THE BIG BANG-GOD OR THE LAW OF NATURE - THE BIG BANG-GOD OR THE LAW OF NATURE 2
- Category: THE SCIENCE IN TORAH
Such a vacuum fluctuation allows the creation of something from a potential nothing provided that the laws of nature are in existence prior to the existence of the universe. Nature is not in existence, but the laws of nature. Though Tryon’s suggestion was largely neglected for several decades, it has become one of the main conjectures for the creation of our universe from absolute nothing. What this means is that there can have been a big bang creation without the help of God, provided the laws of nature pre-date the universe.
Our concept of time begins with the creation of the universe. Therefore if the laws of nature created the universe, these laws must have existed prior to time; that is the laws of nature would be outside of time. What we have then is totally non-physical laws, outside of time, creating a universe. Now that description might sound somewhat familiar. Very much like the biblical concept of God: not physical, outside of time, able to create a universe. The only differentiation would be whether the universe once created functioned in a fashion subject only to the laws of nature or if, as the universe developed, the events seem to have had some hints of a teleological direction. Moses claimed that we could glean from the development of the universe the clue as to whether it is the laws of nature or God, perhaps using the laws of nature, that created the universe.
Moses in Deuteronomy 32:7, urges us to “Remember the days of old, consider the years generation by generation.” Within those two time frames lays the answer as to the Creator and Governor of our magnificent universe. “Remember the days of old,” the 13th century kabalist Nahmanides tells us that in this phrase Moses was referring to the six days of creation. Whether six days or 14 billion years, the wonder of life is not in the amount of time it took to derive life from the energy of the big bang creation. The wonder is that the seemingly inert, lifeless energy of the big bang creation metamorphosed and became alive and sentient. But if that piece of nature is not impressive, then Moses tells us to “consider the years generation by generation,” to look at history, the flow of generation to generation. We don’t have to go back millennia. Events of the past 100 years are so bizarre as to make even an atheist wonder. The Bible claims that we Jews are neither better nor worse than other peoples. But the Bible guarantees that we will stand out as a marker in history. And that cannot be denied. Read any newspaper, even from places that have never seen a Jew, and you’ll find Jews or Israel written about within the opening pages. When an experiment is conducted, a control or maker is needed for comparison. In the great pageant of life on earth, for better or for worse, we are the marker. We are the marker that there is in deed a God active in history affecting all nations.
Well, goes the conventional argument, if God is in charge, then why isn’t the world perfect? Why tragedy to innocent persons, wealth to the evil persons? Certainly the Bible makes no claim that the world created by God would be perfect, that is perfect from our human view point of perfection. The revamping of the world via the Flood at the time of Noah is but one biblical example of an imperfect world (persons living to 900 years) needing a re-working (following the Flood life spans gradually drop to numbers we know today). Whether the Flood and its related events are literal or metaphor is irrelevant to the Biblical lesson that it teaches. A world created by God is not a perfect world and God “admits” its imperfection. Ishak Ibrahimzade, the innovative engineer from Istanbul, has said that the world is perfectly imperfect. How so? We are then obligated to work with God to perfect the creation. That is one meaning of the name, Israel.
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Opinions expressed in this article are not necessarily those of Noahide nations
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