Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label God and Time. Show all posts
Showing posts with label God and Time. Show all posts

Tuesday, May 18, 2021

Time is an Entropic System - To Go Back In Time is to Reverse the Second Law of Thermodynamics

 


More Accurate Clocks Unleash More Disorder in The Universe, Physicists Say

author logo
BEN TURNER, LIVE SCIENCE
18 MAY 2021

What's the price of an accurate clock? Entropy, a new study has revealed.

Entropy – or disorder – is created every time a clock ticks. Now scientists working with a tiny clock have proven a simple relationship: The more accurate a clock runs, the more entropy it generates.

"If you want your clock to be more accurate, you've got to pay for it," study co-author Natalia Ares, a physicist at the University of Oxford, told Live Science. "Every time we measure time, we are increasing the Universe's entropy."

As we go forward in time, the second law of thermodynamics states that the entropy of a system must increase. Known as the "arrow of time", entropy is one of the few quantities in physics that sets time to go in a particular direction – from the past, where entropy was low, to the future, where it will be high.

This tendency for disorder to grow in the Universe explains many things, such as why it's easier to mix ingredients together than separate them out, or why headphone wires get so intricately tangled together in pants pockets. It's also through this growing disorder that entropy is wedded so intimately to our sense of time.

A famous scene in Kurt Vonnegut's novel Slaughterhouse-Five demonstrates how differently entropy makes one direction of time look to the other by playing World War II in reverse: Bullets are sucked from wounded men; fires are shrunk, gathered into bombs, stacked in neat rows, and separated into composite minerals; and the reversed arrow of time undoes the disorder and devastation of war.

This intimate connection between time and entropy has fascinated scientists for decades. Machines, such as clocks, also produce entropy in the form of heat dissipated to their surroundings.

Physicists have been able to prove that a tiny quantum clock – a type of atomic clock that uses laser-cooled atoms that jump at highly regular intervals – creates more disorder the more accurately it measures time.

But until now, it has been very difficult to prove that larger, more mechanically complex clocks create more entropy the more accurate they get, even if the idea sounds good in theory.

"Clocks are in some way like little steam engines – you need to put work into them to measure time," Ares said, where the "work is the energy transfer needed to make mechanical devices like clocks run.

"In order to get that regular tick, tick, tick, you have to get the machine going. That means you need to invest in entropy production."

To test this idea, the researchers built a simplified clock made up of a 50-nanometer-thick, 1.5-millimeter-long membrane stretched between two tiny posts that they vibrated with pulses of electricity.

By counting every flex up and down as a tick, the team showed that more powerful electrical signals made the clock tick more regularly and accurately, but at the cost of adding more heat – and therefore more entropy – to the system.

Seeing this relationship between entropy and accuracy play out in a device much larger than a quantum clock has given the researchers confidence that their findings could be universal.

Perhaps if clocks didn't produce any entropy, they'd be just as likely to run backwards as they do forwards, and the more entropy they generate the more they're protected from stutters and backwards fluctuations.

"We don't know for certain yet, but what we've found – for both our clock and for quantum clocks – is that there's a proportional relationship between accuracy and entropy," Ares said. "It might not always be a linear relationship for other clocks, but it does look like the accuracy is bounded by the laws of thermodynamics."

Aside from being useful for designing clocks and other devices in the future, the researchers view their findings as laying the groundwork for further exploration of how the large scale laws of thermodynamics apply to tiny nanosized devices.

"We now have so much control over these tiny devices, and are able to measure them with so much precision, that we're rediscovering thermodynamics at a completely new scale." Ares said. "It's like the Industrial Revolution at the nanoscale."

The researchers published their findings May 6 in the journal Physical Review X.

Wednesday, March 10, 2021

Short Takes - God, Time, Process, and Today




FIRST PERSPECTIVE

Its very popular to ask whether God can exist outside of time. The short answer is no. Yes, logically it feels better to imagine a God who is beyond us in some spiritual realm of dimensionless space but it is a moot question. It has no meaning to us except that it makes us feel good. If God was beyond us then there would be no us. Creation would cease to exist. Nor could we ever answer this question as we would cease to exist. However, God and space (used in the quantum mechanic sense of "spacetime", e.g. think Einstein et al) must ever exist the one with the other. If there were no God there is no space. It ceases to exist. And conversely, if there were no space, logically God ceases to exist in any meaningful way to our creation-bound spacetime dimensions. Thus God and space have ever existed one with the other and ever will exist one with the other. Whatever "spirit realm" people are referring to is either part of a higher spacetime dimension or existent in some logical world that cannot exist in any of the multidimensional multiverses math and physics have posited may exist. For myself, this "spirit realm world" is the here-and-now. To caretake each other and the planet around us. We are part of a larger process of goodness and love and should contribute all time and energy in bringing into being (or nurturing) valuative processes in the lives and habitats of all around us. This is a godly thing. A godly act. A godly use of rightful agency. Let's begin today. Living in tomorrow's future promises of a spirit realm is as meaningless as living our existence here without rightfully, spiritually, contributing to it. Whatever this heavenly spirit realm is, our spirit realm now is here, with each other, in this dying planet.

R.E. Slater
March 10, 2021






SECOND PERSPECTIVE

On a protoplasmic quantum level space-time exists bc of its relationship to energy-matter. In the Big Bang all was energy but within its space all was timeless. That is, time went to zero and joined with infinity. Time's relationship to energy-matter (radiant forces) was all bound up in one dimensional timeless space. And, for that matter, spaceless space. The kind of space which has but one dimension (not zero dimensions as it would cease to exist. Cease to be space). One can lose time in space but one cannot lose space. Conclusion: time is always defined in terms of its relationship to space of whatever dimension. This means that in Whiteheadian terms of process, moments and events compose life and reality. The Platonic ideas of Eternal Objects become phenomenological expressions of a moment-by-moment event-filled reality but upon relationships between processes.

Secondly, for God to be "outside of time" is impossible. God may be "timeless" (in the one dimensional sense, not the zero dimensionless sense as this latter is nonsense). But God must always exist in the space created by energy-matter forces. So the better question to ask is if God can exist apart from a quantum void of energy-matter.

A panentheist (not pantheist) would say no, God and creation have ever been one together per the idea of "creatio continua." For the theist, they'll say yes, per their ideas of "creatio ex nihilo". But in a quantum universe you can only have the former sense. Granted, in a philosophical logic argument you can have the latter. But the latter is meaningless to us. It only says God can be apart from creation which is a moot point. If God was apart from creation then we, as creation, would never know this. Further there would be no creation us to think these though. Nor, for God to create from. Why? Physics states: "Something cannot come from nothing." Hence, the question of God being outside of spacetime is meaningless except to reinforce the idea that God and creation ever were and ever will be. Apart from that, there can be no "now". Time only exists in relation to energy matter. For God to be beyond time is impossible as the universe is quantumtatively constructed, though logically argued to make God feel bigger to us. Yet the logic fails in the relational reality of physics.

R.E. Slater
March 10, 2021







Friday, January 31, 2020

What Does a God-in-Process Mean in relation to Providence?




A TimeFull God of Providence
by Thomas Jay Oord
December 26, 2019

Most Christian theologies assume God is essentially timeless. By ‘essentially timeless,’ I mean they assume God does not experience in relationship with others moment by moment. Many assume God ‘sees’ history – beginning to end – from an eternal now, without engaging in giving and receiving relations with creation.

Scholars offer various theories for how the timeless God acts. But each theory shares the view God is fundamentally nontemporal. The timeless God is ‘outside,’ ‘beyond,’ or ‘above’ time.

Open and relational theologies believe God experiences time sequentially — moment by moment — in relation with others. God’s experience is in process, we might say. God experienced the actual past, experiences in the present, and faces an open, yet-to-be-experienced future. God’s experience is timefull not timeless.

Some open and relational theologies say God always experiences in Trinity, as divine members give and receive love. Others say God always relates timefully with creation, never having existed without creaturely others. Some think God relates in Trinity and with creation.


Providence

The idea God everlastingly experiences time makes a difference for a Christian doctrine of providence. The implications of thinking God experiences moment by moment are vast. Exploring them all is not possible in this essay.

I will, however, point to four general characteristics of God-in-process views. I’ll explain what these characteristics typically mean for accounts of providence. I’ll address other characteristics in a future essay.

Open and relational theologies make better sense of the biblical witness, personal experiences, and the world science explores. They also make better sense of the idea love is God’s providential mode of operation.

Open and relational theologies vary. No set of ideas is embraced by every theologian who accepts the label. But family resemblances can be identified. These resemblances shape this view of providence that says God is timefull not timeless.


An Omniscient God Experiences

Open and relational views of providence take the reality of time seriously. Not only is existence fundamentally in process, but God also experiences the process of time. The living and loving Creator everlastingly relates with others moment by moment.

God-in-process views say God faces an undetermined future. That’s the meaning of ‘open’ in open and relational theologies. An undetermined future implies God cannot with certainty know now all that will occur. Exhaustive divine foreknowledge would only be possible if the future were settled, fixed, and complete.

Lack of foreknowledge, however, doesn’t mean God’s knowledge is limited. The future does not yet exist to be known. It does not provide information anyone could know. The future is inherently unknowable because not yet actual. So God should not be thought limited because not knowing what is inherently unknowable.

Open and relational theologians believe God is omniscient, however. God knows all that’s knowable. God knows the completed past, the unfolding present, and possibilities for the future.

This view of God’s omniscience makes better sense of how most Christians relate to God. Petitionary prayer makes better sense, for instance, if the future is open and not yet decided. Why ask God to do something if the future is already settled? To put it another way, petitionary prayer makes little sense if God is timelessly unresponsive.


God in One Sense Affected and Changing;
in Another Sense Unaffected and Unchanging

Many of the most influential Christian theologies say God is unaffected by creation. God is ‘impassible,’ to use the ancient language. God is unmoved.

By contrast, open and relational theologies say creatures affect God, because God is passible. Many today use the word “relational” to talk about how others influence God. This view fits biblical accounts that portray God responding to creation and feeling emotions (e.g., anger, sadness, joy) in light of what creatures do.

God undergoes changes in experience. Divine experience is mutable, dynamic, or interactive. God may even change plans – repent – in light of what creatures do. In fact, more than forty biblical passages say God does just that: repents. The idea that God interacts with creation also fits well with the covenants reported in Christian scripture.

Most open and relational thinkers make a distinction between God’s changing experience and unchanging nature. Some call this distinction divine “dipolarity.” I call it God’s “essence/experience binate.” The shared point is that God’s essence is impassible and immutable as eternally constant. But God’s experience is passible and mutable. The phrase ‘God in process’ refers to ongoing divine experiences not the unchanging divine essence.

We best understand biblical statements about an unchanging God (e.g., ‘I am the Lord who does not change’) in light of the immutable divine essence. But we understand passages describing God repenting, responding, expressing emotion, feeling compassion, or making covenants in light of God’s mutable experience.


Genuine but Limited Freedom

Some theologies deny that creatures have genuine (libertarian) freedom. Theologies that adopt divine determinism explicitly reject creaturely freedom. They assume a sovereign God controls all things. Other theologies say humans are free, and yet somehow God simultaneously controls them. This called “compatiblism.” Open and relational theologies say both determinism and compatibilism make no sense.

Open and relational theologies affirm that humans express genuine but limited freedom. Various biological, environmental, historical, epistemological, and other factors limit creatures. But humans freely choose in each moment among limited options arising from and suitable to their circumstances. We are not entirely controlled by God, atoms, genes, neurons, or any environmental factors. But we are influenced by them.

Some open and relational theologies assume other creatures express genuine but limited freedom. Still others speculate that less complex creatures have agency, self-organization, or spontaneity. Some embrace panpsychism, which affirms responsiveness in even the least complex entities of existence. But open and relational theologies differ among themselves about how far down the complexity scale creaturely agency goes.

Open and relational theologies assume God is not free to do some things. In addition to being unable to do the illogical, the divine nature prevents God from acting in other ways. God is not free to stop existing, for instance, because by nature God exists necessarily. [Nor is] God free to stop loving, cannot sin, etc., because God cannot contradict Godself.

Some open and relational theologies argue God’s freedom in relation to creation became constrained once God created the universe ex nihilo. Others say God’s freedom has always been constrained, because God has always been creating and relating to uncontrollable creatures. In either case, God has genuine but limited freedom. Whatever one means by ‘divine sovereignty,’ therefore, divine power must be understood in light of God’s nature, metaphysical laws, and/or what is logical.


God is not Culpable for Evil

Open and relational theologies think about God’s power differently than timeless God theologies. Because God does not predetermine or foreknow, for instance, God neither pre-causes nor foresees evil.

Process theology is best known for arguing God’s power is inherently limited. Some process theologians say these limitations come from the God-world relationship; others say from God’s relation to creativity; others say metaphysical laws constrain God. The strength of such claims is hard to overemphasize: the God process theology describes cannot coerce and is therefore not culpable for failing to prevent genuine evil. God cannot cause evil nor singlehandedly prevent it!

Other open and relational theologies say God voluntarily self-limits. This means God ‘allows’ or ‘permits’ evil. Some believe God made a promise at creation never to intervene. Others say once creation exists, God’s power becomes limited.

Such claims partly answer questions of evil. They reject the idea evil is pre-decided or foreknown. But divine self-limitation theologies are not as strong as process theology when it comes to solving the problem of evil. Survivors wonder why the voluntarily self-limited God doesn’t occasionally un-self-limit, in the name of love, to prevent their suffering.

God-in-process views vary in their views about demons and a devil. Some reject the idea such ontological beings exist but acknowledge demonic non-agential principalities and powers. Others embrace demons and a devil as ontological beings. These theologies blame at least some disorder, tragedy, and evil to the activity of destructive agents.

Conclusion

In this essay, I’ve laid out four ways theologies of providence that assume God is timefull differ from theologies assuming God is timeless. Much more could be said, of course, and I’ll write a second essay laying out other ways.

It matters to think God experiences time rather than standing outside it.




* * * * * * * * * *




A TimeFull God Creates & Acts
with an End in Mind


by Thomas Jay Oord
January 30th, 2020

Many people think a timeless God created the universe and is its eschatological hope. By contrast, I think we make better sense of creation and eschatology if we think God is timefull rather than timeless.

In a previous essay, I identified four dimensions of an open and relational — “God-in-process” — view of providence. Here’s a link. In this essay, I continue my previous train of thought and address the beginning and end from a timefull God theological perspective.

God Continually Creates

Open and relational theologies affirm God is Creator. God created in the past and creates in the present. God continually creates (creatio continua). Creation depends moment-by-moment upon divine creativity.

The idea God continually creates fits nicely with the general theory of evolution. The vast majority of contemporary biologists say new species emerged slowly over a long period, thanks to various forces and factors.

Most open and relational theologies agree with the general theory of evolution. But they claim God acts in the evolutionary process. A timefull God creates through evolution (and other forces).

God also empowers creatures to co-create alongside their Creator. This view fits nicely with biblical claims about God calling creation to create (Genesis 1) and contemporary scientific views that speak of the emergence of new species. God’s creating is noncoercive. Random genetic mutations, natural selection, creaturely self-organization, evolutionary dead ends, and natural evils are compatible with God’s uncontrolling, creative love.

Creation out of Nothing?

Open and relational theologies differ on whether God ever creates from a ‘blank slate,’ i.e., out of nothing (creatio ex nihilo). Although the view isn’t explicitly stated in Scripture, some affirm creation from nothing for metaphysical reasons. Creatio ex nihilo implies that creation depends upon God. It also implies that God differs from creation in a crucial way.

Other God-in-process theologies say God never faced a completely blank slate. They reject creatio ex nihilo, and they think God everlastingly creates. God differs from creation in some ways but not others.

Most who accept creatio ex nihilo and reject it affirm with contemporary science that this universe began with a big bang roughly 13.8 billion years ago. And they affirm with Scripture that God is Creator. (For more on the diverse views, see a book of scholarly essay I edited: Theologies of Creation: Creatio ex Nihilo and Its New Rivals.)

God-in-process views offer a methodological advantage for thinking about theology and science. These views says efforts to understand existence require both scientific and theological contributions. Any scientific theory claiming to explain reality fully without reference to God is false. Any theology claiming to explain reality fully without reference to nature is false.

We need both science and theology to make sense of life.


God Has Plans but No Blueprint

Most theologies assume God’s providence follows a foreordained and foreknown plan. The God who is outside time predetermined creation’s current events and future outcomes. Or this God foreknows – in some mysterious way – precisely how history plays out.

From a timeless God perspective, divine providence is like a detailed blueprint portraying all events in advance.

Open and relational theologies deny that God foreordains or foreknows exhaustively. The future is open, and the present becomes what a timefull God and creation decide. An uncontrolling God cannot guarantee or foreknow all outcomes.

The God of open and relational theology has plans and desires, however. God leads creation toward fulfilling them. This is not the God of deism watching from a distance. Nor is this an aloof and detached deity.

God makes plans for love to win. And God empowers creatures to cooperate in fulfilling those plans. God works in each situation to call, persuade, or command creatures to choose well-being.

God-in-process models might think of providence like an improvisational play. The play has a Director and general direction. But creaturely actors play essential roles in deciding how the plot unfolds.

God-in-process models might also think of providence like a jazz session. Each musician contributes, and there’s a general movement toward the possibility of beautiful art. But the artists determine together how the music develops.

These models might also think of providence like a family. A perfectly loving Parent nurtures and instructs children. This Parent directs the whole family toward well-being. But the family’s health depends on the decisions of all members, not just the Parent.

(For more, see the blog essay, “Ways to Think about Providence.“)


God Acts with the End in Mind

Open and relational theologies embrace diverse eschatologies. Their views on the end contrast those theologies that assume God is timeless. Divine providence does not proceed according to a preset eschatological scheme.

Open and relational theologies describe a God motivated by persuasive love. God imagines a better future and calls creation to embrace the best in each moment, depending on what’s possible. (For what this means in terms of heaven, hell, or annihilation, see my “Relentless Love” view of the afterlife.)

Those who embrace love cooperate with God’s work to redeem all creation. Their cooperation promotes overall well-being. Those that fail to cooperate reap the natural negative consequences that come from saying no to the well-being God offers. Their lack of cooperation negatively affects others too.

If God foreordained and foreknew all that will occur, the future must already be settled, complete, and fixed. If the future is complete, creaturely decisions cannot be made freely in relation to possible futures. There is only one way things can play out.

Without genuine creaturely freedom, it’s hard to imagine how creatures are morally or socially responsible. Without social and moral responsibility, it’s hard to see how creatures ultimately matter. God-outside-of-time views are difficult to reconcile with our the deep intuition that what happens in our own lives makes an ultimate difference.

Open and relational theologies say creatures make a real difference to how history unfolds. Our lives count.

Conclusion

How one believes God relates with time matters. Timefull theologies offer plausible views of how God created and creates. They also offer hopeful views of what the future can be.






Friday, December 28, 2018

Why is There Something Rather Than Nothing?

My most recent articles these past several months have been in answer to a Calvinist Pastor/Teacher's assertion that determinism, literalism and ex nihilo creation is the only way to go when answering the creeds of the church and interpreting the church's many theological assertions. I have contended that this kind of thinking is closed-minded, subjective, and misleading in its struggles to grasp the newer contemporary theologies which have come forth over the past 170 years (c.1850 forward). For these reasons and more I have been detailing why process theology and process thought has been helpful in fundamentally rethinking how Christianity should behave, preach, and witness to the world about itself. If not, then for many Christians, they have artificially limited themselves, their faith, their God, and their Bible from any meaningfulness to this life or the next.

As such, I am very much interested in expanding the playing field while connecting contemporary articles to my own past articles I wrote many years ago under various topical listings (see right sidebar on blog). Below is an excellent article by Michael Shermer found on skeptic.com. It summarizes quite neatly the different arguments for God, for the creation of the cosmos, and allows a more open-ended conversation to the subject of biblical/evolutionary/cosmological teleology. Enjoy.

R.E. Slater
December 28, 2018



Why is There Something Rather Than Nothing?


By MICHAEL SHERMER
I
n my many debates with theists over the decades a handful of arguments for God’s existence are routinely articulated as “proofs” of divine providence. These include the cosmological argument (that all natural things are contingent on something else for their existence so there necessarily exists a being independent of nature), the ontological argument (that we can conceive of an absolutely perfect being means it must exist because existence is a necessary feature of perfection), the design argument (the universe is fine-tuned for life, and life contains design features, therefore God is the fine-tuner and intelligent designer of life), the moral argument (without God anything goes, with God there is objective morality), the consciousness argument (the qualitative experience—qualia—of consciousness cannot be explained by the activity of neurons, and abstract concepts like logic and mathematics exist separate from brains, therefore God must be the source), and others. All of these arguments (they are certainly not proofs in the mathematical sense) have counter-arguments made by philosophers over the centuries, but there is one that seems to trouble a great many thinkers of all persuasions, and that is why there should be anything at all. That is, all of the other arguments for God’s existence presume that something exists that needs explaining. The argument that asks why there is something rather than nothing underlies all the other arguments, and is cognitively challenging because it is simply not possible for existing beings to imagine not existing, not just themselves (which forms the cognitive foundation of afterlife beliefs), but to imagine nothing existing at all. Go ahead and try it. Picture nothing. When I ask myself this question I start by visualizing dark empty space bereft of galaxies, stars, and planets, along with molecules and atoms. But this picture is incorrect because if there were no universe there would not only be no matter, but there would be no space or time (or space-time) either. There would be absolutely nothing, including no conscious being to observe the nothingness. Just… nothing. Whatever that is. This presents us with what is arguably the deepest of deep questions: why is there something rather than nothing? In his 1988 blockbuster book A Brief History of Time, the late Cambridge theoretical physicist Stephen Hawking put it this way:

What is it that breathes fire into the equations and makes a universe for them to describe? The usual approach of science of constructing a mathematical model cannot answer the questions of why there should be a universe for the model to describe. Why does the universe go to all the bother of existing?1
Even if it could be established that something must exist, this does not necessarily mean that the something must be our universe with our particular laws of nature that give rise to atoms, stars, planets, and people. There could be universes whose laws of nature permit time and space but no matter or light; such universes could not be perceived because there would be no one to perceive the darkness. Our universe has particular properties suited to planets and people. According to England’s Astronomer Royal Sir Martin Rees, there are at least six constituents that are necessary for “our emergence from a simple Big Bang,” including (1) Ω (omega), the amount of matter in the universe = 1: if Ω was greater than 1 it would have collapsed long ago and if Ω was less than 1 no galaxies would have formed. (2) ε (epsilon), how firmly atomic nuclei bind together = .007: if ε were even fractionally different matter could not exist. (3) D, the number of dimensions in which we live = 3. (4) N, the ratio of the strength of electromagnetism to that of gravity = 1039: if N were smaller the universe would be either too young or too small for life to form. (5) Q, the fabric of the universe = 1/100,000: if Qwere smaller the universe would be featureless and if Q were larger the universe would be dominated by giant black holes. (6) λ (lambda), the cosmological constant, or “antigravity” force that is causing the universe to expand at an accelerating rate = 0.7: if λ were larger it would have prevented stars and galaxies from forming.2


The most common reason invoked for our universe’s “fine-tuning” is the “anthropic principle,” most forcefully argued by the physicists John Barrow and Frank Tipler in their 1986 book The Anthropic Cosmological Principle: “It is not only man that is adapted to the universe. The universe is adapted to man. Imagine a universe in which one or another of the fundamental dimensionless constants of physics is altered by a few percent one way or the other? Man could never come into being in such a universe. That is the central point of the anthropic principle. According to the principle, a life-giving factor lies at the center of the whole machinery and design of the world.”3 So we really have two questions to answer: Why there is something rather than nothing, and Why this universe? Here are a number of responses, ranging from the philosophical to the scientific, that I have compiled from a number of sources, including a comprehensive taxonomic work by John Leslie and Robert Lawrence Kuhn titled The Mystery of Existence: Why is There Anything at All? that catalogues all extant explanations without religious, scientific, or philosophical prejudice.4

EXPLANATIONS FOR NOTHING
1. Nothing is Inconceivable
First, as I suggested above, just as it is not possible to conceive of what it is like to be dead, it is impossible to conceptualize nothing—no space, time, matter, light, darkness, or even any conscious beings to perceive the nothingness. As Robert Kuhn conceives it: “Not just emptiness, not just blankness, and not just emptiness and blankness forever, but not even the existence of emptiness, not even the meaning of blankness, and no forever.”5 Inconceivable.
2. Nothing is Something
The analytical philosopher Quentin Smith pointed out to Kuhn that it is a logical fallacy to talk about “nothing” as if it were “something”; that is, to suggest that “there might have been nothing” implies “it is possible that there is nothing.” As Kuhn articulates Smith’s argument: “‘There is’ means ‘something is.’ So ‘there is nothing’ means ‘something is nothing,’ which is a logical contradiction. His suggestion is to remove ‘nothing’ and replace it by ‘not something’ or ‘not anything,’ since one can talk about what we mean by ‘nothing’ by referring to something or anything of which there are no instances (i.e., the concept of ‘something’ has the property of not being instantiated). The common sense way to talk about Nothing is to talk about something and negate it, to deny that there is something.”6 Here we are bumping up against the problem of defining what we mean by “nothing” and the restrictions that language imposes on the problem. The very act of talking about “nothing” makes it a “something,” or else what are we talking about?
3. Nothing Would Include God’s Nonexistence
In Kuhn’s taxonomy of “nothings” he lists what categories of things might be included in “something” that would be negated by “nothing”: physical, mental, platonic, spiritual, and God. Physical: all matter, energy, space and time, and all the laws and principles that govern them (known and unknown). Mental: all kinds of consciousness and awareness (known and unknown). Platonic: all forms of abstract objects (numbers, logic, forms, propositions, possibilities—known and unknown). Spiritual and God: anything that could possibly fit this nonphysical category (all forms of religious and spiritual belief).7 If by “nothing” is meant no physical objects or matter of any kind, for example, there can still be energy from which matter may arise by natural forces guided by the laws of nature. Physicists, for example, talk about empty space as seething with virtual particles, from which particle-antiparticle pairs come into existence as a consequence of the Uncertainty Principle of quantum physics. From this “nothingness” universes may “pop” into existence.8 But if by “nothing” is meant that there is no physical, mental, platonic, or nonphysical entity of any kind, then there can be no God or gods, which means that there cannot be anything outside of nothing out of which to create something. If God is proposed to be outside of or preexisting the “nothing” from which the “something” was created, then why can’t the laws of nature that give rise to “somethings” (like universes) be outside of or preexisting nothing? Some theologians argue that God is a “necessity,” by which they mean it is impossible for God not to exist. This is the famous Ontological Argument for the existence of God, first proposed by St. Anselm of Canterbury in 1078, which defines God as “that than which nothing greater can be conceived.” The argument is that God is necessary because necessity is a higher form of perfection that can be conceived than is contingency.9 The argument has been refuted time and again. In his Dialogues Concerning Natural Religion, for example, the great Scottish Enlightenment philosopher David Hume countered: “Nothing, that is distinctly conceivable, implies a contradiction. Whatever we conceive as existent, we can also conceive as non-existent. There is no being, therefore, whose nonexistence implies a contradiction. Consequently there is no being, whose existence is demonstrable.”10 To my ears this is all just word play, armchair speculation of what we can or cannot conceive of without once looking out the window to see what is actually in nature that may confirm or disconfirm our imaginary ideas.11 I can just as easily argue that the laws of nature are a necessity for existence because they give rise to the universe, which makes them “that than which nothing greater can be conceived.” Or that abstract objects like circles, squares, and rectangles and the geometric principles that govern them, or mathematical principles like 3 + 2 = 5, necessarily exist because the existence of a circle is a higher form of perfection than the nonexistence of a circle. If circles did not exist then what would the formula for the area of a circle, A = πr2 , describe? In any case, the conception of “perfection” is once again bound by the cognitive restrictions of thought and language we faced with consciousness and nothingness. How can an imperfect being conceive of what perfection even means? Who knows what an extra-terrestrial intelligence with a brain ten times the size of ours would be capable of conceiving, or a post-Singularity AI with an intelligence capacity a million times greater than humans would be able to conceptualize?
4. God Did It Ex Nihilo
For the many millennia that people have been asking these questions the most common answer given was some version of “God did it”: a creator existed before the universe and brought it into existence ex nihiloout of nothing. Revealingly, Genesis does not actually say that God created the universe ex nihilo—that is a later inference made by theologians. Genesis 1:1 reads simply: “In the beginning God created the heavens and the earth.” It does not elaborate on what God made the heavens and the earth out of, which theologians have presumed to be nothing, but that it is not stated in the Bible. As Skeptic magazine’s religion editor Tim Callahan notes, the Hebrew word for creation in Genesis 1:1 is “bara,” which can mean create but can also mean “choose” or “divide.” Callahan cites the Old Testament scholar Ellen van Wolde, who argues that the most accurate translation of “bara” is “separate,” so Genesis 1:1 should read “In the beginning God separated the heavens and the earth.”12 This, says Callahan, better fits the context of Genesis 1, “in which the creation is presented as a series of separations: light is created and separated from darkness, the firmament of heaven is created to separate the waters above it from the waters below it, and the separation of land from water. This is followed by a series of creation events populating the separated realms—the land populated with plants, the firmament populated with heavenly bodies, the sea populated with fish and sea monsters, the air with birds, and the land, again, with animals—followed finally by the creation of humans in the image of God.”13 Even if one rejects this interpretation of Genesis 1:1 and opts for creation ex nihilo, this just begs the question of who or what created the creator? Theists retort that God is that which does not need to be created. But why can’t the universe be in the same ontological and epistemological category as God, wherein we could simply say that the universe is that which does not need to be created? Theists counter that the universe had a Big Bang beginning and everything that begins to exist has a cause. But not everything in the universe is strictly causal, such as some quantum effects, and even though our universe in its current state can be traced back to a Big Bang beginning that doesn’t mean there was not a previous universe that gave birth to our universe through the Big Bang. Theists also note that that the universe is a thing, whereas God is an agent or being. But don’t things and beings all need a causal explanation? Why should God be exempt from such causal reasoning? Because, rejoins the theist, God is supernatural—outside of space, time, and matter—whereas everything in the universe, and the universe itself, is natural—made up of space, time, and matter, so God and the universe are ontologically different. But if that is so, then how would we detect God with our instruments? If a supernatural deity used natural forces to, say, cure someone’s cancer by reprogramming the cancerous cells’ DNA, wouldn’t that make God nothing more than a skilled genetic engineer, along the lines of a sufficiently advanced ETI or far-future human in my earlier thought experiment? And if God used unknown supernatural forces to effect change in our natural world, how do they interact with the known forces of our universe? And if such supernatural forces could somehow stir the particles in our universe, shouldn’t we be able to detect them and thereby incorporate them into our theories about the natural world? If so, wouldn’t that bring God into the universe as a natural being and thus subject him to the search for a natural causal explanation for his existence? Finally, if God made the universe ex nihilo—literally out of nothing—then apparently it is possible for something to come from nothing, so this brings us back to searching for the best causal explanation for anything—natural or supernatural?
5. Natural vs. Supernatural Explanations of Something
The history of science has been one long and steady replacement of the supernatural with the natural. Weather events once attributed to the supernatural scheming of deities are now understood to be the product of natural forces of temperature and pressure. Plagues formerly ascribed to women cavorting with the devil are today known to be caused by bacteria and viruses. Mental illnesses previously imputed to demonic possession are currently sought in genes and neurochemistry. Accidents heretofore explained by fate, karma, or providence are nowadays accredited to probabilities, statistics, and risk. If we follow this trend to encompass all phenomena, what place is there for supernatural agents like gods and demons? Do we know enough to know that they cannot exist? Or is it possible there are unknown forces within our universe, or intentional agents outside of it that we have yet to discover? According to the physicist Sean Carroll, in his examination of The Big Picture: On the Origins of Life, Meaning, and the Universe Itself, “All of the things you’ve ever seen or experienced in your life—objects, plants, animals, people—are made of a small number of particles, interacting with one another through a small number of forces.”14Once you understand the fundamental laws of nature, such as the thermodynamic arrow of time and the Core Theory of particles and forces, you can scale up to planets and people, and even assess the likelihood that God, the soul, and the afterlife exist, which Carroll concludes is very low. But isn’t the history of science also strewn with the remains of failed theories like geocentrism (the Earth is the center of the solar system), phlogiston (a fire-like element that causes objects to burn), miasma (the “bad air” source of disease), spontaneous generation (fully formed living organisms can abruptly arise out of inanimate matter), and the luminiferous aether (the medium filling outer space for the propagation of light)? Yes, and that’s how we know we’re making progress. The postmodern belief that the very existence of such discarded ideas means that there is no objective reality and that all theories are equal is wronger than all of the wrong theories combined. I have called this Asimov’s Axiom, after an observation by the science writer Isaac Asimov:
When people thought the earth was flat, they were wrong. When people thought the earth was spherical, they were wrong. But if you think that thinking the earth is spherical is just as wrong as thinking the earth is flat, then your view is wronger than both of them put together.15
There is real progress in science. Think of it as an expanding sphere of knowledge. As the sphere of the known expands into the aether of the unknown, the proportion of ignorance seems to grow—the more you know, the more you know how much you don’t know. But in this mathematical analogy note what happens when the radius of a sphere increases: the expansion of the surface area is squared while the increase in the volume is cubed. So as the sphere of scientific knowledge expands the volume of the known increases by a ratio of 3:2 over the surface area of the unknown. The more you know the more of the unknown becomes known. It is at this boundary where we can stake a claim of true progress in the history of science. Take the Core Theory of the forces and particles that make up the universe. This includes the four forces of gravity, electromagnetism, and the strong and weak nuclear forces, along with the Standard Model of elementary particles making up the nucleus of the atom: quarks, leptons, and bosons, plus the underlying Higgs boson. Carroll says this Core Theory is “indisputably accurate within a very wide domain of applicability,” such that “a thousand or a million years from now, whatever amazing discoveries science will have made, our descendants are not going to be saying ‘Ha-ha, those silly twenty-first-century scientists, believing in ‘neutrons’ and ‘electromagnetism’.” Thus, Carroll concludes that the laws of physics rule out supernatural and paranormal claims. Why? Because the particles and forces of nature don’t allow us to bend spoons, levitate, read minds, or perform miracles, and “we know that there aren’t new particles or forces out there yet to be discovered that would support them. Not simply because we haven’t found them yet, but because we definitely would have found them if they had the right characteristics to give us the requisite powers.”16 It is at the horizon where the known meets the unknown that we are tempted to inject supernatural forces to explain hitherto unsolved mysteries, but we must resist the temptation, for such efforts can never succeed, not even in principle. Humans have always filled in such gaps in our knowledge with gods, and it never leads to any useful or productive theory. Let us try to overcome this psychological propensity to fill in the gaps with supernatural forces and follow the path of science in searching for natural forces.
6. Nothing is Unstable, Something is Stable
Asking why there is something rather than nothing presumes “nothing” is the natural state of things out of which “something” needs an explanation. Maybe “something” is the natural state of things and “nothing” would be the mystery to be solved. As the physicist Victor Stenger notes in his book, The Fallacy of Fine Tuning: “Current cosmology suggests that no laws of physics were violated in bringing the universe into existence. The laws of physics themselves are shown to correspond to what one would expect if the universe appeared from nothing. There is something rather than nothing because something is more stable.”17In his 2012 book, A Universe From Nothing, the cosmologist Lawrence Krauss attempts to link quantum physics to Einstein’s gravitational theory of general relativity to explain the origin of something (including a universe) from nothing: “In quantum gravity, universes can, and indeed always will, spontaneously appear from nothing. Such universes need not be empty, but can have matter and [electromagnetic] radiation in them, as long as the total energy, including the negative energy associated with gravity [balancing the positive energy of matter], is zero.” And: “In order for the closed universes that might be created through such mechanisms to last for longer than infinitesimal times, something like inflation is necessary.” Observations have revealed that, in fact, the universe is flat (there is just enough matter to eventually halt its expansion), its energy is zero, and it underwent rapid inflation, or expansion, shortly after the Big Bang as described by inflationary cosmology. Thus, Krauss concludes, “quantum gravity not only appears to allow universes to be created from nothing—meaning…the absence of space and time—it may require them. ‘Nothing’—in this case no space, no time, no anything!—is unstable.”18 In his follow-up 2017 work, The Greatest Story Ever Told—So Far, Krauss notes that “Einstein was one of the first physicists to demonstrate that the classical notion of causation begins to break down at the quantum realm.” Although many physicists objected to the idea of something coming from nothing, Krauss adds that “this is precisely what happens with the light you are using to read this page. Electrons in hot atoms emit photons—photons that didn’t exist before they were emitted—which are emitted spontaneously and without specific cause. Why is it that we have grown at least somewhat comfortable with the idea that photons can be created from nothing without cause, but not whole universes?”19
EXPLANATIONS FOR OUR UNIVERSE
The anthropic principle invoked to explain our universe troubles most scientists because of its antithesis known as the “Copernican principle,” which states that we are not special. The anthropic principle puts humans right back in the center of the cosmos, not geographically but anthropocentrically—it is all about us. There are a number of counter-explanations for our universe that continue in the scientific tradition of defenestrating humans from the Tower of Babel.
1. Inconstant Constants
The various numbers invoked in the “fine-tuning” argument for our universe as being special, such as the speed of light and Planck’s constant, are, in fact, arbitrary numbers that can be configured in different ways so that their relationship to the other constants do not appear to be so remarkable. As well, such constants may be inconstantover vast spans of time, varying from the Big Bang to the present, making the universe finely tuned only now but not earlier or later in its history. The physicists John Barrow and John Webb call these numbers the “inconstant constants,” and they have demonstrated how in particular the speed of light, gravitation, and the mass of the electron have in fact been inconstant over time.20
2. Grand Unified Theory
In order to explain our universe we need a comprehensive theory of physics that connects the subatomic world described by quantum mechanics to the cosmic world described by general relativity. As the cosmologist Sean Carroll notes in his book From Eternity to Here: “Possibly general relativity is not the correct theory of gravity, at least in the context of the extremely early universe. Most physicists suspect that a quantum theory of gravity, reconciling the framework of quantum mechanics with Einstein’s ideas about curved spacetime, will ultimately be required to make sense of what happens at the very earliest times. So if someone asks you what really happened at the moment of the purported Big Bang, the only honest answer would be: ‘I don’t know.’”21That grand unified theory of everything will itself need an explanation, but it may be explicable by some other theory we have yet to comprehend out of our sheer ignorance at this moment in history. And as I repeat ad nauseum to audiences curious about unsolved mysteries and anxious to fill in scientific gaps with questionable pseudoscientific conjectures, it’s always okay to say “I don’t know” and leave it at that.
3. Boom-and-Bust Cycles
Perhaps our bubble universe is just one episode of an eternal boom-and-bust cycle of expansion and contractions of the universe, with the bubble’s eventual collapse and re-expansion in an eternal cycle. Sean Carroll argues that “space and time did exist before the Big Bang; what we call the Bang is a kind of transition from one phase to another.” As such, he says, “there is no such thing as an initial state, because time is eternal. In this case, we are imagining that the Big Bang isn’t the beginning of the entire universe, although it’s obviously an important event in the history of our local region.”22 Although there does not appear to be enough matter in our universe to halt the expansion and bring it back into a big crunch that could launch it back into a new bubble out of another Big Bang, the relevant observation here is that something existed before the Big Bang, thereby obviating the need to invoke a supernatural creator.23
4. Darwinian Universes
According to the cosmologist Lee Smolin, the evolution of the universe may include a Darwinian component in the form of a “natural selection” of differentially reproducing bubble universes. Like its biological counterpart, Smolin hypothesizes that there might be a selection from different “species” of universes, each containing different laws of nature. Universes like ours will have lots of stars, which means they will have lots of black holes that collapse into singularities, a point at which infinitely strong gravity causes matter to have infinite density and zero volume, which many cosmologists believe gave birth to our universe from the Big Bang singularity. Perhaps collapsing black holes create new baby universes out of these singularities, and those baby universes with laws of nature similar to ours will be fine-tuned to life, whereas universes with radically different laws of nature that disallow stars, planets, and people will go extinct. The result of this cosmic evolutionary process would be a preponderance of universes like ours, so we should not be surprised to find ourselves in a universe fine-tuned for life.24
5. Multiple Creations Cosmology
In his 1997 book The Inflationary Universe, the cosmologist Alan Guth proposes that our universe sprang into existence from a bubble nucleation of spacetime. If this process of universe creation is natural, then there may be multiple bubble nucleations that give rise to many universes that expand but remain separate from one another without any causal contact between them. Of course, if these universes were truly causally-disconnected then there is no way to get information from them, which would make this an untestable hypothesis.25 But, again, there is much we still don’t know about the cosmos, and I am encouraged by the startling discovery of gravitational waves, which could open up possibilities of obtaining information from other bubble universes, if they exist.
6. Many-Worlds Multiverse
According to the “many worlds” interpretation of quantum mechanics, there are an infinite number of universes in which every possible outcome of every possible choice that has ever been available, or will be available, has happened in one of those universes. This model is grounded in the bizarre findings of the famous “double-slit” experiment, in which light is passed through two slits and forms an interference pattern of waves on a black surface (like throwing two stones in a pond and watching the concentric wave patterns interact, with crests and troughs adding and subtracting from one another). The spooky part comes when you send single photons of light one at a time through the two slits—they still form an interference wave pattern even though they are not interacting with other photons. How can this be? One answer is that the photons are interacting with photons in other universes! In this type of multiverse you could meet your doppelgänger, and depending on which universe you entered, your parallel self would be fairly similar or dissimilar to you, a theme that has become a staple of science fiction (see, for example, Michael Crichton’s Timeline). I am skeptical that this version of the multiverse will pan out, however, because the idea of there being multiple versions of me and you out there—and in an infinite universe there would be an infinite number of me’s and you’s—seems to me to be even less likely than the theistic alternative “God did it.” Still, as Richard Feynman famously quipped, “no one understands quantum mechanics,”26 so who am I to write off this theory considered legitimate by many quantum physicists.
7. Brane and String Universes
Universes may be birthed when three-dimensional “branes” (a membrane-like structure on which our universe exists) moves through higher-dimensional space and collides with another brane, the result of which is the energized creation of another universe.27 A related multiverse is derived through string theory, which by at least one calculation allows for 10500 possible worlds, all with different self-consistent laws and constants.28 That’s a 1 followed by 500 zeroes possible universes. The number is so large that it would be miraculous if there were not intelligent life in a number of them. In his book God: The Failed Hypothesis, the late physicist Victor Stenger created a computer model that analyzes what just 100 different universes would be like under constants different from our own, ranging from five orders of magnitude above to five orders of magnitude below their values in our universe. Stenger found that long-lived stars of at least one billion years—necessary for the production of life-giving heavy elements—would emerge within a wide range of parameters in at least half of the universes in his model.29
8. Quantum Foam Universe Creations
In this model, universes are created out of nothing, but in the scientific version of ex nihilo the nothing of the vacuum of space actually contains quantum foam, which may fluctuate to create baby universes. In this configuration, any quantum object in any quantum state may generate a new universe, each one of which represents every possible state of every possible object.30 This is Stephen Hawking’s explanation for the fine-tuning problem that he himself famously presented in the 1990s:
Why is the universe so close to the dividing line between collapsing again and expanding indefinitely? In order to be as close as we are now, the rate of expansion early on had to be chosen fantastically accurately. If the rate of expansion one second after the Big Bang had been less by one part in 1010, the universe would have collapsed after a few million years. If it had been greater by one part in 1010, the universe would have been essentially empty after a few million years. In neither case would it have lasted long enough for life to develop. Thus one either has to appeal to the anthropic principle or find some physical explanation of why the universe is the way it is.31
Hawking’s collaborator Roger Penrose layered on even more mystery when he noted that the “extraordinary degree of precision (or ‘fine tuning’) that seems to be required for the Big Bang of the nature that we appear to observe…is one part in 1010123at least.” Penrose suggested two pathways to an answer, either it was an act of God, “or we might seek some scientific/ mathematical theory.”32 Hawking opted for the second with this explanation: “Quantum fluctuations lead to the spontaneous creation of tiny universes, out of nothing. Most of the universes collapse to nothing, but a few that reach a critical size, will expand in an inflationary manner, and will form galaxies and stars, and maybe beings like us.”33
9. M-Theory Grand Design, or Auto-Ex-Nihilo
Stephen Hawking continued working on this question, and he and the physicist Leonard Mlodinow presented their answer in their 2010 book The Grand Design.34 They approach the problem from what they call “model-dependent realism,” based on the assumption that our brains form models of the world from sensory input, that we use the model most successful at explaining events, and that when more than one model makes accurate predictions “we are free to use whichever model is most convenient.” Employing this method, they write, “it is pointless to ask whether a model is real, only whether it agrees with observation.” The dual wave/particle models of light are an example of model-dependent realism, where each one agrees with certain observations but neither one is sufficient to explain all observations. To model the entire universe, Hawking and Mlodinow employ “M-Theory,” an extension of string theory that includes 11 dimensions and incorporates all five current string theory models. “M-theory is the most general supersymmetric theory of gravity,” Hawking and Mlodinow explain. “For these reasons M-theory is the only candidate for a complete theory of the universe. If it is finite—and this has yet to be proved—it will be a model of a universe that creates itself.” Although they admit that the theory has yet to be confirmed by observation, if it is then no creator explanation is necessary because the universe creates itself. Call it auto-ex-nihilo.
A SENSE OF AWE
By no means does this list exhaust the possible explanations for why there is something rather than nothing and why our universe is the way it is, but perhaps it gives one a sense that the questions are answerable through science, through natural and testable hypotheses and theories, without resort to supernatural intercession. It is good to reflect on the fact that the history of science is relatively young compared to the history of religion—roughly 500 v. 5000 years—so it is premature to say that because science does not yet have a definitive explanatory theory accepted by most scientists it means that one is not forthcoming. Despite the optimism derived from my expanding sphere of knowledge metaphor in which the known expands into the unknown at a ratio of 3:2, there is still much we do not understand about the cosmos and everything in it. But given science’s track record over the past five centuries this only means there are remarkable and exciting new discoveries and theories yet to come. As Carl Sagan expressed it in his 1985 Gifford Lecture Series titled The Search for Who We Are (published in book form posthumously in 2007 as The Varieties of Scientific Experience):
By far the best way I know to engage the religious sensibility, the sense of awe, is to look up on a clear night. I believe that it is very difficult to know who we are until we understand where and when we are. I think everyone in every culture has felt a sense of awe and wonder looking at the sky. This is reflected throughout the world in both science and religion.35
About the Author
Dr. Michael Shermer is the publisher of Skeptic magazine, a monthly columnist for Scientific American and a presidential fellow at Chapman University. His latest book is Heavens on Earth: The Scientific Search for the Afterlife, Immortality, and Utopia.
References
  1. Hawking, Stephen. 1988. A Brief History of Time. New York: Bantam Books, 190.
  2. Rees, Martin. 2000. Just Six Numbers: The Deep Forces That Shape the Universe. New York: Basic Books.
  3. Barrow, John D. and Frank Tipler. 1988. The Anthropic Cosmological Principle. Oxford: Oxford University Press, p. vii.
  4. Leslie, John and Robert Lawrence Kuhn. 2013. The Mystery of Existence: Why is There Anything at All? Wiley- Blackwell. See also: Holt, Jim. 2012. Why Does the World Exist: An Existential Detective Story. New York: Liveright.
  5. Kuhn, Robert Lawrence. 2007. “Why This Universe?: Toward a Taxonomy of Possible Explanations.” Skeptic, Vol.13, No.2, 28–39.
  6. Ibid.
  7. Kuhn, Robert Lawrence. 2013. “Levels of Nothing: There Are Multiple Answers to the Question of Why the Universe Exists.” Skeptic, Vol. 18, No. 2. http://bit.ly/1S7Mn9i
  8. Vilenkin, Alex. 2006. Many Worlds in One: The Search for Other Universes. New York: Hill and Wang.
  9. O’Connor, Timothy. 2008. Theism and Ultimate Explanation: The Necessary Shape of Contingency. Oxford: Blackwell.
  10. Hume, David. 1776. Dialogues Concerning Natural Religion. Available online, p. 92: http://bit.ly/1sIsq4p
  11. See also the clever take-down of the Ontological Argument in: Dawkins, Richard. 2006. The God Delusion. New York: Houghton Mifflin, 109–112.
  12. Alleyne, Richard. 2009. “God is not the Creator, Claims Academic.” The Telegraph, October 8.
  13. Callahan, Tim. 2012. “The Genesis Creation Myth is Not Unique.” eSkeptic, April 25. http://bit.ly/1UlVqbi
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