This work primarily supports the truth of Christianity by examining correlations among theology, science, and philosophy.
2500 years ago, science was barely in existence and non-distinguishable from philosophy.
It probably would not have seemed strange in that day if someone had postulated that everything that is originated in the abstract.
It certainly does to us, but the Prime Mover must be an abstraction because only abstractions do not need creation in order to be.
2 + 2= 4 regardless of whether anyone says so or not, and the same goes for, Love is a good thing.
A hunk of wood is composed of atoms that contain so much more space than substance that we can hardly comprehend it, and these atoms have in their nuclei protons that consist so much more of space than they do of substance that one may compare the volume of a house vs.
that of our solar system in characterizing them.
Then, when we examine the substance of which I speak, we find that the best we can do with regard to its composition is to say that it is energy.
Now, we do not know what energy is, though we do know that it accelerates and heats things in accordance with mathematical equations.
Thus, matter reduces to math, an abstraction.
I have said that abstractions are autonomous, but we know they can also proceed from minds.
If both of these observations are true, is it possible that mind can emanate from abstraction? Well, mind IS an abstraction; therefore, it may not have to proceed from anything in order to be.
We would seem at this point to be close to the mechanism of the origin of God.
In this book, I claim to become closer.
Let us now move on from the connection of philosophy with religion to the connection of science with theology.
Sir Arthur Eddington, associate of Einstein, and Sir James Jeans, associate of Hubble, concluded, in the late 1920's that (in Eddington's words) The stuff of the world is mind-stuff.
By this, they meant that all we perceive is thought, probably that of a Being of.