To continue the thread:
Western theologians, in spite of their Christological and Trinitarian beliefs, often revert to philosophical unitarianism when they discuss creation and providence. Barth pointed out that classical Reformed and Lutheran ideas of providence were vitiated by the fact that the deity who preserved, accompanied, and governed creatures in those theologies did not have the distinctive features of the God who is revealed in Jesus Christ. This tendency to be content with a general theism, rather than a distinctively Christian belief, poses dangers for dialogue between science and Christian theology, including theological assessment of quantum theory, because such dialogue must consider creation and providence. [from Does the Trinity Play Dice?]
This is a major beef of mine with many contemporary Christian apologists. In a pluralistic context, apologists commit a gross error if they think proving God equates to proving Christianity (and that’s bracketing for a moment the issue of to what extent anything can be proved). If Deists or Atheists are your only dialogue partners fair enough. But that world is back in the past. One of my first introductions to spirituality was via Fritjov Capra’s “The Tao of Physics“, an influential New Age text back in the 90s. The name should say it all.
But things get even more interesting when you consider quantum cosmology and, in particular, the many-worlds interpretation.
A many-worlds interpretation would raise serious theological questions. We would need to consider, for example, Barth’s concept of evil as the “nothingness” which God has not chosen. Such a concept is meaningful for a single universe, but its significance in a many-worlds picture is unclear. For instance, there would be some branches in which Hitler won, and others, such as ours, in which he did not. Which branch represents the will of God? Which expresses the nothingness which God does not choose? [from Does the Trinity Play Dice?]
The ‘many worlds’ hypothesis lays down a major challenge for a religion like Christianity that is so rooted in a specific event of history: the crucifixion and resurrection of Christ Jesus. Far more so that for religions like Hinduism or Buddhism which indeed posit a pleathora of alternate universal cycles. This demands a thoughtful response.