Natural (s)Election, Part Two

No longer can the theologian afford to regard anthropos as the sole object of God's redemptive love, the exclusive image-bearer, or the center of the created order. If natural selection means anything in theology it means that the phenomenological emergence of anthropos in our small corner of the universe is the creative response of a cosmos imbued by the loving call of its Creator towards greater and greater complexity in the exercise of its freedom-to-become. Thus, the entirety of the cosmos, not just one minuscule part of it, must be considered in terms of the imago Dei (or rather as potentia imaginem Dei).

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A Theological Narrative of Theistic Evolution

...Given the unfathomable gulf of being, divine grace from a distance can only hope to persuade through imperfect witness, hoping to woo a self-aware cosmos into receiving the divine "in the fullness of time." The biblical record is filled with stories of divine call and human receptivity. Even paganism has its myths of divine union with humankind. Yet each account fails by degrees to be that perfect moment of receptivity until the incarnation of Christ -- a holy mother's fiat -- the mythos of Annunciation -- the cosmos ready to receive the divine seed of its own theosis.

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Natural (s)Election: Incarnation & Evolution

From a theistic-evolutionary perspective, not only can we "hardly afford to reify the Edenic myth of the earth as a place in the universe specially prepared to await the arrival of our species," but we can hardly claim, as a theological necessity, that there is anything exceptional about our peculiar species of terrestrially-bound hominid that would preclude the possibility of multiple instances of divine incarnation elsewhere in the "world of the universe that is."

Read the entire article over at post.catholic project.