THE WORLD’S LARGEST SUPER-COLLIDER at this time is near Geneva, Switzerland. In an underground tunnel 27 kilometers in circumference, physicists accelerate protons to 14 Tera-electron-Volts, sufficient to study atomic particle energy in respect to the speed of light. Through such extensive high-technology study, science hopes to further understand the inter-relationship of space, time, and matter. The potential use of this science in manipulating atomic structures, for good or ill, is unfathomable. By comparison, the WWII atomic-fission bombs that destroyed first Hiroshima and then Nagasaki, with the immediate attendant loss of 200,000 lives, is, metaphorically, *stone-age technology.
In the modern scientific community there are some very loud atheistic voices that proclaim, due to their comprehensive understanding of space and time and matter developed through intensive studies in advanced physics, that **“The more the universe seems comprehensible, the more it also seems pointless.” Of course, their voices are not new in their rejection of a creative deity; their voices do, however, carry heavy weight in the ever-more scientifically oriented academic and philosophical realm of today’s globally convergent ethnocentrically melded cultures. And their voices are voices that the church need be both aware of and have an answer for.
In the ages-old theological community, specifically the wider Judeo-Christian confraternity, the biblical fact that “In the beginning God created the heavens and the earth.” (Gen. 1:1), and said “Let there be light.” (Gen. 1:3), is the foundational core of our faith in a Creator and a created universe, one with meaning and purpose. The Latin fathers of the church thought of this as “Creatio ex nihilo,” and said that this
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