LITMIR.BIZ

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is a certain faculty of recognition.

      If you do not at all know God, of course you will not recognize Him, either in Jesus or in outer space.

      The fact that we have not found God in space does not, then, bother me in the least. Nor am I much concerned about the ‘space race’ between America and Russia. The more money, time, skill and zeal they both spend on that rivalry, the less, we may hope, they will have to spend on armaments. Great powers might be more usefully, but are seldom less dangerously, employed than in fabricating costly objects and flinging them, as you might say, overboard. Good luck to it! It is an excellent way of letting off steam.

      But there are three ways in which space-travel will bother me if it reaches the stage for which most people are hoping.

      The first is merely sentimental, or perhaps aesthetic. No moon-lit night will ever be the same to me again if, as I look up at that pale disc, I must think ‘Yes: up there to the left is the Russian area, and over there to the right is the American bit. And up at the top is the place which is now threatening to produce a crisis.’ The immemorial Moon–the Moon of the myths, the poets, the lovers–will have been taken from us for ever. Part of our mind, a huge mass of our emotional wealth, will have gone. Artemis, Diana, the silver planet belonged in that fashion to all humanity: he who first reaches it steals something from us all.

      Secondly, a more practical issue will arise when, if ever, we discover rational creatures on other planets. I think myself, this is a very remote contingency. The balance of probability is against life on any other planet of the solar system. We shall hardly find it nearer than the stars. And even if we reach the Moon we shall be no nearer to stellar travel than the first man who paddled across a river was to crossing the Pacific.

      This thought is welcome to me because, to be frank, I have no pleasure in looking forward to a meeting between humanity and any alien rational species. I observe how the white man has hitherto treated the black, and how, even among civilised men, the stronger have treated the weaker. If we encounter in the depth of space a race, however innocent and amiable, which is technologically weaker than ourselves, I do not doubt that the same revolting story will be repeated. We shall enslave, deceive, exploit or exterminate; at the very least we shall corrupt it with our vices and infect it with our diseases.

      We are not fit yet to visit other worlds. We have filled our own with massacre, torture, syphilis, famine, dust bowls and with all that is hideous to ear or eye. Must we go on to infect new realms?

      Of course we might find a species stronger than ourselves. In that case we shall have met, if not God, at least God’s judgement in space. But once more the detecting apparatus will be inadequate. We shall think it just our bad luck if righteous creatures rightly destroy those who come to reduce them to misery.

      It was in part these reflections that first moved me to make my own small contributions to science fiction. In those days writers in that genre almost automatically represented the inhabitants of other worlds as monsters and the terrestrial invaders as good. Since then the opposite set-up has become fairly common. If I could believe that I had in any degree contributed to this change, I should be a proud man.¹

      The same problem, by the way, is beginning to threaten us as regards the dolphins. I don’t think it has yet been proved that they are rational. But if they are, we have no more right to enslave them than to enslave our fellow-men. And some of us will continue to say this, but we shall be mocked.

      The third thing is this. Some people are troubled, and others are delighted, at the idea of finding not one, but perhaps innumerable rational species scattered about the universe. In both cases the emotion arises from a belief that such discoveries would be fatal to Christian theology. For it will be said that theology connects the Incarnation of God with the Fall and Redemption of man. And this would seem to attribute to our species and to our little planet a central position in cosmic history which is not credible if rationally inhabited planets are to be had by the million.

      Older readers will, with me, notice the vast change in astronomical speculation which this view involves. When we were boys all astronomers, so far as I know, impressed upon us the antecedent improbabilities of life in any part of the universe whatever. It was not thought unlikely that this earth was the solitary exception to a universal reign of the inorganic. Now Professor Hoyle, and many with him, say that in so vast a universe, life must have occurred in times and places without number. The interesting thing is that I have heard both these estimates used as arguments against Christianity.

      Now it seems to me that we must find out more than we can at present know–which is nothing–about hypothetical rational species before we can say what theological corolaries or difficulties their discovery would raise.

      We might, for example, find a race which was, like us, rational but, unlike us, innocent–no wars nor any other wickedness among them; all peace and good fellowship. I don’t think any Christian would be puzzled to find that they knew no story of an Incarnation or Redemption, and might even find our story hard to understand or accept if we told it to them. There would have been no Redemption in such a world because it would not have needed redeeming. ‘They that are whole need not the physician.’ The sheep that has never strayed need not be sought for. We should have much to learn from such people and nothing to teach them. If we were wise, we should fall at their feet. But probably we should be unable to ‘take it’. We’d find some reason for exterminating them.

      Again, we might find a race which, like ours, contained both good and bad. And we might find that for them, as for us, something had been done: that at some point in their history some great interference for the better, believed by some of them to be supernatural, had been recorded, and that its effects, though often impeded and perverted, were still alive among them. It need not, as far as I can see, have conformed to the pattern of Incarnation, Passion, Death and Resurrection. God may have other ways–how should I be able to imagine them?–of redeeming a lost world. And Redemption in that alien mode might not be easily recognisable by our missionaries, let alone by our atheists.

      We might meet a species which, like us, needed Redemption but had not been given it. But would this fundamentally be more of a difficulty than any Christian’s first meeting with a new tribe of savages? It would be our duty to preach the Gospel to them. For if they are rational, capable both of sin and repentance, they are our brethren, whatever they look like. Would this spreading of the Gospel from earth, through man, imply a pre-eminence for earth and man? Not in any real sense. If a thing is to begin at all, it must begin at some particular time and place; and any time and place raises the question: ‘Why just then and just there?’ One can conceive an extraterrestrial development of Christianity so brilliant that earth’s place in the story might sink to that of a prologue.

      Finally, we might find a race which was strictly diabolical–no tiniest spark felt in them from which any goodness could ever be coaxed into the feeblest glow; all of them incurably perverted through and through. What then? We Christians had always been told that there were creatures like that in existence. True, we thought they were all incorporeal spirits. A minor readjustment thus becomes necessary.

      But all this is in the realm of fantastic speculation. We are trying to cross a bridge, not only before we come to it, but even before we know there is a river that needs bridging.

       [9] MUST OUR IMAGE OF GOD GO?

      Taken from The Observer (24 March 1963), this article was reprinted in The Honest to God Debate: Some Reactions to the Book ‘Honest to God’ with a new chapter by its author, J.A.T. Robinson, Bishop of Woolwich, edited by David L. Edwards (SCM Press, 1963). It was reproduced in Undeceptions (1971) and God in the Dock (1998).

      The Bishop of Woolwich will disturb most of us Christian laymen less than he anticipates. We have long abandoned belief in a God who sits on a throne in a localised Heaven. We call that belief anthropomorphism, and it was officially condemned before our time. There is something about this in Gibbon. I have never met any adult who

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