This article presents the idea of deep incarnation in outline. In dialogue with Wentzel van Huyssteen's interpretation of imago Dei and Christology on the one hand and with Arne Næss's notion of deep ecology on the other hand, it is claimed that evolutionary continuity is as important for Christology as is the evolutionary distinctiveness of the human species. Without a strong continuity between the historical figure of Jesus and the cosmos at large, we end up in a culturally confined Christology. But without referring to the unique human identity of Jesus Christ, we would speak of a Logos principle thinly spread over the universe rather than of Jesus Christ as the living divine bond in and between everything that exists. Incarnation is “deep” both in contradistinction to a purely anthropocentric Christology and as opposed to more shallow proposals of a universalist Christology.
The organic unity between the head and the vital arms of the octopus is proposed as a metaphor for science and religion as an academic field. While the specific object of the field is to pursue second‐order reflections on existing and possible relations between sciences and religions, it is argued that several aspects of realism and normativity are constitutive to the field. The vital arms of the field are related to engagements with distinctive scientific theories, specialized philosophy of science, representative theological proposals, and the input from the study of world religions.
This article presents in broad outline the theological concept of deep incarnation and brings it into dialogue with correlative ideas of deep history and deep sociality. It will be argued that neither Christology, nor evolution, can be properly understood from a chronocentric perspective. Evolution is not only about development but also about the exploration of ecospace. Likewise, a contemporary Christology should explicate incarnation as a divine assumption of the full ecospace of the material world of creation. It will then be argued that an interactionist view of deep history is preferable to the evolutionary cognitive theory of religion (ECTR). Against this background, the paper will explore Jesus of Nazareth’s role in the context of post-axial mentalities.
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