From pages 26 – 27 [footnote removed], Ratzinger gives a brilliant theology of mathematics:
I would like to seize upon two elements her. The first is that the biblical creation account is marked by numbers that reproduce not the mathematical structure of the universe but the inner design of its fabric, so to say, or rather the idea according to which it was constructed. There the numbers three, four, seven, and ten dominate. The words “God said” appear ten times in the creation account. In this way the creation narrative anticipates the Ten Commandments. This makes us realize that these The Commandments are, as it were, an d echo of the creation; they are not arbitrary inventions for the purpose of erecting barriers to human freedom but sings pointing to the spirit, the language, and the meaning of creation; they are a translation of the language of the universe, a translation of God’s logic, which constructed the universe. The number that governs the whole is seven; in the scheme of seven days it permeates the whole in a way that cannot be overlooked. This is the number of a phase of the moon, and thus we are told throughout this account this the rhythm of our heavenly neighbor also sounds the rhythm of our human life. It becomes clear that we human beings are not bounded by the limits of our own little “I” but that we are part of the rhythm of the universe, that we too, so to speak, assimilate the heavenly rhythm and movement in our own bodies and thus, thanks to this interlinking, are fitted int o the logic of the universe. In the Bible this thought goes still further. It lets us know that the rhythm of the heavenly bodies is, more profoundly, away of expressing th rhythm of the heart and the rhythm of God’s love, which manifests itself there.
From page 34, Ratzinger prepares for the beginnings (or Grundlegung) of a Christian political economy:
… The Creator’s directive to humankind means that it is supposed to look after the world as God’s creation, as to do so in accordance with the rhythm and the logic of creation. The sense of the directive is described in the next chapter of Genesis with the words “to till it and keep it” (Genesis 2.15). An allusion is made here to the terminology of creation itself, and it signifies that the world is to be used for what it is capable of and for what it is called to , but not for what goes against it. Biblical faith implies in the first place that human persons are not closed in upon themselves: they must always be aware that they are situated in the context of the body of history, which will ultimately become the body of Christ. Past, present, and future must encounter and penetrate one another in every human life. Our age is the first to experience that hideous narcissism that cuts itself off from both past and future and that is preoccupied exclusively with its own present.
Anyhow, those were the two passages that caught my eyes as I read this morning.