Something cannot come from nothing. It is a scientific impossibility. The idea that one second there wasn’t anything then there was is frankly offensive to one’s intelligence. The big bang relies on an unknown spark, kind of like the gunman on the grassy knoll theory, that mixed with chemicals and blew up into planets and suns and people and plants.
Christians know God made the Earth and sun and stars. Then he put the people and animals and plants here. You can see it in the intelligent design of foods such as bananas and kiwis. They are made to be eaten easily by humans. If that isn’t enough scientific proof for you then you must be blind.
The big bang scenario speculates that the marvelously ordered universe randomly resulted from a gigantic explosion—a “holocaust,” to use Jastrow’s term. Never in the history of human experience has a chaotic explosion been observed producing an intricate order that operates purposefully. An explosion in a print shop does not produce an encyclopedia. A tornado sweeping through a junkyard does not assemble a Boeing 747. No building contractor dumps his materials on a vacant lot, attaches dynamite, and then waits for a completed home from the resulting bang. The idea is absurd. Evolutionist Donald Page was correct when he wrote: “There is no mechanism known as yet that would allow the Universe to begin in an arbitrary state and then evolve to its present highly ordered state”
Arlie Hoover, a professor at Abilene Christian University, has argued similarly:
It is entirely possible, though not at all firmly established, that God used a big bang as His method of creation. You cannot affirm it as a certainty, but neither can you deny it apodictically. Because the Bible does not specify how God did it, we are left to choose the hypothesis that seems to have the best supporting material . . . nothing in the biblical doctrine excludes the big bang (1992, 34, 35).
In an incredible display of illogical meandering, the professor attempted to show why it is possible to accept both the big bang concept and the Genesis account. He suggested, for example, that the question, “Where did I come from?” can be answered a number of correct ways: from God, from mother’s womb, from a hospital, etc. Similarly, he says, one might suggest that the universe came both from God and the big bang.
The problem with this line of argument is this: In Hoover’s illustration, each of the possible answers—God, mother, hospital—can be supported with evidence. In the matter of the big bang, this alleged “cause” has not been proved. It is just that simple. But let us go back for a moment to the “Where did I come from?” question. Suppose one responded in this way: “From God. From the hospital. From the stork!” Is each of these answers equally valid? If not, where is the flaw?