over a period, Joseph Smith translated
these records through the gift and power of God. Eventually, enough people
heard of the story’s surroundings the Smith family, and the talk of gold
plates. The Book of Mormon was translating over the course of three months,
printed, and many began to preach what is termed the restored Gospel of Jesus
Christ.
That
together with the Book of Mormon, and the Holy Bible, you would have a sure
word of the true doctrine of salvation necessary to make it back into the
Kingdom of Heaven. Many opponents of Joseph Smith, try that they may, could not
undo any of the accomplishments that Joseph Smith made. While the early members
of the church may have been driven from place to place, eventually settling in
what is now Utah, the church grew from a cult to sect with worldwide
membership.
The
unique theology of the Church of Jesus Christ of Latter-day Saints deals wholly
with what is called the Plan of Salvation. The Plan of Salvation is the answer
to life and everything, as it details our existence before mortal life.
Furthermore, it describes the point of this life in physical existence.
Additionally, the Plan of Salvation explains more fully what happens after this
life.
One third the host of heaven sided
with Lucifer, all of which were banished from heaven becoming “the devil, and
were cast out of the presence of God” and his followers also becoming fallen from
their station; never to have a mortal body, damned from eternal progression
(See Revelation 12:7-9; Gospel Topics: Plan of Salvation). Jesus Christ
proposed that he would follow the plan of the Father. Humanity would be
created, born, and tested in this mortal life, which as a result incurred sin
and death. Thereby, to Christ would redeem man from sin and death as a savior.
As the prophet Nephi in the Book of Mormon exclaimed “Adam fell that men might
be; and men are, that they might have joy” (2 Nephi 2:25).
The caveat is that as we left our first
state of creation, and came to the earth to inhabit our bodies, a veil would be
drawn over our eyes and mind. If we knew everything how than could we choose
between good and evil? “Essential to God’s plan is agency, or the ability to
choose. When we choose to repent of our sins, we choose to accept the gift of
the Atonement of Jesus Christ (Gospel Topics: Plan of Salvation). Eventually,
we would die here on earth, our bodies would be temporarily interred, and our
souls would wait the great day of resurrection. Christ’s atonement as the great
mediator allows us to be forgiven of our sins and redeems us from these fallen
bodies, once again reuniting for eternity the soul and body.
Eventually, there would be a great
and final judgement, where we will be judged by God “according to our desires
and our obedience to the commandments” (Gospel Topics: Plan of Salvation). In
the Doctrine & Covenants Section 76 Joseph Smith and Sidney Rigdon detail a
vision which the early saints referred to as the Vision (See Saints, 1:147–50). In this Christ
reveals to Joseph and Sidney the purpose of life, seeing the very throne of
God, and beholding of many great wonders.
“And
we beheld the glory of the Son, on the right hand of
the Father, and received of his fulness; And saw the holy angels, and
them who are sanctified before his throne, worshiping God, and
the Lamb, who worship him forever and ever. And now, after the many
testimonies which have been given of him, this is the testimony, last of
all, which we give of him: That he lives! For
we saw him, even on the right hand of God; and
we heard the voice bearing record that he is the Only Begotten of the
Father—That by him, and through him, and of him, the worlds are
and were created, and the inhabitants thereof are
begotten sons and daughters unto God” (Italics added for emphasis;
Doctrine and Covenants 76: 20-24).
Regardless, whether or not Joseph
Smith directly translated, or used them as a revelatory tool, or any other
theory, the newly translated scripture known as the Book of Abraham profoundly
expands on the Astrotheology of the Church of Jesus Christ of Latter-day
Saints. In the third chapter of the Book of Abraham the verses detail the Lord
organizing the universe (Abraham 3:1-10). As Bialecki (2020) explains this
reimagining of the universe “included reinventing the relationship between
religion and astronomy” (p. 9). Joseph Smith’s translation, and the thinking of
early saints in the Church, saw the universe as explainable as God will and
ultimate designs. Placing man central to the purposes of God, and his great
plan of happiness.
One such early thinker in the
understanding of science was a convert Parley P. Pratt who authored various
literatures for the church on doctrinal lectures including understanding the
cosmos through the new revealed paradigm. Bialeci (2020) notes that the later
apostle Parley P. Pratt in 1855 authored a book, Key to the Science of
Theology, was “audacious” according to one of his sources; in which Parley P.
Pratt discusses premortal councils, the corporeal perfection of God as well
exalted beings, and the Plan of Salvation. (Givens, 2012; p. 10). Parley P.
Pratt later envisioned a renewed, or changed scientific body of all sciences,
which testified and brought glorification to God the Father (Bialeci, 2020, p.
10).
In the very first chapter of the
Book of Moses, we see the strengthening understanding of the plurality of
worlds. In the translation, Moses is caught up being transfigured to withstand
the presence of God speaking with him face to face. “Behold, I am the Lord
God Almighty, and Endless is my name; for I am without
beginning of days or end of years; and is not this endless?” (Moses 1:3).
We
see that the Lord introduce himself, we also see a birth of a new version of
Christianity that can accept the greatness of God the Father in his role of
creator, not discounting worlds without end. Continuing this introduction Moses
beholds Christ, and then is told by God the Father will he be shown all his
works; “I will show thee the workmanship of mine hands; but not
all, for my works are without end, and also my words,
for they never cease” (Moses 1:4).
Moses is then shown the creation of
the world to the end thereof. Then as sudden as God the Father appeared to
Moses, he withdrawals. Moses is left in a stupor and begins processing what he
just witnessed. Moses says to himself, “Now, for this cause I know
that man is nothing, which thing I never had supposed” (Moses
1:10). After dealing with the appearance of Lucifer (Satan), Moses proclaims
his faithfulness in his belief in Jesus Christ as the Son of God.
Sometime
after God the Father appears again to Moses, once again transfiguring Moses
body to be able to speak face to face. God the Father proceeds to show again
more marvelous wonders to Moses, in which Moses asks, “Tell me, I pray
thee, why these things are so, and by what thou madest them?” (Moses 1:30) To
which the Lord replies:
“For
mine own purpose have I made these things. Here
is wisdom and it remaineth in me…And worlds without number
have I created; and I also created them for mine own purpose; and by
the Son I created them, which is mine Only Begotten”
(Moses 1:31,33).
Most
remarkably in these verses the Lord tells him he will only give an account of
this earth, “For behold, there are many worlds that have passed away by the
word of my power. And there are many that now stand, and innumerable are they
unto man” (Moses 1:35). In this singular chapter we learn of the plurality of
worlds, the creation of many worlds, places, people, and man’s position in this
body of creation, and ultimately Gods relationship with and purpose for
creation; “For Behold, this is my work and my glory – to bring to pass the
immortality and eternal life of man” (Moses 1:39). Here the Exotheological
doctrine of the Plan of Salvation is plainly explained.
Notice
that throughout the conversation that Moses had with God the Father states
there are worlds without end, and inhabitants without end. Like Judaism and
Islam, the Theology of the Church is a focus of the inhabitants of this world
(Moses 1:35). It doesn’t mean that they aren’t important to God, but to us our
salvation should be focused to those of this world. Here, it simply states the
plurality of worlds, along with canonical acceptance of extraterrestrial
intelligent life. The teachings of the Church of Jesus Christ of Latter-day
Saints prepare its members for dealing with the one day of meeting an advanced
species like ourselves or greater.
That by the atonement of Jesus
Christ men might be saved. The sins would be forgiven them based on their
faithfulness in Jesus Christ and the acceptance of sonship and role as savior. Following
in line with what Lamm (1965) said about “the purpose of man's life, therefore,
is profoundly religious and very real” (p. 32). To the member of the Church
verses talking about receiving the inheritance of the Lord, its implied
exaltation through faithfulness.
“And
then shall the angels be crowned with the glory of his might, and
the saints shall be filled with his glory, and receive
their inheritance and be made equal with him” (Doctrine
& Covenants 88:107). Dallin H. Oaks (2013) an apostle of the Church said
the following regarding exaltation, “Our theology begins with heavenly parents,
and our highest aspiration is to attain the fulness of eternal exaltation” (p.
1).
The theology of the Church differs
greatly with Christianity, and arguably the world at large with the postulation
of life beyond this planet. “All of us have been made more or less familiar
with this kind of thinking on a less refined scale through the green, bug-eyed
monster types of popular science fiction” (Neilson, 1971, p. 1). Neilson (1971)
goes on to argue that other inhabitants of the plurality of the world must look
like the Father, as “we are of the race of the Gods. We are of his species. God
looks like us. We look like him” (p. 1).
I
think this argument is legitimate, but at the same time I’m not inclined to
limit the Great Creator, to sole creation of beings strictly in His image. I do
know through the scriptures, the inhabitants of this world are made in his
image, as his work is our exaltation.
“It
is obvious, therefore, that if we are to help prepare the world to receive
these visitors we must know something ourselves about other worlds, the people
on them, why we are here, and what is yet going to happen to this world. No one
on earth should know more about outer space—and talk more about it—than
Latter-day Saints” (Nielson, 1971, p. 1).
While not all members of the Church reach
the same conclusions, the theology of the Church of Jesus Christ of Latter-day
Saints, is centered around Astrotheological doctrines. All of which define,
clarify, and instruct, its followers to a greater purpose in this life, and by
default also allow the member to be more open to the existence of Extraterrestrial
Intelligent Life beyond our planet we call home.
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