Professor Edgar Andrews offers several reasons to doubt the claim that the universe arose without the intervention of a supernatural creator.
The following review has been kindly provided to Thinking Matters by Edgar Andrews, Emeritus Professor of Materials at the University of London and author of the highly recommended Who Made God?: Searching for a Theory of Everything (read our review here). Professor Andrews is an international expert on the science of large molecules and has published well over 100 scientific research papers and books. For a good introduction to his work, listen to Brian Auten’s interview with him at Apologetics315.
The Grand Design?
Cosmologist Stephen Hawking sold over nine million copies of his book A Brief History of Time. Now, 22 years later, he has co-authored The Grand Design which immediately hit the No.1 spot in the New York Times best-seller list. But the sequel is so inferior to the prequel in intellectual quality that a reviewer in The Times Saturday Review (11 September 2010) writes: ‘It reads like a stretched magazine article … there is too much padding and too much recycling of long-stale material… I doubt whether The Grand Design would have been published if Hawking’s name were not on the cover’.
So why is the new book a runaway best-seller? Because it claims that science makes God redundant. Let’s take a closer look at the claims advanced in The Grand Design.
The introduction asserts that ‘Philosophy is dead’ (p.5) and science alone can provide ‘New answers to the ultimate questions of life’ (the book’s hubristic sub-title). But the authors then produce their own brand of humanistic philosophy, christen it ‘science’ and base their book upon it.
They say; ‘this book is rooted in the concept of scientific determinism which implies … that there are no miracles, or exceptions to the laws of nature’. But ‘scientific determinism’ is simply the philosophical assumption that the laws control all events. I argue precisely the opposite in chapter 11 of my own book Who made God? (WMG in further references).
Again, in chapter 3, They maintain that ‘reality’ is a construct of our minds — implying that there is no such thing as objective reality (Irish philosopher Bishop Berkeley had the same idea in 1710 but he wasn’t widely believed). They conclude that ‘there is no picture- or theory-independent concept of reality’ and propose what they call ‘model dependent realism’ as a ‘frame-work with which to interpret modern science’ (pp. 42-43). Clearly, an interpretive framework for science cannot be science but belongs in a different category altogether, namely, philosophy.
Since the mental models we construct ‘are the only reality we can know … It follows then that a well-constructed model creates a reality of its own’ (p.172). The problem with this, of course, is that it undermines the very concept of reality. Hawking’s ‘reality’ excludes God while my ‘reality’ majors upon God. These two ‘realities’ are mutually exclusive but both (according to Hawking) are equally ‘real’. This is postmodernism by the back door and it is wholly inimical to science, which depends on there being a genuine reality to investigate.
The authors also embrace another philosophy, namely, scientific determinism. ‘Though we feel we can choose what we do, our understanding of the molecular basis of biology shows that biological processes are governed by the laws of physics and chemistry and therefore are as determined as the orbits of the planets’ (pp.31-32). So we are mindless automatons and everything we do or think is predetermined.
The reality is, of course, that biological processes are overwhelmingly ‘governed’ not by physics and chemistry but by structured information, stored on DNA and expressed through the genetic code. It is information which controls the physics and chemistry of the living cell, not the other way round.
Furthermore, if our minds are simply by-products of molecular processes in the brain, then all our thoughts are meaningless including the authors’ own theories. Thinking atheists such as Bertrand Russell and J. B. S. Haldane long ago recognised and admitted this dilemma explicitly (WMG chapter 16) but Hawking and Mlodinow seem oblivious to it.
Chapter 4 is devoted to explaining the ‘many histories’ formulation of quantum theory proposed by Richard Feynman. This is well done except that by ignoring other formulations of quantum theory the authors give the false impression that Feynman’s is the only valid approach. This is tendentious because they need Feynman’s idea as a springboard for their own multiverse hypothesis. To admit that ‘many histories’ is just one of several equally valid formulations of quantum mechanics would weaken their argument considerably.
Chapter 5 surveys the development of physics during the past 200 years, including general relativity (which describes the large-scale behaviour of the universe) and quantum mechanics (which describes its microscopic behaviour). Although containing nothing new, this is by far the best part of this book.
The chapter concludes, however, with comments on M-theory that rang alarm bells (p.118). In the book’s opening chapter, M-theory is no more than ‘a candidate for the ultimate theory of everything, if indeed one exists’, and is ‘not a theory in the usual sense’ but ‘may offer answers to the question of creation’. Physicist Lee Smolin is doubtful: ‘… we still do not know what M-theory is, or whether there is any theory deserving of the name’ (The Trouble with Physics, Allen Lane 2007, p.146). Indeed, on p.117 the authors themselves admit that ‘people are still trying to decipher the nature of M-theory, but that may not be possible’.
But suddenly on p.118 this intractable mathematical model is somehow transformed into a theory so powerful that its laws are ‘more fundamental’ than the laws of nature and ‘allow’ for ‘different universes with different apparent laws’. This is a huge leap of atheistic faith.
The final three chapters rapidly descend into a witches brew of speculation and misinformation, confusingly blended with normal science. It certainly gave me a mental hangover — and I am no stranger to the territory. It is difficult to discern where science ends and speculation begins, but the key reasoning seem to be as follows.
1. The ‘big bang’ model predicts that the universe began life as such a tiny object that quantum theory must be applied to its origin (p.131). But hold on a moment! Quantum theory has only been validated under normal conditions of space, time, pressure, temperature and so on. We cannot know whether it applies to the supposed conditions at the origin of the universe, when space was intensely warped, time was at best fuzzy, and the pressure and temperature both approached infinity. What we do know is that massive objects do not exhibit quantum behaviour. No one can be sure that a new-born universe would obey quantum theory as we know it.
2. ‘In the early universe all four dimension [of space-time] behave like space’ allowing us to ‘get rid of the problem of time having a beginning’ (pp.134-135). But if time and space were equivalent, and time did not begin, then space didn’t begin either! The universe was still-born. In fact the authors are appealing to the ‘no-boundary’ model described by Hawking 22 years ago in A Brief History of Time but are economical with the truth. The earlier book makes it clear that the model is valid only in imaginary time, not in real time (see WMG p.121). But here this caveat vanishes and imaginary time is misrepresented as real time.
The narrative then descends into farce. They claim that ‘the realisation that time behaves like space … means that the beginning of the universe was governed by the laws of science and doesn’t need to be set in motion by some god’ (p.135). So apparently the universe did ‘begin’ after all, but not in time. Confused? Me too.
3. Picturing the early universe as a quantum particle (something they themselves describe as ‘tricky’) the authors consider how it might evolve from point (state) A to point (state) B by applying Feynman’s sum-over-histories method thus:
‘[Since we are considering the beginning of the universe] there is no point A, so we add up all the histories that satisfy the no-boundary condition and end at the universe we observe today. In this view the universe appears spontaneously, starting off in every possible way. Most of these correspond to other universes.’
But by saying that point A does not exist they assume that the universe springs into existence somewhere between nothing (point A) and the present universe (point B). This tells us nothing about how or why the universe began; simply that it did begin. We knew that already.
4. Finally, p.180 does offer an explanation of spontaneous creation. The conservation of energy means that universes can only be created from nothing if their net energy is zero, with negative gravitational energy balancing out the positive energy of matter and radiation. This necessitates that a law of gravity must exist. Because a law of gravity exists it must and will of itself create universes out of nothing (no reasoning given).
So gravity is God. Unfortunately the authors have no time to tell us who created gravity (earlier they rule out God because no one could explain who created him). Nor can they tell us why matter and gravity should pop out of nothing, except to argue that ‘nothing’ undergoes quantum fluctuations. However, this requires that (like gravity) the laws of quantum mechanics pre-existed the universe and that ‘nothing’ possesses the properties of normal space, which is part of the created order and cannot be its antecedent.
Given the discussion raised by Stephen Hawking’s latest book, some of our readers might find this reply, posted by Professor Edgar Andrews on an Amazon.co.uk discussion thread, useful:
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“Nobody made evolution. It arises as a natural and inescapable consequence of the laws of nature in the universe in which we find ourselves, which themselves are a natural and inescapable consequence of the completely random quantum fluctuation which caused the big bang, at which point the “laws” of causality break down so it is meaningless to enquire who or what caused that.”
“But that really doesn’t wash, does it? In the same breath you say the big bang was caused by quantum fluctuations and then claim that it is meaningless to enquire what caused the big bang. That may be post-modernism but it certainly isn’t logic (or physics for that matter). But there are deeper fallacies with your explanations, as follows:
1) The laws of nature, you say, are the “inescapable consequences” of “completely random quantum fluctuations”. By what logic can inescapable consequences arise from random events? Random events can only lead to contingent consequences but to be “inescapable” the consequences cannot be contingent but must be determinate (necessary).
2) For the laws of nature to be a “consequence” of anything, the principle of causality must operate. Without causality there can be neither causes nor consequences. But you then tell us that back beyond the big bang the laws of causality break down. You really cannot have it both ways.
3) You say the big bang was “caused” by “random quantum fluctuations”. Quite apart from reinforcing my last point by invoking causality prior to the existence of the cosmos, you have to answer a different question … fluctuations in what? Before the big bang there existed neither matter, energy, space nor time, so by definition there could be no fluctuations in any of these entities. (If you claim there was something of a material nature “there” before the big bang, we are no longer talking about the ultimate origin of the universe).
3) Next comes another question. Are not quantum fluctuations themselves a manifestation of natural law (e.g. the laws of quantum mechanics)? How then could quantum fluctuations be the ultimate cause of natural law as you claim? Did the laws governing quantum fluctuation invent themselves? Not even Stephen Hawking believes that.”[/pk_box]
Edgar Andrews is the Emeritus Professor of Materials at the University of London and author of the excellent book, Who Made God? Searching for a Theory of Everything. Who Made God? is available from Amazon and New Zealand bookstores (Grace & Truth Publications has copies available for $24 NZD).
Posted on behalf of Michael Drake.
Who Made God? is a witty, stimulating and very readable explanation of the discoveries of modern science, exhibiting the marvels of God’s creation and exposing the inconsistency of attempts to explain the universe in terms of atheism and evolution.
More than making important and obtuse concepts of modern science delightfully comprehensible in memorable imagery of daily life, Edgar Andrews silences on its own terms the challenge of atheistic scepticism and points readers to the truth and sufficiency of the Bible and faith in Christ as a framework – the only adequate framework – in which to think.
Here is a readable and informative response by an internationally respected scientist to claims that atheistic science can explain everything. Emeritus Professor of Materials at the University of London, Andrews outlines with clarity and humour significant scientific constructs that describe how our universe functions. As he does that, he shows their usefulness and consistency with observable data, while exposing their inconsistencies and inadequacies in explaining the totality of everything. In particular Andrews renders in stark clarity the failure of the “New Atheists” (Dawkins, Dennett, et al) to explain the order and origins of the material and immaterial universe.
Against that he sets out what he calls the “hypothesis of God”. One of new-atheism’s fallacies of debating the existence of God is its failure to define its terms. Andrews shows that when the Bible’s definition of God as creator and sustainer of the universe is used, the observable data fits, and does so with a consistency and comprehensiveness that evolutionary atheism can never sustain.
Andrews’ last chapter highlights the inevitable and necessary conclusion to the data examined: God must exist, and does exist as the unmade maker and sustainer of everything. But more than this, the moral argument for God exposes our inescapable need of God and his redemption in Christ. So he closes with a personal affirmation of the grace he has found in the Saviour, and commendation of the Gospel of John as the next thing readers should turn to.
That last chapter aside, the first six chapters may be the most important contemporary writing anyone can be encouraged to read. Neither those nor the latter chapters are always easy reading. From the start Andrews warns that some of the science is challenging. He encourages readers to persevere: it may be necessary to read some sections two or three times, but that is worth the effort. Yet it is not so much how those first chapters induct readers into the theories of modern science, but how they introduce readers to a methodology of thinking about anything. These chapters, taken on their own, are an accessible and engaging introduction to biblical epistemology.
The book is well printed, well presented and well bound: it can be given to others without apology and will keep its shape and appearance through many readings. Each chapter is introduced with a short summary and vocabulary that, much like a road-map, helps navigate through the detail that might otherwise distract or discourage. The summaries would make great starters for family, class or group discussion. Who Made God? is possibly the most useful introduction to modern science a non-scientist could read, and because of the inter-disciplinary breadth of theory and experimental science canvassed, any well informed scientist will also likely profit from reading it.
My only criticism is that in making a passing comment to his reconciling the “big bang theory” with what he asserts is the Genesis 1 record of “genuine history” in an “epic poem” with “clearly historical” intent (p106), Andrews unnecessarily introduces potential for doubt about Genesis. He explains briefly that he considers Genesis 1:1 as describing the creation of the heavens and the earth in an unspecified period of time, with the following verses providing the subsequent geo-centric creative work of God. This brief comment may cause more confusion than need be: it might have been better to have left it out or to have given it more explanation. In both Who Made God? and his earlier From Nothing to Nature he stresses commitment to the historicity and accuracy of Genesis 1. In From Nothing to Nature he commits to creation in six days each having a morning and an evening, while at the same time expressing belief in the very long periods of time the “big bang” presupposes. Confused? Unfortunately, that is where this brief discussion can leave the reader; yet in the context of so much excellence this should not discourage the reading of Who Made God?
I had to be persuaded to read Who Made God? I found neither the title nor the prospect of reading another pedantic, ill-informed point-scoring and petty discussion of the creation-evolution debate at all enticing. I could not have been more mistaken. Before I had finished the first chapter I found myself enjoying a book that informed, stimulated and challenged, and in which neither the science nor the theology is superficial or dull. I have been passing out copies to friends and colleagues, commending to them what I believe will prove to be a lasting work in popular science, biblical theology, and devotional Christianity.
Feminist writer Fay Weldon describes it as “thoughtful, readable, witty, [and] wise.” David Kim of Redeemer Presbyterian Church in New York says Andrews writes a “nuanced and compelling argument that maintains the integrity of both science and theology.” Those comments are true but understated. This is a great book.
Michael Drake is the principal of Carey College in Panmure and a pastor at Tamaki Reformed Baptist Church. He has been involved in advocacy for Christian schools throughout New Zealand and in raising issues about race, education, and Christianity before Parliament. He is also an Associate Chaplain at the Manukau Institute of Technology. Recently, Michael participated at our Thinking Matters Forum at Auckland University.
 But Genesis 1 is Hebrew narrative and bears none of the marks of Hebrew poetry (cf Robert Alter The Art of Biblical Poetry Basic Books 1985 p117).
 In From Nothing to Nature Andrews unequivocally asserts that “Genesis is a history book” and that “the Bible is true and can be trusted in all matters.” (p105f) He reads Genesis 1:1 as describing a “first” day of creation (which “lasted much longer than the other six days of creation, because, unlike them, this day was not measured as the time between morning and evening). In that first day God made the heavens and the earth before beginning the subsequent six days of creative work with regard to the already created earth. For example, having made the moon and sun in the first day one, “He could still have put them in the sky on day four.” (p109) As to those days having morning and evening, and therefore being clearly days, he argues that possible natural explanations could include such things as the earth rotating at a much slower speed than at present. Andrews acknowledges that this special pleading enables him to integrate the “big bang” with a literal (sort of) interpretation of Genesis. He is however quick to point out that it is valid to interpret the Genesis days as 24 hour periods, albeit such an interpretation cannot accommodate the “big bang”. In Who Made God? Andrews insists on a rigorous consistency in extrapolating scientific theory from observable data; a similar rigour in examining the literature of the biblical text would suggest that a) accommodation of the “big bang” to the Genesis text is neither necessary nor sufficient, and b) the inducement to such an accommodation arises not internally from the text but from external sources unrelated to the text. In any case, the literary form of Genesis makes the most natural interpretation of verse 1 an introduction that is developed and explained in the following verses, meaning that the entire creation process took place within the six days Andrews agrees are truly days. (cf Edward J Young Studies in Genesis One Baker, Grand Rapids 1973)
A friend sent in the following book recommendation and associated information:
It is nearing the end of the year and although I have long lost count of how many books I have read this year, I have without a doubt just finished the best and likely most important book (other than the Bible) I have read this year.
I will be writing a formal review of the book for Themelios to be published next year, so I will have much more to say soon.
However, I really can’t wait until then to say “Buy this book and read it.”
I really cannot think of another book that so effectively shatters all of the major arguments from biology, to physics, to psychology, to just the average street-level atheist against the Biblical account of God and His Creation, the whole time pointing the reader directly to the Gospel of Christ as the only hope for man!
Professor Edgar Andrews (Author)
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