In a non-Everettian context (Hugh Everett) identity may be understood in different ways. Consider David Wallace’s example of the ancient pot (P2). An antiquities specialist informs you that your P2 is the same as P1, a famous pot owned by Emperor Tiberius in ad 30. There is a four-dimensional tube P in spacetime extending from P1 toP2—a spacetime worm. The matter of the tube has certain structural and dynamical connections running along it. If we write P(t) for the contents of P indexed at time t, the specialist’s claim is underwritten by the existence of some structural-dynamical relation R holding, for each t, between P(t) and P(t + δt), with δ signifying a difference or change in time. Each indexed moment along P(t) would simply be a stage of the pot’s existence.
There are two basic philosophical conclusions about the identity of the pot being the same pot. The first is called the Worm View as I’ve previously alluded to. Under this view, P is the pot and P1 and P2 are just different names for the pot (literally, P1 = P2). The second view that the P1 and P2 are the same is the Stage View. The pot appears as an instantaneous three-dimensional object: P1 = P(AD 30); P2 = P(AD 2016). Thus, to say that P1 and P2 is the same pot, it means: P2 is linked to P1 by a continuous chain of R-related pots.
Perhaps the paramount problem for Christians and the many worlds interpretation of quantum mechanics (or even the multiverse simpliciter) is Christological and anthropological in nature. There seems to be a very real aspect of our subjectively experienced day-to-day living—faith and hope. Hope is faith or trust predicated to the future. The problem should become evermore present in that Christian doctrine teaches that faith in the efficacy of Jesus’ atonement is a sufficient and necessary condition for salvation.
MIT physicist Max Tegmark talks about hope in the sense that it’s illusory. He gives the illustration of the birth of his son. He sat there in the hospital hoping that nothing would go wrong and he realized that this was foolish. The idea of hope is a ruse foisted upon us by our subjective human experience. Tegmark goes on to say,
Since the site has been down for approximately three months and is slowly getting back up, I’d like to give an update on what has been happening and some changes in the direction of my doctoral research.
Over the last couple years a lot of things have happened but the details will have to remain absent for now. One series of events led to several medical bills from the States needing to be paid. Due to some government policy changes they were moved to the forefront, which required immediate attention and affected much of my financial situation over here. A friend of mine, Alfonso Alvarez created a fundraising page, which completely blew me away.
So many friends and strangers helped me exceed my goal to help with the circumstances. I’m very grateful for everyone who helped. For those who prayed, gave financially, and even gave food, thank you! I’m truly humbled by what happened and it was quite encouraging. To see how a community of like-minded people can come together and help out another person is inspirational. I’ve given ebook copies to all those who helped that wanted them. Some were anonymous and if you’d like to get in touch with me and get your copies, please do.
I have gathered my four e-books that I’ve published through Amazon in one convenient spot. Although it would be advantageous to set up a proper author’s page with Amazon but I have yet to do that and simply searching ‘Max Andrews’ isn’t sufficient for finding all the literature (unless you type in another keyword or the title).
If you haven’t already, please share and/or buy these books that you or a friend or a family member may be interested in. The profits go towards keeping this site up and running.
The task of a Molinist perspective of middle knowledge is to remove the perceived dilemma between human freedom and divine foreknowledge. Middle knowledge is the second logical moment of God’s omniscience. There are three logical moments, the first being natural knowledge. With natural knowledge God knows everything that could logically happen. The third moment is God’s free knowledge; God knows all true propositions of the actual world. Middle knowledge lies logically in between these, which affirms that God knows all true counterfactual propositions, or possess hypothetical knowledge of future contingents. The following is an attempt to provide reasonable grounds for affirming divine middle knowledge.
Given that we live in an evolutionary universe where stars are born from a cosmic dust and the gravitational affects on such dust particles form intense, massive, hot stars and where life can evolve from simplicity to complexity, or so it’s postulated; could the laws of nature evolve as well? It’s an important question. If we say the universe and life evolves does that mean everything can evolve or evolution is only possible with a given consistency of a non-evolutionary framework?
The following are a few questions raised in light of Rupert Sheldrake’s The Science Delusion: Freeing The Spirit Of Enquiry.
The argument that he advances in the chapter involves something he calls ‘habits’, which are “a kind of memory inherent in nature”. (From what I understand, he has also advanced this within a theory of ‘morphic resonance’ in his other published works.) Putting aside his case for these ‘habits’, three questions that he poses to materialists at the end of the chapter caught my eye:
1) If the laws of nature existed before the Big Bang, and governed the Big Bang from its first instant, where were they?
2) If the laws and constants of nature all came into being at the moment of the Big Bang, how does the universe remember them? Where are they ‘imprinted’?
3) How do you know that the laws of nature are fixed and not evolutionary?
My newest eBook, book 2 in the series of Molinism eBooks, The Spread of Molinism, is now on sale at a reduced price for $5.99 (Normal listed price is $8.99). The sale will only be available for a week and will end on Valentine’s Day!
The aim of my first eBook on Molinism, An Introduction to Molinism: Scripture, Reason, and all that God has Ordered, was intended to ease in those who may be unfamiliar with the major talking points and issues concerning Molinism today. Likewise, it was intended to present Molinism accurately, avoiding misrepresentations or straw-men presentations from non-Molinists.
My newest eBook, book 2 in the series of Molinism eBooks, The Spread of Molinism, is now available for Amazon purchase. I’m very grateful to Ken Keathley, author of Salvation and Sovereignty: A Molinist Approach, for his contribution and foreword to the eBook.
The aim of my first eBook on Molinism, An Introduction to Molinism: Scripture, Reason, and all that God has Ordered, was intended to ease in those who may be unfamiliar with the major talking points and issues concerning Molinism today. Likewise, it was intended to present Molinism accurately, avoiding misrepresentations or straw-men presentations from non-Molinists. This eBook will be a bit denser and more complicated that the previous book and this will assume that you’ve read An Introduction to Molinism and are, at least, competent in handling and understanding the topic of Molinism.
The aim of this edition in my Molinism eBooks series is to briefly recap some content from the first edition that way you’ll have a greater context for this edition, yet without being overly repetitious. Secondly, I’m going to focus on God and his relationship with creation; that is, understanding, first and foremost, perfect being theology (and deal with the pestering grounding objection—that which never goes away despite its continuous, sound refutation), then natural theology, and theology of nature. This brings us to the next section, which focuses on the theological methodology known as Scientific Theology. Having then established a proper perfect being theology hermeneutic and God’s relationship to nature, I tackle one of the prevailing scientific questions in physics and cosmology/cosmogony: many worlds (also known as the multiverse). Towards our close I discuss a few questions that are often posed to Molinists such as whether or not Molinism actually solves the problem of providence and free will by ultimately making the world deterministic since, after all, he chose which world to create. Lastly, I didn’t want to focus on a Molinist soteriology but I have devoted several pages to discuss John 6 and Romans 9 and the role of God’s “ultimate determination” and compatibilism.
The Borde-Guth-Vilenkinb Theorem states that any universe, which has, on average, a rate of expansion greater 0 that system had to have a finite beginning. This would apply in any multiverse scenario as well. There are four exceptions to the theorem.*
This book is substantially longer and more in depth. For example, in my Word document, my first book was 54 pages single spaced. This book is approximately 100 pages single spaced (size 10 font). Below is a sample preface with the outline. I don’t have a release date set for it just yet but it will be sometime before Christmas. It would certainly make for a great Christmas gift to parents, siblings, or others interested in the debate–by gifting both volumes!
This week on Oct. 11 I will be doing a public talk via Google + Hangout with the Christian Apologists in Calgary, Canada. The topic of my talk will be on God and the multiverse. This promo video will outline what I’ll be speaking on. There will also be a Q&A afterwards.
No matter where you are in the world you can tune in and watch/listen to the lecture here.