God, the Creator of the multiverse The theory of concomitance

Theology and Science, 2023

Cosmologists and philosophers have not limited themselves to discussing the multiverse hypothesis within the confines of their own fields; they have, instead, extended their reflections to the realm of Christian religion and theology. I redesign the spheres of competence between secular knowledge and theology, giving priority to true theology not only in proper religious realms but also in the religious margins of scientific realms, when these realms, as in the case of multiverse hypothesis, are not subjected to empirical verification.

The three relata of my title connect in so many ways that vary from thinker to thinker and from time to time that I must emphasize at the outset the word general. In other words this paper should be understood as proposing an overview of the three which subsumes all the specific ways they do or could relate. 1 Understood in this way, I think the question has been most often answered by focusing on the relation of religious belief on the one hand, to theory making-both in metaphysics and the sciences-on the other. Taken in this sense, I know of only four basic proposals (and their permutations) about the nature of the relation, and I will begin by reviewing those which are the most widely accepted of them. THE THREE MOST POPULAR ANSWERS The first of these I will call the "rationalist" view to indicate that it regards reason as the autonomous judge and jury in all matters, whether concerning religion or philosophy or science. It says that the question as to whether to have a...

viXra, 2016

In it was proposed to define "god" as a region of a universe that is subject to circular causality. While we do not adapt the exact definition of "god" that is being introduced in that paper, we do accept the concept that "god" has something to do with causal anomalies: either circular causality or else two competing causal structures. We will show that the presence of a causal anomaly (whatever it happens to be) might allow us to define trinity in non-contradictory way. That is, we will show how the members of trinity can be separate entities and, yet, have the same identity.

Journal of Siberian Federal University. Humanities & Social Sciences, 2015

The article discusses the problem of interpretation of the universe as a whole in the context of the modern dialogue between science and religion. It is argued that the very possibility of cosmology and theology imply each other. Thus humanity becomes the central problem of the dialogue because of its ambivalent position in the universe as being an organic physical being on the one hand and the articulating consciousness of the whole universe, on the other hand. On the basis of asymmetry in relation between theology and cosmology a methodology of a theological treatment of cosmology is suggested as being based in the irreducible primacy of the event of living with respect to any possible representation of the universe. A phenomenological methodology of "deconstructing" the ideas about the universe is suggested with the aim to disclose the source of these ideas in human person.

Reviews in Religion & Theology, 2009

This paper considers work by Christopher Hitchens, who is part of the group called the 'New Atheists', and a response to this by Tina Beattie. The concern of Hitchens is to alert his readers to the problems that arise from fideistic belief, and his proposed solution in common sense naturalism. The author argues that while Hitchens does raise important questions about fideism, he himself is a fideist in his claims about reality. Far from being new, these are the same claims as held by ancient materialists: all of reality can be reduced to atoms in motion.

HTS Teologiese Studies / Theological Studies

However, the questions remain open, and at a certain point, the scientific-type cosmological discourse involuntarily slips into metaphysics. The scientist, the cosmologist, the physicist and the astrophysicist can each analyse everything up to the 'Plank Wall', that is, up to 10 −43 s. Is it impossible then to explain what was before this explosion: chaos, quantum vacuum, energy mass? True, scientific cosmology tells us that it is absurd to ask what was before the Big Bang, since time came into being through this singularity. The observation is as logical as possible, if we refer to the empirical dimension of time. But if we approach the problem of temporality and creation from a metaphysical, transcendental, archetypal perspective, such a question becomes legitimate. The intention of this study is to confront philosophical cosmology, mythological and religious conceptions of the world, with the data of modern scientific cosmology, using the pluriinterdisciplinary and transdisciplinary methodology. Religious cosmological models Mosaic cosmology The first book of the Old Testament, Genesis, describes how God created the spiritual world, the angelic realm and the physical world: the cosmos, plants, animals and human beings. This article aims to address the metaphysical dimension of cosmological models, be they mythological, philosophical, religious or modern scientific models, using multidisciplinary and transdisciplinary methodology. Such an approach is a novelty, both in the theological field and in the philosophical field and secular sciences, which studies the origin of humans and the universe. Contribution: The originality of this article consists in introducing the concept of transcendental cosmology, which, along with spiritual cosmology, can be a serious theological and philosophical reply to the Bing Bang theory.

2021

Research question and objective of the study 25 1.4. Research problem 25 1.5. Limitations of the study 26 1.6. Methodological approach 26 1.7. Chapter outline 27 Chapter Two: Initial Singularity theory: the evolutionary narrative of the natural scientific theory of beginning 28 2.1. Introduction 28 2.2. Methodological analysis and clarification of terms 28 2.3. Cosmological beginnings in three-dimensions 32 2.3.1. Biological evolution 33 2.3.2. Geological evolution 39 2.3.3. Cosmological evolution 42 2.3.3.1. Initial Singularity theory 43 2.3.3.2. Contemporary cosmology 48 2.4. Conclusion 50

2014

In this paper we advance J.-L. Marion’s theory of saturated phenomena by applying it to cosmology, namely to the notion of the universe as a whole, advocating that it must be considered as an aesthetical rather than a rational idea. It is demonstrated that the excess of intuition of the universe over its presentation in categories of the understanding places the universe as a whole in the range of saturated phenomena. Thus, as a matter of a phenomenological return, it is asserted that it is the universe as a whole, to the extent it cannot be comprehended by the intellect, that constitutes human subjectivity, so that humanity acquires a status of microcosm in a very non-trivial sense. Since the universe a s a whole correlates with the notion of creation in theology, it is argued that any approach to creation in the natural attitude is impossible, for it involves the issue of that consciousness which articulates creation. Creation enters the very facticity of consciousness through bei...

2025

The purpose of this research work is: (1) to provide a modern person with the opportunity to rise to a higher level in cognizing the nature of the universe and understanding the meaning of his life, and (2) to help religious associations that profess world religions to realize the need to develop world religions in accordance with the modern level of knowledge about the nature of the universe and the increased level of development of thinking, intellect and consciousness of the followers of world religions. The research work consists of two parts: «The Nature of the Universe» and «Religion and Its Future». The first part of the work is the author's theory of the nature of the universe, based on modern achievements of physical science in understanding the laws of the Universe, and provides the first scientific explanation and logical justification for the origin of the Universe, how material matter appeared, when and how the Supreme Mind, souls, the immaterial world of the Universe appeared and what they are, provides evidence of the existence of the soul, what is the meaning of the life of the soul, why the Supreme Mind created and develops the material world of the Universe, why and how the soul interacts with a human, who is a human, what is the meaning of human life, why the Supreme Mind is interested in humanity and its development, why and how the Supreme Mind helps a human, why and how the Supreme Mind manages the development of a human and predetermines his fate, what are the functions of the human brain, what is the information field and how a human interacts with it, what future awaits the Earth, humanity and human civilization, why human civilization has a limit to its development, what is the meaning of the existence of the Universe. The above theory of the nature of the universe allowed the author to logically substantiate in the second part of the work the reasons for the emergence of religions, what is the development of religion, how and why religions develop, which religions and confessions are more developed, what risks are posed by the lag of religion in its development, why information about the nature of the universe and the meaning of human life is becoming more complicated, what is the mission of religion, which religious association is correct from the point of view of the nature of the universe and the meaning of human life, what are the reasons for the differences in religions, why in the next 10-20 years a new teaching on the nature of the universe and the meaning of human life will appear, the followers of which in the foreseeable future may become about 10% of humanity, what future awaits world religions.