If I cannot know then neither can you.
I realize that what I am about to say to you again is not going to come in line with your beliefs, but, we are told about Angels in the Book of Genesis (at: iii 24 and at: xvi 7 - 10, and again at: xxviii 12,13, to name a few). As the Book of Genesis is rolling out, the Angels were already here.
I suggest you have a look at Multiverse theory, which is also currently scientific.
The use of the word “theory” (together with the word ‘multiverse’) here has nowhere close the force of that word when it is used as a compound noun together with the word “relativity.” Multiverse ‘theory’ is so theoretically weak a ‘theory’ that it is often easily understood to be mere hypothesis. And, as M. O’C. Drury says in,
The Danger of Words “A theory can never become a fact. An hypothesis remains an hypothesis to all eternity.”
This current bubble universe is indeed not eternal. I am talking about the overall universe/multiverse, which contains many smaller bubble universes, such as ours.
Rossum: shall you then rest your entire case on a ‘theory’ that has barely the strength of mere hypothesis? The
Big Bang theory, which has undergone numerous attempts at falsification, has risen, each time, only to have it be strengthened further. So, you prefer “pure conjecture” (multiverse theory) to “red shift” (Big Bang singular universe theory)? I’d suggest that you take a closer look at multiverse theory. Rather than depicting infinite time, the various models depict finite time and a transcendent cause. Besides, the idea on infinite time for finite structures is beset with its own problems.
I do. Which probably explains some of our differences over a First Cause.
Actually, it doesn’t. From nearly as long as I have been posting on CAF, I have been attempting to correct the idea that the First Cause had only to do with the Big Bang; and for centuries, the Church has never said that First Cause applied only to the Creation event. For all intents and purposes, aligning First Cause solely with the act of Creation is - as much as I hate to say it - a straw man.
St. Thomas 2nd Way: The second way is from the nature of the
efficient cause. In the world of sense we find there is an order of
efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the
efficient cause of itself; for so it would be prior to itself, which is impossible. Now in
efficient causes it is not possible to go on to infinity, because in all
efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among
efficient causes, there will be no ultimate, nor any intermediate cause. But if in
efficient causes it is possible to go on to infinity, there will be no
first efficient cause,
neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a
first efficient cause, to which everyone gives the name of God. -
The Summa Theologica of St. Thomas Aquinas, Second and Revised Edition, 1920. (Emphasis mine.)
God bless,
jd