Chapter 3. In the Beginning There Was a Great SURGE
G&T tell us that the “Cosmological Argument is the argument from the beginning of the universe” (74). That is sloppy; G&T have conflated the family of arguments known as ‘the’ cosmological argument with one specific version of that argument (the kalām cosmological argument). But let that pass. G&T formulate the argument as follows.
1. Everything that had a beginning has a cause.
2. The universe had a beginning.
3. Therefore the universe had a cause. (75)
This argument is clearly deductively valid—i.e., its conclusion follows from its premises. If one accepts its conclusion, there are three pertinent questions to answer.
First, what bearing does the argument have on metaphysical naturalism? If sound, the argument would also refute metaphysical naturalism. (Since nothing can cause itself, the universe would require a cause outside of itself, something that is incompatible with naturalism.)
Second, what sort of cause did the universe have? G&T argue that the cause of physical reality, if it exists, must be self-existent, timeless, nonspatial, immaterial, very powerful, highly intelligent, and personal.
Third, what was the universe created from? There are three options.
Creation ex nihilo: physical reality was created out of nothing by the will of a timeless and immaterial person a long time ago.
Creation ex materia: creation out of some pre-existent, eternal matter
Creation ex deo: creation out of the being of God.
G&T argue that the scientific evidence supports creation ex nihilo.
I shall provide a very brief summary of G&T’s support for both premises, before providing some critical comments about G&T’s assessment of atheistic and Christian interpretations of the evidence.
(i) G&T’s support for premises (1) and (2):
(a) The Law of Causality: On behalf of premise (1), which G&T call “The Law of Causality,” G&T argue that the Law of Causality is “the fundamental principle of science;” and observation shows that things don’t happen in the universe without a cause. For reasons that will soon be clear, I shall refer to the “Law of Causality” as the “Law of Causal Beginnings.”
As stated, however, premise (1) is false. The kernel of truth in (1) is what I shall call the “Law of Temporal Causal Beginnings,” namely, that everything that had a beginning in time has a cause.
This is why our observation shows that things which begin in the universe (and so in time) have a cause. Quantum mechanics events aside, I agree with G&T that it would be absurd to believe that cars, mountains, or whales could just pop into existence without a cause. But what about things that have a beginning which happens at the beginning of time itself (i.e., with time)? We know of only one such thing and that is the universe itself. And there is good reason to doubt that time (and so the universe) have a cause. It’s logically impossible for time itself to have a cause since causes always precede their effects in time. So to say that time itself had a cause is to say, “Before time existed, something happened and then at a later time, time began to exist,” which is self-contradictory.
In order to avoid this problem, some theists have argued that God’s creation of the universe is simultaneous with its beginning. Even if simultaneous causation is possible, which is debatable, that simply solves one problem and creates a bigger one. If God’s causing the universe is simultaneous with the universe’s beginning, then it’s entirely arbitrary to pretend that God is the ‘cause’ while the universe is the ‘effect.’ If “God’s causing the universe” and “the universe’s beginning” are simultaneous, one could just as easily say, “God had a beginning,” and, “The universe caused God.” Both of those statements are incompatible with theism.
But in fact simultaneous causation seems inapplicable to God’s (alleged) causation of the universe. First, even simultaneity expresses a temporal relationship between causes and effects. It seems to be a contradiction in terms to say that the beginning of the universe is simultaneous with an atemporal (timeless) cause. For that implies there was a time when there both was time and was not time, which is a self-contradictory statement. Second, simultaneous causation seems to involve “states of other things that pre-exist the effects in question.” But that entails that the total cause includes something that existed prior to the partial cause which is simultaneous with its effect. In short, the concept of simultaneous causation provides no reason at all to think that premise (1) applies to things (like the universe) which begin with time.
There is an even deeper problem with G&T’s defense of premise (1), however. If we abbreviate “thing that had a beginning” as B and “had a cause” as C, then it is clear that premise (1) expresses a categorical generalization, i.e., it has the form “All Bs are Cs.” If there is even just one counter-example (i.e., at least one B is not also a C), then (1) is false. Is it?
It appears that, In support of (1), G&T appeal to observation, namely, “All observed Bs are Cs,” and infer the categorical generalization, “All Bs are Cs.” In other words, G&T seem to be implicitly relying upon an inductive argument form known as simple enumeration to a generalization. The implied argument is this.
(1) All observed things in the universe with a beginning have a cause.
(2) Therefore, all things with a beginning have a cause.
where B is called the “reference class” and C is called the “attribute class.” The problem is called the “reference class problem,” i.e., the problem of deciding which class to use when stating a generalization. In the case of our universe’s origin, it is far from clear which reference class should be used because our universe belongs to many different reference classes. Wes Morriston, a philosopher at the University of Colorado at Boulder, explains.
Here are some other well-attested empirical generalizations, each of which is incompatible with that hypothesis [supernatural creation ex nihilo] about the origin of the universe.
(A) Material things come from material things.
(B) Nothing is ever created out of nothing.
(C) Nothing is ever caused by anything that is not itself in time.
(D) The mental lives of all persons have temporal duration.
(E) All persons are embodied.
Consider, for example, the generalization in Morriston’s (A), which we’ll call the “Law of Material Causality.” That generalization supports an argument I’ll call the “Anti-Creation Ex Nihilo Argument”:
1. Everything that had a beginning comes from pre-existing material.
2. The universe had a beginning.
3. Therefore, the universe came from pre-existing material.
If the universe came from pre-existing material, then it follows that the universe was not created “out of nothing” (ex nihilo). Rather it was created out of pre-existing material (ex materia). But that entails that supernatural creation ex nihilo is false.
(b) The Universe’s Beginning: On behalf of premise (2), G&T offer five lines of scientific evidence, which they summarize in the mnemonic acronynm “SURGE,” which represents (a) the Second law of thermodynamics, (b) the Universe is expanding; (c) Radiation from the big bang; (d) Great galaxy seeds; and (e) Einstein’s theory of general relativity. In addition, G&T offer one a priori argument—which they mistakenly call the kalām argument—to show that the universe cannot be infinitely old. G&T conclude, accordingly, that the universe had a beginning.
I agree with G&T that it is now beyond reasonable doubt that our universe, as it is now, has existed for a finite time. Whether our universe, in any form, has existed for a finite time may be open to reasonable doubt, however. But let’s put that issue to the side and assume, but only for the sake of argument, that G&T are correct and our universe had a beginning. As G&T admit, the evidence for Big Bang cosmology shows more than just the fact that our universe has a finite age.
In fact, chronologically, there was no “before” the Big Bang because there are no “befores” without time, and there was no time until the Big Bang. Time, space, and matter came into existence with the Big Bang. (79, italics mine)
In other words, the evidence for Big Bang cosmology also shows that time itself began with the Big Bang (i.e., our universe began with time). Here’s the problem for the proponent of the kalām argument. Although our universe is not eternal (i.e., infinitely old), it’s still the case that it has always existed (i.e., for all of time). But, for the reason just given, it follows that time itself (and hence our universe) cannot have a cause. Thus, once the evidence about our universe’s beginning is fully stated, that evidence does not support theism over naturalism.
(ii) Atheistic Interpretations of Big Bang Cosmology: This is where G&T’s partisanship really comes unleashed. As I read them, G&T discuss and reject three atheistic explanations of Big Bang cosmology: (1) a view they call the ‘Cosmic Rebound Theory;’ (2) Stephen Hawking’s ‘Imaginary Time’ hypothesis; and (3) the hypothesis defended by chemists Peter Atkins and Isaac Asimov.
When I first read this chapter, three things stood out. First, for each of the views they discussed, G&T neither quote proponents of these views nor fairly explain their values. Regarding (1), why do defenders of the ‘Cosmic Rebound Theory’ think that view is correct? G&T never say. In fact, G&T never even name anyone who promoted such a view. Turning to (2), whereas it is called the “Hartle-Hawking model” or the “no boundary model” in the literature, G&T even rename it to the ‘Imaginary Time’ hypothesis to suit their rhetoric. Many people believe that Stephen Hawking is one of the greatest scientists, if not the greatest scientist, alive today. But if someone knew nothing about Hawking other than what they read in G&T’s book, they’d get the mistaken impression that Hawking is a quack whose theories are not taken seriously, even by Hawking himself! As for (3), G&T don’t even bother to tell the readers what Atkins’s view is; they just proceed to quote William Lane Craig’s refutation.
Second, G&T don’t respond to the best critics of the kalām cosmological argument. In fact, their book may even mislead their readers by making it appear as if only nontheists reject the argument. But that’s false. Thomas Aquinas, who has been called “more or less the official philosopher of the Roman Catholic Church and esteemed as the greatest Christian philosopher even by many Protestants,” rejected it. In the present day, philosopher Wes Morriston (quoted earlier) has written some of the best critiques of the argument, while he was still a Christian. It is unfortunate that G&T chose to ignore the critiques of both Aquinas and Morriston in their book.
Third, like many theistic apologists who use the kalām cosmological argument, G&T use the following “money quote” from nontheist philosopher Anthony Kenny.
According to the Big Bang Theory, the whole matter of the universe began to exist at a particular time in the remote past. A proponent of such a theory, at least if he is an atheist, must believe that the matter of the universe came from nothing and by nothing.
At first glance, what Kenny describes does sound absurd. But Kenny is no dummy; philosophical charity demands that we try to understand why someone as brilliant as Kenny would write such a thing. What would it mean to believe that “the matter of the universe came from nothing and by nothing?”
One interpretation, which I shall call the scientific interpretation since it seems to be held primarily by scientists, treats “nothing” as if it were a something, such as a giant empty box into which the universe suddenly began. The problem with this interpretation is that it reifies “nothing.” As philosopher Bede Rundle explains,
… accounts of physical reality as ‘coming out of nothing’ risk not taking ‘nothing’ seriously, perhaps replacing it by ‘nothingness’ to make, as it were, something out of nothing.
But there is another option. According to this second interpretation, which I call the philosophical interpretation, there is no “giant empty box,” i.e., there is no “nothing” for the universe to “come from.” Instead, according to this interpretation, there was no time at which the universe did not exist; and there is no place the universe came from. This is the interpretation favored by philosophically sophisticated nontheists, such as Sean Carroll, Graham Oppy, Keith Parsons, Bede Rundle, and Quentin Smith.
Let us now return to the Kenny “money quote.” G&T do not distinguish these two interpretations, perhaps (?) because Kenny himself does not, so it’s unclear which interpretation Kenny favors. On the scientific interpretation, Kenny’s statement does make the combination of atheism and Big Bang cosmology sound absurd. But, as we’ve just seen, many competent authorities disagree with that interpretation, so any appeal to Kenny as an authority is fallacious (assuming he even holds this view). On the scientific interpretation, however, the combination is not only not absurd, but plausible.
(iii) Big Bang Cosmology and the Genesis Accounts: G&T quote astronomers Robert Jastrow and Robert Wilson, who both apparently claim, without qualification, that Big Bang cosmology confirms the Genesis accounts of creation. This curious assessment, however, understates the evidence. On the one hand, Big Bang cosmology is strong evidence for one logical implication of Genesis, namely, that everything in our universe is only finitely old. But, again, that fact hardly exhausts what modern cosmology has to say about the Genesis accounts. NASA explains the first moments after the “Big Bang” as follows.
According to the theories of physics, if we were to look at the Universe one second after the Big Bang, what we would see is a 10-billion degree sea of neutrons, protons, electrons, anti-electrons (positrons), photons, and neutrinos. Then, as time went on, we would see the Universe cool, the neutrons either decaying into protons and electrons or combining with protons to make deuterium (an isotope of hydrogen). As it continued to cool, it would eventually reach the temperature where electrons combined with nuclei to form neutral atoms. Before this “recombination” occurred, the Universe would have been opaque because the free electrons would have caused light (photons) to scatter the way sunlight scatters from the water droplets in clouds. But when the free electrons were absorbed to form neutral atoms, the Universe suddenly became transparent. Those same photons–the afterglow of the Big Bang known as cosmic background radiation–can be observed today.
Furthermore, according to modern astronomy, the entire solar system, including the earth, didn’t even form until approximately 8.7 billion years after the Big Bang.
In contrast, Genesis 1 tells a very different cosmological story. According to Genesis 1, God created the earth on the first day and the sun on the fourth. Thus, Big Bang cosmology is strong evidence against the literal chronology of Genesis accounts. But this entails that, when the available evidence from cosmology is fully stated, that evidence makes it probable that a literal interpretation of the Genesis accounts are false.
Rebuttal to Geisler’s and Turek’s “I Don’t Have Enough Faith to be an Atheist”
 In the interest of simplicity, I am treating the expression “the universe” as it appears in G&T’s argument as synonymous with “physical reality.”
 Wes Morriston, “Must the Beginning of the Universe Have a Personal Cause? A Critical Examination of the Kalam Cosmological Argument” Faith and Philosophy 17 (2000): 151.
 Wes Morriston, “Causes and Beginnings in the Kalam Argument: Reply to Craig” Faith and Philosophy 19 (2002): 233-44 at 240.
 Wes Morriston, “Doubts about the Kalam Cosmological Argument,” in Debating Christian Theism (ed. Meister, Moreland, and Sweis, New York: Oxford University Press, 2013), 29.
 Paul Draper, Adolf Grünbaum, Wes Morriston, Graham Oppy, Bede Rundle, and Quentin Smith.
 Edward Feser, The Last Superstition: A Refutation of the New Atheism (South Bend, Indiana: St. Augustine’s Press, 2008), Kindle location 1538.
 Anthony Kenny, The Five Ways: St. Thomas Aquinas’ Proofs of God’s Existence (New York: Schocken, 1969), 66, quoted in G&T 2004, 81.
 See, e.g., Isaac Asimov, Beginning and End (New York: Doubleday, 1977), 148, quoted in G&T 2004, 414, n. 11; Peter Atkins, Creation Revisited: The Origin of Space, Time, and the Universe (Harmondsworth: Penguin, 1994), 139; Stephen Hawking and Leonard Mlodinow, The Grand Design (New York: Bantam, 2010); Lawrence Krauss, A Universe from Nothing: Why There is Something Rather than Nothing (New York: Free Press, 2012); and Victor Stenger, God: The Failed Hypothesis: How Science Shows that God Does Not Exist (Buffalo: Prometheus, 2007), 115-17.
 Bede Rundle, Where There Is Something Rather Than Nothing (New York: Oxford University Press, 2004), 117-18.
 See Sean Carroll, “Why (Almost All) Cosmologists Are Atheists,” Faith and Philosophy 22 (2005): 622-640; Graham Oppy, “Review of J.P. Moreland (ed.), The Creation Hypothesis” The Secular Web (1998), http://infidels.org/library/modern/graham_oppy/review-m.html; Keith Parsons; and Rundle 2004.
 NASA, “The Big Bang” National Aeronautics and Space Administration (March 8, 2013), http://science.nasa.gov/astrophysics/focus-areas/what-powered-the-big-bang/.