邢唷> FHE欹{ 'bjbjz鋤 8:.....BBBB<~B).(((((((B*,(.(..(R..((&h'磅['((0)+'-- '-.'hJ5<q5(()- : Contemporary Cosmology, Metaphysics, and CreationWilliam E. Carroll Thomas Aquinas Fellow in Theology and Science, Blackfriars University of OxfordI. "Spontaneous creation is the reason there is something rather than nothing, why the Universe exists, why we exist. It is not necessary to invoke God . . . to set the Universe going." Stephen Hawking and Leonard Mlodinow, The Grand Design (2010).II. "We have discovered that all signs suggest a universe that could and plausibly did arise from a deeper nothing -- involving the absence of space itself -- and which one day may return to nothing via processes that may not only be comprehensible but also processes that do not require any external control or direction." Lawrence Krauss, A Universe from Nothing. Why There is Something Rather Than Nothing (2012).III. "Some philosophers and many theologians define and redefine 'nothing' as not being any of the versions of nothing that scientists currently describe. But therein, in my opinion, lies the intellectual bankruptcy of much of theology and some of modern philosophy, For surely 'nothing' is every bit as physical as 'something,' especially if it is to be defined as the 'absence of something.' It then behooves us to understand precisely the physical nature of both these quantities. And without science, any definition is just words." Krauss, A Universe from Nothing. For a critical analysis of such claims see: William E. Carroll, "Landscapes of Nothingness," Public Discourse, 29 February 2012:  HYPERLINK "http://www.thepublicdiscourse.com/2012/02/4852" http://www.thepublicdiscourse.com/2012/02/4852. In April 2013, Robert Lawrence Kuhn published an essay in The Mystery of Existence: Why is There Anything at All? in which he offers a taxonomy of nine different senses of "nothingness" as well as twenty-seven possible explanations for the mystery of existence itself, explanations which he calls "ultimate reality generators."IV. "We humans are the species that makes things. So when we find something that appears to be beautifully and intricately structured, our almost instinctive response is to ask, 慦ho made that? The most important lesson to be learned if we are to prepare ourselves to approach the universe scientifically is that this is not the right question to ask. It is true that the universe is as beautiful as it is intrinsically structured. But it cannot have been made by anything that exists outside of it, for by definition the universe is all there is, and there can be nothing outside it. And, by definition, neither can there have been anything before the universe that caused it, for if anything existed it must have been part of the universe. So the first principle of cosmology must be 慣here is nothing outside the universe.. . . The first principle means that we take the universe to be, by definition, a closed system. It means that the explanation for anything in the universe can involve only other things that also exist in the universe." Lee Smolin, Three Roads to Quantum Gravity.V. "In the early universe when the universe was small enough to be governed by both general relativity and quantum theory there were effectively four dimensions of space and none of time. That means that when we speak of the 'beginning' of the universe, we are skirting the subtle issue that as we look backward toward the very early universe, time as we know it does not exist! We must accept that our usual ideas of space and time do not apply to the very early universe. That is beyond our experience, but not beyond our imagination." Stephen Hawking and Leonard Mlodinow, The Grand Design. VI. "[J]ust as Darwin . . . explained how the apparently miraculous design of living forms could appear without intervention by a supreme being, the multiverse concept can explain the fine-tuning of physical law without the need for a benevolent creator who made the universe for our benefit." Stephen Hawking and Leonard Mlodinow, The Grand Design.VII. Neil Turok notes that his cosmological model of the collisions of enormous three-dimensional membranes is "philosophically very appealing. . . . Time is infinite, space is infinite, and they have always been here . . . . It is exactly what the steady-state-universe people wanted. Our model realizes their goal." For Neil Turok and Paul Steinhardt [The Endless Universe: Beyond the Big Bang] "the big bang is not the beginning of space and time, but, rather, an event that is, in principle, fully describable using physical laws. Nor does the big bang happen only once. Instead the universe undergoes cycles of evolution."VIII. Creation, as a metaphysical and theological notion, affirms that all that is, in whatever way or ways it is, depends upon God as cause. The natural sciences have as their subject the world of changing things: from subatomic particles to acorns to galaxies. Whenever there is a change there must be something that changes. Whether these changes are biological or cosmological, without beginning or end, or temporally finite, they remain processes. Creation, on the other hand, is the radical causing of the whole existence of whatever exists. Creation is not a change. To cause completely something to exist is not to produce a change in something, is not to work on or with some existing material.IX. Cosmology and all the other natural sciences offer accounts of change; they do not address the metaphysical and theological questions of creation; they do not speak to why there is something rather than nothing. It is a mistake to use arguments in the natural sciences to deny creation. But it is also a mistake to appeal to cosmology as a confirmation of creation.X.. "Over and above the mode of becoming by which something comes to be through change or motion, there must be a mode of becoming or origin of things without any mutation or motion, through the influx of being." Thomas Aquinas, On Separated Substances, c.9. XI. Creation is not primarily some distant event; rather, it is the on-going complete causing of the existence of all that is. At this very moment, were God not causing all that is to exist, there would be nothing at all. Creation concerns first of all the origin of the universe, not its temporal beginning.XII. The "singularity" in traditional Big Bang cosmology may represent the beginning of the universe we observe, but we cannot conclude that it is the absolute beginning, the kind of beginning which would indicate creation. XIII. "The question of why there is something rather than nothing is really a scientific question, not a religious or philosophical question, because both nothing and something are scientific concepts, and our discoveries over the past 30 years have completely changed what we mean by nothing." Lawrence Krauss on National Public Radio, "Science Fridays," 13 January 2012. In early 2013, Krauss called the question, why there is something rather than nothing, "ill-posed." The question could only be meaningful, he thought, if "why" were replaced with "how."XIV. Those contemporary cosmological theories which employ a multiverse hypothesis or an infinite series of big bangs do not challenge the fundamental feature of what it means to be created, that is, the complete dependence upon God as cause of existence. An eternal universe would be no less dependent upon God than a universe which has a beginning of time. To be "created out-of-nothing" does not have to mean to begin to be such that a created universe could not be an eternal universe. XV. I have emphasized what it means to be created from a philosophical point of view, that is, based on reason alone. What Scripture tells a believer about what it means to be created includes all that philosophy discloses, and adds much more: not only that the created universe has a temporal beginning, but that creation is an act of divine love and that the opening phrase of Genesis, "in the beginning," also means in and through the Second Person of the Trinity. william.carroll@theology.ox.ac.uk  23Fy / 5 6 8 9 = > R S [ 蹶嘖蘊昀礬り條欟欟嶕傰wlalVlalh-zhCJaJh-zh?CJaJh-zhCJaJh-zh UCJaJh h3CJaJh h6丆JaJh h?CJaJhih蔃<CJaJhiCJaJhi6丆JaJh h蔃<6丆JaJh UCJaJh hBCJaJh h CJaJh h蔃<CJaJh hCJaJ23F 7 8 VW01務]務gdgd8#務]務gdDgd-z務]務gd$a$gd蔃<$a$gd蔃<$a$gd>:[ \ ] ^ v 56dew-蹶蹀憂癰毟瓗巓dXIh蘵4hBCJaJmH sH h UCJaJmH sH h郋|hCJaJh-zh-z6丆JaJmH sH h-zh-zCJaJmH sH h-zCJaJmH sH $h-zh-z0J>*B*CJaJphh-zh-zCJaJjh-zh-zCJUaJh-zh郋|6丆JaJh-zh郋|CJaJh-zh>:6丆JaJh-zhBCJaJh-zh>:CJaJdfCTWXY[\疋用斥用訄觹rg[gPHP=h h刋CJaJh UCJaJh hCJaJh h蔃<6丆JaJh h蔃<CJaJh h8#CJaJh hDCJaJh hD6丆JaJmH sH hiCJaJmH sH h h?CJaJmH sH h蘵4hD5丆JaJmH sH hhD5丆JaJmH sH h hDCJaJmH sH h蘵4hDCJaJmH sH h蘵4h?CJaJmH sH \]|} %&'E/0124567l蹶蹶摣治敲敲棵腔腔痘珷攱sg[媠擺h h刋6丆JaJh h]96丆JaJh hB6丆JaJh h6#S6丆JaJh U6丆JaJh h蔃<6丆JaJh h CJaJh h UCJaJ h U6h Uhcl*h-z hLkh Uh UCJaJhCJaJh h6丆JaJh hCJaJh h?CJaJ!lmtu !!##%%'''''$a$gd刋gd]9gd8#gd刋lmoqr@ASjtuvw !!!!!!""""""蹴庾踝跛趵樊縮樊⑺査査韙eVeVeVeh h}3CJaJmH sH h h?CJaJmH sH h h}3CJaJh h矱CJaJh h}36丆JaJh h?6丆JaJh hB6丆JaJh U6丆JaJh#6丆JaJh h刋CJaJh h]96丆JaJh h?CJaJh hBCJaJh UCJaJh h]9CJaJ!"########*%0%1%G%H%%%%%%%%%6'7'H'I'J'O'i''''皴諼偶虐韋槫槫嵨乽扭崵槫槫i]Rh h>:CJaJh hB6丆JaJh h焨n6丆JaJh h矱6丆JaJh hD6丆JaJh hO|CJaJh h?6丆JaJh hO|6丆JaJh h}36丆JaJh#6丆JaJh U6丆JaJh h]96丆JaJh h}3CJaJh-zCJaJmH sH h h}3CJaJmH sH ''''蹶h h刋CJaJh h8#CJaJh h]9CJaJ6&P1恏:p蘵4靶/ 班=!梆"梆#悁$悁%靶靶 愋^ 2 0@P`p2( 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p8XV~_HmH nH sH tH @`@ 8#NormalCJ_HaJmH sH tH DA D Default Paragraph FontRiR  Table Normal4 l4a (k (No List H橜H B Balloon TextCJOJQJ^JaJZZ BBalloon Text Char CJOJQJ^JaJmH sH tH 6U`6 -z Hyperlink >*B*ph<+@"< -z Endnote TextCJaJ:1: -zEndnote Text CharPK!檗[Content_Types].xml瑧薔0E鱄鼉-J湶@%閭菐洽|廊$韶缽UL襎B l,3鳛;鉹得槣B+$G]ミ7O儕V墎$┇最 !)O赹齬虲$駓@摪磔/瓂H*橊劥)戅祶鬟粖譛Db俙}"譹蹕擩讞枻肵^)I`n蘀紛p)杵li筕[]1M<斷絨彥O蠵擊6r=瘔抸纆b營g吜u崘S賓b囑O缽嗕掘肦罝郢櫉反qu 痝嫎Z岸串o~俸lAp發x妏T0+[}`j纂鹺絲A幫儲V2虵蒳朄鰍瀡分5\|夻蕼汰Nвle瞂ds趈cs倭惻7琊嵨f坊賅 肉W琊+唻7爤唁`陲g 葮稠J雷j|唫h(驞-姷咩 dX﹊J曝(鉬x$( :隸;淥! 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