By: Jason|09 December, 2009|Categories: Headline . Metaphysics|Tags: atheism . benevolence . Big Bang . cosmology . General Revelation . God . Quentin Smith . theism . Thomas Morris . william lane craig
The Big Bang event may be one of the most important scientific discoveries about the origin of our universe. Observations by American astronomer Edwin Hubble in 1929 and the final discovery of cosmic microwave background radiation in 1964 confirmed predictions by Friedmann and Lemaître and convinced scientists of the expansion of the universe from a denser, hotter, primordial state. It was a turning point in the history of science. No longer was the universe thought to be a static, timeless, unchanging entity. The Friedmann-Lemaitre model gives the universe a backstory and more than that: a beginning. Physicist P. C. W. Davies explains: “most cosmologists think of the initial singularity as the beginning of the universe. On this view the big bang represents the creation event; the creation not only of all the matter and energy in the universe, but also of spacetime itself.”
The idea of an expanding universe has not only revolutionized the field of science and been a unifying theme in cosmology but has had profound implications beyond those disciplines. According to the British astronomer Stephen Hawking, “If the universe is really completely self-contained, having no boundary or edge, it would have neither beginning nor end: it would simply be”. But he admits, “so long as the universe had a beginning, we could suppose it had a creator”. This has been too uncomfortable a conclusion for some. Robert Jastrow, physicist and founding director of NASA’s Goddard Institute for Space Studies, comments:
“There is a kind of religion in science. . .This religious faith of the scientist is violated by the discovery that the world had a beginning. . .as a product of forces or circumstances we cannot discover. When that happens, the scientist has lost control. If he really examined the implications, he would be traumatized. As usual when faced with trauma, the mind reacts by ignoring the implications – in science this is known as ‘refusing to speculate’ – or trivializing the origin of the world by calling it the Big Bang, as if the universe were a firecracker.
Consider the enormity of the problem. Science has proven that the universe exploded into being at a certain moment. It asks, what cause produced this effect? Who or what put the matter and energy into the universe? …And science cannot answer those questions…The scientist’s pursuit of the past ends in the moment of creation.” (God and the Astronomers, pps 113-15)
But while the fact that our universe both has a beginning and arose from nothing provides powerful evidence for a personal Creator (see Stuart’s post on the Kalam Cosmological Argument), Quentin Smith, philosophy professor at Western Michigan University has put forward the unique claim that the Big Bang is incompatible with God’s existence. In the book Atheism, Theism, and Big Bang Cosmology, Smith sets out this argument:
1. If God exists and there is an earliest state of the universe, then God created that earliest state of the universe.
2. God is omniscient, omnipotent, and perfectly benevolent.
3. A universe with life is better than a universe that does not contain life.
4. Therefore, if God created the universe then the earliest state of the universe must either contain life or ensure that life will eventually emerge.
5. There is an earliest state of the universe and it is the Big Bang singularity.
6. The conditions of the earliest state of the universe (infinite temperature, infinite curvature, and infinite density) were hostile to life.
7. The Big Bang singularity is inherently unpredictable and lawless and consequently there is no guarantee that it will produce a universe where life can emerge.
8. Therefore, there is no guarantee that the earliest state of the universe will produce a universe where life can emerge.
9. Therefore, God could not have created the earliest state of the universe.
10, Therefore, God does not exist.
Does this argument succeed? There are several problems that are immediately apparent (for a full discussion read William Lane Craig’s response in that book), but two weaknesses are serious enough to undermine its conclusion:
Firstly, God is not obligated to create a universe that contains life. It does not follow from premise 2 and 3 that God must create a universe with life. God could indeed have a reason for creating a world with life. He may, in fact, freely choose to create a world because of the good He may want to bring about. But just because God possesses a reason for creating a universe, this does not impose a necessity on Him. Furthermore, the Christian theist will deny that in order for God’s goodness to be expressed, He must create a universe with life. Apart from creation, God is neither lonely nor in need of objects for his benevolence. Within the Trinity and the fellowship of three persons united in one nature, God’s benevolence is fully and perfectly expressed.
Secondly, God could guarantee life through His subsequent intervention. The assumption that God must pre-programme life-hospitable conditions into the initial stages of the universe is perhaps the most significant problem for this argument. Why must God embed this capacity for life into the universe from the very start? It is not at all illogical for God to causally direct the evolution of life through his subsequent providence and care. This is, in fact, quite consistent with the classical Christian view that God not only created the world but remains living and active within it (Matthew 6:26; Ps 147:8-9; Job 38:41, etc). According to Smith, however, this would be “a sign of incompetent planing . . . The rational thing to do is to create some state that by its own lawful nature leads to a life-producing universe.” However, this is an arbitrary and anthropocentric constraint on God. Why think that God is incompetent because he does conform to our standards of efficiency? In his response to Quentin Smith, William Craig cites the American philosopher and professor at the University of Notre Dame, Thomas Morris:
“Efficiency is always relative to a goal or set of intentions. before you know where a person is efficient in what she is doing, you must know what it is she intends to be doing, what goals and values are governing the activity she is engaged in… In order to be able to derive the conclusion that if there is a God in charge of the world, he is grossly inefficient, one would have to know of all the relevant divine goals and values which would be operative in the creation and governance of a world such as ours.”
Not only is efficiency proportional to the ends desired, but efficiency is only a significant value to someone who has limited time or power. For a God who lacks neither, Smith’s complaint against God’s intervention into the natural order of causes is unwarranted. Furthermore, there are many reasons why God might choose to be causally engaged in the activity of creation. Craig points out two: (i) God could delight in the work of creation and (ii) God might want to leave a general revelation of Himself in nature.
Smith has failed to show that the Big Bang is logically incompatible with God. Instead, the theistic explanation of the initial cosmological singularity remains superior to its atheistic rival. To believe that our universe simply came into being out of nothing without a cause, furnished with a set of complex initial conditions so bizarrely improbable as to to ridicule comprehension, then accidentally evolved to fall into delicate balance with life-permitting conditions must be taken as wildly implausible at best, and plainly absurd at worst. The Big Bang, rather than taking us away from God, brings us closer to the Creator of Christian theism.