The International Year of Quantum Science and Technology

 The Jubilee 2025 coincides with the marking by the world of science of the International Year of Quantum Science and Technology. The year 2025 has been chosen as it marks the centenary of the publication by Werner Heisenberg in 1925 of his work on matrix mechanics. Erwin Schrodinger followed with his work on wave mechanics in 1926. Whilst artificial intelligence (AI) has been gaining attention in the media and in public awareness, perhaps through publicity surrounding some of its practical applications, it is the technological applications of quantum phenomena that are more leading edge. The development of computers based on quantum states of atoms is an objective of this research, with the prospects of significant increases in computing capacity as a result. Consequently, the Year has both a historic glance to the past and a contemporary look to the future.

A striking aspect of Heisenberg's work is that it was premised on our not being able to observe, in the ordinary sense of the word, the exact properties of a particle (such as an electron in an atom). He instead developed a mathematical formalism that was able to successfully account for the behaviour of atoms whilst keeping a certain distance from wishing to exactly assert the properties of the electrons giving rise to this behaviour. Schrodinger's approach was to represent particles seen in their essentially classical way by a waveform that obeyed equations analagous to such principles as conservation of energy. The waveform came to be interpreted as a probability function, introducing a lack of precision in the understanding of the idea of the position of particle, for example. Both Heisenberg's work and Schrodinger's work were eventually shown to give the same outcomes that accorded with experimental observations.

Before the advent of quantum physics it was possible to readily identify the idea of things existing as their existing in the form of specific materially perceivable objects, and a scientific description of those objects used a language that corresponded to our perception - space, time, velocity, acceleration and the like. With the advent of quantum physics it is no longer possible to so readily connect the existence of phenomena to the existence of materially perceivable objects (though, to borrow the idea of "complementarity", such connection can be achieved at scales larger than those at which quantum effects become significant). Likewise, the idea of a a readily identifiable causal link between one perceived event and another (through an interaction between one object and another) is lost to the outcomes of measurements related to probabilistic descriptions.

A Christian is prompted  to reflect on what it means for things to exist; and on what it means for one thing to cause another. In philosophical terms, they are prompted to reflect on the idea of being, the subject of the study of metaphysics in its strict sense. From a Christian point of view, a certain reconsideration of the doctrine of creation takes place in this context. Whilst on the one hand a Christian will recognise that the created world has some form of initial starting point - "In the beginning God created the heavens and the earth" (Gen.1.1) - they will also recognise that the term "creation" also refers to a "bringing into being" which is sustained from that initial starting point and not isolated to it alone.

In this context it is worthwhile to re-read the teaching of the Catechism of the Catholic Church on the creation of the world ( nn. 279-301).  The Compendium of the Catechism of the Catholic Church summarises this teaching, and the questions cited below are part of that summary.

54. How did God create the universe?

God created the universe freely with wisdom and love. The world is not the result of any necessity, nor of blind fate, nor of chance. God created “out of nothing” (ex nihilo) (2 Maccabees 7:28) a world which is ordered and good and which he infinitely transcends. God preserves his creation in being and sustains it, giving it the capacity to act and leading it toward its fulfillment through his Son and the Holy Spirit.

53. Why was the world created?

The world was created for the glory of God who wished to show forth and communicate his goodness, truth and beauty. The ultimate end of creation is that God, in Christ, might be “all in all” (1 Corinthians 15:28) for his glory and for our happiness.

The answer to this  last question has a reflection in the conclusion of the Prayer for the Jubilee 2025:

May that same grace spread the joy and peace of our Redeemer throughout the earth.

To you our God, eternally blessed, be glory and praise for ever.