Eugen Drewermann -divine providence?

Bob · January 6, 2020, 8:20am

Does not the existence of life and consciousness on planet earth represent something so improbable that it can only be explained by divine providence? The biochemical probabilities or improbabilities of the origin of life under the conditions of our planet are no longer at issue. What are the “probabilities” of these conditions themselves? What theological implications do the current physical theories on the origin of our planetary system suggest? How intertwined is the formation of the system of the sun and planets themselves? In the wake of these questions, we will soon find that it is not possible to answer them without encountering an extended problem:
2. What is the story behind the formation of the solar system, and how does our solar system relate to the Milky Way that houses it? This question, too, immediately expands to the next one:
3. How do the galaxies relate to each other and to what processes do they owe their formation? The answer to this question leads directly to the problem of the formation of the universe as a whole. But before we are able to answer this question, we will first have to address the question of how the current physical theories about nature as a whole stand; three questions arise:
4a. What at all is a law of nature and how does the possibility of formulating such a law relate to the idea of a god?
4b. What cosmological consequences result from the formulation of the laws of the greatest - from the theory of relativity, and what ideas of God can be reconciled with it?
4c. What cosmological consequences result from the formulation of the law of the smallest - from quantum physics, and what theological concept does it suggest or allow?
5. Only when we have clarified these questions can the cosmological “standard model” of the so-called “Big Bang” be discussed; for only then the question about the causes of the origin of the world under scientifically justifiable conditions arises, which allow a meaningful answer and possibly bring the theological question of the “creation” of the world into a reasonable relationship with the methods and results of scientific research.

I think that Drewermann asks the right questions here. Are there answers available?