This long article, “Where is the Special Relativity Train Taking its Scientific and Religious Believers?” examines some challenges to Einstein’s theory of special relativity, taking into particular account the perspective of various religions and how Einstein’s ideas square with the brand of cosmology offered in the scriptures of their faith.
The section on religion is introduced by this paragraph, which echoes a sentiment that I have long held:
When any religious groups or individuals endorse a scientific theory as “proof” of the veracity of their holy books, they are not doing so from a position of strength or authority. Rather, they are inadvertently making the religion subordinate to, and dependent on, the human intellectual constructs instead of on their own claims to prophetic voice speaking from a higher spiritual level.
It’s an important concept in the quest to unify scientific and religious thinking. Our understanding of both science and the theological and cosmological concepts outlined in the Faith are each developing. Ideally their development will be mutually reinforcing, but sometimes you have one holding back the other.
For the section about Bahá’í belief:
Due to the relatively recent context from which Baha’u'llah emerged, the conceptual language he used is more like that of today’s scientists. This founder, understood by his followers to be Maitrya Amitabha Buddha, the fifth after Gautama, takes the stage with a re-conceptualized version of the Buddhist Void. To traditional Buddhists, this void was unborn, unknowable, uncreated and unformed, a profound mystery, and also a Universal Mind.
Expressing a similar idea in more modern words, Baha’u'llah states that universal mind is divine, receiving the light of the mysteries of God. This is specifically “not a power of investigation and of research” as in the typical intellectual work of investigating the “the properties of existences”. Being beyond nature (which is created) the “heavenly intellectual power” embraces and is cognizant of things, and is aware of mysteries and “concealed verities of the Kingdom.”
With that defined as the source of his knowledge, when the great sage of the Baha’i faith states that the universe is of infinite age, and that ether is a spiritual reality similar in nature to the human soul, logically it would seem that his followers are not free to embrace Special Relativity, the Big Bang, the expanding universe, an inert space with no ether, nor any mathematical concept based on Einstein’s version of reality.
However, some Baha’i are attempting to do just that. In an essay titled “How I Stopped Worrying and Learned to Love the Big Bang” one Dale E. Lehman finds in another of Baha’u'llah’s voluminous statements from prison one that appears to justify his stance. “That which hath been in existence had existed before, but not in the form thou seest today” For him, this closes the gap between relativity and an eternally-existing universe.
According to Lehman, it’s a matter of viewpoint. If he’s considering God’s eternal sovereignty, the whole of creation has to be eternal. Within a greater creation that has “neither spatial nor temporal limits”, however, a certain part of it must have assumed its present form at a point in time, and therefore its size might also have a limit. He says that Bahá’í cosmology can therefore allow for a singular beginning from which the universe – the one that is visible to us – gradually evolved.
He does admit, though, that others of his faith are prepared to “wait until science catches up with Baha’u'llah.”