But we Christians do not leave it at that. Exactly my point.So?
To use your phrase...DUDE...you do realize that a great many of the scientists that discovered the stuff we know today were Christian? But the fact is that the very existence of everything requires a cause.
Stephen Hawking unwisely interjected some New Arheist theology into A Brief History of Time, which is otherwise very good. Specifically, he claimed the fact that time began at the Big Bang, and that the question of what happened before the Big Bang, in a zero dimensional singularity with no possibiloty for time, is meaningless, and on this point he was right. He also correctly said this rules out causality. Correctly in part.
It rules out linear causality, that is to say, that some specific divine event preceded and iniatiated the Big Bang, necause such linear causality would depend on time.
But here is where he stumbled. He made the mistake of believing that Christians regard the eternity of God as simply an infinite expanse of time in which God operates, and the creation as the creation of the universe as a specific point in time.
In fact, we say God is torally unbounded; and we reject dualism, so there can be no temporal dimsension independent of God, in which God merely moves and exists. What creation ex nihlo requires is that all components of reality come into existence: spacetime, causality, matter, and energy. Thus we must reject the Platonic idea of God as the unmoved mover, and instead say that God is the creator of movement by virtue of having created time in which movement can occur.
We also must in turn redefine the word "create." Creation ceases to become a discrete temporal event requiring an already existing temporal dimension. God is not the First Cause, but the creator of the Firat Cause. Creation ex nihlo represents instantiation. Thus we can say that with "Let there be light," God made, out of time, not as an event but as an extra-temporal instantiation, the singularity, which in turn became the Universe. God was not in the Universe; the Universe is His creation and he is unbounded by it, and exists outside of its limits in terms of spacetime.
Hawking did accurately manage to refute the Gnostic idea of a demiurge, by accident, however, so I salute him for unwittingly crushing one of the oldest Christian heresies. But the rest of his theological polemics failed miserably; he showed a familiarity with St. Augustine but a complete ignorance of the Cappadocians, Psuedo Dionysius the Aeropagite, or St. Gregory Palamas. Specifically, a reading of Psuedo Dionysius and of St. Basil and St. Gregory more or less deflates his attempt at atheology.
Atheologians, as I like to call them, dislike logical fallacies and dishonest debating attacks, but they continually strawmanize the Christian faith by attacking only the beliefs of the poorly catechized evangelical fundamentalists; I have yet to encounter any atheist who tackled in a systematic way the theology of the early church Fathers (other than St. Augustine, who is the only Patristic figure most people in the West seem to care about), and frankly I don't think they can. The USSR's spectacular failure to wipe out the Russian Orthodox Church testifies to that (I think Russian Orthodoxy today is healthier than at any point since the Nikonian Schism).