Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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68 J.J.C. Smart<br />
systems might be common, those with a planet suitable for the evolution<br />
of intelligent life are extremely rare, <strong>and</strong> that the prospects of the current<br />
programme SETI (search for extraterrestrial intelligence) are very poor.<br />
This is probably to some extent a temperamental matter, because so much<br />
guesswork <strong>and</strong> quantifying of probably unquantifiable probabilities is involved,<br />
but I find it hard to believe that we are alone in the universe, or even in our<br />
galaxy. Even if the emergence of intelligent life is rare in the extreme, the<br />
number of galaxies is comparable to the number of stars in our Milky Way<br />
system. The reason I am inclined to believe that there is much other intelligent<br />
life in the universe (in which case a lot of it will be very advanced<br />
compared to ourselves) has to do with something like Leslie’s ‘firing squad’<br />
argument (see section 5) being at the back of my mind. Furthermore, the<br />
probability of intelligent life in the total universe of everything that there<br />
is would become a certainty if the universe were infinite or if there were<br />
infinitely many of Carter’s many universes, discussed in section 5.<br />
While not entirely closing our minds to the possibility that we are in fact<br />
alone in the universe let us look at the question of how the existence of life on<br />
other worlds would affect the Christian doctrine of the Trinity. Suppose<br />
(for the sake of argument) that there is an incarnation on ten million other<br />
planets. Does this mean that the Second Person of the Trinity is multiply<br />
incarnated? Or would the Trinity be a (ten million <strong>and</strong> one)-ity? As far as<br />
I have been able to discover the orthodox view (such as that of E.L. Mascall)<br />
would be to take the former alternative. 109 This is a hard matter which raises<br />
a lot of philosophical problems, but no more so, perhaps, than the original<br />
doctrine of incarnation itself.<br />
The problems that arise from the possibility of life on other worlds does<br />
seem to have been somewhat neglected by theologians. However, recently<br />
John Hick has considered the subject in his book The Metaphor of God<br />
Incarnate, Chapter 9, where he also refers to several other theological writers<br />
who have discussed the matter. 110 Hick’s theory is quite attractive, though<br />
conservative theologians might not like the notion of incarnation to be treated<br />
as metaphorical. A very odd way out was put forward, admittedly in the imaginative<br />
context of a fanciful novel, by C.S. Lewis. 111 This was that among<br />
countless other planets containing intelligent life ours is the only one on<br />
which its inhabitants sinned <strong>and</strong> so needed a Redeemer. One may find some<br />
difficulty in believing that our planet is the only one on which intelligent life<br />
exists, but it is far more difficult to believe that if there are millions of other<br />
planets containing intelligent life, ours is the only one in which sin existed.<br />
Even if intelligent life had existed for millions of years <strong>and</strong> evolved into<br />
angelically good beings they would have had to pass through the sinful stage<br />
in any evolutionary process that is at the least likely. As was explained on<br />
p. 60, unfortunate tendencies of character (such as combativeness) are likely