A New Cosmology

Passionist “eco-theologian” Fr. Thomas Berry, CP had been suggesting that we are heading towards a new cosmological framework. His claim was that the Cenozoic Era (the era of new life the earth has experienced during the last 65 million years) was passing away and our hope for the future is what he termed the emerging Ecozoic Era.

This particular vision may seem quite grand however and the author of this post does not fully share Fr. Berry’s conviction. But what I do share with him and the growing academic community is that there is a new and emerging cosmology that is going to change the way we see and understand ourselves in relationship to all living things and to the universe at large.

The Catholic Church agrees with this position and as a result the Pontifical Academy of Sciences has held conferences to evaluate the emerging scientific and theological development of this new cosmology. In the 1991 address to the participants of a conference by the Vatican Observatory Pope John Paul II laments the rift between science and religion since the times of Galileo saying that: In principle the Church could not accept such a rift, convinced as she was that the truth of nature and the truth of revelation come from the same divine source. Pope John Paul II goes on to celebrate the theme of that particular conference declaring:

The theme you have chosen is a particularly significant one: The Quantum Creation of the Universe and the Origins of the Laws of Nature. It not only includes such fundamental concepts in the natural sciences as quantum physics, quantum gravity, cosmology and physical laws, but also such religious themes as creation, God and nature, the natural and the supernatural, miracles, and others. You have chosen a difficult task, but one which offers the promise of advancing the understanding of concepts essential to the meeting of religion and science.

Why would this be important for those of us who engage in social justice ministries? In his book titled “Cosmopolis” Stephen Toulmin suggests that the way we understand how the universe functions and develops has an impact on how we perceive our own idea of social relationships. He tells us that “Social and natural regularities alike are aspects of the same overall cosmos+polis – i.e. cosmopolis, the practical idea that human affairs are influenced by, and proceed in step with heavenly affairs.” Some of these social developments are intentional. Consider the fact that if you read Adam Smith’s “Wealth of Nations” or John Lock’s treatises on government, both assert a position on the natural order as a fundamental reason for establishing their social economic or political systems.

A new cosmology is indeed emerging and the social implications of this will be enormous. Fr. Berry’s contribution was to address our spirituality so that the “truth of revelation” can be integrated with the “truth of nature.” Below I will briefly explain the emerging cosmology and present Fr. Berry’s recommendations for developing a “Christian cosmology”.  

A New Cosmology:

The social order that has governed our nations since World War II have been designed based on a Newtonian Universe. Newton’s and Galileo’s great revolution was to identify a universe that looked to be in a timeless and almost perfect order. The famous image we received was that the universe functioned like a well oiled machine (usually like a clock). Theologically God was understood as the “Prime Mover” or the clock winder who set the universe in motion and who then walked away leaving us to continue oiling the divine machine. An implication of this was to identify ourselves as cogs in a machine. We each had our individual duty. If we did it responsibly, we would keep the universe functioning well. Religion and faith became very individualized since our goal was to be individually in tune with the master designer. Our social structures served that same purpose. Politically we focused on governing the self-interest of the individual. Economically we also focused on serving the individual’s interest in the marketplace. The rebellion of communism did not alter the social cosmology. Instead it shifted the priority. Instead of focusing on the individual cogs, Communism created a political and economic system based on serving the social machine itself.

Throughout the 20^th century we have been introduced to a new cosmology. Albert Einstein has taken us on a journey towards getting to know a universe that is not stable and in orderly motion. Instead we are now aware of an expanding universe that is deeply interrelated. We have begun to identify the Universe as a constantly emergent cosmos of dynamic matter originating in time from a single source. The sciences of quantum mechanics show not an orderly but a very chaotic system of subatomic particles. String theory posits the possibility that matter may look chaotic but can again be interrelated and unified. Our expanding universe is causing us to be quite humble as we consider these mysterious aspects of nature. The implications for theology are amazing. God is no longer a separate being that wound a perfect clock and walked away. God is ever and always present with an ever changing universe. Might the essence of string theory even offer us a glimpse into the unifying divine plan?

To seek the implications of this cosmology for the social order we do not have to look too far. Since World War II we have begun to design social systems based on an interrelated reality that we believe cannot be ignored. While politically many of us still hide behind the façade of nationalism and national borders, economically almost none of us can deny the implication of living in a globalized world. Globalization itself is the birth of the first social concept that gives expression to this new cosmology.

Fr. Berry suggested that within our own theological field it is our responsibility to wrestle with the spiritual and theological implications of this new cosmology. In an article that he wrote called “Christian Cosmology” he makes the following recommendations regarding how the new cosmology intersects with our faith and spirituality:

1. The Universe is a sequence of irreversible transformations begun 13.7 billion years ago with four major stages (galactic, earth, life and human)
2. The evolutionary process has a psychic-spiritual as well as a material-physical aspect
3. Earth has a privileged role as a planet whereon life is known to exist. There is a unity of the earth process (what happened to on member affects the others.)
4. Through humanity the universe reflects and celebrates itself in conscious self awareness.
5. The ultimate measure of value is found in the full expression of the universe. The well being of humanity coincides with the well being of the earth.
6. The universe can be understood as the primary revelation of the divine.
7. Biblical revelation (incarnation and redemption) all takes place within the larger cosmological and historical context.

With these recommendations Fr. Berry is suggesting that by integrating  our emerging cosmology we will be developing a spirituality of deep and dynamic interrelationship between God, creation, and ourselves. Our former cosmology had us existing as a far more independent and isolated reality. The new emerging cosmology is depicting a far more symbiotic relationship within all of creation. Utilizing Christian language Fr. Berry sees all of creation existing in communion with God. He offers us this mantra to help us reorient our vision of ourselves with all of creation: “We are no longer a collection of objects, but a communion of subjects”.

2 Responses to “A New Cosmology”

1. Steve Lynott says:

   October 19, 2010 at 2:49 pm

   God made me to know Him, love Him, and serve him in this world so that I will be happy with Him in the next. He never walked away nor did I ever think so, nor was I ever taught so.

   Give the cerebral mind games a rest.
2. johngonzalez says:

   October 19, 2010 at 4:27 pm

   Steve, Thank you for your responce, its always a pleasure to hear from readers. I am glad that you have been spared the secular approach to God but if you think of the way that the sciences or secular philosophy are taught you will see how a distant approach to God has very much dictated how we understand our relationship (or lack theroff) with God, each other and creation. Pope Benedict XVI ( a cerebral person in his own right) has identified this problem and all his encyclicals have been oriented towards our holistic relationship with God, each other and creation. His last World Message of Peace was an amazing contribution of this effort: http://www.vatican.va/holy_father/benedict_xvi/messages/peace/documents/hf_ben-xvi_mes_20091208_xliii-world-day-peace_en.html

   Peace,
   John