Scientific Perspectives on the Scriptures: Genesis Day Three – The Elements, and the Building Blocks of Life
Summary: The methodology employed in Genesis points unequivocally to Day Three being an account of the formation of heavier elements in the stars and supernovae, and the almost simultaneous emergence of the first primitive life forms, the organic building blocks of life.
Day Three of Genesis continues the methodology applied in the first two ‘days’.
The methodology sets out a series of transformations of the state of the universe from the initial matter and space described in Day One, to the final cosmic ‘product’ in Day Six – the human organism.
Nahmanides (1194 – 1270 AD) explained this process of cosmic transformation as follows:
“the heavens and all that is in them are one material, and the earth and all that is within it is [another] material; and the Holy One, blessed be He, created both of them from nothing – and the two of them alone were created, and everything was made from them.”
Maimonides (1135 – 1204 AD), another great Jewish Scholar, adopted an explanation for the methodology applied in Genesis that mirrors what scientists today call a “Final Theory” or “Theory of Everything.” Maimonides maintained that “The true explanation of the first verse of Genesis is as follows: ‘In [creating] a principle God created the beings above and the things below.’”
Steven Weinberg explained the scientific conception of a “Final Theory” by noting that the principles which govern different aspects of science “are all connected, and if followed backward they all seem to flow from a common starting point. This starting point, to which all explanations may be traced, is what I mean by a final theory.” And Weinberg states further that physicists study fundamental particles, like quarks and electrons, because they believe that by doing so they will “learn something about the principles that govern everything.”
Nahmanides also recognized that what was created “in the beginning” constituted energy, which had the latent properties to create everything we see in the universe today: “[God] brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual.”
Martin Rees likewise notes that ‘empty space’, “Even if shrunk to a ‘point’, … is LATENT with particles and forces.”
From this “beginning”, Genesis applies a methodology of transformation to explain the universe and life as we know it today.
Summary of Methodology in Day One
- “The heaven and the earth” refer to the original, and only, material that was created which would be used to create the universe and life; “earth” symbolizes matter, and “heaven” symbolizes space (where the matter was).
- Matter (the earth) is described as being “without form, and void”; and space (the heaven) is described with the words “darkness was upon the face of the deep.” In scientific terms, Martin Rees describes this initial state as “an ultra-dense primal medium that was almost structureless.”
- Everything else in the universe, including life, would be created from this original matter and space through a series of transformations. That is why they are then collectively re-described as “the waters,” symbolizing their latent life-creating properties.
- “The waters” are then transformed into “light”, which is “divided” from “the darkness.” The “light” and the “darkness” symbolize the matter and energy created by the transformation of the original (exotic) matter following the initial inflationary expansion and Big Bang. “Light” was created when matter (particles) and anti-matter (anti-particles) collided to create photons of light. But since there was a slight excess of matter over anti-matter, some matter remained; Genesis calls this excess matter “the darkness”, which comprised both visible and dark matter. Visible matter, at this early stage of the universe, comprised mainly hydrogen and helium, with traces of deuterium and lithium – the lighter elements.
- The words “And God saw the light, that it was good” refer to what physicists now know to be a crucial element in quantum physics – an An observation was crucial at this early stage in the universe, because “our very existence depends on an IRREVERSIBLE effect that established an excess of matter over antimatter … Had that not occurred, all the matter would have been annihilated with an equal amount of antimatter, leaving a universe containing no atoms at all.” Although Maimonides would not have understood quantum physics, he did understand the significance of these words: “When the creation of any part of the Universe is described that is permanent, regular, and in a settled order, the phrase “that it is good” is used.” And for that to happen, an observation was necessary, hence the words “And God saw …”
- To emphasize that the initial transformation of matter had been made “permanent, regular, and in a settled order”, God is said to name the transformed matter, always with a capital letter: “And God called the light Day, and the darkness he called Night.” Day refers to the photons of light, and Night refers to the dark and visible matter. At this stage, it means that a number of crucial cosmic numbers had been “finely tuned” (as Rees describes it) to ensure that the next step in the process can proceed on a fixed and firm foundation. In particular, the number Ω (omega), which measures the amount of matter in the universe. If the amount of matter had been more, the universe would have collapsed in on itself; if less, it could never have formed into stars and planets. A significant part of the quantum world had been transformed into the Classical (Newtonian) world.
- The process of inflationary expansion had also forced the initial matter into motion, thus starting the cosmic clock. Time had begun, signified by the words “And the evening and the morning were the first day.” Maimonides suspected that time related to motion. He said, “God created the Universe from nothing; that time did not exist previously, but was created: for it depends on the motion of the sphere, and the sphere has been created.” Of course, at this stage, time didn’t depend on the motion of a sphere; it was a consequence of the motion of matter expanding through space as a result of the initial inflationary burst and Big Bang. Cosmic time is measured from that moment.
Summary of Methodology in Day Two
- Day Two begins by again re-describing “light and darkness” collectively as “the waters,” signifying their life-creating properties, even though, at this stage, they comprised only photons of light, and visible and dark matter. And visible matter still only comprised hydrogen, helium and traces of deuterium and lithium, the lighter elements.
- God is then said to insert a “firmament” into the “midst of the waters, to divide the waters from the waters.” Firmament means, literally, expansion. An expansion was thus to “divide the waters from the waters”.
- However, some of “the waters” were clearly in different places, because when the expansion divided “the waters” it divided “the waters which were UNDER the firmament (expansion) from the waters which were ABOVE the firmament (expansion).” This refers to the density differences in the matter and energy that had been produced by the initial inflationary burst and Big Bang. Greene notes that these density differences which “ultimately resulted in the formation of stars and galaxies came from quantum mechanics.”
- The interaction of gravity attracting particles in the denser regions of space, and Expansion pushing the denser regions of space apart, caused matter to ‘cluster’ into enormous protogalaxies, leaving large areas of space between them.
- Rees explains that “slightly overdense regions, expanding slower than average, were destined to become galaxies and clusters; others, slightly underdense, were destined to become voids.”
- The density differences in different parts of the expanding universe were precisely calibrated in relation to the forces of gravity and expansion to ensure the formation of galaxies. Rees notes that “these complexities are the outcome of a chain of events that cosmologists can trace back to an ultra-dense primal medium that was almost structureless.”
- What was left between the newly forming protogalaxies was called “Heaven”, or what Rees calls “voids,” commonly described as the sky, or space.
- Therefore, at the close of Day Two, Rees’ six numbers had all been finely tuned. In particular, the cosmic numbers Ω (omega – the measure of the amount of matter in the universe), λ (lambda – the expansion force), and Ǫ (the measure of density variations in the expanding universe in relation to gravity and expansion), had been ‘imprinted’ into the very fabric of the expanding universe. As Rees notes, “the outcome (of the universe) depends sensitively on these three key numbers, imprinted (we are not sure how) in the very early universe.”
- However, “the waters” had not finished their work. But they had, by the close of Day Two, perfectly configured the universe to begin the task of creating the heavier elements and the building blocks of life. That is done in Day Three.
There are two distinct but interrelated parts to Day Three, separated by an observation – by the words “And God saw …”
The first part starts with this.
“And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.” Genesis 1:9
There appears to be a curious omission right at the start of Day Three. When God is said to command that “the waters” be “gathered together unto one place,” it is only “the waters that are under the heaven” that are gathered together. So what happened to the rest of “the waters,” those that were “above the firmament” (verse 7)?
The answer is found in what science calls rotational symmetry. Brian Green explains it like this: “every spatial direction is on equal footing with every other.” Therefore, looking up from anywhere in space “there is nothing that distinguishes one particular direction in the black void from any other.”
Once the expanding matter had formed into clusters (protogalaxies), leaving vast “voids” between them (what Genesis calls “Heaven”), all the clusters are under the voids in the sense that they are surrounded by ‘empty’ space. In other words, “the waters” that were previously described as being “under” or “above” the expansion, all ended up surrounded by empty space once expansion and gravity had done their work on the density differences of matter. Looking up at the heavens from any cluster in the early universe would have felt like being under the void of space, just as it does today when we look up at the sky from planet Earth.
Therefore, none of what had previously constituted “the waters” had changed; it had simply formed into clusters scattered across the expanding universe, separated by voids of space. All “the waters” still constituted the lighter elements of hydrogen, helium and traces of deuterium and lithium.
It is from these “waters” that “dry land” is to appear. Part of “the waters” is to undergo a transformation; a transformation from being “water” into being “dry land;” and that is to be brought about by “the waters” being “gathered together unto one place.”
Unfortunately, neither Nahmanides nor Maimonides can help us understand what these verses mean. That is because they both assumed that all the elements were created on Day One. They adopted the consensus of the time that the elements comprised air, earth, fire and water. As a result, they assumed that reference to “the waters” in Day Three must have meant water in the sense of liquid water.
However, Maimonides did recognize that the methodology of Genesis used “the waters” symbolically to denote a series of transformations of the material in Day One into different ‘substances’. He noted, “It is therefore clear that there has been one common element called water, which has been afterwards distinguished by three different forms; one part forms the seas, another the firmament, and a third part is over the firmament, and all this is separate from the earth. The Scriptural text follows here a peculiar method in order to indicate some extraordinary mysteries.”
The arguments put forward in this series of articles adopts the “method” referred to by Maimonides of the original elements undergoing a series of transformations resulting in the universe and life as we know it. The only difference is that, with modern atomic theory, science has a better understanding of what elements were created by the Big Bang, and how subsequent elements were created.
This analysis evaluates Day Three in light of these scientific discoveries. However, in doing so, it still conforms to Maimonides’ ‘philosophy’ that Genesis should be construed in accordance with ‘proven’ science, and when ‘proven’ science differs from any current interpretation of Genesis, that interpretation must to be revisited and, if necessary, revised. He says, “those passages in the Bible, which in their literal sense contain statements that can be refuted by [scientific] proof, must and can be interpreted otherwise.”
By applying that approach in the context of the methodology adopted in Genesis, Day Three exactly reflects the modern scientific understanding of the cosmic processes that created the heavier elements, and the building blocks of life.
Atomic theory was first proposed by John Dalton in the 1800’s and subsequently developed by others such as Ernest Rutherford and Niels Bohrs.
In the 1940s, the Russian physicist (turned cosmologists), George Gamow, discovered ‘nucleosynthesis’, which explained how nuclear reactions created the lighter elements like hydrogen and helium. Gamow believed that all the elements were created by the intense heat of the Big Bang. However, the calculations didn’t add up. His calculations worked for the lighter elements of hydrogen, helium, deuterium etc, but not for heavier elements. The Big Bang didn’t produce sufficient heat.
The English astronomer Fred Hoyle resolved the problem when he discovered “how the nuclear reactions inside the core of a star, not the big bang, could add more and more protons and neutrons to the nuclei of hydrogen and helium, until they could create all the heavier elements, at least up to iron.” (see analysis of Hoyle’s discovery in Day Two) And for even heavier elements beyond iron, “one needs an even larger oven – the explosion of massive stars, or supernovae.”
Day Two concluded after the lighter elements of hydrogen, helium, lithium and deuterium had formed the “first protogalaxies”, but before the formation of stars and supernovae.
Therefore, if the methodology employed in Genesis is adhered to, the first part of Day Three can only be referring to the consequence of the “protogalaxies” forming the heavier stars and supernovae.
That is done, according to Rees, because “the first gaseous condensations to form … are … a million times heavier than stars. … [And] if [the gaseous condensations are] spinning, the gas settles into a disk, and condenses into stars, thereby initiating the recycling process that synthesizes and disperses all the elements of the periodic table.”
The symbolism of Day Three exactly reflects that process.
- The “waters under the heaven” symbolize the “first gaseous condensations” that had formed across the universe as a result of gravity and expansion acting on the density variations in the expanding universe. At this stage, “the waters” consist only of the lighter elements of hydrogen, helium, deuterium and lithium.
- All “the waters” were “under the heaven” in the sense that all the protogalaxies were surrounded by ‘empty’ space, or what Rees calls “voids.”
- The “waters” being “gathered together unto one place” refer to the “gaseous condensations” forming “into disks, and condensing into stars.”
- “And let the dry land appear” symbolizes the transformation of a portion of the lighter elements into the heavier elements due to the nuclear reactions (fusion) caused by the immense heat of the stars, and subsequent supernovae. The “dry land” symbolizes the heavier elements. It is clear from the text that the “dry land” is not something that is created in addition to, or apart from, “the waters;” it is to “appear” from “the waters” that had been “gathered together unto one place.”
The first part of Day Three is an account of the “gaseous condensations” that had formed in Day Two being condensed into stars and supernovae “that synthesize and disperse all the elements of the periodic table.” This mix of elements was a pre-requisite for life. As Kaku says, “our true ‘mother’ sun was actually an unnamed star or collection of stars that died billions of years ago in a supernova, which then seeded nearby nebulae with the higher elements beyond iron that make up our body.”
The methodology employed in Genesis doesn’t permit any other reasonable interpretation of the first part of Day Three.
“And God called the dry land Earth; and the gathering together of the waters he called Seas.” Genesis 1:10
This is the last time in the creation story that the naming of what had been created takes place. The names given here are “Earth” and “Seas” – and, as usual, this naming is with capital letters.
As already noted, this signifies another stage in the transformation of the state of the universe that Genesis started with – “the heaven and the earth.” And there is good reason that this is the last occasion that the naming takes place.
This verse tells us that not all the lighter elements were converted into heavier elements; most remained, and they were called “Seas.” The “the waters” do not disappear. Only part of “the waters” are converted into the heavier elements, symbolized by the words “dry land”, which are then called “Earth”; and the remaining lighter elements, constituting the rest of “the waters”, are called “Seas.”
Day Three clearly refers to a generic situation across the universe, in which many areas were experiencing the same thing, even if at different times, and the process was repeating itself forging all the natural elements. The elements were being created across the universe, not just in our galaxy, or even our solar system. In fact, according to Genesis, our solar system only starts taking shape in Day Four. However, its origins are in Day Three. And just as the original “heaven and earth” clearly did not refer to the sky and planet Earth, likewise it is clear that neither do “Seas” and “Earth” refer to planet Earth and its oceans.
The naming here highlights the fact that all the necessary cosmic ‘structures’ and ‘ingredients’ had formed into the required configurations to begin the process of creating the intended cosmic product – life. The quantum world had been transformed into the Classical (Newtonian) world.
It was therefore time to make it “permanent, regular, and in a settled order.”
“And God saw that it was good.” Genesis 1:10
With everything in place, it was time to make these transformations “irreversible”, which is why we only now find the reference to “And God saw that it was good.” The observation (measurement) establishes a “fully settled” future from the initial intentions expressed in Day Two, and the first part of Day Three, by the words “And God said …”
The observation establishes an “irreversible effect” in respect of everything that had been created up to that time, and would be created in the future by the same processes. And that “irreversible effect” establishes what we recognize today as Classical physics. It explains “how the fundamental laws of quantum physics morph[ed] into the classic laws,” thus enabling us to predict with such certainty how inanimate objects behave.
It provides a stable and predictable macro-world of planets and stars which operate according to laws – laws that are symmetric across the universe.
The universe becomes a cosmic factory; the stars and planets become cosmic machines; the elements are the cosmic ingredients; and the laws of physics and chemistry provide the cosmic instructions on how everything operates.
The initial ingredients from which the universe was to be constructed have now been transformed, in accordance with the laws of quantum mechanics, into planets, stars and elements which operate under an apparently different set of laws to those that created them. As Weinberg says, in “modern quantum mechanics as well as in Newtonian mechanics there is a clear separation between the conditions that tell us the initial state of a system (whether the system is the whole universe, or just a part of it), and the laws that govern its subsequent evolution.” However, this does not mean that the laws of quantum mechanics have disappeared, or are no longer relevant. Weinberg notes that “even in quantum mechanics there is still a sense in which the behavior of any physical system is completely determined by its initial conditions and the laws of nature.”
Thus, the process of creating the intended cosmic product was ready to begin. And there is good reason that this initial process was included in the same ‘day’ that the heavier elements were created.
“And God said, Let the earth bring forth grass, the herb-yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.”
“And the earth brought forth grass, and the herb-yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.” Genesis 1: 11 – 12
The first thing to note in these verses is that nothing is named – there is no mention of the words “And God called …” We have already seen why that should be – all the structures and materials necessary to create life were in the required forms and quantities, and the laws that determine how they behave (their fundamental chemical and physical properties) had been imprinted into the universe.
“Let the earth bring forth …”
God is not said to create what is to be made Himself; instead, He ‘delegates’, so to speak, “the earth” to produce the grass etc. But what exactly constitutes “the earth”?
The methodology employed in Genesis re-describes the state of the universe immediately preceding the next stage of transformation with a word that encompasses the totality of the material at that time, but which also conveys a sense of the intended future purpose of the transformation that is about to take place.
Up until this stage, “the waters” symbolized the various states of transformation to signify the latent life-creating properties of the material that was being processed. But now the process of making the intended product itself is to begin – life. And it is for all the material that existed at that time, with its newly acquired properties, to initiate the process.
The meticulous methodology can only mean that the words “Let the earth bring forth” refer to the whole state of the universe as it existed at that time. That is, the stars and supernovae which were producing the heavier elements and dispersing them throughout space, symbolized by “the earth,” would also now initiate the process to creating life.
But why call it “the earth” rather than “the waters”?
First, because “the earth”, in the sense of planet Earth, would be composed of all the elements that were being forged in the stars and supernovae, and would thus have both liquid water and dry land. The word “earth” more effectively conveys the message that what was to “bring forth” life included what had previously been symbolized by both the “Seas” (the lighter elements) and the “Earth” (the heavier elements). The building blocks of life would require a perfectly balanced mixture of elements to transform into the intended final ‘products’ once it encountered a conducive environment; and that environment would be planet Earth, and other such ‘goldilocks’ planets that may form throughout the universe.
Secondly, the word “earth” relates not just to the state of the universe that was to initiate the process of creating life; it also reveals what kind of environment the precursors for life will encounter in the future, thus enabling it to configure accordingly. That is made clear by the repetition of the word “earth.” The “earth” is to “bring forth” grass etc, “whose seed is in itself, upon the earth.” The “earth” that is to “bring forth” life refers to the state of the universe at that time (stars and supernovae); and the life it is to bring forth is destined to be “upon the earth” (planet earth), and is configured accordingly.
The description of this process conforms with the principles of quantum mechanics, and the implications of the ‘delayed-choice’ experiments explained in the article on Day One.
Brian Greene explains the significance of these experiments as follows: “it’s as if the photons adjust their behaviour in the past according to the future choice of whether the … detector is switched on; it’s as though the photons have a ‘premonition’ of the experimental situation they will encounter farther downstream, and act accordingly.”
These experiments into the quantum behavior of particles show that particles adjust their configuration in anticipation of the future environment they will encounter. They can even ‘know’ what that future environment will be before it exists, and prepare accordingly.
These verses in Genesis, in which the word “earth” conveys a dual meaning, perfectly reflect the quantum mechanical model. The ‘destination’ “earth” (planet earth) is the environment (situation) the precursors to life will “encounter farther downstream”; that is ‘communicated’ to the material that will configure itself into the required life, symbolized by the words “And God said …”; then the “earth” (the state of the universe at that time) configures the elements to form (“bring forth”) the chemical structures (organic precursors) that will form the intended products (grass, herb yielding seed and the tree yielding fruit).
That interpretation must be correct, because when the things that “the earth” (stars and supernovae) was to “bring forth,” which would be “upon the earth” (ie planet earth – verse 11), are in fact “brought forth” (verse 12), there is no mention of them being “upon the earth.” The reason for that is clear – the planet earth (their ultimate destination) had not yet been formed.
(I do appreciate that there are those who will charge that I am reading a great deal into Genesis to make it ‘conform’ to current science, and I must confess that I harbored similar reservations in the early stages of my investigations into the relationship between science, religion and philosophy. However, as my investigations progressed, I found it increasingly difficult to sustain such misgivings in the face of the evidence. The closer the methodology of Genesis is followed, the more it converges with science. The big question for me was how anyone many millennia ago could possibly have known, in such detail, how the universe and life came about. That enquiry itself revealed remarkable neuroscientific phenomena. These issues will be addressed in a subsequent article relating to the authorship of Genesis, although they are touched upon in this article concerning insight.)
What was brought forth?
The next thing to consider is what exactly is meant by “grass, the herb-yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself”?
It would be an uncharacteristic departure from the meticulous methodology applied by Genesis if it suddenly jumped from stars and supernovae creating elements, to grass and plants as we see them outside our windows today. But if these references to grass, plants and trees are meant to be symbolic, like “the heaven and the earth” and “the waters”, then what are they supposed to symbolize?
To understand the meaning of these words we need to go to Genesis Chapter 2, which begins with a summary of what had taken place throughout the six days of creation. It then says this:
“These are the generations of the heaven and of the earth when they were created, in the day that the Lord God made the earth and the heavens,
And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was no man to till the ground.” Genesis 2: 4 – 5
These verses are clear – at the end of the six days of creation, as recorded in Chapter 1, Genesis tells us in Chapter 2 that nothing that was said to have been created in Chapter 1, in respect of living things, yet existed; no plants, no herbs, and no human beings, at least not in a form we would recognize as plants, herbs, or human beings. However, peculiar as that may seem at first, it does entirely conform with the methodology applied in the first chapter of Genesis. (I am aware that the weight of theological opinion today is that there are two creation stories. However, I don’t find the arguments and evidence convincing. As mentioned above, that issue will be addressed in a subsequent article relating to the authorship of Genesis.)
It should be noted that verse 5 (of Chapter 2) does not say that nothing had been made, only that whatever had been made could not yet be identified as to what it was to become. God is said to have “made … every plant … and every herb,” but that He had made them before they had developed into what we would recognize today as plants and herbs. And the reason they were apparently still in a sort of state of limbo, according to Genesis, is that “God had not [yet] caused it to rain upon the earth.” (Genesis 2:5)
Genesis is telling us that the basic structures of elementary life had been created, but that they had not yet developed into any identifiable type of life. It needed something to enable it to ‘grow’ into what it was ‘programmed’ to be. And verse 5 tells us that what was lacking was the right environment.
The Jewish philosopher Philo Judaeus of Alexandria, who lived at about the same time as Jesus, explained these verses as follows:
“Does he [Moses] not here manifestly set before us incorporeal ideas perceptible only by the intellect, which have been appointed to be as seals of the perfected works, perceptible by the outward senses. For before the earth was green, he says that this same thing, verdure, existed in the nature of things, and before the grass sprang up in the field, there was grass though it was not visible. And we must understand in the case of everything else which is decided on by the external senses, there were elder forms and motions previously existing, according to which the things which were created were fashioned and measured out.”
Clearly, Philo believed that these verses qualified the account of creation set out in Genesis 1.
Day Three suggests, therefore, that only primitive DNA (or its chemical precursor) had been created, and that it was created at about the same time as the heavier elements were created in the stars and supernovae.
DNA comprises five main elements – carbon, oxygen, hydrogen, phosphorus, and nitrogen. And apart from hydrogen, all these elements were created in the heavier stars and dispersed throughout the universe in supernovae explosions. According to Rees, “the debris thrown back into the space [following a supernova] contains a mix of elements. Oxygen is the most common, followed by carbon, nitrogen, silicon and iron.” And, of course, that “debris” would also include phosphorus, and other elements. This means that the elements necessary to construct DNA were being produced by such processes across the universe.
Of course, even primitive DNA is much more complicated than simply a combination of its elements, although it is still essentially just that. Most scientists would probably agree that DNA is a very improbable result of throwing its constituent elements together. But they would also acknowledge that they “still don’t know how or where life got started.”
However, we should remember what Kaku said about quantum mechanics, and probabilities: “The quantum theory is based on the idea that there is a probability that all possible events … might occur… [and] … physicists realize that if we could somehow control these probabilities, one could perform feats that would be indistinguishable from magic.”
It is possible, therefore, that when all these elements were created they could have accidently formed into the right combinations to create the first primitive DNA, or precursors to DNA. But there is also the alternative possibility; that there was an unseen force controlling the process. That raises the question of whether “these laws [of nature] are arranged by some greater design or by accident …” Clearly both are ‘possibilities’. But in either case, quantum mechanics requires that there be an observation if any consequential amalgamation of particles is to become “fully settled”. And only Genesis provides such an explanation with the words “And God saw that it was good.”
There is certainly a great deal of evidence that life-forms exist throughout the universe, and were created in the stars. And the evidence is growing stronger by the year.
- On 8th August 2011, it was reported that “NASA-funded researchers have evidence that some building blocks of DNA, the molecule that carries the genetic instructions for life, found in meteorites were likely created in space. The research gives support to the theory that a ‘kit’ of ready-made parts created in space and delivered to Earth by meteorite and comet impacts assisted the origin of life.”
- On October 27, 2011, Science Daily, referring to work done by Professor Sun Kwok and Dr. Yong Zhang of the University of Hong Kong, said that “Astronomers report in the journal Nature that organic compounds of unexpected complexity exist throughout the Universe. The results suggest that complex organic compounds are not the sole domain of life, but can be made naturally by stars.” The article goes on to note that, “by analyzing spectra of star dust formed in exploding stars called novae, [Kwok and Zhang] show that stars are making these complex organic compounds in extremely short time scales of weeks. Not only are stars producing this complex organic matter, they are also ejecting it into the general interstellar space, the region between stars.” Kwok is quoted as saying, “our work has shown that stars have no problem making complex organic compounds under near vacuum conditions. Theoretically, this is impossible, but observationally we can see it happening.”
- In 2013, a team from Sheffield University, led by Professor Milton Wainwright, discovered organisms from space after sending a balloon into the high stratosphere. Wainwright noted that “If life does continue to arrive from space then we will have to completely change our view of biology and evolution.” Wainwright went on to say, “we can only conclude that the biological entities originated from space. Our conclusion then is that life is continually arriving to Earth from space, life is not restricted to this planet and almost certainly did not originate here.”
- In 2015, it was reported that “alien life” had been discovered on the Philae comet: “The experts say the most likely explanation for certain features of the 67P/Churyumov-Gerasimenko comet, such as its organic-rich black crust, is the presence of living organisms beneath an icy surface.” Furthermore, “Rosetta, the European spacecraft orbiting the comet, is also said to have picked up strange ‘clusters’ of organic material that resemble viral particles.”
- In 2017, the Royal Astronomical Society reported that researchers from Queen Mary University of London and University College London had detected organic compounds “in the swirling material which is forming new stars 400 light years away in the constellation Ophiuchus, The Serpent Bearer,” suggesting that prebiotic compounds, the precursors of life, “may form in the melting pot of new stars.”
- In 2014, Quanta Magazine reported the Jeremy English, a physicist at MIT, proposed that life was a natural consequence of the second law of thermodynamics. The “new theory … proposes that when a group of atoms is exposed for a long time to a source of energy, it will restructure itself to dissipate more energy. The emergence of life might not be the luck of atoms arranging themselves in the right way, it says, but an inevitable event if the conditions are correct.” Although English doesn’t suggest that this process takes place in the stars, if his theory is correct, stars would seem to present the ideal conditions for atoms to restructure to form organic compounds.
These are only a few of the many findings of ‘life from space’. With missions to Mars and Saturn, it is likely that even more surprises may be in store for us. But what this evidence shows is that the Genesis account of when life was first ‘created’ is turning out to be very accurate. Even into the 1970’s, biologists were absolutely convinced that life could not exist without sunlight. That has been proved to be wrong.
As Rees notes, life can spring up in the most unlikely places, and it does not need sunlight: “The ecosystems near hot sulphurous outwellings in the deep ocean bed tell us that not even sunlight is essential [to the creation of life].”
Until even more recently, the notion that life may not have evolved on Earth met with ridicule. But the evidence is starting to point in precisely that direction. If the evidence does keep building up, as Wainwright says, “we [will] have to completely change our view of biology and evolution.” And perhaps scientists will have to give at least a grudging acknowledgement to the author/s of Genesis for having ‘known’ all this many millennia ago.
Accordingly, at the end of Day Three, the universe has been transformed into a cosmic factory, with cosmic machines; it has an abundance of cosmic ingredients together with a cosmic recipe; and we get the first glimpse of the intended cosmic ‘product’ – life.
“And God saw that it was good.”
Having ranked up the cosmic machinery to begin the process of ‘engineering’ the intended cosmic products, the cosmic structures and materials necessary to maintain the process are made “permanent, regular, and in a settled order” with an observation – “And God saw that it was good.”
The first three ‘days’ of Genesis has established the kind of “quantum-mechanical model” that shows how, “as a result of repeated interactions of a [conscious outside observer] with individual systems, the wave function of the combined system evolves with certainty to a final wave function, in which the [conscious outside observer] has become convinced that the probabilities of the individual measurements are what are prescribed by the Copenhagen interpretation.”
“And the evening and the morning were the third day.” Genesis 1:13
Day Three takes the universe to a time shortly before the formation of our solar system, which is about 4.6 billion years old in earth time. That means that by the end of Day Three the universe must have been about 9.2 billion years old. Deducting the time for the first two ‘days’ (about 1 billion years), Day Three would have covered a time span of about 8.2 billion years.
From Day Four, Genesis focuses in on our solar system, although the processes that take place are just as likely to have occurred (and perhaps continue to occur) in other solar systems scattered across the universe.
This article is based on the book A ‘Final Theory’ of God by Joseph BH McMillan
Copyright © Joseph BH McMillan 2017 All Rights Reserved
 Although, as we shall see, not the human organism in its physical form, but as DNA with the necessary properties to form the physical being when it encounters the right environment.
 Nahmanides, Commentary on Genesis 1:1 at Para 3 . Retrieved from http://www.sefaria.org/Ramban_on_Genesis.1.1.3?lang=en
 Maimonides, Moses. Guide for the Perplexed, II: XXX, p 212 (and see 213). Retrieved from http://www.sacred-texts.com/jud/gfp/gfp117.htm
 Weinberg, Steven. Dreams of a Final Theory, Vintage, New York, 1994 (paperback), page 6.
 Weinberg, page 61. Emphasis on principles is his.
 Nahmanides, 1:1 at Para 3.
 Rees, Martin. Just Six Numbers, Phoenix, London, 1999 (paperback), page 145.
 Rees, page 126.
 Rees, page 154 – my emphasis on irreversible.
 Maimonides, II: 30. Retrieved from http://www.sacred-texts.com/jud/gfp/gfp117.htm
 Maimonides, II: 30.
 Greene, Brian. The Fabric of the Cosmos, Penguin, London, 2005 (paperback), page 305.
 Rees, page 126.
 Rees, page 119.
 Rees, page 127.
 Greene, page 223.
 Nahmanides 1:1:3 & Maimonides II:30.
 Maimonides II:30.
 Maimonides II:25.
 Kaku, Michio. Parallel Worlds, Penguin, London, 2006 (paperback), page 62.
 Kaku, page 63.
 Rees, pages 122 – 123.
 Kaku, page 67.
 Greene, page 199.
 See Greene, page 22, for an explanation of translational symmetry.
 Weinberg, page 34.
 Weinberg, page 37.
 Greene, page 189.
 Philo, On the Creation, XLIV, 129 – 130.
 Rees, page 50.
 Rees, page 20.
 Kaku, page 147.
 Kaku, page 242.
 Rees, page 20.
 Weinberg, page 84.