Stephen Hawking

An English theoretical physicist, cosmologist, author and Director of Research at the Centre for Theoretical Cosmology within the University of Cambridge. His scientific works include a collaboration with Roger Penrose on gravitational singularity theorems in the framework of general relativity, and the theoretical prediction that black holes emit radiation, often called Hawking radiation. Hawking was the first to set forth a theory of cosmology explained by a union of the general theory of relativity and quantum mechanics. He is a vigorous supporter of the many-worlds interpretation of quantum mechanics.[1]

Quotes by Hawking:

Hawking admitted outright that he is an atheist in a September 2014 interview with Spanish newspaper El Mundo (translated):

"In the past, before we understood science, it was logical to believe that God created the universe. But now science offers a more convincing explanation. What I meant to say when I said [at the end of A Brief History of Time] that we would know 'the mind of God' was that we would understand everything God would be able to understand if he happened to exist. But there is no God. I'm an atheist. Religion believes in miracles, but those are not compatible with science."

As we shall see, the concept of time has no meaning before the beginning of the universe. This was first pointed out by St. Augustine. When asked: What did God do before he created the universe? Augustine didn't reply: He was preparing Hell for people who asked such questions. Instead, he said that time was a property of the universe that God created, and that time did not exist before the beginning of the universe. [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), p. 8]

Hubble's observations suggested that there was a time, called the big bang, when the universe was infinitesimally small and infinitely dense. Under such conditions all the laws of science, and therefore all ability to predict the future, would break down. If there were events earlier than this time, then they could not affect what happens at the present time. Their existence can be ignored because it would have no observational consequences. One may say that time had a beginning at the big bang, in the sense that earlier times simply would not be defined. It should be emphasized that this beginning in time is very different from those that had been considered previously. In an unchanging universe a beginning in time is something that has to be imposed by some being outside the universe; there is no physical necessity for a beginning. One can imagine that God created the universe at literally any time in the past. On the other hand, if the universe is expanding, there may be physical reasons why there had to be a beginning. One could imagine that God created the universe at the instant of the big bang, or even afterwards in just such a way as to make it look as though there had been a big bang, but it would be meaningless to suppose that it was created before the big bang. An expanding universe does not preclude a creator, but it does place limits on when he might have carried out his job! [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), pp. 8-9.]

Throughout the 1970s I had been mainly studying black holes, but in 1981 my interest in questions about the origin and fate of the universe was reawakened when I attended a conference on cosmology organized by the Jesuits in the Vatican. The Catholic Church had made a bad mistake with Galileo when it tried to lay down the law on a question of science, declaring that the sun went round the earth. Now, centuries later, it had decided to invite a number of experts to advise it on cosmology. At the end of the conference the participants were granted an audience with the pope. He told us that it was all right to study the evolution of the universe after the big bang, but we should not inquire into the big bang itself because that was the moment of Creation and therefore the work of God. I was glad then that he did know the subject of the talk I had just given at the conference -- the possibility that space- time was finite but had no boundary, which means that it had no beginning, no moment of Creation. I had no desire to share the fate of Galileo, with whom I feel a strong sense of identity, partly because of the coincidence of having been born exactly 300 years after his death! [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), pp. 115-16.]

The intelligent beings in these regions should therefore not be surprised if they observe that their locality in the universe satisfies the conditions that are necessary for their existence. It is a bit like a rich person living in a wealthy neighborhood not seeing any poverty. [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), p. 124.]

The quantum theory of gravity has opened up a new possibility, in which there would be no boundary to space-time and so there would be no need to specify the behavior at the boundary. There would be no singularities at which the laws of science broke down and no edge of space-time at which one would have to appeal to God or some new law to set the boundary conditions for space-time. One could say: 'The boundary condition of the universe is that it has no boundary.' The universe would be completely self-contained and not affected by anything outside itself. It would neither be created nor destroyed. It would just BE. [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), p. 136.]

The idea that space and time may form a closed surface without boundary also has profound implications for the role of God in the affairs of the universe. With the success of scientific theories in describing events, most people have come to believe that God allows the universe to evolve according to a set of laws and does not intervene in the universe to break these laws. However, the laws do not tell us what the universe should have looked like when it started -- it would still be up to God to wind up the clockwork and choose how to start it off. So long as the universe had a beginning, we could suppose it had a creator. But if the universe is really completely self-contained, having no boundary or edge, it would have neither beginning nor end: it would simply be. What place, then, for a creator? [Stephen Hawking, A Brief History of Time (New York: Bantam, 1988), p. 140-41.]

What I have done is to show that it is possible for the way the universe began to be determined by the laws of science. In that case, it would not be necessary to appeal to God to decide how the universe began. This doesn't prove that there is no God, only that God is not necessary. [Stephen W. Hawking, Der Spiegel, 1989]

The intelligent beings in these regions should therefore not be surprised if they observe that their locality in the universe satisfies the conditions that are necessary for their existence. It is a bit like a rich person living in a wealthy neighborhood not seeing any poverty.

One does not have to appeal to God to set the initial conditions for the creation of the universe, but if one does He would have to act through the laws of physics. [Stephen Hawking, Black Holes & Baby Universes]

In an interview with the Guardian in 2011 he said the following: "I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers; that is a fairy story for people afraid of the dark." [2]

"There is no God. No one directs the universe," he writes in "Brief Answers to the Big Questions." "For centuries, it was believed that disabled people like me were living under a curse that was inflicted by God," he adds. "I prefer to think that everything can be explained another way, by the laws of nature." Brief Answers to the Big Questions