Today’s New Reason To Believe

by Jeff Zweerink

Science fiction and fantasy has always fascinated me. From epic good v. evil battles in Star Wars and The Lion, the Witch, and the Wardrobe to the simulated reality of The Matrix, I am intrigued by the happenings of other worlds. Based on the enthusiastic fan bases these movies cultivate, many people share my interest. In the end, however, these worlds exist only in the realm of fiction. In contrast, the multiverse posits the actual existence of other universes beyond our own and greatly expands our concept of reality.

Scientific interest in the multiverse parallels the popular interest in fictional other worlds. While the observable universe is enormous by any earthly standard, most likely a large unobserved expanse (the Level I multiverse) exists beyond the reach of astronomers’ most powerful telescopes. Although more speculative, a multitude of other universes with different laws of physics and different dimensions may exist as well. In previous articles, I have described a number of scientific and philosophical issues that arise from multiverse models.

But what if the multiverse turns out to be correct? Would its existence disprove the Bible? I would argue the answer is a qualified “no.”

Certain multiverse models do contradict historic Christianity’s understanding of the Bible. Any past and future eternal multiverse does not reconcile with the Bible’s description of the universe’s ex nihilo beginning. Furthermore, the Bible clearly states that the human incarnation, death and resurrection of God in Jesus occurred only once (1 Peter 3:18). Thus, positing histories with multiple human incarnations of Jesus also conflicts with Scripture.

As another example, the previous discussion about the existence of all possible histories assumes a completely physical basis for all life. In contrast, the biblical description of the image of God in humanity (Genesis 1:27) is spiritual.

On the other hand, the Bible refers to an angelic realm which exists beyond our universe. Further, God created a billion trillion stars and a billion trillion planets in order to provide a suitable habitat for humanity. Why then should we be troubled if God also chose to create a multitude of universes so that this one would support life? At worst, the multiverse merely diminishes the strength of one apologetic argument for God’s existence. It does not inherently contradict Scripture.

As with any other perceived challenge to Christianity, the multiverse should direct us to search out what both the Bible and science really say about this universe. If God is the author of both, a proper interpretation of Scripture will never conflict with a proper understanding of his creation.

Kenneth Richard Samples

In the first three installments of this series I have made three basic points in response to this challenging question concerning Christian disunity. While agreeing that disunity does exist and that it to some degree hurts the Christian witness to the world, I have argued: (1) Historic Christianity possesses an abiding unity in essential beliefs, values, and worldview orientation. (2) Having a variety of Christian denominations emits positive features that contribute to the health of the various Christian theological traditions. (3) Disunity in the Christian church is due to the fact that human nature is sinful (itself a biblical truth).

Yet even in appreciating these three important points, there is still much to be gained by Christians working to improve the unity of the church. Therefore, in this article I would like to propose two ways that Protestant evangelical Christians could promote more harmony within their ranks.

Finding Common Ground

Evangelical church bodies that share much theological ground in common should work toward building greater unity with each other. Let me begin with my own theological tradition within evangelicalism.

For example, there are several theologically conservative Reformed and Presbyterian church bodies (Calvinistic in theological orientation) that share a great deal in common in both doctrine and practice. These bodies include the Orthodox Presbyterian Church (OPC), the Presbyterian Church in America (PCA), and the United Reformed Churches in North America (URCNA), to name just a few. I am calling Reformed Christians, one of the original theological traditions of the sixteenth century Reformation, to greater ecclesiastical unity. Reformed Christians would garner greater attention and respect if they spoke with one consistent voice.

The same call could be made to all the conservative Lutheran church bodies. How about calling all the evangelical Wesleyans to a similar promotion of unity within Wesleyan ranks? Evangelical Baptists? Evangelical Episcopalians? The list goes on.

Churches that share common beliefs and practices should focus on these similarities and use them to bring about greater accord. This might be a challenging step, but it is nevertheless a significant one.

Rejuvenating Traditions

Working to revive God’s church is a wonderful service to the Lord and to his people. I am suggesting that before Christians add one more denomination or nondenomination to the long list of churches, that they prayerfully consider joining a historic Protestant church. And if it needs reinvigorating, then dedicate yourself to this important task.

Sometimes starting a fresh church is appropriate. But instead of starting brand new churches with little connection to the past, why not return to traditional Protestant denominational (or interdenominational) evangelical churches? Oftentimes a believer can find a historic Protestant church that is solidly evangelical in its theological orientation. There are still many traditional Protestant denominations that are not theologically liberal.

Since other branches of Christendom and nonbelievers often ridicule Protestantism for its constant splintering, it seems appropriate that unification should start with the original Protestant church bodies. This emphasis upon unity could help in promoting a more solidified witness to the unbelieving world.

In part 5, I will offer suggestions for taking action toward unity among God’s people.

For a principled call for reunion among evangelical church bodies, see John M. Frame, Evangelical Reunion: Denominations and the Body of Christ.

For a call to greater unity among conservative Reformed churches, see, Robert Godfrey, president of Westminster Seminary (in California).

For more on the essential beliefs, values, and worldview orientation of historic Christianity, see my two books Without a Doubt: Answering the 20 Toughest Faith Questions and A World of Difference: Putting Christian Truth-Claims to the Worldview Test.

by Hugh Ross

In my previous contribution to Today’s New Reason To Believe I described how Bayesian statistical analysis by two Polish researchers on the latest measurements defining the history of the universe had yielded additional scientific evidence for the biblically predicted big bang creation model.¹ Though the model is gainsaid by atheists and young-earth creationists, researchers Aleksandra Kurek and Marek Szydlowski demonstrated that the new measurements of cosmic history established a much more specific and detailed set of big bang creation models than what was possible a decade ago. A correct model of the universe will be one where, over a lengthy period of time, ongoing astronomical observations and astrophysical analysis will produce an increasingly more specific, more detailed, more comprehensive, more predictive, and/or more accurate explanation for the origin and history of the universe.

In the same issue of the Astrophysical Journal in which Kurek and Szydlowski published their findings, a team of American and Korean astronomers presented their analysis of the Sloan Digital Sky Survey (SDSS) of galaxies and galaxy clusters that also produced a more specified history of the universe consistent with big bang cosmology.² The specification yielded by their work, however, was quite different from Kurek and Szydlowski’s findings. Their research implies yet even more proof for the big bang creation model and, thus, for biblical cosmology and the biblical Creator.

The American-Korean team noted that the SDSS was now sufficiently extensive enough to measure the three-dimensional topology of the large-scale structures (the clustering of clusters of galaxies) of the universe. The team compared their measurement of this topology with three different computer simulations of the large-scale dynamics of the universe. These numerical simulations included 1.1, 8.6, and 10.0 test particles, respectively, making them the most detailed simulations of cosmic dynamics conducted to date. Each of them used a different method for modeling galaxy formation, thus providing an independent test of cosmic dynamics.

In simulating the topological map produced from the SDSS, each of the three different numerical methods provided strong support for the standard model of inflation. In this hot big bang inflationary scenario the universe arises from a creation event—a beginning where all matter, energy, space, and time is squished into an infinitesimal volume. The universe continuously expands from this beginning but undergoes a hyper-expansion episode when the universe is between 10^-34 and 10^-33 seconds old (the epoch when the strong nuclear forces separates itself from the force of electromagnetism and the weak nuclear force). The random quantum mechanical fluctuations in the very early universe grow to become the large-scale structures in the universe.

The research accomplished by American-Korean team complements the conclusions derived from the astrophysical research team that analyzed the five-year data release from the WMAP satellite’s measurements of the cosmic background radiation.³ These conclusions also demonstrated that the universe arose from an inflationary hot big bang creation event.

In narrowing the class of viable big bang creation models to just those that involve a very brief hyper-expansion episode when the universe is very young, astronomers have demonstrated a feature of scientific advance. The more they learn about the universe, both observationally and theoretically, the more specific and detailed a big bang creation model they are able to prove is consistent with their findings. In this context, the biblically predicted big bang creation model and the biblical Creator have passed yet another scientific test.

1. Hugh Ross, The Creator and the Cosmos, 3rd ed. (Colorado Springs: NavPress, 2001): 23-29.
2. Khee-Gan Lee et al., “The Topology of Cosmological Reionization,” Astrophysical Journal 675 (March 1, 2008): 8-15; J. Richard Gott III et al., “Genus Topology of Structure in the Sloan Digital Sky Survey: Model Testing,” Astrophysical Journal 675 (March 1, 2008): 16-28.
3. E. Komatsu et al., “Five-Year Wilkinson Anisotropy Probe (WMAP) Observations: Cosmological Interpretation,” Astrophysical Journal Supplement (2008): in press.