Religious Implications of Atheism. Konstantin Gennadievich Volkodav. Читать онлайн. Newlib. NEWLIB.NET

Автор: Konstantin Gennadievich Volkodav
Издательство: ЛитРес: Самиздат
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Жанр произведения: Философия
Год издания: 2020
isbn: 978-5-532-95383-3
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seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.” [22]

      Since the time of Isaac Newton, our knowledge of the Universe has expanded significantly, but we also stand only on the shores of the “great ocean of truth”. Physicists have always been and will be doing the same thing as Newton: looking for “a smoother pebble or a prettier shell”, while before them there will always be an unexplored great ocean of truth.

      The situation in atheistic cosmology resembles not only a metaphor with turtles, but also a trick with getting rabbits out of an “empty” hat. The only difference is that quantum cosmologists imperceptibly take out of their pocket or from under the table not rabbits, but the formulas of quantum mechanics, wave function, scalar field, etc. and put all this into the original “nothing”.

      For example, in the theory of the quantum creation of the universe, it is postulated (i. e., it is proposed to believe!) That the universe arose from an unreal quantum field that did not exist in the physical sense, that is, it is a purely mathematical abstraction, called by A. Vilenkin “literal nothing”. [23] Then watch his hands! This mathematical “literal nothing” due to spontaneous fluctuations was able to give rise to a pseudo-real particle, representing the embryo of the future universe. Moreover, it, in turn, with the help of quantum tunneling overcame the barrier separating the abstract mathematical world from physical reality!

      Good trick! However, physics cannot arise from mathematics just because some physicists want it, and they skillfully juggle formulas. Materialists go beyond the applicability of scientific theories that describe our world when they try to talk about something “before” the world came into being. The trick does not cease to be a trick from the fact that “serious people” with high ranks and regalia and with an intelligent look perform it. “A smart face is not yet a sign of intelligence, all stupidity on Earth is done with just such an expression.” [24] In any case, all this rhetoric does not remove the main question: how did the laws of physics arise and why are they exactly like that?

      Maybe there will be a boy who will say, “But the king is naked!” It is only in fairy tales that you can lift yourself into the air by your hair or by your laces. Ontologically, physics (that is, the totality of the laws of matter) cannot create itself. Albert Einstein once remarked that it is impossible to solve a problem by thinking the same way as those who formulated it. To solve the problem of the emergence of the material universe, it is necessary to go beyond the “level of physics”; after all, not without reason, the outstanding thinkers of humankind spoke about metaphysics and philosophy.

      Could physics give the initial impulse for the emergence of the universe, if it did not exist at first? The question is rhetorical. What comes first, physics or metaphysics, matter or spirit? There must be a final limit, beyond which there is no longer physics. This limit is non-being (Lat. nihilo, Gr. οὐκ ὄν). This is absolute non-being (non-existence, nothingness), a denial of any existence (any of its forms), and a denial of any being. It lacks any essence, potency, inner laws and anything else. In non-being, there are not only the laws of physics, but also even the laws of abstract mathematics.

      A great many scientific books and articles on the emergence of the universe from “nothing” have been written. Although the approaches and methods in these scientific works may differ, they are all based on one glaring logical error and can only fascinate science fanatics. The error lies in the fact that the authors speak the language of physics and mathematics about the moment of the origin of the universe, about the initial singularity, ie in the language of the material world, which did not yet exist at that moment. The universe arose not from a physical or mathematical vacuum, but from non-being (nothingness), in which there was no physics, no mathematics. Obviously, when there was no “physics” (ie the material world), there were no laws of physics either. Therefore, no scientific formulas and equations make sense in the original singularity.

      It remains to recognize that the act of creating out of nothing requires a person, a creator, who is transcendental in relation to his creation. Moreover, this is not just a philosophical conclusion, but also a fundamental ontological Law, similar to the First and Second Laws of thermodynamics. Just like the Laws of thermodynamics, this Law is not proved, but enunciated inductively.

      The centuries-old experience of humankind, no exception from which has ever been found, says that only a creator, a person, can create something out of non-being. A genius poem or musical symphony is not created by physical or chemical processes in the human brain, but is the fruit of his creative act. No tomography and electron microscopes will help you find out how a piece of music is born in the head of a brilliant composer. It cannot be described in the language of physics and mathematics. Nevertheless, it is given to us to feel it through experience.

      No physicists will ever answer where the laws of physics come from, which cause the universe from nothing. An honest scientist can only say that the mystery that caused and created everything will always be an insoluble mystery for materialistic science.

      Thus, it would be reasonable and logical to admit that only a metaphysical Cause could give the initial impulse to the universe. Only the Reasonable Creator, possessing free will, not bound by any laws of necessity, causality or anything else, and therefore “calls into existence the things that do not exist” (Rom. 4:17), could call the universe from non-being into being. He did not need a beginning, since he is Being itself (Gr. ὀ ὄν) and generally transcendental to the material world. However, that is another big topic.

      Three Options to Explain the Origin of the Universe

      All versions of explanations of the origin of the universe in the entire history of human thought are reduced to three main ones: 1) the universe, or some “part” of it, existed forever, that is, it had no beginning; 2) the universe is “an emanation from the divine nature”, that is, it receives its origin from the essence of the beginningless non-material primary cause; 3) The universe was created by the will of the transcendental First Cause out of non-being (nothingness).

      The first concept is characteristic of many pagan religions, Platonism and Atheism. It does not matter in principle whether the universe has existed forever in its modern form, or whether it was formed from some preceding “pra-matter”. In ancient Greek cosmogonies, the formless primary matter was ordered by the Demiurge according to the model of eternal ideas. Atheists, at first for a hundred and fifty years, self-confidently asserted that the universe (matter) is eternal. However, modern cosmologists have already proved several decades ago that the universe had a beginning. Now atheists reluctantly admit this fact, but at the same time claim that the universe arose “with the help of physics.” However, physics is an attribute of matter. Thus, one way or another, atheists talk about the eternal beginningless existence of some “physics”, or, what is the same, some “pra-matter”.

      The second concept was adopted by the Gnostics, Neo-Platonists and their followers. They taught that the various cosmic “eons” originate in the divine being itself. However, if God created something out of his essence, this would not mean that he actually creates.

      The third concept is affirmed by the Abrahamic religions. They teach about the creation of the universe by God from nothing, that is, from non-being. The Second Book of Maccabees directly states this: “Look upon the heaven and the earth, and all that is therein, and consider that God made them of things that were not [Lat. ex nihilo, Gr. οὐκ ἐξ ὄντων]” (2 Macc. 7:28, LXX, cf. KJV). Here, the “things that were not” (Lat. nihilo, Gr. οὐκ ὄν) has a completely clear and definite meaning: it is non-being (non-existence, nothingness), the denial of any existence (any of its forms), the denial of being, that is, non-being. In non-existence, there is no essence, potency, law, or concept; moreover, there is no “physics” in it. Therefore, non-being cannot be an object of physics study, like a vacuum or “nothing” specially invented by atheists.

      Moses,


<p>22</p>

. Isaac Newton (1642–1727). In Brewster, Memoirs of Newton (1855), vol II, Ch. 27. https://www.brainyquote.com/quotes/isaac_newton_387031

<p>23</p>

. Vilenkin, “Creation of Universes from Nothing”, 25–28.

<p>24</p>

. “That same Munchausen” is a Soviet artistic two-part television movie in 1979. The play “The Most Truthful” by Grigory Izrailevich Gorin served as the literary material for the script. It was written in the play, “A serious face is not yet a sign of intelligence, all stupidity on Earth is done with just such an expression.” However, when dubbing the movie, Yankovsky made a reservation, saying, “A smart face is not yet a sign of intelligence.” In this form, the phrase, despite G. Gorin’s protests, remained in the movie.