Creation Moment 2/9/2017 - Einstein Synchronization Convention vs. ASC

"According to the Bible, everything in the universe was made in the span of six days...these are clearly ordinary earth rotation days comprised of one evening and one morning. Moreover, this creation happened a few thousand (roughly 6,000) years ago, as deduced from the genealogies we read in sections of the Bible such as Genesis 5 and 11. The clear biblical teaching therefore is that everything in the universe is a few thousand years old. Since light travels a distance of one light year (about 6 trillion miles or 9 trillion kilometers) in one year, it would seem that we should only be able to see objects within a radius of 6,000 light years. Objects beyond that distance should not be visible, since presumably their light has not yet reached us. Yet, paradoxically, we can see galaxies whose distances have been measured to be many billions of light years away. This apparent mystery has been often addressed in creation literature as “the distant starlight problem.”

 

The Light-in-Transit Model

One of the assumptions involved when light travel times are computed is that the light did indeed originate at the star. If God created the beams of light en-route, then they did not originate at the stars. This would indeed eliminate the distant starlight problem. However, this proposal introduces biblical and philosophical difficulties of its own.
First, there is a serious biblical difficulty with this view. Genesis 1:14–15 indicates that God made the lights in the sky to mark the passage of time and to give light upon the earth.
But this is the problem: if God created the light in-transit, then the light does not really come from the stars. In fact, it could not rightly be called “starlight” at all but rather “Godlight.” If the light en-route model were true, then all stars beyond about 6,000 light years are not yet fulfilling their God-ordained purpose to give light upon the earth, but Genesis 1:14–15 suggests that the stars fulfilled their purpose right from the day of their creation.
 

Scripture Implies a Synchrony Convention

Genesis itself may suggest a simple answer to distant starlight. In Genesis 1:14–18 God tells us that the stars were created on the fourth day to give light upon the earth. This text also seems to strongly

suggest that the stars fulfilled their purpose immediately (“and it was so”). Therefore, it would seem that the light emitted by the stars reached earth instantaneously, or nearly so. This suggests a synchrony convention: a procedure for synchronizing clocks separated by a distance.
Two events are said to be “simultaneous” if they both happen at the same time. When two events are separated by some distance and we wish to know whether they are simultaneous, we must first establish a system of measuring time at various locations. In particular, we must make certain that any clocks we are using to measure time at the two locations are synchronized. Thus, we must develop a procedure for synchronizing clocks separated by a distance. This turns out to be far more complicated than people might assume at first. Yet, we will find that the correct synchrony convention eliminates the distant starlight problem. Starlight from the most distant galaxy can reach earth on the fourth day of the Creation Week when the correct relativistic synchrony convention is employed.

 

Simultaneity in the Classical Limit

Before we address relativistic synchrony conventions, it is useful to examine the concept of

synchronization in the classical, Newtonian limit. Before the discovery of Special Relativity, measurements of distances and durations were considered to be invariant: absolute and objectively independent of the reference frame (velocity) or position of the observer. Since motion does not affect the passage of time under Newtonian physics, the synchronization of two clocks is trivial. Simply synchronize the two clocks at the same location, and then move them to the desired positions. The clocks remain synchronized in the classical limit. If we imagine doing this process for an infinite number of clocks, and then distributing these clocks in a three-dimensional grid throughout the universe, we could determine the time of any possible event. The clock at the location of the event records the time.

Simultaneity in Relativistic Physics

When we consider a relativistic universe the picture becomes far more complex and interesting. Time and space no longer have the objective observer-independent status which they possessed in the

Newtonian limit. Most significantly, particles are no longer permitted to have unlimited velocity. Massive particles may have a velocity up to (but not including) the speed of light. The finite speed of light essentially divides spacetime into two domains—the interior and the exterior of the light cones...
If we assume axiomatically that light travels at the same speed in all directions relative to an observer, the resulting light path forms two symmetric cones which intersect at their tips at point p. In relativistic literature, events interior to the light cones of p are called “time-like” events (since their separation from p in time is greater than their separation in space), while those exterior to p (such as point s) are called “space-like.” Events on the cones themselves (such as ℓ) are called “light-like” events.
If we consider an event (q) that is space-like relative to p, we find that it fits our previous definition of “simultaneous.” No (finite-mass) particle can travel from p to q, because such a particle would have to travel faster than light, which is not possible for particles with finite rest mass. Even light is not sufficiently fast to reach q from p. The region of simultaneity is no longer a plane as it was in the classical limit, but is (potentially) the volume external to the light cones of event p. Thus, q and p can be considered simultaneous. Likewise, event r can be considered simultaneous with event p, since no particle can travel from one to the other.
However, when we consider the light cones of events q and r, we find that an inconsistency arises. These events (q and r) are inside the light cone of each other. Although they are space-like with respect to p, they are time-like events with respect to each other. A finite-mass particle emitted from q will reach r if it has the right velocity. Therefore, although q is simultaneous with p by our working definition, and although p is simultaneous with r, we find that q is not simultaneous with r, and in fact is unambiguously before r. Since q is in the past light cone of r, and r is in the future light cone of q, it seems inconsistent to call them simultaneous, even from the perspective of a third point (p). This leads us to seek a better definition of “simultaneous.”
To eliminate the above inconsistency, we will need to select a 2-dimensional subset of points from our 3-dimensional volume of spacetime that is external to the light cones. This subset we will define as the set of events simultaneous with p.This new definition will ensure that no event is within the light cone of any other simultaneous event, thereby guaranteeing that causes always happen before effects in all reference frames. If we again take as an axiom that light travels the same speed in all directions relative to an observer, then it follows that a plane (S₀) which is orthogonal to the light cone axis (ct) will represent the set of events that are simultaneous with p. This is because plane S₀ is the only plane passing through p in which a light cone from an event at the same location as p but at an earlier time (p₁) intersects as a circle. The circle indicates that light from this previous event has traveled the same distance in all directions in the same amount of time. In other words, if and only if we define plane S₀ as the set of points that are simultaneous with p, will we find that light travels the same speed in all directions, which is our starting axiom. An event that happens at a later time in the same location (q) will be simultaneous with all events defined by the plane S₁.

The Relativity of Simultaneity

What we have done in the above is to define our coordinate system in a particular way. Specifically, we have defined “simultaneous events” in such a way that light by construction propagates at the same speed in all directions relative to the observer. This is called the “Einstein synchrony convention” and represents what is normally done in Relativistic physics. It may seem at first that this gives us a perfectly self-consistent and objective definition of simultaneity. However, when we consider an observer that is moving relative to event p, we will see that this definition of simultaneous is not invariant, but is reference-frame dependent. In Relativistic physics, a “reference frame” is an observer or set of observers that all move at the same constant velocity (same speed and direction) through space. Every observer is allowed to consider himself stationary; the position and motion of all other objects in the universe is based on a coordinate system where the observer is axiomatically always at the origin of the spatial coordinates. The path of the observer (O) through spacetime is simply his own time axis (ct).

Considerations on the Creation Week

Let us suppose for the sake of argument that the description of the creation of the universe in Genesis is using Einstein synchronization; that is, the way God describes the timing of events is the same system astronomers and physicists use today. Most creationists implicitly assume this. Since the creation of the celestial objects (the lights of the heavens) occurs on the fourth day, all stars were created simultaneously, or nearly so (within 24 hours). But we’ve just seen that what is considered “simultaneous” is relative to the observer’s reference frame. Since God is omnipresent, what reference frame would He choose? The reference frame of the earth is the obvious choice, since the days of creation are described in terms of earth rotations (“the evening and the morning were the Xth day”). Moreover, since the Bible is written for human beings, it stands to reason that the planet on which all humans live would be the reference frame God would use for all time-stamping.
For example, consider a galaxy 13 billion light years away. And imagine that it is located in the opposite direction that the earth (in its orbit around the sun) was moving during the Creation Week. Then if this galaxy is created on the fourth day according to the Einstein synchrony convention, we find by the Lorentz transformation that six months later (when the earth is moving toward this galaxy) it would have been created 2.6 million years before the earth! Perhaps even more strangely, if we consider a galaxy in the opposite direction (such that earth is moving toward it at its creation), also 13 billion light years away and created on Day Four, the Lorentz transformation tells us that this galaxy from earth’s reference frame six months later will not have been created yet! Its creation will be 2.6 million years in the future.
We could resolve this discrepancy by selecting some other reference frame, one that does not change with time, such as the center of mass of the entire universe. However, this seems rather arbitrary, and

biblically unwarranted. Essentially all other time references in Scripture are given in terms of earth time, and in particular, the local time at the location under discussion. Why make an exception for Genesis? This would be nothing more than special pleading. Since the creation days are always bound by morning and evening, it seems clear that the velocity frame used to describe the creation account (and in general throughout the Scriptures) is that of the earth.
We have seen that if we assume that this is the fourth day as measured by Einstein synchronization, then creation takes place in six days only when the earth is moving at a particular speed in a particular direction. Thus, those six days become spread out over millions of years when the earth changes direction in its annual orbit. But there is no hint of such a thing in Scripture. The Bible only ever speaks of creation taking place in a short span of time (six days)..
Moreover, the fact that the creation of some galaxies lies in the distant future when measured by Einstein synchrony seems to clash with Genesis 2:1–2, which indicate that God’s work of creation is finished and that God is no longer creating. The Einstein synchrony convention seems to create a number of inconsistencies when applied to Genesis 1. Might this suggest that the Bible does not use Einstein synchronization?

Alternative Synchrony Conventions

In principle, we could select any two-dimensional manifold exterior to the light cones of p, providing that no point in this manifold is within the light cone of any other point. Any such definition of simultaneity will be self-consistent for any given observer and will preserve causality. For example, we could select planes of simultaneity that are tilted relative to the light cones. Such a definition is equivalent to assuming that light travels at different speeds in different directions.
Therefore, an infinite number of such synchrony conventions may be stipulated. However, not all such selections will be particularly useful. But there is one that is especially useful. Let us consider a non-Einstein synchrony convention in which all points in the past light cone of p are considered

simultaneous. This convention has been used in the technical literature (Sarkar and Stachel 1999). Moreover, Einstein himself considered using this convention, but preferred to use the standard convention because it is position-independent.
We define “simultaneous” as the set of events that form a cone around the lower (past) light cone of p at angle ϕ where ϕ represents an infinitesimal quantity (see fig. 8). For all practical purposes, we are using the lower light cone as the surface of simultaneity; except I am displacing it by an infinitesimal amount (ϕ) in order to ensure that simultaneous events are always space-like rather than light-like, thereby making them causally unconnected. This is an anisotropic synchrony convention (ASC) because we are stipulating that light travels at different speeds depending on its direction or position relative to observer O. It is clear that this definition fits our criteria. First, no positive-rest-mass particle can travel from any event on this cone to any other. Second, no point on this cone is within the light cones of any other point.
Notice that since events p, m, n, and s are on the surface of the cone (or infinitesimally exterior to it), they are all considered simultaneous under the ASC definition. Moreover, since observer O’ shares the same light cones as observer O at point p, this means observer O’ also considers events p, m, n, and s to be simultaneous. This is a unique feature of ASC: observers at the same location all agree on which events are simultaneous—regardless of the velocity of the observer. Recall that the Einstein synchrony convention lacks this feature; two observers at the same location will (in general) disagree on which events are simultaneous if the observers have different velocities.
If we suppose for argument’s sake that the Bible uses the anisotropic synchrony convention (ASC) as defined above when describing the timing of events, we find that this eliminates the problems we encountered under the Einstein synchrony convention. Recall that under Einstein synchronization the creation of the distant stars is instantaneous when earth is on one side of its orbit; however, that creation becomes spread out over millions of years only six months later. This occurs because of the difference in velocity of the two reference frames as computed from the Lorentz transformation. However, with ASC, the velocity does not matter. Both earth at creation (O) and earth six months later (O’) have approximately the same position, even though the velocity is quite different. Therefore, under ASC, both would consider the creation of the stars to be simultaneous on Day Four—even for the most distant galaxies.
Most significantly, ASC reduces the inward-directed light travel-time to zero. Since ASC defines simultaneity as being infinitesimally close to the past light cones, it follows that the creation of a star on Day Four happens at essentially the same time as the light from that star reaches earth. Under ASC, the “distant starlight problem” disappears.
Scripture itself seems to suggest that the creation of the stars was nearly simultaneous with their light reaching earth. Genesis 1:14–15 describes the creation of the celestial lights, and gives their purpose: to be for signs, seasons, days, and years, and to give light upon the earth (Genesis 1:15). Verse 15 also states, “and it was so” indicating that the stars immediately functioned in their God-ordained role: to give light upon the earth. This strongly implies that the Bible is using the anisotropic synchrony convention.

Potential Objections to ASC

(1) Consider the person who says, “But if the Bible really indicates that God created in six days by ASC, then when we convert ASC to Einstein synchrony, it would mean that God really created over millions of years. It means that He made the stars long before the earth so that their light would reach earth on Day Four. But then God didn’t really create in six days.”
Such an objection fails for several reasons.

First, it contradicts the conventionality thesis. The objection subtly presupposes that the Einstein synchrony convention marks the “true” time, and that ASC does not. However, the conventionality thesis tells us that ASC marks the “real” time of an event just as much as does Einstein synchrony. According to Einstein, there is no “true” time if by that we mean an objective universal synchrony convention that doesn’t depend on position or velocity. The person who argues otherwise has slipped into non-Einstein thinking. ASC is a perfectly legitimate synchrony convention. Therefore, God really did create in six ordinary days, and the light really did reach earth on Day Four.
Second, even if the conventionality thesis were refuted, this objection still fails because the issue is not “which convention does nature prefer?” but rather “which convention does the Bible use?” If someone could show that ASC is merely a phenomenological convention, this would not invalidate the Bible’s use of it. Sunrise and sunset are phenomenological, and the Bible does use them in that way. To be clear, I do not believe that ASC is phenomenological. But even if it were, the critic must still show that the Bible is not using ASC, but is using Einstein or some other synchrony convention in which light-travel-time is not instantaneous.
Third, while it is true that converting from six days in ASC to the Einstein synchrony convention will give billions of years, we should also consider the reverse: Converting from six days in the Einstein synchrony convention to ASC will also give billions of years. So, the critic’s objection is completely reversible, and therefore not legitimate. The real issue is not age per se, but rather what does the Bible teach?

The distant starlight problem is resolved if we accept that Genesis is using the anisotropic synchrony convention (ASC) rather than the Einstein synchrony convention. The resolution is simple: under ASC, the one-way speed of light when directed toward earth is axiomatically infinite, even though the round-trip speed of light remains 3 × 10⁸ m/s. Thus, the light from stars that are created on the fourth day will naturally reach the earth essentially instantaneously."
Dr. Jason Lisle/AIG