The Big Bang – Part 2
Once it was confirmed that the universe is expanding, the idea that the universe is static became questionable. Yet, we were still far from the concept of the Big Bang—until 1931, when Father Georges Lemaître proposed another theory: that the universe originated from a “primeval atom.” This idea was mocked even more than the previous one—how could the entire universe come from a single primordial atom? It was dismissed as purely religious thinking. However, at the same time, scientists were split: some supported the idea, others opposed it.
By 1953, the theory had been completely abandoned. But in 1966, it returned to the spotlight after a group of scientists, including Robert Wilson—who wrote the foreword to the book—made a key discovery.
By coincidence, they were able to provide concrete evidence of the Big Bang. At this point, everything changed—because now we had actual proof. They found traces indicating that a massive explosion had occurred in the early universe. They went even further: they were able to observe the universe as it was just 380,000 years after the explosion, a stage they referred to as the “Face of God.” The author, of course, expressed great joy, as if he had truly seen “God’s face.” Of course, this was merely a symbolic term. He then cites several scientists who became deists after having been atheists. Some of them, he says, wrote about faith and reason, and the author revels in this fact, as if he had just discovered God—or the Architect or the Creator.
And so, with this monumental discovery about the beginning of the universe through the Big Bang, there is no longer any doubt about its occurrence.
Because we now have material evidence—tangible traces—proving that the Big Bang occurred. Scientists began to investigate the fine details of the Big Bang, including when it happened. They concluded that the explosion took place 13.8 billion years ago. The author then outlines the stages the universe went through from its inception. Scientists confirm that we cannot know what happened at “time zero,” but we can know what happened just after it—what’s called “Planck time,” which is ten million billion billion billion billion times smaller than one second. It is the smallest unit of time, and before it, there was no space, no time, and no matter.
The author states that it is impossible for science to know what existed before Planck time—though he acknowledges that science claims nothing is impossible. Yet he insists on this point anyway.
But science will eventually reach that point—science will go beyond the Big Bang, make no mistake about it! The author says that some scientists have written about what might have existed before the Big Bang. One of the possibilities is the hypothesis by Stephen Hawking, who suggested that before the Big Bang there was time, space, and matter—but that they were not real; they were imaginary. To this day, the pre-Big Bang phase can only be understood mathematically. Before zero, there is only negative one. The author then traces the stages from Planck time up to 9 billion years ago, when stars appeared, and 4.5 billion years ago, when our solar system emerged. He repeats that the Big Bang is a scientifically confirmed fact—which is true, of course—and that this proves the universe had a beginning.
However, what is proven here is the beginning of the material universe, because science currently only operates in the material domain. It has not yet reached the metaphysical, nor developed the tools to investigate beyond the material realm. But science will certainly evolve and reach that point in the future!
Then the author returns to his one-dimensional perspective and presents two theories:
- The universe is static and eternal, with no beginning or end—therefore, there is no god.
- The universe is finite, with a beginning and an end—which, according to him, proves the existence of God.
He concludes: “Science has now proven that the universe has a beginning and an end.”
He continues by saying that before Planck time, there was no space, no time, and no matter—thus, something must exist beyond space, time, and matter: namely, God or the Architect. According to him, only such a being can bring existence out of non-existence, because existence cannot emerge from nothing without the act of a force that itself lies beyond time, space, and matter. That is his line of thought.
He ends the chapter by quoting several deists who affirm the existence of a Creator and an Architect of the universe. He adds: “After all the evidence we have presented in this book, do you still doubt the existence of God?”
Then, he resumes mocking atheists, saying: “I know these scientific facts disturb atheists and make them uncomfortable. They try to run away from them by proposing other theories to deny that the universe had a beginning.”
But that’s nonsense, with no basis in fact. Because all atheists accept the Big Bang as a proven theory—it’s a scientific fact for them. What they deny is that God is the cause behind it. But the author deliberately insists that atheists cannot accept the idea that the universe had a beginning—which is simply not true.
It’s true that some scientists have proposed other hypotheses—and that’s their right. In fact, science encourages multiple hypotheses. Some have been ruled out due to new discoveries and material evidence, while others remain speculative. But the author seems unwilling to even open that door.
Science is constantly evolving. It must remain open to everything, to questioning, and to presenting evidence. There is no such thing as absolute truth in science. This is something the author clearly does not understand: that science is always in progress.
In Chapter 7, the author lists the theories that deny the Big Bang. Some of them have been rendered obsolete by scientific discoveries, while others remain speculative and theoretical. There is no need to delve into this chapter—it lacks any real substance. It consists of outdated theories, long since dismissed, while a few ideas remain in the realm of abstract thought.
Chapter 6, which is somewhat longer, lists scientists who, according to the author, were persecuted or even killed—either directly or indirectly—by the Russians or Germans for reaching discoveries that support the idea of a beginning to the universe. In the author’s view, such a conclusion necessarily implies the existence of God, which conflicts with materialist and atheist ideologies, particularly Marxism. He draws a direct link between Marxism, Nazism, and atheism, portraying them as one unified force that attacks science and rejects any idea pointing to a Creator. This chapter is ideologically driven and offers no meaningful scientific content.
Chapter 8 introduces the notion of the universe’s fine-tuning, which the author presents as definitive proof of the existence of God and of a cosmic engineer. The remainder of the book—more than half—is devoted to “evidence” that lies outside the scope of science. This section can be dismissed entirely.
After reading the book, it becomes evident that the reasoning begins to deteriorate rapidly in this final part. The author cites supposed miracles, the “Miracle of Fatima” in Portugal, the supposed superiority of the Jewish people, and other empty claims—biblical references, Christian mythology, a god beyond space and time who supposedly sent his son Jesus into the world of space and time to point humanity back to him, among other myths and fantasies.
