Are We Alone in the Universe?

I recently read some interaction on a blog site in which some Christian responders were wondering if the discovery of life on other planets should cause our faith to be shaken since the Bible seems to assume that God created life only on earth. The consensus was that such a discovery would not be so earth shattering (!).


This got me to thinking. Should we have any reason to expect that God created life elsewhere? Actually, I think the question needs to be more focused. Do we have any reasons to reject the idea that “intelligent” life exists elsewhere?

First, we must understand what is meant by “intelligent” life. What most people think of as intelligent life is some sort of beings that are human-like. We usually have in mind sentient beings with self-awareness, complex systems of language and communication, and the capacity to grow in wisdom and knowledge. Intelligence involves imagination and complex creative skills that are put to use in various aesthetic pursuits and technological advances.  Such intelligence requires the capacity for problem solving in a multitude of disciplines. Others of course would add that intelligent beings are moral beings, those who have a conscience and are endowed with some sort of free agency. It includes the ability to express a wide range of emotions. We expect such intelligent creatures to form intimate personal relationships on a small scale and complex societies and governing structures on a large scale. Other things could be added, but you get the picture.

When the Bible speaks of such intelligent life it is centered on the creation of human beings. We humans are distinguished from all other living creatures by the existence of these features. But some may ask about angels. Certainly angels (fallen and unfallen) are endowed with many of the components of intelligence, but they differ from humans in two ways. (1) They are incorporeal beings, and (2) they do not procreate. Thus, they do not fit the biological conditions of the rest of living creatures that we associate with the possible existence of life on other planets.

But there is another feature that distinguishes humans in the Bible. The creation narrative in Genesis points out that humans are uniquely created in the image of God (Gen. 1:26-27). Theologians generally have two concepts in mind when they speak of the Imago Dei. It indicates not only our essence—bearing some of the characteristics of God—but also our function—that is, we are God’s representatives on earth. In fact, the creation account clearly indicates that the earth is the central theater of God’s glory and we were placed here to make use of the resources of earth to magnify God. In fact, the whole tenure of Scripture places the earth at the center of God’s most important activities. This does not necessarily mean that the earth is the physical center of the universe (however, there is evidence that our galaxy is. See here). Nonetheless, it is certainly the center of the conceptual universe the Bible paints. Our planet is unique and at the center of its existence resides the pinnacle of God’s creation—human beings. Even angels are at best secondary and in fact function in part to serve God’s purposes in the lives of earth-bound humans.

This geo-centric focus is especially clear when we consider what the Bible describes as God’s greatest work—the redemption of human beings. Furthermore, this work is most magnified in the incarnation of Christ. When Christ took upon himself the specific flesh and blood of a human being it happened upon the earth alone—in the little town of Bethlehem some 2000 years ago. The incarnation culminated in his death and resurrection in the city of Jerusalem 33 years later. God’s greatest work is not centered anywhere else in the universe and of course it is not centered on any other intelligent creatures except those He created to inhabit the earth. Christ is forever the God-man—the second Adam (Rom. 5:14). Adam was originally designed and created to rule and represent God only on earth. His failure set up the plan of God to redeem His fallen creatures through the promise that a descendant would arise from the seed of Eve—a human redeemer with a divine origin (Gen. 3:15). This is why Luke traces the genealogy of Christ back to the beginning as the “son of Adam, the son of God” (Luke 3:38). He died once and rose again once on earth for earth bound humans. He lives forever as the glorified God-man and the center of his eschatological rule will be upon the restored “new earth” with His redeemed earth-bound human creatures.

What is the significance of this for our question about extra-terrestrial life? Some Christians like to say that if God created intelligent life elsewhere in the universe that He has a redemptive plan for them as well. But it obviously could not involve the incarnation, death and resurrection of Christ, God’s only Son, since those are unique consummative events clearly accomplished once for all. The Bible pictures Christ as forever tied to his incarnation as a human being with the present and future earth being the center of all His activity. Thus, I do not see how it is possible for God to have any kind of focus upon intelligent creatures elsewhere. I suppose it is possible that non-intelligent life could exist elsewhere and that such a discovery would not shatter our faith in the Biblical worldview. However, I think there is good reason to suppose that intelligent beings reflecting the image of God exist only on earth.


Review: Starlight, Time and the New Physics


Starlight, Time and the New Physics by John Hartnett is an important book in the world of Creation Science literature.  Hartnett is an avowed Young Earth Creationist who believes the creation account in Genesis is to be taken at face value.  As such, he seeks to deal with the thorny problem of distant starlight in a young universe. Hartnett earned his B.Sc. and his Ph.D. from the Department of Physics at the University of Western Australia. He works with the Frequency Standards and Meteorology research group, and is a tenured Research Professor at his Alma Mater.

As far as the intriguing and fascinating concepts of this book, it is superb. However, as far as readability and clarity, it is a bit tough going. Unless you have some familiarity with concepts in cosmology and astrophysics you will have trouble reading this book, and I am not talking about the technical appendices. Furthermore, it is not always clear how Hartnett is making his case for solving the problem of distant starlight in a young universe.

The first 2 chapters are easy enough and do a good job of explaining some background to the book. Hartnett was inspired by the more well known work by Russell Humphreys and his book of 1994 entitled, “Starlight and Time.” Humphreys was the first YECer to propose a theory for the starlight problem using a time-dilation model. Hartnett points out that most YECers have been reluctant to use such models because they have historically preferred theories that assume time is absolute. However, I think Hartnett is right that time-dilation models are profitable for pursuing answers to the problem of distant starlight. His book takes this approach.

My problem with the book started in chapter 3 and continued through the end to chapter 7 before the technical appendices. It was never clear how the concepts presented in chapters 3-7 connected together to answering the basic question of how we see distant starlight in a young universe. Chapter 3 deals with debunking dark matter as a sort of ‘god of the gaps’ for the naturalist scientist. Fair enough, but how does this contribute to the basic question? It is not clear.

Chapter 4 deals with the implications of Moshe Carmeli’s application of Einstein’s laws of relativity. Hartnett’s model seeks to employ Carmeli’s theories and apply them to the distant starlight question. Carmeli holds that relativity theory applies to the grand cosmic scale and introduces what he calls “Cosmological Special Relativity” and “Cosmological General Relativity.” Somehow I missed how these theories apply to the question.

Chapter 5 made the case that our galaxy lies close to the center of a bounded universe surrounded by a set of concentric spheres of other galaxies. Convincing observational evidence was given for this and I found it to be one of the more fascinating parts of the book. However, it only later became clear how it contributed to the problem in chapter 7. It would have been nice to see a hint of that though in this chapter.

Chapter 6 deals with the scriptures that indicates God stretched out the heavens. Here we get a more direct indication of Hartnett’s solution. He states that on day 4 of creation, “God stretched out space, by some enormous factor, and spread out the parent galaxies that he then caused to eject more galaxies as quasars in ongoing creation episodes during the course of day 4” (p. 95). He then explained this using the analogy of a firework explosion that sends out smaller sub-explosions. He then supplies evidence from the studies Halton Arp conducted indicating that quasars are associated with active galaxies nearby that have have ejected these quasars from parent galaxies. He contends that this ejection mechanism is where new galaxies were formed. Harnett interprets the visual evidence of Arp’s work as what actually happened on day 4 as we can see it now. This is all very fascinating, but I was unable to follow his arguments for making the case.

Finally in chapter 7 he seeks to make the case that earth clocks on day 4 ran slower than clocks in the cosmos (running normally) using Carmeli’s theories again. This took place apparently when the galaxies were moving rapidly outward from the ‘central’ location of the Milky Way galaxy (thus the reason for chapter 5). I saw 2 problems here. I still am unclear about Carmeli’s theories and how they actually apply to Hartnett’s time-dilation theory. I just felt he had not explained it very well. Secondly, I wondered about his interpretation of the clock issue. He indicates that the earth clocks ran slower than the cosmic clocks on day 4 which ran normally; and then later they both ran at the same normal time (if I understand correctly). If this is the case, then is he saying that day 4 was not a normal 24 hour period from the perspective of earth time? There was no clarification here, but it sounds something like what Gerald Shroeder (A Jewish Physicist from MIT) has proposed. Shroeder accepts Torah (i.e. including the Genesis account of creation). However, he also accepts the standard billions of years history for earth, but suggests that the cosmic clocks amounted to six 24 hour days during creation while the earth clocks ran in the billions.

I would like for Hartnett to bring greater clarity to these issues. I think what would have made this book much easier to digest would have been a chapter summarizing Hartnett’s basic argument without appeal to the evidences and detailed scientific explanations. Even though the chapters were not as full of as many equations as the technical appendices, they were technical enough that I believe the average intelligent reader with a basic science education will still have a hard time following contrary to what other reviewers have said.

I like the fact that Hartnett is seeking to supply us with an explanation of the current problem without appealing to an instance of extraordinary providence (i.e. a miracle, such as the light in transit model). Although it is clear that any understanding of the creation week must employ extraordinary providence, the aftermath of the creation week begins a pattern of ordinary providence (i.e. a normal pattern of governing laws) that is only occasionally interrupted by instances of extraordinary providential events. This means that however we understand the billions of light year distances of the stars, it should require some appeal to a natural explanation using the laws of physics we either already know or hopefully will sometime discover. This is obviously a critical issue for YECers and there is not a credible theory yet that has garnered widespread acceptance. If Hartnett’s theory is plausible (and I think it might be) then it would behoove someone to help us neophytes understand it better.