Benadam, thanks for the Mandelbrot set link. In my work with physicists at conferences I’ve often heard presentation on fractals, but I’m not enough of a mathematician to think more than that they are beautiful. And although I reject “intelligent design” as a principle for use in the science laboratory, I find the idea of fractal design in nature fascinating.
Regarding “stooping” to creation, I’ve always thought that it is not at all odd that a God who would become incarnate and lie in a manger would also incarnate the entire history of DNA on earth. A few days ago I posted the paragraph from Father John Zahm’s book “Evolution and Dogma,” in which he suggests that all creation is ennobled when we recognize that humans emerged from that very creation.
There is some interesting thinking going in the subfield of “exo-theology” – that is, theology done in light of the search for extraterrestrial intelligence. In film there seem to be two typical presentations of extraterrestrial life: it is portrayed either (1) as Christ-like, as in “E.T.” or “Starman;” or (2) as demonic, as in “Alien” or “Independence Day.” Most theologians I know agree that when we find life in the universe it will have evolved under analogous circumstances, on planets with finite resources, and thus with lethal competition for survival. Therefore intelligent life will probably be “simul iustus et peccator” – both saved and yet a sinner.
The implication is that God would have atoning work to do on other on other planets as well. In the seventeenth century some theologians feared that this implied multiple “crucifixions” (or other atoning passions) of the Incarnate Word throughout the cosmos. There would be other types of “Adam” to which the second person of the Trinity stands as anti-type. Incarnational theology, therefore is not restricted to earth, but permeates the universe, as we would expect.
Petrus