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| В начале сотвори [Бог небо и землю] Быт.1:1 |
Из книги Gerald L. Schroeder 'Genesis and the Big Bang Theory'. Интересная точка зрения. Несколько цитат из главы 2 "Растяжение времени". Автор: ядерный физик, работавший в проектах с министерством обороны США.
According to Einstein’s law of relativity, we now know it is impossible in an expanding universe to describe the elapsed time experienced during a sequence of events occurring in one part of the universe in a way that will be equal to the elapsed time for those same events when viewed from another part of the universe. The differences in motions and gravitational forces among the various galaxies, or even among the stars of a single galaxy, make the absolute passage of time a very local affair. Time differs from place to place.
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The odyssey that stretched between the stuff of the Big Bang and the matter of today was too complex, too varied, to be timed by a single clock.
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A billion cosmic clocks were (and still are) ticking, each at its own, locally correct rate. Universally, they all started at the Big Bang and, at the very same instant, reached the moment when Adam appeared. But the absolute, local time that passed from “the beginning” to the instant of their particular contribution to humanity was very different for each star and so for each contribution of matter.
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Our reasoning is no more and no less subtle than finding the 200 microseconds in the 4.5 microseconds that elapsed while the mu-mesons, created by cosmic rays striking the top of our atmosphere, traveled to the Earth’s surface. In 4.5 microseconds, 200 microseconds elapsed. We can better understand this proven fact with the help of Einstein’s thought experiment, in which the scientists aboard a speeding rocket and those in a stationary laboratory measured two very different times for a single event. This has no similarity to the claim by the late W. C. Fields that one night he spent a week in Philadelphia. His was an emotional sensation; ours is a physical fact. When we talk of a billion years, we don’t mean it felt like a billion years. It was a billion years! If, during those first six days, a clock had been suspended in that part of the universe now occupied by the Earth, it would not necessarily have recorded 15 billion years. In the early universe, the curvature of space and time in this spot was probably very different from what it is now. Instead, a compromise had to be made to describe the sequential development of the universe. This compromise was to choose, for the time preceding Adam, the Creator’s own reference frame that viewed all the universe as a single entity.
The formation of Adam was qualitatively different from all other events following the creation of the universe. It signaled a monumental change in God’s relationship with the universe. We know that all entities of the universe, organic or inorganic, living or inert, are composed of matter, the origin of which can be traced back to the original creation. In this respect, mankind is no different. We are told explicitly that our material origins lie in the “dust of the ground.” All animals (Gen. 1:30) including man (Gen. 2:7) were given a soul of life (in Hebrew the nefesh). However, Adam alone was given something new, unique in the universe— the living breath of God (Gen. 2:7).
It is only at the instant when God places in Adam this breath (in Hebrew the neshamah), that both the created and Creator become inseparably linked. It is at this juncture that one out of billions of possible clocks was irrevocably chosen, by which all future acts would be measured.
In the jargon of relativistic physics, it was at the moment of Adam’s appearance that the part of the universe where man dwells started to operate in the same space-time reference frame as its Creator. At this point, the chronology of the Bible and the flow of time on Earth became one—the common space-time relation between God and man was now fixed. The result of this new linkage is at once apparent from the biblical text. There is a parity between ages that the Bible ascribes to post-Adam events and corresponding archaeological estimates of dates for the same events. The Bronze Age of the biblical calendar and the Bronze Age of archaeology do coincide. Hazor was destroyed by Joshua 3300 years ago according to the Bible and now, after much research, according to archaeology. The post-Adam part of the biblical calendar makes sense to us and the discoveries of the Dead Sea scrolls prove that the Bible predates by thousands of years any of the modern archaeological finds that confirm it. Had we not learned the law of relativity and had we timed the passage of events on Earth during this post-Adam period from a different vantage point in the universe, we would now be wondering why our perceptions of these times are so different from those recorded by the clocks of the Earth.
In the first six days of our universe’s existence, the Eternal clock saw 144 hours pass. We now know that this quantity of time need not bear similarity to the time lapse measured at another part of the universe. As dwellers within the universe, we estimate the passage of time with clocks found in our particular, local reference frame; clocks such as radioactive dating, geologic placement, and measurements of rates and distances in an expanding universe. It is with these clocks that humanity travels. When the Bible describes the day-by-day development of our universe in the six days following the creation, it is truly referring to six 24-hour days. But the reference frame by which those days were measured was one which contained the total universe. This first week of Genesis is not some tale to satisfy the curiosity of children, to be discarded in the wisdom of adulthood. Quite the contrary, it contains hints of events that mankind is only now beginning to comprehend.
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The first Sabbath marks the start of the post-Adam calendar. It is this portion of the biblical calendar that satisfies our perceptions of reality based on logic. The extraordinary fact of the relativity of time, Einstein’s law of general relativity, has extended the validity of the biblical calendar into those first six days. It has obviated the need to explain fossils as being placed in our world by the Creator to test our belief in Genesis or to satisfy our curiosity. Radioactive decay in rocks and meteorites and fossils accurately records the passage of time, but the passage as it was and is measured by the clocks of our earthbound reference frame. That time was, and still is, only relatively, that is only locally, correct. Other clocks in other reference frames record earthbound events at very different, but equally correct, times. This will always be the case as long as the universe follows the laws of nature.
Таким образом, кажущееся противоречие между космологией и Священным Писанием снимается. Автор отсылает читателя к ранее разобранному им примеру с μ-мезонами. Между моментом входа частиц в верхние слои атмосферы (событие А) и достижением частицами поверхности Земли (событие Б), в системе координат, связанной с поверхностью Земли, протекает времени больше, чем период полураспада μ-мезонов. Получается, что долететь до Земли может менее половины частиц, регистрируемых в верхних слоях атмосферы. Однако из опыта известно, что до поверхности Земли этих частиц долетает гораздо больше ожидаемого значения. Разница между экспериментом и расчётами объясняется необходимостью учёта релятивистского замедления времени в системе координат, связанной с движущейся частицей, так как в этой системе координат времени между событиями А и Б, проходит менее периода полураспада.
По автору, в системе координат Земли первые Шесть дней творения длились ровно 144 часа, то есть ровно... шесть дней.
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