Book Review: Cosmology in Theological Perspective by Olli-Pekka Vainio

Introduction 

Throughout Cosmology in Theological Perspective: Understanding our Place in the Universe, Olli-Pekka Vainio takes a look at the interaction between philosophy and science in the context of the universe. In particular, he argues that philosophy and cosmology are inextricably linked, and therefore the study of the universe is inherently connected to religion. For Vainio, cosmology is essentially about the place of human beings in the universe, and as a result, each chapter of this book takes on one topic related to the role human beings play in this world.

Chapter Discussion

Vainio begins with an appropriate topic: the beginning. In particular, he examines the various cosmologies found in the ancient Near East, identifying both similarities and differences between them and the Old Testament cosmology. The differences, he argues, were significant in outlining what made Yahweh distinct from the surrounding Gods. Furthermore, according to Vainio, the biblical text is largely allegorical in its discussions of cosmology, leaving room for flexibility in accepting various theories. This provides Christianity with a significant advantage when it comes to accepting cosmological data from science.

Next, Vainio transitions to a discussion of how the early church, namely Augustine and Basil, thought about the universe. For starters, philosophy always had a role in understanding the created world. The main philosophical background of the early church was the Ptolemaic model of the universe. This was not an outworking of Christian thought, however, but was nevertheless within the range of flexibility provided by Christianity.

Moving forward, Vainio discusses three of the most prominent cases of science and religion interacting: Galileo Galilei, Isaac Newton, and Charles Darwin. For example, Vainio points out that, contrary to popular belief, Galileo was not merely opposed by the religious officials but also stood in opposition to the leading scientific experts of his time. While Newton himself was a religious man, his mechanistic philosophy of the universe fit too nicely with deistic or even anti-theistic views of the world. Ultimately, Vainio demonstrates that science and religion have had a complex interaction.

Vainio then discusses the idea of the multiverse as it has been presented throughout history. Surprisingly, this is not a new concept. For example, Saint Augustine rejected all forms of the multiverse theory, for both philosophical and theological reasons. On the other side of the spectrum, Giordano Bruno proposed an infinite universe with in infinite number of worlds. Moving into the realm of contemporary thought, Vainio argues that the modern multiverse theories are not only compatible with Christian theism, but also that there are good reasons to believe God created a multiverse.

Relatedly, Vainio addresses the question of extraterrestrial life. After a discussion on the history of aliens in western thought, Vainio describes the arguments both for and against the idea that there is extraterrestrial life. For example, if there is no other life in the universe, then it seems like there is an awful lot of wasted space. Additionally, it seems reasonable that a God who loves things that are good would want to create a world abundant in life. Nevertheless, the Christian church has yet to settle on one answer to the question of extraterrestrial life.

Next, in light of the previous discussions, Vainio shifts the conversation to the question of human significance. As far as the Christian is concerned, he argues, the answer cannot be found merely in the size, location, or usefulness of human beings related to the universe as a whole. A being with intrinsic value would be unaffected by such qualities. Instead, human beings are significant because of God’s divine decree to endow us with His image, the imago Dei.

Vainio then establishes an argument that God is not to be understood as a being, but rather as the very foundation of being. To put it another way, God is not part of the universe and cannot be found anywhere within the universe. This has the direct consequence that God is not investigable by scientific methods. Nevertheless, knowledge of God can be obtained from the world because God is analogically related to the created world in a way that we can observe.

Perhaps no doctrine has been more central to the science and religion discussion than the doctrine of the imago Dei. Vainio explores this doctrine through the works of two theologians: Thomas Aquinas and Robert W. Jenson. For Aquinas, what sets humans apart is being the sole members in a class of “rational beings.” In contrast, Jenson views the imago Dei as the special calling of God placed on humankind. That is, human beings are made in the image of God because God called them for His purposes. Vainio then provides his answer, which holds that cognitive capabilities play an important part, but this is incomplete without the relational aspect.

Having now discussed the creation of beings resembling God, Vainio addresses the question of how God would interact with His creation. Vainio considers at length the possibility that other life-forms were created in the image of God. If that were the case, there are four possible ways in which God can relate to them. First, they might not be fallen, and therefore don’t need redemption. If they are fallen, however, perhaps God made a different method for their redemption. Third, they might be fallen, but included in the redemption of Christ. Fourth, God could have had another incarnation in their nature in order to provide them redemption. Vainio admits that any analysis of these options is mere speculation, nevertheless he holds that none of these options are precluded by a classical doctrine of Christ.

Vainio ends his book with a discussion of imagination, arguing that imagination combines with reason to provide understanding. The argument itself takes receives its inspiration from C.S. Lewis. He ultimately proposes four points. First, we ought to be both curious and humble in our approach to studying the world. Second, factual knowledge only plays a part in our understanding of the world. Third, imagination must come prior to reason, providing it with the very possibilities to consider in the first place. Fourth, and finally, when approached in unison, imagination and reason allow for a sense of wonder that speaks both to the intellectual and to the emotional parts of our beings.

In light of these four principles, Vainio concludes that Christians ought to expect challenges to their views, especially when it comes to cosmology. But it is through these challenges that the beauty of the universe can ultimately be both known and enjoyed.

Final Thoughts

At times, Cosmology in Theological Perspective borders on being an uncomfortable read, but only because Vainio gives an honest treatment of several topics that might generally be considered taboo within Christian circles. In that sense, this is one of the book’s biggest strengths. Vainio has found a way to give even seasoned thinkers in the area of science and religion studies something new to think about. While this book may not be ideal as an introduction to the science and religion dialogue, it plays an important role in addressing some important but often ignored topics in an engaging and accessible manner.