Practical Considerations for a Lunar Colony

Introduction

With the Artemis missions scheduled to return Man to the moon permanently (as well as creating a launching point for other bodies in our solar system, such as Mars) by the end of the decade, it is imperative that Christians be able to worship God on the Lunar surface and in orbit. [1]

While Christians and the space program have gone hand in hand since its beginnings (in 1968, on the Apollo 8 mission, Genesis 1:1–10 was famously recited by Bill Anders, Jim Lovell, and Frank Borman during a special Christmas broadcast), the next step in Man’s eternal endeavor toward the farthest frontiers requires that the Church adapt how she operates both canonically and structurally. [2]

The goal of this article is to outline the pressing concerns – such as the unavailability of the sacraments, liturgical considerations in light of differing understandings of time, and practical considerations regarding the requirements of space flight in context of the current makeup of the clergy – and then to provide some possible solutions to these areas of concern.

Issues

The most pressing concern for a Lunar colony or orbital space station would be the astronauts’ access to sacraments. Specifically, the Blessed Sacrament (though marriage and baptism also warrant consideration within the context of a human colony) is vital in the life of the believer. [3] However, the unique nature of space and the high physical and intellectual demands for space travel severely limit such access due to the requirements surrounding consecration of the host.

In the current context of manned missions to the International Space Station (ISS), the Blessed Sacrament can be administered by an astronaut under the same principles outlined in Canon 230 §3 (as this situation constitutes an extremum; laypeople ordinarily should not distribute Holy Communion); and regarding the fulfillment of Mass attendance obligations (1248 §2) where no minister is available (for a detailed account, refer to the experience of Cpt. Thomas Jones USAF during his mission to the ISS). [4]

However, once a colony is established and comprises more than one Christian, the Church must make provisions for full sacramental access under normal circumstances. As previously alluded to, space travel’s high physical and mental requirements render almost all currently ordained ministers in the Church – from deacon to bishop – ineligible. [5]

For instance, it would be impractical to have a bishop in space, considering the average age of 65 years in the United States, with many much older. [6] Additionally, subjecting them to the rigorous physical and intellectual demands required for mission fulfillment, coupled with the physiological impact upon return from rotation (given we’re not yet at the stage of space tourism, and, as such, the parameters are much higher), would be untenable. Most astronauts possess extensive backgrounds in the armed forces or are considerably younger and in superior physical condition than the average bishop. [7]

Furthermore, if sufficient Christian inhabitants are present to warrant a church, either on the Lunar surface or in Lunar orbit, all requirements for a physical church must be met. This necessitates the establishment of a diocese, namely a defined ecclesiastical territory overseen by a bishop. [8] For a church itself, essentially, this involves a bishop’s blessing, a blessed altar (when celebrated in the church), and the permanent reservation of the Blessed Sacrament within an ornate Tabernacle, among other stipulations. [9]

In the infancy of the colony or within an orbital station, it is improbable that a dedicated permanent structure will be constructed. The church would likely have to utilize any available limited space in a multi-function room, precluding features like a fixed altar, tabernacle, stations of the cross, and a baptismal font. Notably, concerns about theft or sacrilege, typically relevant on Earth, hold minimal pertinence here due to the unique characteristics of astronauts; security of relics and the reserved Blessed Sacrament is thus less of a concern compared to practical storage issues in a facility where every square inch must be accounted for.

Beyond these logistical considerations, ecumenism presents further complexities. Given the international nature of space exploration – involving collaboration between the US, European, and Russian programs – the religious composition of the colony is likely to include Catholics, the Orthodox, and Protestants. The Church has not made any considerable strides in ending the schism and the separation of our brethren. Therefore, what will the nature of worship be like, especially in the infancy of the colony, when you may have a dozen Christians but split across different denominations?

Military chaplaincies have largely resolved this disparity on the front line (when a Christian is breathing his last breath, I do not think he cares much what color and cut of vestment the priest is wearing; and to be fair to the current canon law, exceptions are made regarding shared worship in extremis). However, the question is for a permanent Lunar colony, and not a battlefield, so in time this ecumenical question must be resolved.

Even assuming the presence of clergy and an appropriate ecclesiastical structure had been met, additional challenges would still emerge. For instance, the Church’s liturgy operates on the ancient concept of a day and night cycle (influenced by Jewish understanding of liturgical time). An ordained diocesan priest must offer Mass daily – even if just privately – and recite the Divine Office according to Church-defined rubrics. [10]

But the diurnal cycle of earth is 24 hours: On Luna it is 29.5 days (using our concept of a day). If we kept the wording of canon law, that would mean the eight offices of the Divine Office would be prayed over the span of a calendar month. This is not really an ideal situation. It also would create havoc for the general calendar, because, for every day in the solar year, it would have to be remapped in effect to a feast day every month.

Moreover, questions arise regarding adherence to the Sunday obligation on a body without the concept of ‘Sunday’. Similarly, traditional liturgical periods like Christmas and Easter would necessitate separate cycles from those on Earth, introducing another layer of complexity in maintaining liturgical consistency across celestial bodies.

Solutions

In terms of the requisite structures, the Church might initially consider adopting an ordinariate, akin to those found in the armed forces. [11] Alternatively, a vicariate could be utilized; as both structures offer personal jurisdiction, with the former potentially better aligning with the current astronaut corps’ military background. [12] This approach would address the issue of territorial dioceses and the necessity for a bishop on the lunar surface within the next 25 years, particularly during the colony’s infancy.

However, looking ahead, the Church must contemplate promoting younger priests equipped with the necessary physical and mental capabilities, ideally in collaboration with the U.S. Armed Forces Chaplaincy Corps. As the colony grows to resemble a small town within the next 50 years, the necessity for a territorial diocese, along with its accompanying administrative burdens, would become paramount for the welfare of Christian astronauts. This necessity, though, will inevitably prompt uncomfortable discussions about the disproportionate representation of older clergy within the Church hierarchy. I feel it is imperative we have the difficult conversation about challenging the assumption that wisdom inherently accompanies age now rather than later.

In regards to liturgical considerations: Modifying liturgical practices and canon law to accommodate extraterrestrial realities presents one of the more manageable challenges. The Vatican could append an addendum to the 1983 Code of Canon Law (or ideally, issue a long-overdue comprehensive edition) to address space travel specifics such as: redefining time in relation to Mass and Divine Office obligations, considering the varying nature of celestial cycles: Implementing a new liturgical calendar suitable for other celestial bodies, as well as a framework for moving forward when we discover new systems and planets: Abrogating norms concerning fasting and other physical penances that could jeopardize an astronaut’s health or safety. Essentially, any canon law that conflicts with the realities of extraterrestrial habitation.

Some might propose adapting existing laws to fit lunar conditions; for instance, following Earth time and solar cycles for prayer and liturgical functions whilst retaining a Lunar day for lay functions. Though anyone who has experienced sleep deprivation due to an interrupted circadian rhythm will know that that is a fantastical suggestion. [13] No, for a Lunar colony, or a colony on any other celestial body, we will have to reconsider our concept of liturgical time (perhaps our concept of time entirely).

Conclusion

To summarize, the immense expanse of the cosmos now beckons us, and the Church must contemplate its subsequent course. Humanity, having advanced from flint-knapping to splitting the atom over the course of the last 5000 years, is finally leaving its cradle. This is just the beginning: thus begins the infancy of humanity and the start of our search for answers to the real questions such as the meaning of life itself. If we are to find Almighty God in the heavens above the earth, we need first to make provisions for proper worship of Him in our own solar system (not just here on Earth). This necessitates reevaluation of Church structures that will become obsolete, adjustments in our temporal perspective (with its attendant implications), and modifications to the selection process of our shepherds. We cannot go to the frontier without first having God as our guide, and we cannot do so if we cannot worship Him as we have been commanded.

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