Introduction: The Search for the Beginning
The origin of the universe has captivated human thought for centuries, shaping scientific discovery while also aligning with theological reflection. The standard Big Bang model describes the universe expanding from an extremely hot, dense early state about 13.8 billion years ago. Unlike earlier models that assumed an eternal universe, modern cosmology supports the idea that there was a definite beginning—one that raises profound philosophical and theological implications.
The late Stephen Hawking argued that the universe is entirely self-contained and does not require an external Creator. However, his reasoning reveals an intriguing paradox: if time itself begins with the earliest moments of the universe, and the laws of physics describe that earliest state, what explains the existence of those laws themselves?
This article explores Hawking’s argument, the implications of his no boundary proposal, and the philosophical tension between a self-sustaining universe and the necessity of an immaterial Divine Lawgiver—the Creator of all things.
Hawking’s Argument: A Universe Without God?
Hawking’s lecture, The Beginning of Time (1), outlines his position that time itself began with the Big Bang. He states:
"At a singularity, all the laws of physics would have broken down. ... Since events before the Big Bang have no observational consequences, one may as well cut them out of the theory, and say that time began at the Big Bang."
This statement underscores Hawking’s commitment to empirical science—he asserts that what cannot be observed or measured should not be included in scientific theory. However, he also acknowledges that the Big Bang itself was governed by physical laws, stating:
"... the Big Bang is a beginning that is required by the dynamical laws that govern the universe. It is therefore intrinsic to the universe."
Yet, this assumption introduces another critical question: If time begins with the universe, and the laws of physics describe the universe from its earliest moment, what explains the existence of those laws themselves? This leads naturally into the question of energy and its origin.
The Big Bang and the Conservation of Energy
A common question that arises is whether the Law of Conservation of Energy—which states that matter and energy cannot be created or destroyed—contradicts the Big Bang theory.
In reality, the Big Bang model does not violate this law but operates under different physical conditions. Unlike classical physics, which applies within existing space-time, the Big Bang represents the very formation of space-time itself. Modern cosmology suggests that:
Matter and energy may not have existed in their current forms at the singularity. Instead, there could have been a state of pure energy, possibly governed by quantum fluctuations or primordial fields.
Matter "emerged" from energy through processes such as inflation and quantum field interactions, meaning it was not created from nothing but transformed into different forms over time.
In general relativity, energy conservation is a local principle, not a global one. In an expanding universe, there is no well‑defined global energy quantity that must remain constant. This is why the Big Bang does not violate conservation of energy.
Thus, rather than violating conservation laws, the Big Bang theory offers a framework where energy existed in an initial, highly condensed form and later transformed into the matter we observe today.
Does the Conservation of Energy Point to God?
If energy cannot be created or destroyed, then where did all the energy in the universe originally come from? The Big Bang theory describes an event where the universe emerged from an initial singularity, but it does not explain why energy itself exists in the first place. This leads to a cosmological question that science cannot fully answer—did energy have an eternal, transcendent cause beyond the material universe?
From a Christian perspective, this aligns with God as the uncaused cause, the eternal Creator who precedes and sustains all things. This is reflected in Genesis 1:1, which states:
"In the beginning God created the heavens and the earth." (Genesis 1:1)
If energy has always existed, it suggests a source outside time and space—which fits with God’s eternal nature, as described in Psalm 90:2:
"Before the mountains were born, before you gave birth to the earth and the world, from eternity to eternity, you are God." (Psalm 90:2)
Furthermore, energy’s fine-tuned transformation suggests order and intentionality, reinforcing the idea of a divine Designer. The Bible affirms God as the sustainer of creation, declaring:
"He is before all things, and by him all things hold together." (Colossians 1:17)
The No Boundary Proposal and Imaginary Time
Hawking and James Hartle proposed the no boundary hypothesis, arguing that space and imaginary time form a finite, boundaryless structure akin to the surface of the Earth (2). This model eliminates singularities in imaginary time, allowing physics to describe the universe’s entire history without a breakdown in natural laws.
In this framework, imaginary time removes the boundary that would correspond to a beginning, while real time still appears to have a starting point. Hawking interpreted this not as a literal metaphysical beginning, but as a feature of how we describe the universe using our time coordinate.
This challenge aligns with philosophical perspectives on cosmological contingency, the idea that the universe and its governing principles may necessitate a transcendent cause. One of the most well-known formulations of this argument is William Lane Craig’s Kalam Cosmological Argument, which asserts:
Everything that begins to exist has a cause.
The universe began to exist.
Therefore, the universe must have a cause beyond itself.
Craig argues that since the universe had a finite beginning, it could not have caused itself but must instead have been brought into existence by a timeless, immaterial, and powerful first cause—a concept that aligns closely with the biblical depiction of God as Creator. This reasoning strengthens the idea that the laws of physics—being immaterial yet foundational—point to an intentional Designer rather than a random occurrence. (3)
Similarly, Plato’s Theory of Forms—which states that abstract truths, such as mathematical laws, exist independently of the physical world—offers another perspective on this paradox. (4)
Conclusion: The Unanswered Question That Points Beyond Science
Hawking revolutionized our understanding of the cosmos, offering a framework in which the universe could emerge according to physical laws rather than external intervention. Yet, his own reasoning leaves an open question: If time and the laws of physics describe the universe from its earliest moment, what explains the existence of those laws themselves?
Christians believe that the answer is found in God, the Divine Lawgiver, who set both the physical universe and the immaterial laws that govern it into motion. Unlike Hawking’s vision of a self-contained cosmos, biblical revelation points to a Creator who is both the architect and the sustainer of reality itself.
"The heavens declare the glory of God, and the expanse proclaims the work of his hands." (Psalm 19:1)
Ultimately, the mystery of existence invites both scientific pursuit and spiritual reflection. The universe—magnificent in its complexity, governed by immutable laws—may not merely be a mathematical accident but rather the intentional creation of a higher intelligence. Whether one follows Hawking’s reasoning or sees, in it, the fingerprints of the Divine, the deeper question remains: What lies beyond science, beyond time, beyond the limits of human understanding?