I have addressed the following 3 cosmological questions:
1) Why is there something rather than nothing?
2) Why is that something law-bound rather than chaotic?
3) Why is the natural law of this very particular form as opposed to an infinity of other possibilities?
Solving (1) yields that God is an eternal grounding (as opposed to physical, teleological, or Aristotelian) cause of the universe whose main attribute is goodness, as God is the creator of all things.
Solving (2) yields that God is not Himself bound or constricted by any law; He is efficiently free as an aspect of His pure actuality.
God is not pure chaos, because chaos cannot generate order; nor is God pure order as a lifeless frozen snowflake is orderly; nor a combination of the two. With His material simplicity and efficient freedom on the 1st level, God transcends both chaos and order.
Solving (3) gives us that God is intelligent, since it is impossible for a mechanical random world generator to pick a world out of an infinity of possible worlds; but an intelligent being can narrow this range of choices to a finite number by choosing according to a purpose (such as to create a “life-supporting” or the “best possible” world).
To these we may now add fruitfully
4) What are the theological implications of the complexity of the natural law?
I have already distinguished between the concrete physical specified/irreducible complexity of mechanical systems (in particular, of biomolecular machines) and the abstract complexity of natural law, such as the mathematics that models these laws.
It is a fact that natural law taken as a whole is enormously complex. On top of that, there are man-made tools and machines that up the stakes a million-fold. Now these artificial kinds are made possible by the natural kinds. A car or computer is a feat of human engineering, but it is built with the help of the natural laws we have discovered. We may say that even an abstract computer program is reducible to the underlying laws of nature. We can therefore restrict our inquiry exclusively to the latter.
Remember that the hierarchy of Aristotelian causes is: material → efficient → final → formal. Even the efficient cause (the answer to the question “How does the universe work?”) is already an abstraction from the perfectly concrete prime matter and is information as part of the formal cause (the answer to the question “What is the universe?”).
A natural place of information is in the mind in the form of knowledge. Since we know from (3) that God is intelligent and made the choice of which particular natural law to inform the universe with, the complexity of this law implies that God had contemplated at least this complexity, and in fact numerous other possibilities, more or less complex than His final choice, before settling on the world to be created.
The conclusion is inevitable: God is not merely smart, but deviously so.