Prometheus, God and Film: 10 Science Fiction Movies with a Theological Theme

Dr. Terlizzese looks to see if we can find a Christian worldview perspective or, at least, questions which need theological answers in a number of popular science fiction movies. He finds some good themes and bad themes and offers advice on how to view movies of all types.

Sci-fi films have never been more popular than they are today. Witness this summer’s offerings: Prometheus (see below), Chronicle, The Hunger Games even the comic book–inspired Avengers and the romantic comedy Seeking a Friend for the End of the World feature elements of science fiction. And like most arts and literature, they contain elements of theology. This genre borrows a basic aspect of the Christian worldview concerning the value and meaning of individuals in a world of technological conformity.

Sci-fi combines a somewhat biblical understanding of mankind with an almost religious belief in technological progress. This fuels the popular fear that technology will rob people of their souls or individuality. The modern technological worldview is rooted in materialism: it affirms that people are basically machines who can be objectified, categorized and manipulated as any other object in nature. One film scholar notes this connection:

Scientism opened the doors for a mechanical view of mankind. . . . We are no longer special, no longer sacred – neither the form (body) nor the mind. “Let us conclude boldly then that man is a machine, and that there is only one substance, differently modified, in the whole world. What will all the weak reeds of divinity, metaphysic, and nonsense of the schools avail against this firm and solid oak?”[Le Mettrie]. [Sci-fi] arises out of the tension between this kind of “rude” scientism and the Christian cosmology. Scientism “robs” humans of their very humanity and makes them out to be biological machines, much like the alien children in Village of the Damned. {1}

Reaching a Popular Audience

The sci-fi genre asks, What is human nature?{2} In light of technological advance, how we define humanity becomes more crucial as technology changes not just the natural world, but humanity itself. It has become imperative not only for philosophers, but for everyone to ask, how is technological advance transforming human nature? The failure to perceive change caused by new technology creates a serious problem for an age so enormously influenced by it. Sci-fi movies serve as a philosophical treatise for average people who are not professionally trained, raising questions and issues that would otherwise be lost on the common person because of their intolerable abstraction.

The movies speak the common language of our times. When teachers want to make an idea concrete or illustrate a point, they grope for an example from a popular movie. Most people love movies and to be able to relate abstract concepts through such a relevant medium will certainly create a profound effect.

We normally think of sci-fi as promoting innovative technology that holds out optimistic promise for the future of mankind. This is generally true of print media produced by popular writers like Jules Verne, H. G. Wells or Isaac Asimov. However sci-fi film has taken another tack by appealing to commonly held suspicions of technological progress. An optimistic view of progress views new technology as a liberating force destined to lift the burdens of work, cure disease, improve communication and free humanity from natural limits. A pessimistic view takes the opposite direction; instead of liberation it fears that new technology will create a new form of enslavement and dehumanization that will rob people of their individuality or their very souls.

Given the popularity of movies and the latent theological premise of many sci-fi films, the following list presents an incomplete, but important sample of theology in sci-fi movies. It is intended to help Christians read the movies from more than a literalist perspective by paying attention to the metaphors and symbols that constitute their meaning. These movies may contain objectionable material, but more importantly, resonate with redemptive themes worth analyzing.

Movies are cultural day dreams, serving as modern folklore and morality tales. They signify a shared message of hope or fear not always transparent without analysis. So let’s get started!

Prometheus, 2012

Humanoid aliens seed earth with their DNA that creates humanity. They leave clues behind on how to find them in a distant galaxy. When earthlings discover their origins they uncover a plan for human extinction, revealing that the gods are hostile towards their own children. The movie raises classic theological and philosophical questions such as, Where did we come from? Why are we here? And, where are we going? Though never distinguishing between wishful thinking or religious truth claims, it presents faith as a choice for meaning, even in the face of the most hostile conditions. The cross remains a prominent and enduring symbol of hope and human redemption. Humans are worth saving and are not genetic mistakes that deserve extinction.

The Terminator, 1984

Robots represent both hope and fear of technological aspirations. They symbolize the incredible potential of technological capability and human replacement. Robots are mechanical people that embody the fears of extreme rationalization. Cartesian philosophy identified reason as the definition of human nature, which takes its final form in the computer. Robots are nothing more than embodied computers. Sometimes the movies picture them as our slaves and protectors. Robots enable people to live work–free lives as with Robby the Robot from Forbidden Planet (1956) who undoubtedly depicts the most iconic and loveable of all movie robots. However, most robots represent something evil and ominous as in The Terminator.

The premise states that computer intelligence Sky Net became self-aware and immediately perceived humanity as a threat and initiated a nuclear strike. Some people survived to fight back and achieved ultimate victory led by the messianic figure John Conner sent to rescue humanity from techno–enslavement and termination. Human victory over the machines necessitated that Sky Net send a robot agent back in time to eliminate the mother of the rebel leader. Commentators read the plot as loosely based on the story of the Birth of Christ.  The Terminator encapsulates the abiding fear that mankind will one day destroy itself through the use of its own technology. That which was meant to enhance human life will one day annihilate it. The need for salvation remains paramount as the last installment Terminator Salvation (2009) indicates.

The Matrix, 1999

In the not too distant future Artificial Intelligence (AI) becomes self–aware and identifies humanity as a threat and initiates a war, a common theme in science fiction. Humanity burns the atmosphere to create perpetual darkness in order to block the sun and deny the machines a power source. The machines respond by turning people into batteries and growing them in a huge incubator, kept alive in a vegetative state through feeding them the blood of the previous generation and by sending false impressions to the brain that simulate a normal existence. Billions of people are given fabricated lives in a huge computer–simulated world called the Matrix. Zion, the only surviving human city, awaits deep underground for their savior Neo, rescued from the Matrix and believed to possess the power to fight the machines within the Matrix and free mankind.

In addition to the obvious messianic overtones the series presents a complicated patchwork of different religious ideas from Christianity and Buddhism to Greek mythology as a counterpoint to the Cartesian philosophy that reason alone ultimately defines human nature. The computer best embodies the logical conclusion of rational thought and the loss of human freedom that results from the universal acceptance of rationalism.  The Matrix demonstrates an acute historical irony in rejecting rationalism and looking to premodern religious ideas to define human nature and provide meaning to life, even though these ideas are considered anachronistic in a secular and technological age.

The Book of Eli, 2010

The Book of Eli presents an explicitly Christian message of obedience to the voice of God in describing the spiritual journey and act of faith by the blind nomad Eli. Set in a post–apocalyptic world of the near future, a drifter finds his purpose in life through committing to memory the King James Bible, then spending thirty years traveling across the wasteland to an unknown destination. Along the way Eli encounters a ruthless mayor seeking the power of the book for his own political ends.  In addition to the spiritual journey the movie depicts the dark side of faith when used to control and manipulate others.

The Invasion, 2007

The Invasion is an excellent remake of the original science fiction masterpiece Invasion of the Body Snatchers (1956, 1979) in which spores from outer space take over human bodies by emptying them of free will and any unique qualities as individuals, making everyone soulless and identical. The message is clear: that a world without free will may be more peaceful and happy, but would be horribly inhuman. What price are we willing to pay for peace, security and harmony? If these qualities are not derived from love then we do not have a world worth living in.  In the absence of freedom, a nightmarish world of automatons pretending to be humans assumes control. They are bodies without souls. In the chilling words of the original movie, “Love, desire, ambition, faith—without them life’s so simple.”{3} This may be life in unison, but it is more like the life of a grove of trees all getting along rather nicely. This movie franchise argues for the idea that love and choice are essential aspects of our humanity without which life loses it purpose.

Planet of the Apes, 1968

This 1960’s protest film decries the potential genocide of nuclear war. Astronauts find themselves stranded on a strange planet where apes rule humans. The movie has several themes including the debate between evolution and creation, science and religion, church and state relations as well as racism and offers an accurate commentary on humanity as a creature that wages war on all those around it including himself. It is rare to find any movie that weaves so many themes into its message, while not revealing its main point until its climactic surprise ending.

The Day the Earth Stood Still, 1951

We do not need to see films based on the Gospels in order to find Christ at the movies. The presence of a Christ–like figure is usually signified when a heroic character with extraordinary powers dies and comes back to life, such as in the case of Klatuu, the representative of a galactic alliance who visits earth during the Cold War and warns that we must turn our efforts to peace or face annihilation because earth poses a threat to the rest of the galaxy. Humanity’s technical abilities now exceed its self–control, which will end in disaster if it does not turn to peaceful ends.

Star Wars, 1977

Science fiction generally focuses on the power of reason and technology. Star Wars follows a different tack, making faith and religion central. The movie sets the action in the familiar device of good vs. evil, but adds the dimension of faith being more powerful than technical ability in the promotion of both good and evil. The Star Wars franchise contrasts with that other perennially popular space melodrama Star Trek, which often belittles notions of God, faith and religion. Based on the secular humanism of its creator Gene Roddenberry, technology or human potential trumps faith and religion. In contrast, Star Wars derives from the ecumenical ideas of George Lucas, where faith represented by “the force”—for better or worse—is more powerful than raw technological ability.

Close Encounters of the Third Kind, 1977

Everyman Roy Neary experiences a close encounter with a UFO that sends him on a journey to discover its meaning. In the process he acts erratically, causing his wife Ronnie to leave him with their three children. The further he delves into the mystery, the more he discovers the truth behind his encounter: that extraterrestrials have visited earth and are seeking him out along with a select group of others. The movie vaguely resembles John Bunyan’s famous allegory of the Christian life, Pilgrim’s Progress. Aliens often represent transcendence in the movies, either as angelic messengers or demonic powers. Close Encounters may be interpreted as a spiritual journey that seeks out a higher purpose in life beyond mundane existence.

2001:  A Space Odyssey, 1968

2001 lives up to its reputation as the greatest science fiction movie ever made. The movie begins with a tribe of hominids on the brink of starvation. An extraterrestrial force endows them with the gift of technology in the form of animal bones used to hunt for food and murder their opponents. The action then moves to outer space when the murder weapon is flung into the air and transforms into a space ship, suggesting continuity between the earliest technology and the most advanced.

Mankind finds itself on the brink of encountering extraterrestrial (ET) life near Jupiter. A small crew travels to the location of a beacon with the assistance of an onboard supercomputer, the HAL 9000, who (he is strangely human) becomes threatened by the crew who want to turn off his higher cognitive ability. HAL murders the crew except for one member who escapes and finishes the mission. After his encounter with the ET, Commander Bowman converts into an angelic figure, or star child who returns to earth. Director Stanley Kubrick comments on the meaning of this scene when he says of Bowman, “He is reborn, an enhanced being, a star child, an angel, a superman, if you like, and returns to earth prepared for the next leap forward in man’s evolutionary destiny.”{4}

The star child is the first of a new race representing a spiritual rather than technological change. “Kubrick’s vision reveals technology as a competitive force that must be defeated in order for humans to evolve.”{5} The message of 2001 is that, though technology assists humanity in survival, it also threatens human existence.

A Final Word

Humanity now needs a spiritual transformation, not more technology, in order to survive. Although we find this theological message in an unusual source, it still represents an important warning we have yet to heed.


1. Per Schelde, Androids, Humanoids and Other Science Fiction Monsters (New York: New York University Press, 1993),125.

2. Deborah Knight and George McKnight, “What is it to be human? Blade Runner and Dark City” in The Philosophy of Science Fiction Film, ed., Steven M. Sanders (Lexington, KY: The University Press of Kentucky, 2008), 26.

3. M. Keith Booker, Alternative Americas: Science Fiction Film and American Culture (Westport CT: Praeger, 2006), 63.

4. Stanley Kubrick quoted in Thomas A. Nelson, Kubrick: Inside a Film Artist’s Maze (Bloomington, IN: Indiana University Press, 2000), 133.

5.  Daniel Dinello, Technophobia! Science Fiction Visions of Posthuman Technology (Austin: University of Texas Press, 2005), 99.

© 2012 Probe Ministries

“Where Does the Bible Say Jesus is 100% Man and 100% God?”

Where in the bible can I find that Jesus is 100% man and 100% God?

Thanks for your question. If you’re looking for an exact quote, then I’m afraid that the Bible doesn’t say this anywhere.

Why do Christians believe that Jesus was fully divine and fully human, then? Well, we look at what the Bible does teach and we seem to be compelled to adopt this view.

For example, Jesus claimed, “before Abraham was born, I am ” (John 8:58), clearly alluding to Exodus 3:14. He also claimed to be one with the Father (John 10:30-33). He acknowledged that he was the Christ, or Messiah (Mark 14:60-64; compare with Daniel 7:13-14). He also claimed that our eternal destinies hinged on our response to him (Luke 12:8-9).

In addition, Jesus is said to be the eternal word of God incarnate (John 1:1-3, 14). He is called the Creator and head of the church (Colossians 1:15-20). These are just a few of the passages which speak of Christ’s deity or divinity.

Other passages speak of his humanity. For example, Jesus was conceived and born of a woman (Matthew 1:18-25). He thus had a human body. He experienced hunger, thirst and fatigue (Matt. 4:2; John 4:6; etc.). He suffered and died (John 19:34). He could be heard, seen and touched (1 John 1:1). He evidenced the emotional and intellectual qualities of a human being (see Matt. 26:37 and Mark 9:21).

Again, there are plenty of other passages concerning Jesus’ humanity. When theologians try to put all of this together, they conclude that the Bible teaches that Jesus was both divine and human.

Hope this is helpful.

Shalom in Christ,

Michael Gleghorn

© 2009 Probe Ministries

“How Do You Answer the Claim That Jesus Was 100% Man Emptying Himself of God?”

I recently heard a pastor speak about some things that really bothered me. First, he said that Jesus was 100 percent man that emptied himself of God. He said that the miracle of God becoming man would not be taken away if you do not believe this. His term was, “Jesus was 100% man that was God.” He also threw in the comment that Jesus and the Father are one, not as in the Trinity but that Jesus was God and for instance in the garden when He was praying, He was praying to Himself. He also believed that in the temple when Jesus was young, when it says he grew in wisdom and stature that means he was learning, hence that he did not know everything.

Secondly–he does not believe that the serpent in the garden was Satan. He actually seemed that he didn’t believe that there is a Satan. He used the meaning of Satan as tempter and not an actual creature. This has really been bothering me and I would like your answers and some advice in where to study this myself.

Thanks for your letter. It sounds like you have some good reasons to be concerned about the pastor. The orthodox doctrine of Christ holds that Jesus was fully God and fully man. He was not a man who “emptied Himself” of God, for in that case He would no longer be divine. What Philippians 2:5-11 rather tells us, I think, is that He “emptied Himself” by becoming human and temporarily (and voluntarily) giving up the independent exercise of His divine attributes. Jesus was fully God, but He voluntarily submitted, for a limited time, to a limitation in the independent exercise of His divine attributes (e.g. omniscience, omnipresence, etc.). Jesus could still exercise these attributes, but only insofar as it was consistent with the Father’s will during His earthly sojourn. This, I think, is a better explanation of Philippians 2:5-11.

A good analogy is to imagine the world’s fastest sprinter running in a three-legged race. He would voluntarily restrict and limit himself for a time, but even while running much more slowly than he was capable of, he never stops being the world’s fastest sprinter. Jesus never stopped being divine even while He voluntarily limited Himself concerning His omniscience, His omnipresence, His omnipotence, etc.

In the garden of Gethsemane, Jesus prayed to the Father. Christian orthodoxy believes in the Trinity. God is one in essence, but subsists as three distinct Persons. The Father is not the Son and neither are the Holy Spirit. Rather, each is a distinct Person, but all share mysteriously in the One divine essence. This pastor sounds like he rejects Trinitarianism, or holds to some form of what is known as “modalism.” Some people have described modalism as “the swapping hats” theory: God swaps out the Father hat for the Son hat or the Holy Spirit hat, depending on who He wants to “be” at any given moment. According to orthodox Christianity, rejecting the Trinity or embracing modalism are heretical viewpoints.

Your pastor is correct, however, to say that Jesus grew in knowledge. But He did so as a human being. As God, He is all-knowing. However, as I said above, in the incarnation Jesus voluntarily surrendered the independent exercise of His divine attributes. Jesus Himself confessed that there were some things that He did not know during His time on earth; see Mark 13:32; etc.

Finally, while it is certainly true that Genesis 3 does not identify the serpent with Satan, this identification does seem to be made explicitly in Revelation 12:9. Also, a careful study of what the Bible teaches about Satan reveals that personal attributes are consistently applied to him. The Bible views Satan as a personal being, not as a metaphor for temptation, etc.

Hope this helps a bit. If you would like more information about biblical and theological issues, please visit The Biblical Studies Foundation website at They have lots of great information about the Bible.


Michael Gleghorn
Probe Ministries

© 2005 Probe Ministries