Question

necessity of God in the univers

Answer 1

Hiiiiii dear friend..


Only one God... He is Jesus believe on him.. Definitely you will see the marclies


➡️ THESE ARE THE LAST DAYS

➡️ REPENT

➡️ THE KINGDOM OF THE HEAVEN HAS COME NEAR NOW

Answer 2

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Cosmic Variance
« Happenings Crawling Into Consciousness »
Does the Universe Need God?
By Sean Carroll | March 21, 2011 11:02 am
40
I’ve had God on my mind lately, as I’ve been finishing an invited essay for the upcoming Blackwell Companion to Science and Christianity. The title is “Does the Universe Need God?“, and you can read the whole thing on my website by clicking.

I commend the editors, Jim Stump and Alan Padgett, for soliciting a contribution that will go against the grain of most of the other essays. As you might guess, my answer to the title question is “No,” while many of the other entries will be arguing “Yes” (or at least be sympathetic to that view). I think of my job as less about changing minds than informing — I want thoughtful people who are committed Christians reading this volume to at least understand where I am coming from, even if they don’t agree. Think of it as an elaboration of “Why (Almost All) Cosmologists Are Atheists,” which was a bit breezier.

Hopefully there is still a bit of time for tweaking the essay before the editors get back to me with their comments, so please let me know if you think I’m getting something importantly wrong. Again, the whole thing is here, but I’m including the final section (minus the footnotes) as a teaser below the fold. In the earlier sections I do more nitty-gritty cosmological stuff, talking about the Big Bang, the anthropic principle, and meta-explanatory maneuvers. In this section I finally evaluate the God hypothesis in scientific terms.

God as a theory

Religion serves many purposes other than explaining the natural world. Someone who grew up as an altar server, volunteers for their church charity, and has witnessed dozens of weddings and funerals of friends and family might not be overly interested in whether God is the best explanation for the value of the mass of the electron. The idea of God has functions other than those of a scientific hypothesis.

However, accounting for the natural world is certainly a traditional role for God, and arguably a foundational one. How we think about other religious practices depends upon whether our understanding of the world around us gives us a reason to believe in God. And insofar as it attempts to provide an explanation for empirical phenomena, the God hypothesis should be judged by the standards of any other scientific theory.

Consider a hypothetical world in which science had developed to something like its current state of progress, but nobody had yet thought of God. It seems unlikely that an imaginative thinker in this world, upon proposing God as a solution to various cosmological puzzles, would be met with enthusiasm. All else being equal, science prefers its theories to be precise, predictive, and minimal – requiring the smallest possible amount of theoretical overhead. The God hypothesis is none of these. Indeed, in our actual world, God is essentially never invoked in scientific discussions. You can scour the tables of contents in major physics journals, or titles of seminars and colloquia in physics departments and conferences, looking in vain for any mention of possible supernatural intervention into the workings of the world.

At first glance, the God hypothesis seems simple and precise – an omnipotent, omniscient, and omnibenevolent being. (There are other definitions, but they are usually comparably terse.) The apparent simplicity is somewhat misleading, however. In comparison to a purely naturalistic model, we’re not simply adding a new element to an existing ontology (like a new field or particle), or even replacing one ontology with a more effective one at a similar level of complexity (like general relativity replacing Newtonian spacetime, or quantum mechanics replacing classical mechanics). We’re adding an entirely new metaphysical category, whose relation to the observable world is unclear. This doesn’t automatically disqualify God from consideration as a scientific theory, but it implies that, all else being equal, a purely naturalistic model will be preferred on the grounds of simplicity.

There is an inevitable tension between any attempt to invoke God as a scientifically effective explanation of the workings of the universe, and the religious presumption that God is a kind of person, not just an abstract principle. God’s personhood is characterized by an essential unpredictability and the freedom to make choices. These are not qualities that one looks for in a good scientific theory. On the contrary, successful theories are characterized by clear foundations and unambiguous consequences. We could imagine boiling God’s role in setting up the world down to a few simple principles (e.g., “God constructs the universe in the simplest possible way consistent with the eventual appearance of human beings”). But is what remains recognizable.