“That might be true, but what’s sure, well, highly unlikely, is that anything that theologians of modern day or any day have to say is going to have anything to do with the wonder of what future physicists are going to discover. It’s going to dwarf not only modern-day science but present-day theology as well.”
But was there not, in his mind, a tiny possibility that one of these future physicists could discover God in one of these dimensions?
“Well, I’m convinced that future physicists will discover something at least as wonderful as any god you could ever imagine.” Why not call it God? “I don’t think it’s helpful to call it God.” OK, but what would “it” be like?
“I think it’ll be something wonderful and amazing and something difficult to understand. I think that all theological conceptions will be seen as parochial and petty by comparison.” He can even see how “design” by some gigantic intelligence might come into it. “But that gigantic intelligence itself would need an explanation. It’s not enough to call it God, it would need some sort of explanation such as evolution. Maybe it evolved in another universe and created some computer simulation that we are all a part of. These are all science-fiction suggestions but I am trying to overcome the limitations of the 21st-century mind. It’s going to be grander and bigger and more beautiful and more wonderful and it’s going to put theology to shame.”
I have no idea what prompted Dawkins to come out with these odd remarks. I suppose he was politely taking her suggestion seriously – yes, there might conceivably be some science-fiction scenario where a great intelligence blah blah. In the circumstances, though, it wasn’t a smart move. Inevitably Gledhill seizes on it as an admission that he believes there could be a transcendent intelligence. And so, you see, he really is religious after all.
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