For me, the idea of a creation is not conceivable without
invoking the necessity of design. One cannot be exposed
to the law and order of the universe without concluding
that there must be design and purpose behind it all.
-Wernher von Braun, Aerospace engineer, and space architect. The leading figure in the development of rocket technology
Remember Jean-Paul Sartre’s statement that the basic philosophical question is that everything that exists has come out of absolutely nothing. In other words, you begin with nothing. Now, to hold this view, it must be absolutely nothing. It must be what I call nothing-something or nothing-nothing. If one is going to accept this answer, it must be nothing-nothing, which means there must be no energy, no mass, no motion, and no personality.
. . . You must not let anybody say he is giving an answer beginning with nothing and then really begin with something: energy, mass, motion, or personality. That would be something, and something is not nothing.
The truth is, I have never heard this argument sustained, for it is unthinkable that all that now is has come out of utter nothing.
. . . The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation, the heart of modern man’s problem. But if we begin with a personal beginning and this is the origin of all else, then the personal does have meaning, and man and his aspirations are not meaningless . . .
It is the Christian who has the answer at this point—a titanic answer! . . . Man’s damnation today is that he can find no meaning for man, but if we begin with the personal beginning we have an absolutely opposite situation. We have the reality of the fact that personality does have meaning because it is not alienated from what has always been, and what is, and what always will be. This is our answer, and with this we have a solution to the problem of existence—of bare being and its complexity—but also for man’s being different, with a personality which distinguishes him from non man.
We man use an illustration of two valleys. Often in the Swiss Alps, there is a valley filled with water and an adjacent valley without water. Surprisingly enough, sometimes the mountain springs leaks, and suddenly the second valley begins to fill up with water. As long as the level of water in the second valley does not rise higher than the level of water in the first valley, everyone concludes that there is a real possibility that the second lake came from the first. However, if the water in the second valley goes thirty feet higher than the water in the first valley, nobody gives that answer. If we begin with a personal beginning to all things, then we can understand that man’s aspiration for personality has a possible answer.
If we begin with less than personality, we must finally reduce personality to the impersonal. The modern scientific world does this in its reductionism, in which the word “personality” is only the impersonal plus complexity. In the naturalistic scientific world, whether social, psychological, or natural science, a man is reduced to the impersonal plus complexity. There is not real, intrinsic difference.
–Francis Schaeffer, He Is There and He Is Not Silent
Creation “out of nothing” is not testimony to how devilishly clever God is, dispensing as he can with even the most rudimentary raw materials, but to the fact that the world is not the inevitable culmination of some prior process, the upshot of some inexorable chain of cause and effect. Any such preceding chain of causality would have to be part of the world, and so could not count as the origin of it. Because there is no necessity about the cosmos, we cannot deduce the laws which govern it from a priori principles, but instead have to look at how it actually works. This is the task of science. There is thus a curious connection between the doctrine of creation out of nothing and the professional life of Richard Dawkins. Without God, Dawkins would be out of a job. It is thus particularly churlish of him to call the existence of his employer into question.
Someone once said that if you sat a million monkeys at a million typewriters for a million years, one of them would eventually type out all of Hamlet by chance. But when we find the text of Hamlet, we don’t wonder whether it came from chance and monkeys. Why then does the atheist use that incredibly improbable explanation for the universe? Clearly, because it is his only chance of remaining an atheist. At this point, we need a psychological explanation of the atheist rather than a logical explanation of the universe.