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QUESTION: What can we infer from relativity about the character of God?


Conventional relativity theory necessitates that we invoke a causal agency, which exists beyond the dimensions of space and time as being responsible for the origin of our cosmos. An analytical investigation into the properties which are required to be possessed by a being of this nature reveals striking parallels to the ultra-mundane God of Scripture. Being removed from the framework of time, the necessarily transcendent cause must be invariable and immaterial, since timelessness infers invariability and this in turn implies immateriality. Not only must this deity be invariable in character but must also be without beginning -- and self-existent. Not only does God not require a cause, but -- more than that -- He is denied this possibility by His very nature.

Furthermore, since there exists nothing before the existence of space and time, they are devoid of rational materialistic explanation and thus can only be accounted for in terms of a personal agent. The personhood of the self-existing ultimate cause can be inferred further from its timelessness and immateriality, since the only entities we can comprehend which are capable of possessing such properties are abstract objects (such as numbers or the laws of logic) or a personal will, which is distinct and separate from the material brain. The former do not stand in causal relations and so the only option we are left with is the concept of a transcendent, uncaused, personal, omnipotent, self-existing, unchanging deity. This concept complements the God of biblical theism to a far greater degree than any other theological worldview. It is no coincidence that God refers to Himself as “I Am,” for both a past and a future would infer temporality which is foreign to the character and nature of God.

The necessity for a self-aware intellect is also made evident in that the only way for the cause to be both outside of time and invariable, but for its effect to originate a finite time ago, is for the first cause to be one who has the capacity to freely choose to bring about an effect, thus the very physical nature of our cosmos not only necessitates the existence of a transcendent creator but also a personal one, such as that so eloquently depicted in Scripture.

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