THE FALSE PROMISE OF QUANTUM MECHANICS

The causal indeterminacy suggested by quantum mechanics has led to its being the centerpiece of several proposals for divine action that does not contradict natural laws. However, even if the theoretical concerns about the reality of causal indeterminacy are ignored, quantum‐level divine action fails to resolve the problem of ongoing, responsive divine activity. This is because most quantum‐level actions require a significant period of time in order to reach macroscopic levels whether via chaotic amplification or complete divine control of quantum events. Therefore, quantum‐level divine action either requires divine foreknowledge of purportedly free or random events or imposes such limitations on divine actions that they become late, potentially impotent, and confused. I argue that the theological problem of divine action remains; even at its most promising, quantum mechanics offers insufficient resolution. This failure suggests a reexamination of the assumptions that God is temporal and lacks foreknowledge of future contingencies.     

Does God Cheat at Dice? Divine Action and Quantum Possibilities

The recent debates concerning divine action in the context of quantum mechanics are examined with particular reference to the work of William Pollard, Robert J. Russell, Thomas Tracy, Nancey Murphy, and Keith Ward. The concept of a quantum mechanical "event" is elucidated and shown to be at the center of this debate. An attempt is made to clarify the claims made by the protagonists of quantum mechanical divine action by considering the measurement process of quantum mechanics in detail. Four possibilities for divine influence on quantum mechanics are identified and the theological and scientific implications of each discussed. The conclusion reached is that quantum mechanics is not easily reconciled with the doctrine of divine action.     

Schrödinger's Cat and Divine Action: Some Comments on the Use of Quantum Uncertainty to Allow for God's Action in the World

I present results of recent work in the field of quantum optics and relate this work to discussions about the theory of quantum mechanics and God's divine action in the world. Experiments involving atomic decay, relevant to event uncertainty in quantum mechanics, as well as experiments aimed at elucidating the so–called Schrödinger's–cat paradox, help clarify apparent ambiguities or paradoxes that I believe are at the heart of renewed attempts to locate God within our constructed physical theories and tend to narrow the gaps proposed as an opening for divine action. Some problems arise because of imprecise use of nonmathematical language to force quantum mechanics into an intuitive "classical" framework.     

IS THERE A DISTINCTIVE QUANTUM THEOLOGY?

Quantum mechanics (QM) is a favorite area of physics to feature in “science and religion” discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of “register switching”—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of “Wick rotation.” This equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei.     

QUANTUM THEOLOGY BEYOND COPENHAGEN: TAKING FUNDAMENTALISM LITERALLY

Theological engagement with quantum physics has, to this day, been dominated by the Copenhagen interpretation. However, philosophers and physicists working in the “quantum foundations” field have largely abandoned the Copenhagen view on account of what is widely seen as its troublesome antirealism. Other metaphysical approaches have come to the fore instead, which often take a strongly realist flavor, such as de Broglie-Bohm, or Everett's “Many-Worlds” interpretation. In the spirit of recent quantum foundations work, this article introduces a collection of studies aimed at taking quantum theology “beyond Copenhagen.” The present article advocates a commitment to “quantum fundamentalism,” which could resolve some of the enduring ontological problems faced by existing theological work with quantum mechanics, especially in discussions of quantum special divine action. Taking quantum fundamentalism literally would mean a departure from the Copenhagen interpretation, and the article suggests the need for a new research program to lay the groundwork in the natural theology of quantum foundations.     

IS PHYSICS FUNDAMENTAL? ROBERT RUSSELL ON DIVINE ACTION

Robert Russell's theological work has been a helpful stimulus to the task of understanding the meaning of divine action and providence in the age of science. He relates God's direct action "fundamentally" to the hidden domain of quantum events, and his theology of nature deserves careful attention. It is questionable, however, whether the term fundamental as applied to quantum events by physical science may be taken over by theology without more careful qualification than Russell offers.     

OUTSTANDING ISSUES WITH ROBERT RUSSELL'S NIODA CONCERNING QUANTUM BIOLOGY AND THEISTIC EVOLUTION

Non‐Interventionist Objective Divine Action (NIODA), introduced by Robert John Russell, is a model of divine action drawing upon insights from quantum mechanics. It presents an intriguing and significant challenge to classical conceptions of divine action with far‐reaching consequences. When applying NIODA to theistic evolution, however, significant questions emerge that require attention. We identify and assess two sets of concerns. The first relates to quantum physics, particularly whether and how quantum occurrences influence mutations and evolution. We argue that the current empirical evidence is ambiguous in its support of the kinds of quantum action that Russell proposes, though emerging data from quantum biology look promising. The second set of concerns is metaphysical, especially concerning the problem of evil. NIODA gives Godextensive agency over evolution and genetics, which has adverse consequences for theodicy. We propose potential solutions to the problems highlighted in our article, both metaphysical and physical, to improve the viability of NIODA's application to theistic evolution.     

God, Chaos, and the Quantum Dice

A recent noninterventionist account of divine agency has been proposed that marries the probabilistic nature of quantum mechanics to the instability of chaos theory. On this account, God is able to bring about observable effects in the macroscopic world by determining the outcome of quantum events. When this determination occurs in the presence of chaos, the ability to influence large systems is multiplied. This paper argues that, although the proposal is highly intuitive, current research in dynamics shows that it is far less plausible than previously thought. Chaos coupled to quantum mechanics proves to be a shaky foundation for models of divine agency.     

THE ENTANGLED TRINITY,QUANTUM BIOLOGY,AND DEEP INCARNATION

By utilizing the concept of quantum decoherence, augmented by the novel theory of quantum Darwinism, to understand the transition from the quantum to the classical worlds, the scaling up of the concept of quantum entanglement2018 to the biological level offers a fascinating metaphor for the presence of the creative spirit in nature and the “flesh” of Incarnation. This in turn provides helpful theological metaphors for articulating divine presence at the level of life in theistic evolution, partially addressing the issue of evolutionary theodicy by supporting the concept of deep Incarnation. The point of understanding the Incarnation as deeply entangled enfleshment is that it brings the suffering of creation into the life of the Redeemer as well as the Creator, facilitating redemption and hope through the divine life.     

Divine Omniscience: Is God's Foreknowledge at Risk in the Context of Contemporary Science?

Abstract

Does quantum indeterminacy threaten the classical theological doctrine of divine omniscience? Certain popular interpretations of quantum physics have challenged conventional ways of thinking about time and space, being and becoming. Consequently, the traditional doctrine that God knows all things, including future contingent events, has recently come under debate. This paper explores how the way we think about time affects the way we think about God's relation to time. Theologians need to be careful when appropriating scientific theories in their theological reflections because interpretations of those theories often bring along unnecessary metaphysical presuppositions. Using an interpretation of special relativity that focuses on the Lorentz transformation, this paper shows that modern physics does not truly challenge the doctrine of divine foreknowledge. In fact, modern physical theories can actually deepen theological reflection on the classical doctrine of divine omniscience.     

The Crucial Importance of Nancey Murphy’s Deployment of Lakatos’s Methodology for Theology and Science

Russell's paper explores the astonishing fruitfulness of Nancey Murphy’s use of Imre Lakatos’s philosophy of science in the field of “theology and science.” Murphy’s work can be used to choose between competing theologies according to the theologians’ willingness to engage with science, their ability to continue the engagement as scientific theories change, and their ability to make empirical predictions based on this engagement. Topics range from creation and cosmology, the “cosmic Christ”, and non-interventionist objective divine action in quantum mechanics and evolution. Russell has followed Murphy’s lead and used Lakatos to place theology and science into “creative mutual interaction” (CMI).     

DANCING AROUND THE CAUSAL JOINT: CHALLENGING THE THEOLOGICAL TURN IN DIVINE ACTION THEORIES

Recent years have seen a shift in divine action debates. Turning from noninterventionist, incompatibilist causal joint models, representatives of a “theological turn” in divine action have questioned the metaphysical assumptions of approaches seeking indeterministic aspects of nature wherein God might act. Various versions of theistic naturalism (such as Thomism, panentheistic naturalism, and pneumatological naturalism) offer specific theological frameworks that reimagine the basic God–world relationship. But do these explicitly theological approaches to divine action take scientific knowledge and methodology seriously enough? And do such approaches adequately address the problem of how uncreated, immaterial realities could affect physical, material processes? This article examines various features of the theological turn in divine action—recognizing it as a welcome step in science and religion, while challenging its current adequacy.     

THEOLOGY AND PHYSICS FORTY YEARS LATER

Abstract. Almost forty years later I look back on a 1966 article on theology and physics by Sanford Brown and my response published with it. I reflect on his hope that theological seminaries would give attention to the methods used in scientific inquiry. I compare our comments with subsequent thought on three issues: (1) the role of models in science and religion; (2) the relation of wholes to parts in physics and other sciences and the debate over reductionism and emergence; and (3) the implications of quantum physics for theology, including the possibility of divine action at the quantum level.     

COSMOLOGY FROM ALPHA TO OMEGA: RESPONSE TO REVIEWS

I gratefully acknowledge and respond here to four reviews of my recent book, Cosmology from Alpha to Omega. Nancey Murphy stresses the importance of showing consistency between Christian theology and natural science through a detailed examination of my recent model of their creative interaction. She suggests how this model can be enhanced by adopting Alasdair MacIntyre's understanding of tradition in order to adjudicate between competing ways of incorporating science into a wider worldview. She urges the inclusion of ethics in my model and predicts that this would successfully challenge the competing naturalist tradition in contemporary society. John F. Haught weighs the alternatives of viewing divine action as objective versus subjective and of divine action at one level in nature or at all levels. He asks whether physics is fundamental to nature, arguing instead that metaphysics should be considered as fundamental. Michael Ruse assesses occasional versus universal divine action, the problems raised to divine action when it is related to quantum mechanics, and the way these relations exacerbate the challenge of natural theodicy. As an alternative he suggests viewing God as outside time and acting through unbroken natural law. Willem B. Drees discusses my use of the bridge metaphor for the relation between theology and science, the implications when science is inspired by theology, the role of contingency and necessity in the anthropic principle/many-worlds debate, and the challenge of cosmology to eschatology with the ensuing problem of theodicy.     

Essential self-adjointness: implications for determinism and the classical–quantum correspondence

It is argued that seemingly “merely technical” issues about the existence and uniqueness of self-adjoint extensions of symmetric operators in quantum mechanics have interesting implications for foundations problems in classical and quantum physics. For example, pursuing these technical issues reveals a sense in which quantum mechanics can cure some of the forms of indeterminism that crop up in classical mechanics; and at the same time it reveals the possibility of a form of indeterminism in quantum mechanics that is quite distinct from the indeterminism of state vector collapse. More generally, the examples considered indicate that the classical–quantum correspondence is more intricate and delicate than is generally appreciated. The aim of the article is to give a series of examples that reveal why the technical issues about self-adjointness are relevant to the philosophy of science and that help to make the issues accessible to philosophers of science.     

LOVE IN THE "UNIDIVERSE": A SALESIAN PERSPECTIVE ON CHANCE

The notion of the universe evolving through an interplay of law and chance raises numerous theological questions. In particular, scientific evidence of chance confronts images of God and divine action within this emerging worldview. To interpret Christian faith within a scientific world, figures from church tradition are drawn into the conversation, and a particular spirituality is appropriated to highlight the relationship between science and religion. The personal, practical, accessible spirituality of Saint Francis de Sales is retrieved for the discussion. This Christian humanist recognized the love of God as paramount to a human-divine relationship. The themes of divine providence and the will of God illustrate a spirituality of the heart that provides relevant insights into the theological implications of chance. An overview of how the reality of chance has posed numerous questions is considered before drawing on the spirituality of de Sales. Various theological views on chance are presented. As Salesian thought enhances an understanding of divine action in a world of chance, contemporary theologies of chance provide a framework for understanding the teachings of the saint in a new way.     

What is “Intervention”?

I begin by noting that several theologians and others object to special divine action (divine intervention and action beyond conservation and creation) on the grounds that it is incompatible with science. These theologians are thinking of classical Newtonian science; I argue that in fact classical science is in no way incompatible with special divine action, including miracle. What is incompatible with special divine action is the Laplacean picture, which involves the causal closure of the universe. I then note that contemporary, quantum mechanical science doesn't even initially appear to be incompatible with special divine action. Nevertheless, many who are well aware of the quantum mechanical revolution (including some members of the Special Divine Action Project) still find a problem with special divine action, hoping to find an understanding of it that doesn't involve divine intervention. I argue that their objections to intervention are not sound. Furthermore, it isn't even possible to say what intervention is, given the quantum mechanical framework. I conclude by offering an account of special divine action that isn't open to their objections to intervention.     

Divine Action in the World of Physics: Response to Nicholas Saunders

Nicholas Saunders claims that, in my view, divine action requires and is confined to indeterminacies at the quantum level. I try to make clear that, in speaking of "gaps" in physical causality, I mean that the existence of intentions entails that determining law explanations alone cannot give a complete account of the natural world. By "indeterminacy" I mean a general (not quantum) lack of determining causality in the physical order. Construing physical causality in terms of dispositional properties variously realized in more or less creative ways in different contexts may be most helpful in developing an account of divine action.     

QUANTUM ASPECTS OF LIFE: RELATING EVOLUTIONARY BIOLOGY WITH THEOLOGY VIA MODERN PHYSICS

Abstract In the present paper, I shall argue that quantum theory can contribute to reconciling evolutionary biology with the creation hypothesis. After giving a careful definition of the theological problem, I will, in a first step, formulate necessary conditions for the compatibility of evolutionary theory and the creation hypothesis. In a second step, I will show how quantum theory can contribute to fulfilling these conditions. More precisely, I claim that (1) quantum probabilities are best understood in terms of ontological indeterminism, but (2) reflect nevertheless causal openness rather than divine indifference or arbitrariness, and (3) such a genuinely creative universe can be considered as the work of a loving Creator. I ask subsequently whether these necessary conditions are also sufficient for the compatibility of evolutionary theory and the creation hypothesis. Finally, I will show that relating evolutionary biology with theology via quantum theory could also shed some light on the nature of life.     

AN EASTERN ORTHODOX CRITIQUE OF THE SCIENCE–THEOLOGY DIALOGUE

On the basis of both philosophical arguments and the theological perspectives of Eastern Orthodox Christianity, a critique of two beliefs that are common within the mainstream science–theology dialogue is outlined. These relate to critical realism in understanding language usage and to naturalistic perspectives in relation to divine action. While the naturalistic perspectives on the history of the cosmos that are predominant within the dialogue are seen as generally acceptable from an Orthodox perspective, it is argued that they require theological expansion. This expansion suggests an understanding other than the “causal joint” model commonly adopted in relation to “special” divine action. This alternative model renders the distinction between “special” and “general” divine action redundant, and is based on what has been called a “teleological‐Christological” understanding of the cosmos, rooted in the fourth gospel's notion of the divine Logos. The relevance of this critique to scholars outside of the Orthodox community is urged.