Chalcedon

A reader writes in with the following questions concerning the Incarnation:

1. Since Jesus was a Jew (born of a Jewish mother, Mary), and Jesus Christ is one of the 3 persons of the Trinity, is God a Jew? Bu God is spirit. I am not sure if there is a difference between the Son (before creation) and the Son who later took human form in a Jew named Jesus. In other words, the Son was eternal (part of the Trinity) but Jesus was not. The Son – who is neither male nor female but spirit being God – became flesh, a Jewish rabbi.

2. In Matthew 24:36 Jesus says: “But of that day and hour no one knows, not even the angels of heaven, but My Father only.” Why wouldn’t the Son know if he’s an equal person in the Trinity? Again, I’m tempted to think this is Jesus the man who is speaking, and not God the Son (who must know when he would return, or else is not omniscient).

I do realise the Trinity is ultimately a mystery in the Christian faith, but I’d like to hear what you think about these two questions. Aside from these questions, I have no problem with the Christian understanding of a personal God in the life of Jesus..

You're in good company. This is actually the exact question of Christology which started being controversial in the 400's, the century following the adoption of the Nicene creed by the Councils of Nicea and Constantinope (known as the 1st and 2nd Ecumenical Councils). Once it was settled that Christ is God (contrary to the heretical teaching of Arius), the next question to work out is the relationship between the divine and the human in Christ.

Catholic, Orthodox, and Protestant Christians are all agreed about the answer, which is that Christ has two different natures (divine and human) but these natures are united in one person and one being, the Christ.

The controversy started as a result of Nestorius, who claimed that there were two separate persons in Christ, a divine person united to a human person.  He was unwilling to say that Mary was the Theotokos (God-bearer) but preferred the term (Christ-bearer). This was condemned as heretical by the Third Ecumenical Council of Ephesus.  Nestorius went over to the Assyrian Church of the East (which exists to this day and is neither Catholic nor Protestant nor Orthodox).

Then later there were the Monophysites/Miaphysites who said that Christ had just one nature, which was both human and divine. This was condemned at the Fourth Ecumenical Council of Chalcedon [pronounced with a hard "Ch", like "Christ"] in the year 451 AD.  However, the Coptic Church and others didn't agree with this, and so there was a schism between them and the (not-yet-divided) Catholic/Orthodox church, which exists down to the present day.

In retrospect, it is not so clear that these other groups were quite so heretical as they were made out to be.  Unlike the controversy with the Arians, it is a bit hard to be sure when the two groups actually disagree, and when they were just using different language for the same thing. But I believe that the Chalcedonian language is, at the very least, the most clear and accurate way to describe the union of the divine and human natures in Christ.

The complete Chalcedonian Formula is as follows:

"Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer [Theotokos]; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us."

Applying this to your question, we see that Jesus possessed BOTH the attributes of divinity (eternal, omniscient, sexless, etc.) and the attributes of (a particular) human nature (Jewish, born of Mary, male, limited, etc.), but without sin, having a complete human body and soul. Since the divine nature is eternal, immutable and cannot change, we cannot say that God was transformed into a human being, but must instead say that he assumed or took on human flesh.  "Not by conversion of the Godhead into flesh; but by assumption of the Manhood by God", says the (so-called) Athanasian Creed.

However, there is just one person—the divine Son of God, Second Person of the Trinity—who is and does both of these sets of things.  (Without this, the Atonement wouldn't work, because in order to be saved we need for God to have fully shared in our human afflictions.) As a result, it is also correct to say that God was Jewish, and that he suffered and died on the Cross, or that Mary was the Mother of God, or (going in the other direction) that the human being Jesus pre-existed, so long as we remember that that we are speaking of the experiences of the united person who has both natures, and not attributing properties of one nature to the other nature.  This way of speaking is called communicatio idiomatum, i.e. the "communication of attributes", and you can find articles by both Catholics and Protestants online, explaining it.

Your second question was about Christ's knowledge.  The divine nature of God the Son is omniscient and eternal, and therefore the divine nature of Christ must know when he will return.  However, his human nature started out ignorant and could learn things, as we know from Luke 2:52: "Jesus grew in wisdom and stature", and also from Hebrews, when it says that Jesus was made like us in every way (sin excepted).  But we cannot divide the human and divine natures, so it is also true that "God the Son", the divine person, experienced what it is like to possess human ignorance.

Thus God the Son could both know and not know the same thing at the same time. How is this possible?  I think it helps to remember that any time we know something, we know it in a particular way. For example, you can know something intuitively but not logically, or vice versa, or both ways simultaneously.  The divine nature knows things by being the perfect being, the human nature knows things by forming neural connections in the brain that somehow represent or imitate the behavior of the things we know.  Jesus did both.

One analogy I find a bit useful is that of roleplaying where you pretend to be a character in a fictional universe.  It is possible for a situation to arise when the person playing the game knows something the character doesn't know.  But now imagine that the universe the character lives in is real, not pretend and that you experience fully everything the character experiences (including what it feels like to be ignorant).  That would be a little like what happened with the Incarnation, I guess.

The Trinity and the Incarnation are great mysteries, so our language and analogies must necessarily break down in certain ways. But that doesn't mean we can't make an effort to make our language as un-misleading as possible.

Posted in History, Theology | 3 Comments

Did the Universe Begin? X: Recapitulation

from http://www.xkcd.com/1352/.

We have now come to the end of my series about whether or not the universe had a beginning.  This is part of a longer series dissecting the debate between St. William Lane Craig and Sean Carroll.  I started out with some general reflections on the debate:

Thoughts on the Carroll-Craig Debate
God of the Gaps
  (see also: Gaps at the Dinner Table)

Then I started talking specifically about possible evidence from physics for and against the universe having a beginning.  For ease of understanding I'm going to label each main new argument with FOR or AGAINST to define its main orientation, but the posts also deal with the various counterarguments (that's the tire swing going back and forth above...). I've provided an executive summary of each of these posts, so that you can easily see the main thrust of what I said.  Minus all the caveats, hedging, and detailed explanations my scientific training tends to encourage.

(I've heard that politicians hate talking to scientists because, like the Elves in Tolkien, we seldom give a straight answer to a question.  In scientific cultures, we show "sincerity" by discussing all the problems and caveats with our ideas, whereas in political circles this sounds like insincere waffling designed to please too many people...)

Did the Universe Begin? I: Big Bang Cosmology (FOR, as far as it goes...)
- the classical Big Bang Model predicts an initial singularity where time began
- tentative because quantum effects were important and invalidate our usual geometrical notions
- also tentative because we don't really know how inflation began

Did the Universe Begin? II: Singularity Theorems (FOR)
- classical General Relativity theorems by Hawking and Penrose
- assumptions of Hawking theorem invalid during inflationary epoch
- Penrose theorem says that if space is infinite, there was a beginning
- Penrose theorem invalid in quantum situations, but my work suggests that it might be extendable to quantum gravity, if horizons always obey the 2nd law of thermodynamics.

Did the Universe Begin? III: BGV Theorem (FOR)
- if the universe has a positive average expansion, then "nearly all" geodesics cannot be extended infinitely to the past
- implies that inflation had to have a beginning in time, at least in some places
- can evade theorem by a "bouncing" cosmology where the universe contracts and then expands

Did the Universe Begin? IV: Quantum Eternity Theorem (AGAINST)
- if the usual rules of QM hold at all times, you can calculate what the state would be at any time to the past or future.
- in realistic cosmologies the energy is probably either zero or undefined, making the theorem inapplicable.

Did the Universe Begin? V: The Ordinary Second Law (FOR)
- given reasonable assumptions, 2nd law of thermodynamics requires a beginning
- most plausible way to evade this is to postulate that the "arrow of time" reverses
- such models would have a "thermodynamic beginning" but no "geometrical beginning"

Did the Universe Begin? VI: The Generalized Second Law (FOR)
- second law of thermodynamics also seems to apply to cosmological horizons
- can be used like ordinary 2nd law to argue for beginning
- can also be used as singularity theorem (see II above)
- this closes certain loopholes, but if the universe is finite and the arrow of time reverses, a bounce may still be possible.

Did the Universe Begin? VII: More about Zero Energy
- a more technical explanation of why the energy of the universe can be zero

Did the Universe Begin? VIII: The No Boundary Proposal (AGAINST/FOR)
- a beautiful set of speculative ideas which unify the "laws of physics" with the "initial conditions", by providing a rule for what the state of the universe is.
- contrary to popular conceptions, the Hartle-Hawking proposal has no beginning in time
- the Vilenkin tunnelling proposal is similar in spirit but does have a beginning.
- unclear whether these proposals are well defined, and Hartle-Hawking appears to give wrong predictions.

Did the Universe Begin? IX: More about Imaginary Time
- a more technical explanation about the notion of imaginary time used by Hartle-Hawking

If you put all of the physics information together, the conclusion I would draw is that: We don't know for sure whether the Universe began, but to the extent that our present-day knowledge is an indicator, it probably did.  However, as Carroll correctly says, we can also construct models where it doesn't have a beginning.  Taking into account known results from geometry and thermodynamics, the most plausible such models are 1) spatially finite, and 2) have a reversal of the arrow of time (e.g. the Aguirre-Gratton model).

I also noted that models like AG still have a low entropy "initial condition" somewhere in the middle of time.  One might think that this type of "thermodynamic beginning" still calls out for some type of explanation.

Then I wrote a more theologically-oriented post about whether the Hartle-Hawking no boundary proposal leaves any room for God to have created the universe:
Fuzzing into Existence
- short answer: yes, if you think of God as a storyteller, not a mechanic.

I also discussed the possibility of Reparameterizing Time; is it even meaningful to ask whether time is infinite or finite when you can change coordinate systems?  In this post I also argued that the main theological question of whether the universe needs an explanation seems to me much the same whether the universe has finite or infinite time.

Now, let me make another observation about the tire swing.  Although the weight of the evidence is that the universe probably had some sort of beginning—and even more likely that there was some sort of low entropy "initial condition" even if geometrically time stretches past before that—this cannot be said to be certain.  There is always the possibility that new scientific data or methods could radically change our picture of the very, very early universe.  Similarly, while a finite past seems more in accordance with traditional Christian theology than an infinite past, there appears to be no strictly logical connection between the two ideas, once the act of Creation is viewed in a more timeless, "authorial" way.  Thus one might conceivably have a theist who thinks time is infinite, or an atheist who thinks time was finite.

Should the argument for God's existence really rest on such a slender foundation as the ultimate decision of physicists about Big Bang Cosmology?  Well, one thing is clear.  In ages past it didn't depend on it.  Obviously, Sts. Abraham and Sarah, David and Solomon, the prophets and apostles, and all the men and women who followed in their footsteps up through the 19th century, including eminent scientists such as St. Faraday and St. Maxwell: these cannot have believed in God because of the Big Bang Theory, because—guess what?—nobody knew about it yet!  What does the Bible say about these people?

Now faith is confidence in what we hope for and assurance about what we do not see.  This is what the ancients were commended for.  By faith we understand that the universe was formed at the word of God, so that what is seen was not made out of what was visible.  (Hebrews 11:1-3)

Our belief that God is the Creator does not depend on the vicissitudes of scientific progress, the swinging back and forth of the tire swing (or is it accelerating?)  It doesn't matter, because in this case we have a more certain source of knowledge than Science.

By faith!  The skeptic may scoff here, and say that faith is belief without evidence, but that is not the definition used in the passage above.  It says that faith is confidence about what we hope for, but do not see.  Unless we identify sight (conceived broadly as anything which can be directly experienced in terms of our 5+ senses) with evidence (things which allow us to conclude something about the world)—an identification which would incidentally also make Science impossible—the passage does not say that the ancients were commended for believing without evidence.  But the example of the biblical heroes does give some pointers about what type of evidence was relevant to them.

The ancients did not believe that God was the Creator because they had a detailed scientific theory about where it comes from.  (Indeed, if we take our minds off Genesis for a moment and read the Wisdom literature of the Bible: Job and Psalms and Ecclesiastes and Proverbs, the Scriptures seem to emphasize more our lack of knowledge about the details of creation, then any detailed programme of events...)  On the contrary, the ancient Jews and Christians knew God, by personal acquaintance as it were, and therefore knew him to be creative and powerful, mighty in word and deed.  Thus they could take him at his word that he is the Creator of all that we see.

The glory of Creation does indeed point to the glory of the Creator, so that it is possible for ordinary human reasoners to come to know that there is a Creator intellectually.  But this sort of Theism, by itself, isn't what Christians mean by faith.  Once we come to know God personally, we learn the more important fact that we can trust him, and know with confidence that there is nothing in existence which does not depend on him.

And therefore, although we see in this world visible things emerging from other visible, material things, we know that ultimately their origin comes from "God’s invisible qualities—his eternal power and divine nature" (Rom 1:20).  He created everything through his Word, Jesus Christ, from whom we have come to know what God is like.  This way of knowing does not seem to depend very strongly on the details of past, present, or future scientific knowledge.

One could definitely argue that the Bible teaches that there was a Beginning (whatever this means from God's perspective).  For example, the quotation above from Hebrews speaks of the formation of the visible universe.  But whether or not this fact has been revealed by God, it is not obvious to me that the most important theological aspects of Creation really depend essentially on time being finite, or even well-defined.  (Admittedly, if you believe that time is infinite, it might be easier to slip into a false notion whereby matter exists independently of God, who is merely the Chief Organizer of the cosmos.  That would be a heresy—a false belief which may seriously obstruct your ability to relate to God or others properly—but it does not follow necessarily from time being infinite.)

The main point of the doctrine of Creation, I think, is that God is real, and that everything else is derived from his power and will.  We know this doctrine is true because we know God.  Not because of the Big Bang, as natural as it is to connect the two ideas.

Posted in Physics, Reviews, Theological Method, Theology | 11 Comments

Different Views about Time

Updated to ask readers more directly for their thoughts, if you have any...

A random thought.  Suppose we ask whether the world has a Beginning or an End, or whether it is eternal is one or both directions.  It seems like there are 5 possible views, which I will name by association to various cultural groups who supposedly have had these views:

  1.  Norse view: the world began, and it will end.
  2.  Greek view: time is infinite in both directions
  3.  Hindu view: time goes in a circle
  4.  Hebrew view:  the world began, but it will never end.
  5.  Nobody ever: time had no beginning, but it will still end!

I find it interesting that the first four views all have some intuitive appeal, to different people, but the fifth view just seems horribly wrong and perverse!  Why do you suppose that is?

My best guess is that there's is a certain obvious symmetry to treating the past and future in the same way, which makes views (1-3) seem reasonable.  And there is also an argument that the past is not like the future, but if so it had better be like (4) rather than like (5)!  I guess we all know deep down (it's really the Second Law of Thermodynamics) that it makes sense for the universe to start from a simple initial condition and then develop complexities from there.  But if we have to deal with infinite regresses AND we don't even get an eternal universe out of it, that seems a bridge too far... but if anyone has any further thoughts on this, I'd be interested.

My cultural names are a brutal oversimplification, and you shouldn't take my assigning these views to different cultures too literally.  For one thing, there were lots of different Greeks and there are lots of different Hindus who believe all sorts of different things.  For another, there is a conceptual difference between the world—in the sense of an ordered cosmology with a history—beginning, and time (a much more abstract notion) having a beginning. It takes a certain amount of intellectual sophistication to think about the latter question.

Norse mythology begins with fire and ice swirling around a bottomless pit for aeons; it is only later that a bit of fire strikes a bit of ice and spontaneously generates a giant and a cow, from whom later the jotun and gods emerge by various removes.  (As you can see, the Norse were ultimately Materialists even about their so-called divinities.)  At the end, the cruel jotun defeat the merry gods and the world is destroyed, plunging back into chaos.  So it's not really clear that time has a beginning or end, just that the story has a beginning and an end.

The Hebrews had the notion of divine Creation in Genesis 1:1 and elsewhere, but it is controversial whether Genesis 1:1 actually teaches the creation ex nihilo of later theology.  St. Augustine is usually credited with the idea that there was not even time before creation, but in fact Philo, a 1st century Hellenistic Jew, got there first.

Similarly, our current best "concordance cosmology" appears to begin with an initial singularity, but has no end in time.  (Well, really we should talk about spacetime, which allows time to end in some places, e.g. inside black holes, but not others.)  This appears at first sight to be like the Hebrew view.  At late times the universe expands exponentially forever, thinning matter out to a very cold but finite temperature.  This is in accordance with the Generalized Second Law of Thermodynamics, which tells us that the universe will reach a boring maximum entropy state at late times.   Thus, the story ends at finite time, and we really have the heroic defiance against inevitable destruction, as in the Norse view.

Even in Hebrew cosmology, there is that little matter of the whole universe being destroyed and then recreated again:

“See, I will create
new heavens and a new earth.
The former things will not be remembered,
nor will they come to mind.
But be glad and rejoice forever
in what I will create,
for I will create Jerusalem to be a delight
and its people a joy.
I will rejoice over Jerusalem
and take delight in my people;
the sound of weeping and of crying
will be heard in it no more.

Never again will there be in it
an infant who lives but a few days,
or an old man who does not live out his years;
the one who dies at a hundred
will be thought a mere child;
the one who fails to reach a hundred
will be considered accursed.
They will build houses and dwell in them;
they will plant vineyards and eat their fruit.
No longer will they build houses and others live in them,
or plant and others eat.
For as the days of a tree,
so will be the days of my people;
my chosen ones will long enjoy
the work of their hands.
They will not labor in vain,
nor will they bear children doomed to misfortune;
for they will be a people blessed by the Lord,
they and their descendants with them.
Before they call I will answer;
while they are still speaking I will hear.
The wolf and the lamb will feed together,
and the lion will eat straw like the ox,
and dust will be the serpent’s food.
They will neither harm nor destroy
on all my holy mountain,”
says the Lord.  (Isaiah 65:17-25)

It's really this "new heavens and new earth" that will last forever.  Christianity is about Death and Resurrection, both for the universe and for each person.  Science can get us as far as the doomed-to-die bit, but it can't get us any farther.  That is Law, the rest is Grace, revealed in Jesus Christ.

Posted in Scientific Method, Theological Method | 3 Comments

Reparameterizing Time

In recent posts I've been discussing whether the universe began or not.

Perhaps the most important issue which I have not yet discussed, is the idea (I think originally due to Charles Misner, first pointed out by St. Edward Arthur Milne, and independently by St. Charles Misner) that it may not be well-defined whether time has a beginning or not.  That is, suppose you have a model in which there is a time coordinate t, and time has a beginning in the sense that the only allowed times are t > 0.  Well, in General Relativity we are free to use whatever time coordinate we like, and nothing stops us from defining a new time coordinate in terms of the old one, let's say \tau = \log(t).  If you look at a plot of the log function, you'll see that \tau ranges from -\infty to +\infty.

However, this type of time reparameterization may not be very physical once you get down to the Planck time, about 10^{-43} seconds, when quantum gravity effects become important.  Times less than that might not be well-defined.  In any case, the Misner argument suggests that we need to be more careful to define what we mean by time having a beginning.

Similarly, atheist philosopher Quentin Smith has argued that the standard Big Bang Model is inconsistent with divine creation, due to it not really having a beginning, even though the past is finite.   Smith argues that because the time t = 0 is singular, technically it shouldn't be included in the spacetime, so actually only times with t > 0 exist.  That means that there is no initial moment of creation, and therefore, he claims, God cannot have created the universe.

This is somewhat reminiscent of Hawking's claim that the no boundary proposal doesn't have the right sort of beginning, and it seems to me that my Fuzzing into Existence post is also applicable.  If God is like an author, then he can make a story in which time works in whatever way he pleases.

According to Smith, each time t exists because the preceding times exist, and indeed the laws of physics hold at a given time t (according to him) because they hold at earlier times.  Since each moment of time is fully explained by those before, he claims that the universe is therefore self-caused and therefore fully explained, with no more explanation possible.  (Of course, if time is continuous, then we could make a similar infinite regress of times going back closer and closer to any finite time t.  Smith has to struggle a bit to explain why his argument doesn't apply there...)

Now to me, this seems like the sort of explanation which is really no explanation at all.  A satisfying worldview should explain as much as possible with as few assumptions as possible.  If the laws of physics have some property X (e.g. having an electron field, or whatever) now because they were like X a minute ago, and so on all the way back arbitrarily close to the beginning, that doesn't in any way satisfy my curiosity about why they are like X instead of some other way Y (say, having no charged particles).  For if they had been Y for all time, I could have made the same argument.  So it seems that there is a potentially meaningful question "Why are the laws of physics like X rather than like Y", which Smith's statements do not really explain.  Maybe there is no explanation, and we have to take X being the way it is as a fundamental fact.  But to say that there could not possibly be an explanation seems rather dogmatic.

And if God exists, then he can explain this fact.  God's will chooses what the laws of physics will be for all time.  So he can choose for the universe to be like X instead of like Y.  This would be the fundamental explanation.  Whether or not it is a useful explanation for us as human beings, would depend on whether our puny minds can identify the actual reasons why God might prefer X over Y.

The Kalam argument has some intuitive appeal if you think that the universe could not have begun without some causal reason.  Evaluating this claim requires an analysis of what causation is, and why one would think in various situations that a cause is necessary.  But the first preliminary question is whether there are any facts to be explained by the putative cause.  It seems to me that there are.

All of the same reasoning about X and Y would also apply if time stretches back to -\infty.  There would still be various timeless facts about the universe which would not really be explained by the infinite regress.  This suggests that the Kalam argument may be misguided to the extent that it attempts to prove God from a temporal beginning a finite time in the past.  The most important issues are the same whether time goes back finitely or infinitely.

But having said all this, it does seem a little bit weirder that the universe should exist for a finite amount of time with no external explanation, than that it should exist for an infinite time with no explanation.   Historically, many materialists (such as Lucretius) have believed that time is infinite, due to their belief that it is impossible for something to come from nothing.  Conversely, monotheists have mostly believed that the universe has a beginning, either for philosophical reasons or because the Bible says so.  (St. Thomas Aquinas argued that God could have created an infinite past, but that divine revelation tells us he didn't.) To that extent, Big Bang cosmology appears to vindicate the standard religious view over the standard nonreligious one.

(Of course, the same cannot be said if—unlike St. Thomas or St. Augustine—one also takes the 6 day creation about 6,000 years ago literally.  Some fundamentalists have argued that this problem can be solved by reparameterizing our coordinate system, but that just seems silly to me.  Also, the days are not in the right order to correspond to the scientific chronology.)

But a Theist could believe that God created time going back infinitely, without contradicting themselves, so long as they are prepared to be flexible about what "creation" means.  Similarly, an Atheist could believe that the universe just started existing 13.8 years ago for no reason, without contradicting themselves, so long as they are prepared to be flexible when deciding when explanations are called for.  All four views are logically consistent; the real question is which viewpoint explains the most with the least.

Posted in Physics, Reviews, Theology | 6 Comments

Portuguese translations

I'm pleased to announce that some of my blog posts have been translated into Brazilian Portuguese.  St. Felipe of Olhar Unificado (added to blogroll) has translated the following posts:

Castidade: Não é apenas para religiosos

Deus das Lacunas

O Teorema da Eternidade Quântica

Um Universo do Nada?

Apresentando a Buracos Negros #1 - Relatividade Especial
Apresentando a Buracos Negros #2 - Relatividade Geral

Apresentando a Buracos Negros #3 - Buracos Negros

If you can't tell which posts of mine these are translations of, then this new feature might not be for you!  Felipe also has a bunch of his own writing on Science and Religion on Olhar Unificado, but I can't say much about it, other than that it appears to be composed of words relevant to the topic.  There are, however, pictures.

Regarding the post on chastity, I don't know how it reads to someone who actually understands Portuguese, but just looking at the words, my talk about sex and romance seems ever so much more impressive in a Romance language!

As Felipe comes out with more translations, I will add them to the list on this post.  Thanks so much to Felipe for his endeavers.

Posted in Blog | 1 Comment

Moving to the Institute for Advanced Study

In case you are wondering why I haven't been posting very much recently.... My postdoc at UC Santa Barbara ends this month, and on Sept 1st I will be starting an exciting new postdoc at the Insititute for Advanced Study near Princeton, as announced earlier.  I'm looking forward to some great conversations with people at the IAS and at Princeton.

So I've been rather tied up with finishing projects and packing books, not to mention two physics workshops I went to at McGill and at U British Columbia.  If there's ever a time when one is tempted to forswear possessions all together, it's when one is trying to clear out an apartment for a move.  Maybe we forget sometimes how practical the advice of Jesus is, to store up our treasures in Heaven rather than on Earth.

Really, it's kind of surprising I posted even once this month.  Hopefully things will be more peaceful once I arrive at Princeton, at least before all my stuff catches up with me!

Posted in Blog | 3 Comments

Slightly Less Random Links

Those who have been following the debate between St. Craig and Carroll, or my own recent posts about it, might also be interested in the viewpoints contained in the following articles:

Carroll on laws and causation (St. Feser)

Cosmology and Theology (Stanford Encyclopedia of Philosophy)

Just to make things a bit more random, about a year ago my brother (St. Lewis) wrote a blog post about data loss and death.  This post was very difficult for me to read.  Death is not just a big problem but also a little problem, and that is why even children instinctively know about it.  Fortunately the Lord is greater than death, and will wipe away every tear from our eyes (Rev. 21:4).

I am reminded also of the words of the Lord, when he appeared to my best friend St. Yoaav three times in a dream, saying "I am a God of little things, and little things are preserved in me." (cf. Zech. 4:10, written when the Jewish Temple was being rebuilt by Zerubbabel in 516 BC.)  This occured at a time when he was getting serious about relating to God personally through prayer, but before his conversion to Christianity (from Judaism) the following year.

But we shouldn't get so distracted by our own little tragedies that we forget that we're destroying our own planet.  Some Christians think that because Jesus is going to come back soon, we don't need to take responsibility for the environment, because "people are more important".  They must not have read the passage of Scripture where Jesus says that "you do not know the day or the hour" (Matt. 25:13), or the place where it says that God will "destroy those who destroy the earth" (Rev. 11:18).  If the Master is a long time coming back, then how are we going to take care of all these people once our natural resources are all shot?  And when he does come back, he will judge how well we have fulfilled our responsibilities, one of which is to take care of God's creation as stewards.

True, God will restore all things in the end.  But that doesn't mean we won't be held responsible.  If you suffocate somebody in their sleep to get their money and then—surprise!—10 minutes later Jesus comes back and all the dead are raised and it's the Final Judgment, do you really think you won't be regarded as a murderer because, after all, you only deprived your victim of a few moments of relaxation?  I don't think so.  It will be the same if we are "saved by the bell" from the consequences of our own foolish decisions.  But we must also prepare for the possibility that we are here for the long haul, in which case the problem becomes all the more urgent.  Lord have mercy!

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Fuzzing into existence

In the last couple of posts, I've discussed the Hartle-Hawking proposal and the math behind it.  Now let's discuss the theological implications.

In his Brief History of Time (written 1988; I'm just going to be engaging with this book and not with any of his more recent pronouncements), Hawking has the following famous saying about the Hartle-Hawking state:

The idea that space and time may form a closed surface without boundary also has profound implications for the role of God in the affairs of the universe.  With the success of scientific theories in describing events, most people [!] have come to believe that God allows the universe to evolve according to a set of laws and does not intervene in the universe to break these laws.  However, the laws do not tell us what the universe should have looked like when it started—it would still be up to God to wind up the clockwork, and choose how to start it off.  So long as the universe had a beginning, we could suppose it had a creator.  But if the universe is really completely self-contained, having no boundary or edge, it would have neither a beginning nor end: it would simply be.  What place, then, for a creator?

The first question to ask here is who counts as "most people"?

The majority of people in the world believe in some type of God or gods capable of supernatural intervention.  Even in the Western world, the majority of people believe in God (as Hawking indicates), and the majority of those believe in a religion called Christianity which teaches that God does produce miracles from time to time.

If Hawking means the English or the Europeans, then admittedly has been a marked decline in religious faith in Europe (much less so in the US) and many "Christians" there have a merely nominal or cultural affiliation.  But belief in miracles is still far from nonexistent.

In any case, I am obviously not the target demographic, since I believe that God has done some remarkable things since that moment, perhaps 13.8 billion years ago, when he set the ball rolling.  Or was there such a moment?

Hawking suggests that (if his model is correct) there was no such moment of creation.  Not, according to him, because the universe goes infinitely far back in time—he says that it doesn't.  Rather, because the geometry of spacetime is rounded off like a sphere, so that there is no special beginning point, but rather a whole region of points none of which would be any better or worse as a beginning.  As he says:

The universe would be completely self-contained and not affected by anything outside of itself.  It would just BE.

Now this only works if you go to imaginary time to describe the universe.  With respect to real time, the Hartle-Hawking state does go back forever in time (with high probability).  So if real time is what is important, then what Hawking says about the absence of a beginning is still true, although for a different reason.

If the Hartle-Hawking proposal is right, this could itself be taken as good reason to endorse an "imaginary time" view of the universe, although I'm not sure that's a consistent thing to do given that we at any rate seem to live in real time.  But Hawking himself expresses a more ambivalent view:

So maybe what we call imaginary time is more basic, and what we call real is just an idea that we invent to help us describe what we think the universe is like.  But, according to the approach I described in Chapter 1, a scientific theory is just a mathematical model we make to describe our observations: it exists only in our minds.  So it is meaningless to ask: which is real, "real" or "imaginary" time?  It is simply a matter of which is the more useful description.

Yet on this more positivistic view where the model is only aiming to be a "useful description", how could one use it to draw the metaphysical deductions Hawking wants to make, about there being no "place" for a Creator?  But let's leave that aside, and accept the "imaginary time" point of view for purposes of our theological excursion, since it doesn't much matter whether the universe lacks a beginning because it's closed off like a sphere, or because it goes back in time forever.

Now when Hawking asks rhetorically whether there is a "place" for a Creator, the context suggests that he's not so much asking whether there's good reason to believe in a Creator, but whether there even could be a Creator, given the absence of a clear first moment of time.  What would there be left for him to do?   Aside from deciding that there should be a universe, selecting the laws of physics for said universe, deciding that the Hartle-Hawking state is the prettiest state for it to be in, and then (according to Hawking) deciding not to intervene even if it turns out we could use some help.  Other than that, it seems like there is nothing left for God to do!

Really, Hawking is assuming (quite explicitly) that Science has already displaced God to such an extent that the only "place" that could be left for him is to push the button to make everything go, and then "sit back and watch".  (This view is often called Deism nowadays, although historically Deists actually had a much more robust view of divine providence, and merely rejected the miracles and special revelations of particular religions.)

This rather limited God is the type of bad theology which makes religious people throw around the phrase "God of the Gaps", although I still believe that this term is highly misleading and should be retired.  I tried to express a better set of points in that post:

1. Any time we ever believe in anything rationally, we do so because there is some kind of "gap" in our understanding of how the universe works, which is filled by postulating the existence of that thing.

2. All phenomena which occur in Nature do so because God sustains the world in being, thus (at least indirectly) causing everything.

Hawking allows no role for God as the Sustainer of all existence.  But God's role in "sustaining" the world is not really a different type of act from his act of "creating" it.  Hawking invites us to look at the world from a 4-dimensional perspective; in this perspective all points of spacetime exist because God gives them the power to exist, delineating the role that each one plays in the bigger scheme of things.  From that perspective, Creation is something which is happening NOW, not just something which happened (or didn't happen) 13.8 billion years ago.  Stated in a tenseless way, for all the things that exist, they exist because God chooses for them the conditions of their existence.  (One of those conditions being that they are causally related in particular ways to the events before, after, or around them.)

God's role in creation is not a "mechanical" one, providing the initial impetus or force to get the machine working, which can then run for a while on its own.  God is more like an Author writing a story.  An Author stands outside the time-stream of their own story.  As my dad said in a Slashdot interview:

Once you see the universe from that point of view, many arguments fade into unimportance, such as Hawking's argument that the universe fuzzed into existence at the beginning, and therefore there was no creator. But it's also true that the Lord of the Rings fuzzed into existence, and that doesn't mean it doesn't have a creator. It just means that the creator doesn't create on the same schedule as the creature's.

If God is creating the universe sideways like an Author, then the proper place to look for the effects of that is not at the fuzzy edges, but at the heart of the story. And I am personally convinced that Jesus stands at the heart of the story. The evidence is there if you care to look, and if you don't get distracted by the claims of various people who have various agendas to lead you in every possible direction, and if you don't fall into the trap of looking for a formula rather than looking for God as a person.

To think that God creates the universe and then stands back to watch it, is like thinking that an Author only has to write the first sentence, and then they can read the rest.  Bad news for aspiring fiction writers: you have to write the whole thing.  Maybe once the plot gets into full swing, the characters will start having a "mind of their own", and fail to act in the way the Author originally intended.  But the Author is still in charge.

Nor does he have to "intervene" in order to get things to come out they way they want to: everything in the book is subject to the control of the Author, both the parts which follow naturally and inevitably from the previous scenes, and the parts where the Author does something totally unexpected.  In any case, the main "point" of the story is seldom found right at the beginning, but develops as the story progresses.

Traditionally, books have a fixed and determinate sequence of letters, but if the Author wants to start out with something which doesn't have a definite time order (say a map on the first page) then that doesn't impugn their authorship of the rest of the book.  And if the Author wants to make their book be infinitely long in both directions....well, that would probably be easier for God than for a human writer, wouldn't it!

So I think that belief in the creation of the universe does not really depend on there being a first moment of time.  Conversely, this might also make one suspicious of the kalam argument championed by St. William Lane Craig in the debate.  If the doctrine of Creation is not about there being a first moment of time, then there's something dubious about arguing for it as though it were.  This doesn't automatically imply that St. Craig's argument is unsound, but it does suggest that it might not be the best way of looking at things.

Of course, we should also keep in mind what I said in my original post, that the Hartle-Hawking proposal is a speculative idea.  It is a very beautiful idea, but it is difficult to make well-defined, and there is no direct evidence for it.  While there was originally some reason to think it might predict inflation, the current indications seem to be that it predicts the wrong type of universe.

I remember my surprise when, several years ago, I read an article by the atheist philosopher Quentin Smith, showcasing the Hartle-Hawking state as an argument for Atheism.  Never mind his actual argument, which makes no sense.  In a talk given to some atheist club, he stated that his argument "is the strongest scientific argument there is against theism. I think it's even stronger than Darwin's theory of evolution."

Oh my!  Neither Stephen Hawking nor Jim Hartle would make the claim that the Hartle-Hawking state is anywhere near as solidly supported as Darwinian evolution; in fact Jim told me just the other day that he isn't particularly committed to it being true.  (People often assume that if a scientist thinks of an interesting, publishable idea, they must believe in it, but they might only think it is worth considering!)  In fact, I think that only an outsider to the field of quantum gravity could take the "no boundary proposal" as anything other than a provisional, interesting idea worth exploring, which at best might be true.

I've discussed a lot of speculative physics in these last several posts, and I wouldn't want anyone walking away thinking that the physics is more clearly established than it is.  In our current state of knowledge, any statements about the beginning of the universe are necessarily speculative, and if we rest our theological beliefs (for or against Theism) on that shaky foundation, we are setting ourselves up for trouble.

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