The Poincaré Recurrence Theorem states that specific dynamical systems will return to a state close to their initial state after a sufficiently long but finite time. It is measured by the Poincaré recurrence time, i.e., the length of time elapsed until the recurrence. This time will vary greatly, depending upon the exact initial state and required degree of closeness. The theorem takes its name from Henri Poincaré, who proposed it at the end of the 19th century. It applies to systems that evolve over time, like planets orbiting stars or particles bouncing around a room.
The Pointcaré Theorem may also offer relevant insight related to simulated world cycles. In Simulation Creationism, a theory proposed by Nir Ziso, the founder of The Global Architect Institute, we live in a simulated world within an infinite framework of The Simulation stemming from God’s Singularity. When one simulated world ends, another begins, just as the Holy Bible mentions new heavens and new earth. This may explain how the dynamic system of The Simulation returns to its initial state at the eschatological end of every simulated world. The time needed for such a history of salvation and eschatology (the study of the end times) might, in fact, be illustrated through Poincare recurrence time.
The mathematical background of the Poincaré recurrence theorem
Henri Poincaré worked within the field of dynamical systems theory and established his famous recurrence theorem in 1890. The theorem argues that if any finite, isolated, and deterministic system evolves within phase space (a mathematical representation of all possible states of the system), it will eventually return to a state arbitrarily close to its initial condition. While this recurrence requires an extended period, it only occurs if the system is confined to a finite volume in phase space and operates without dissipation—meaning there is no energy loss.
Poincaré emphasized that recurrence can only happen in a deterministic system governed by deterministic laws, where the current state fully determines future states. The system must be isolated from external influences to ensure that no energy is lost and the total energy remains constant, allowing it to stay within a finite region of phase space. In this context, phase space represents the possible states of the system, defined by the positions and momenta of all its components. It is important to note that Poincaré did not claim the system would return to the same situation but instead to a state arbitrarily close to the initial one. The theorem assumes a highly long time for this to occur, especially for large or complex systems. In many cases, detecting an exact return may be practically impossible.
To illustrate the complexity of the systems involved, consider a pendulum in an ideal, frictionless environment. Over time, the pendulum might exhibit complex oscillations, but according to the Poincaré Recurrence Theorem, if you wait long enough, the pendulum will eventually return to a position and velocity almost identical to its starting point. While intellectually challenging, this notion is possible within the framework of Newtonian or classical mechanics, where motion is deterministic. The theorem’s applicability to statistical mechanics and thermodynamics further underscores the intellectual challenge of understanding and predicting the behavior of complex systems over extended periods.
The Poincaré Recurrence Theorem is particularly adaptable to quantum mechanics. Suppose we have an isolated quantum system described by some Hamiltonian H, and we initialize the system in some pure state φ. The theorem states that for every ∈>0, there exists a time recurrence tr in the following formula: |φ (tr)- φ (0)|<∈. The recurrence time, notably, is the finite number. However, it does not tell us what tr indeed is. Poincaré also did not impart much information on the Hamiltonian except for the fact that the energies it gives us are, at most, countably infinite and not continuous.
The Hamiltonian ???? plays a central role in the Poincaré Recurrence Theorem because it governs the time evolution of the quantum state and determines the conditions under which recurrence occurs. Discrete eigenvalues ensure countable frequencies, allowing for synchronization. The relationship between eigenvalues determines the recurrence time. Continuous spectra inhibit exact recurrence due to the lack of synchronization of phase factors. Understanding the Hamiltonian’s spectrum is thus key to analyzing recurrence in quantum systems.
The recurrence time, guaranteed by the Poincaré Recurrence Theorem, depends on several critical factors, including the system’s size, the structure of its energy spectrum, and its isolation from the environment. In general, it depends on the discreteness and separations of energy levels in the Hamiltonian’s spectrum, the size and complexity of the system (larger systems have exponentially larger recurrence time), and on the degree of isolation from the environment (non-isolated systems lose coherence, inhibiting recurrence).
While recurrence is a theoretical certainty in isolated quantum systems with discrete energy spectra, its practical observation is generally limited to small, well-controlled systems like isolated atoms, quantum dots, or Bose-Einstein condensates. In larger systems, the recurrence time grows exponentially, making it difficult to detect in practice. However, the principle remains an important concept in understanding the long-term evolution of quantum systems, and it can be approximated in certain controlled experimental setups.
The theorem is a fundamental result when studying dynamical systems and ergodic theory. Rather than providing a specific formula, it offers a general concept of the behavior of specific dynamical systems over time. It applies to conservative and bounded systems that conserve energy and exist within a finite volume of phase space. A dynamical system is one in which a function describes how a point evolves in a geometrical space. Examples include mechanical systems, fluid dynamics, and even biological systems like the evolution of populations.
Mathematically, the Poincaré Recurrence Theorem asserts that for any conservative and bounded dynamical system and for any initial state, there exists a time when the system returns to a state arbitrarily close to its original state. Specifically, if a system is described by a function f(t, x), where t represents time and x denotes the state of the system, and if B is a bounded subset of the state space, then the following condition holds: For any point x ∈ B and any neighborhood N of x, there exists a time t > 0 such that f(t, x) ∈ N.
This statement ensures that, given enough time, the system will evolve back to a state arbitrarily close to its initial configuration. However, the theorem does not provide a formula to calculate the recurrence time t. The boundedness of the subset B ensures that the system remains confined to a finite region in the state space, making recurrence possible under deterministic dynamics.
The recurrence time can be incredibly long, depending upon factors such as the system’s size, complexity, and energy constraints, but the theorem guarantees that such a time exists. This is a profound and non-intuitive result regarding the long-term behavior of dynamical systems. In Hamiltonian dynamics, with a bounded phase space, orbits will return infinitely often to a neighborhood of their starting point because there are only finite states available and, eventually, no new places to go. A quantum mechanical version of the Poincaré Theorem applies when the system’s Hilbert space (the mathematical space describing quantum states) is finite-dimensional. In this case, the system’s evolution will eventually return to an arbitrarily close approximation of its initial state, although the recurrence time might be vast.
Of note, the Poincaré Recurrence Theorem arose in the context of astrophysical research, and it reflects divergent views about the universe. For a time, scientists debated whether the universe was in a steady state, where it never changes or whether it is dynamic and evolving. Even Albert Einstein initially supported a steady-state universe, introducing the cosmological constant to preserve this idea. However, later discoveries, such as the expanding universe, led to the modern understanding of an ever-changing cosmos. Space itself is expanding, and the universe is cooling over time. Additionally, all atoms will eventually break down into other elements due to radioactive decay, such as how uranium decays into lead and helium. This continual change points to a universe with a single origin and an asymmetrical future, where in the end, everything moves toward entropy. Heisenberg’s uncertainty principle highlights inherent unpredictability in quantum systems, which may contribute to atomic breakdown over long timescales.
Does Poincaré recurrence theorem allow for the Eternal Return?
Henri Poincaré was not religious, and his recurrence theorem was not developed with any metaphysical or theological intent. Therefore, we cannot claim that he sought to support Biblical arguments or any religious framework through his work. Many of his contemporaries, such as the mathematicians of the 19th century, were indeed interested in finding mathematical evidence of divine order, similar to the mission of The Global Architect Institute. However, Poincaré was not among those who pursued mathematics for spiritual purposes, although his theorem can unintentionally contribute to metaphysical reflections.
The concept of the afterlife is central to many religions, but it also raises philosophical questions that transcend faith. The German philosopher Friedrich Nietzsche developed his idea of the Eternal Return by pushing the concept of reincarnation to an extreme. He proposed that everything in the universe is fated to repeat itself infinitely. For example, there will be a moment in the future when I will be writing this text again, and you will be rereading it. Nietzsche argued that this moment could repeat itself countless times, forming an endless loop. Philosophers refer to this concept as the Eternal Return.
What does science tell us about the possibility of such an Eternal Return? A potential scientific insight can be found in Poincaré’s Recurrence Theorem. Poincaré demonstrated that, if we wait long enough, a system will eventually return to a state close to its original one. Consider a room with a single molecule inside. Let’s take a snapshot of its position and track the molecule moving around the room. Poincaré’s theorem ensures that, eventually, the molecule, like the system, will return to a state close to its starting position. This happens because the molecule is confined to a finite space, and there are only so many places it can go. Even if the molecule explores every inch of the room, it must eventually return to a state close to where it had started. If this applies to a single molecule, it also applies to more complex systems. While it may take significantly longer, there will come a moment when all the molecules in a room will return to or very close to their initial positions. And if the theorem works for the molecules in a room, it can extend to more extensive systems—even the entire universe.
However, certain conditions must be met for Poincaré Recurrence Theory to apply. First, we need to wait long enough—potentially longer than the universe’s current age. For example, considering the molecules in a single room could take hundreds of billions of years to reobserve a particular state. Second, the system must be bounded—limited in space—meaning that nothing can enter or leave the system. In the case of molecules in a room, we can consider it a closed, bounded system. But what about the universe? Is the universe bounded? If the universe continues to expand indefinitely, as some scientists suggest, the Poincaré Recurrence Theorem might not apply universally. However, if scientists eventually prove that the universe undergoes cycles of expansion and contraction, then in the distant future, everything we are experiencing today could happen again, almost exactly as it did before.
In such a scenario, the idea of an Eternal Return might feel like a prison—a closed loop, as suggested by Eastern religions like Hinduism and Buddhism, where samsara, the cycle of reincarnation, repeats infinitely. On the other hand, Christianity rejects reincarnation because critical moments in Christian history are considered unique and non-repeatable: “Just as people are destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many” (Hebrews 9:27-28). The incarnation of Christ, the resurrection, and the final judgment are viewed as one-time and decisive acts of God within the history of salvation.
However, if we consider this within the framework of Simulation Creationism—a theory positing that we live in a simulated world—these events happen once within this specific simulated world. Simulation Creationism suggests that God’s Simulation operates as an infinite cycle of simulated worlds. In this context, The Simulation aligns with the Poincaré Recurrence Theorem, as it functions as a finite and deterministic system. The Simulation is finite because God creates it and can be uncreated at any point. It is also deterministic because God’s singularity preordains its features.
In point of fact, Poincaré’s theorem operates within dynamical systems, mathematical models describing how systems evolve. Specific rules, like clockwork, govern these systems. For example, dynamical systems can describe the motion of planets, particles in a gas, or populations in ecosystems. However, not all dynamical systems undergo recurrence. For it to occur, the system must be physically bounded within a finite space and deterministic, meaning the system’s future evolution is entirely predictable based on its initial conditions, with no randomness involved in its development.
Why should we not take the Poincaré Theorem as a proof of reincarnation?
Each human being is a unique creation of God, made in His image. Human beings are not simply souls inhabiting bodies as vessels but individual persons occupying both body and soul. While eternal existence is spiritual, it does not recur in different forms within a single simulated world. The dignity and individuality of the person as created by God, in this particular simulated world guarantees one life. As the Bible states, “Just as people are destined to die once, and after that to face judgment” (Hebrews 9:27). At first glance, Poincaré’s Recurrence Theorem might seem to support Eastern traditions like reincarnation, but Christian teachings strongly refute such views. However, the concept of the afterlife is a distinct issue.
The Christian doctrine of final judgment teaches us that after death, a person’s soul is judged based on their actions during their one lifetime. There is no return to earthly life: “Then they will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46). The Christian belief in resurrection directly opposes reincarnation within this simulated world. However, reflecting on resurrection could be seen as reincarnation with a new body. Resurrection implies that the soul assumes a new, glorified body—not in this world, but in the next. This is where the theme of recurrence surfaces within God’s Simulation but not within this simulated world. The Simulation is recurrent as it produces cycles upon cycles of simulated world. Once a simulated realm is exhausted, another simulated environment is created. We will be raised with a new and imperishable body: “So it will be with the resurrection of the dead. The body that is sown is perishable; it is raised imperishable; it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power; it is sown a natural body; it is raised a spiritual body” (1 Corinthians 15:42-44). This is a core belief in Christianity. But what does this afterlife truly signify?
Firstly, the afterlife does not operate under the concept of karma, where actions in previous lives determine the circumstances of the next life. In Christianity, salvation is by grace because humanity is radically less perfect than God and cannot redeem itself. Salvation is a gift from God, received through faith in Christ: “For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works so that no one can boast” (Ephesians 2:8-9). Reincarnation suggests that the soul repeatedly experiences life on Earth, delaying any final state. This does not align with Christianity or the Simulation Creationism hypothesis. Instead, the soul’s eternal life is experienced through cycles of different simulated worlds, not endlessly reincarnated in the same one.
Approaching this from Eastern traditions, Poincaré’s Recurrence Theorem may seem relevant to reincarnation. However, in Christianity it aligns more closely with Simulation Creationism. Here, the theorem models eternal life on another level. The Bible does not reveal much about the new earth, but Christian theology has developed strong arguments about what the afterlife might look like. If we view God’s Simulation as a finite, dynamic system governed by laws from God’s Singularity, then simulated events and challenges repeat in patterns, always striving for more God-like qualities.
We understand this by considering consciousness as something we know in hindsight. Consciousness comprises awareness, thoughts, beliefs, and desires—a frequently overlooked gift from God. But consciousness cannot be defined without examples, requiring first-person introspection. If someone is not conscious, we cannot explain it to them. Consciousness is not physical nor contained in the brain; it is of the soul. Thoughts can be true or false, but no brain state can be described as true or false.
Christianity promises eternal life—an existence marked by non-recurrence, where a perfected state will never return to an earlier, imperfect state: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4). Eternal life is unbroken and perfect. While the soul’s eternal existence is evident, introducing cycles of simulated worlds suggests that we live this eternal life within various recurring events and challenges that help us grow spiritually. Perfection is unattainable for us, as only God is perfect. Therefore, our focus might be misplaced. God’s eternal sovereignty ensures permanence and the irreversibility of His actions, contrasting with the recurrence of events in systems: “They will perish, but you remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end” (Psalm 102:26-27).
While God and His actions do not recur, the settings and events within The Simulation might. It is crucial to note that Poincaré’s Recurrence Theorem does not imply identical recurrences but rather very similar ones. It means that patterns recur in many simulated worlds, although not perfectly identical. For example, we might imagine a perfect state in the Garden of Eden, and after the Fall, paradise is lost. In a new world, the Fall may occur again. God’s decision is final and non-recurring, but the pattern recurs.
Simulation Creationism introduces a novel perspective on what recurs and what does not. Mainstream Christianity sees natural recurrences as temporary reflections of a deeper spiritual renewal: “See, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind” (Isaiah 65:17). The recurring cycles of the simulated world align with Poincaré’s Theorem. Furthermore, the laws of recurrence do not bind God, but God’s Simulation serves as a framework for understanding life and growth patterns.
How does the Poincaré Recurrence Theorem apply to Heaven and Hell?
The Poincaré Recurrence Theorem offers an insightful perspective on human behavior. Just as the theorem suggests the recurrence of states in a finite system, our actions—both good and bad—tend to repeat. When we perform a good act, we are inclined to repeat it; the same is true for bad acts. While God has endowed us with a sense of morality, we do not always follow it. At the end of life, some people retain their goodness, some lose their sense of reality, and many fall somewhere in between. What, then, would God do with a good person? Clearly, He would allow that person to continue doing good. Conversely, God would not permit a person with a fully developed evil character to continue causing harm for eternity. As a simulated environment, this world serves as the period where people repeatedly shape their character. Once this character is formed, there is no reason to allow those who are chosen to build a bad character to persist in their evil ways.
Those souls who have developed a desire to do evil will no longer have the opportunity to act on it. God will not destroy them but promises separation: “They will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46). This distressful situation to do wrong but be unable to act on it is what we call hell. By contrast, the state of peace and righteousness is called heaven. These are not just places but states of consciousness. However, as we will still have bodies in the afterlife, they also have a physical aspect because being embodied implies existence in some place.
In heaven, God is fully present to us, whereas in hell, we are furthest from Him. The finality of these states is debated in theology. Traditionally, it is believed that after death, a soul either reaches eternal union with God in heaven or eternal separation in hell. These outcomes can be seen as eternal returns to a final condition, echoing Poincaré’s Theorem: “And besides all this, between you and us a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us” (Luke 16:26). This particular verse underlines the permanence of the soul’s final state and the inevitability of that outcome.
Great theologians, like Saint Thomas Aquinas, challenged this idea of permanence, suggesting that perhaps souls in hell could repent and be saved or that hell might be empty due to God’s overwhelming love. Simulation Creationism offers another explanation. If we consider heaven and hell as simulated realms, the souls in each realm continue developing along separate paths in God’s Simulation without following the same route or having the same understanding of reality. After all, the relentless suffering and violence in this world already feels hellish, yet we are allowed to experience something better. Hell may resemble such a miserable state, but one where the information provided is sufficient for the soul to develop into something better, perhaps through the enhancement of good. In contrast, heaven offers exponentially more excellent knowledge and spiritual advancement.
By applying demythologization—stripping Christianity of mythical and pagan elements—we might explain the joy and pain of the afterlife in terms of states of being. The central question becomes: How will we die? Christ demonstrates the divine way of dying for the sake of others, teaching us to live a sacrificial life. If we learn to die —letting go of the ego and attachments while still in this simulated world, we can say at the moment of death, “Into thy hands I commit my spirit” and pass into peace. In heaven, this leads to eternal joy: “There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:5). But if we remain attached to the simulated things and events around us, death will be a painful separation from them. The vivid imagery used in Christian tradition, influenced by pagan myths, attempts to describe this pain: “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind” (Isaiah 66:24).
According to Poincaré’s Recurrence Theorem, there is no escape from hell if it functions as a finite, bounded system. Viewed in this way, Hell would not allow a soul to leave, just as there is no escape from this current realm. Theologically, this would be impossible because a person’s desire to leave hell would stem from their own will to escape, not God’s will. Only those who are dead to themselves—free of the illusion of self-will—can enjoy God’s presence. Moreover, if hell is another simulated world, we might not even recognize it as hell. In this case, we would experience events and challenges similar to those of this world without knowing the true nature of our situation.
Recurrence of the simulated world
Creation, or this simulated world, operates according to rational and predictable laws stemming from God’s Singularity—His wisdom. Recurrence can be viewed as part of God’s well-ordered universe, where patterns emerge over time. Whereas there may be a definite end to this world’s history, it is not the end of Creation itself. Cycles and patterns reflect God’s orderly creation. They demonstrate His wisdom in creating a universe that follows laws, which, at some level, can be predictable. Only in such a well-ordered universe can the recurrence of patterns over time be expected. From this perspective, the Poincaré Recurrence Theorem could be interpreted as a mathematical description of God’s creation, pointing to the regularity and predictability of the physical laws that He has established.
The Poincaré Recurrence Theorem resonates with process theology, a modern theological view that sees God and the universe as co-evolving—where change, development, and dynamic existence are constantly in motion. Simulation Creationism supports this notion, particularly regarding souls that continually develop within the framework of a static simulated reality. However, there are several key differences. In process theology, God is not immutable; He is intimately involved in the universe’s development, influencing it but also being affected by it. Simulation Creationism may agree that God is deeply involved in The Simulation, but the theory maintains that The Simulation cannot influence or change God. While creativity and change exist for souls, this process does not apply to God.
Within God’s Simulation, events and challenges unfold in time, but not necessarily in a strictly linear way. Instead, time is a process of becoming, where new possibilities continually emerge from God’s Singularity. The Poincaré Recurrence Theorem describes time as potentially infinite and cyclical on large scales, suggesting that systems may eventually return to past states, thus creating an eternal rhythm of recurrence. This recurrence is part of God’s creative process: “Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert” (Isaiah 43:19). In this sense, God guides each cycle of recurrence toward new levels of complexity, relationship, and meaning. Each return is not a mere mechanical repetition but an opportunity for growth and development within God’s Simulation. It reflects the ongoing dialogue between God and creation, where each cycle builds upon the last, moving creation toward greater complexity, beauty, and harmony.
This is what distinguishes creative recurrence—which has a divine purpose—from the recurrence described by the theorem. As Scripture affirms: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28). In this light, Christianity and Simulation Creationism diverge from the Poincaré Recurrence Theorem, as the theorem is neutral about any purpose behind recurrence. It simply states that, given enough time, physical systems will return to a previous configuration. This is merely a feature of deterministic systems. However, when integrated with Christian theology, recurrence is consistent with the forward momentum of creative progress. As Scripture states: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). Rather than negating advancement, recurrence is woven into the divine process of improvement and spiritual evolution: “For everything there is a season, and a time for every matter under heaven” (Ecclesiastes 3:1).
Furthermore, the Poincaré Recurrence Theorem applies only to isolated systems without external influence. Initially, one might assume that the created world is not an isolated system because everything is subject to God’s influence. However, in Simulation Creationism, God’s Simulation is an isolated system in which changes occur according to His guidance. Although the world is bounded, God’s creative action ensures that the returning patterns within The Simulation lead to something new and greater: “That the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21).
Poincaré Recurrence Time
Poincaré recurrence time (trecurrence) is a finite, isolated, and deterministic measure in a dynamical system. It represents the interval after which the system returns to a state nearly identical to its initial configuration. This time, which can often reach astronomically large scales, depends on the system’s complexity and initial conditions. For systems with high entropy (s) or small energy spacing (ΔE), the recurrence time grows exponentially, as expressed by:
where s is the system’s entropy, and ΔE represents the energy spacing between adjacent energy levels. The exponential dependence on entropy makes trecurrence incredibly large for systems with significant disorder, exceeding even the age of the universe.
By reading the Poincaré Recurrence Theorem more closely, we can see there is some cyclical nature of time in the physical universe. Christianity usually does not offer cyclical time compared to other religions, like Hinduism, Buddhism, and American religions. Time in Christianity is linear, with Creation as the beginning, Christ’s incarnation as a central event, and the Second Coming of Christ and the final judgment as the endpoint. However, reading some parts of the Bible, like Isaiah or Revelation, we see the promise of the future not very different from our time. There will be a new earth, and we will have new bodies. Thus, a sort of cycle exists in the core of Christian theology, particularly in eschatology. In fact, Newtonian linear time is irrelevant for Christian teaching; it would mean that God was sitting endlessly for a very long period before He decided to make the world. Getting away from the notion that time is nothing more than an illusion and only part of this simulated world, God remains outside time.
Evidently, the theorem connects to time, as cycles occur in timeframes. These frames are incredibly long. The theorem involves infinite time, where any physical system will pass through nearly identical configurations multiple times. It necessitates a cyclical pattern of time, although it might take billions or trillions of years. It calls for The Simulation’s reset. The simulated world in which we live now is finite in its complexity. It is limited and constrained by the will of God. Thus, over a long enough timeline, the simulated world will have to renew itself, echoing the repeating pattern of Poincare’s theorem. The simulated world is a bounded system with finite memory and power.
What about time? Time in this simulated world may differ from time in the external reality or God’s Singularity. It is so because this simulated environment works according to predetermined laws, where time bears characteristics specific to this simulated world. However, the Poincaré Recurrence Theorem helps to show that God’s Simulation itself is designed to run indefinitely within cycles of recurrence, where states repeat or approximate the simulated worlds. That does not mean that history could repeat itself; if God reveals a new world, it will not be the same or a copy of the old world. How does God set the conditions for such a new world? The theorem assumes a deterministic system, where future states of the system are completely determined by its current state. That may help us to understand the idea of reward or punishment. How we learn things in this world may offer us opportunities for growth in another simulated realm. The characteristics of such realms will be determined by our conduct in this world.
There is a significant difference between the Poincaré Recurrence Theorem and the Christian understanding of time. In the Biblical narrative, time is linear; but, it can also be the logic of time flow in the ancient Middle East and the Mediterranean. These cultures did not develop a cyclical idea of time, which might help us understand the promises in the Book of Revelation. Namely, we are not promised eternal life in an ethereal abode. Instead, there will be a new environment: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea “(Revelation 21:1). There, we will have new bodies, similar to Christ’s. Therefore, our future is not solely spiritual. For many Christians, this passage between first-hand new heavens and earth is a final transformation and not a cyclical return. Indeed, it is not a return to a prior state, as Poincare’s Theorem suggests. The outcome modification exists within the Simulation Creationism theory, where there are constant cycles of new formations; but within the same God’s Simulation, the theory of how the theorem works might be used as a technical explanation of this occurrence.
