Sensus Divinitatis

This guest blog was written by Dr. Arnold E. Sikkema, Professor of Physics, Trinity Western University. He is also the Executive Director of the Canadian Scientific & Christian Affiliation and a personal friend. A fuller biography lies below.

I’ve often been asked how I reconcile physics with my Christian faith. For some, the two seem incompatible: science is about facts and equations, while faith is about belief and mystery. But for me, and for many others working at the interface of science and theology, the relationship is far more nuanced, and far more beautiful and compelling.

Quantum physics, in particular, has opened up new ways of thinking about the world that resonate deeply with Christian thinking. While it doesn’t “prove” the creeds we confess, it certainly doesn’t undermine them. In fact, it invites us to see creation as more mysterious, more relational, and more open to divine action than the mechanistic worldview of classical physics ever allowed.

From Determinism to Openness

When I first encountered physics as a student, I was captivated by its elegance and precision. Newtonian mechanics, with its clear laws and predictable outcomes, seemed to offer a complete picture of the universe. But as I progressed in my studies, especially into quantum theory, I began to see that the world is not as rigidly determined as I once thought.

Quantum physics teaches us that at the most fundamental level, reality is probabilistic. Electrons don’t have definite positions until they are measured. Particles can be entangled across vast distances. The very act of observation plays a role in shaping the things observed. These are not just quirks of our instruments, but apparently intrinsic features of the world.

Shifts from determinism to indeterminism, from objectivity to subjectivity, and from reductionism to holism, have profound implications, not just for science, but also for Christian reflection on the world.

The Role of the Observer

One of the most provocative aspects of quantum theory is the role of the observer. In many interpretations, a quantum system doesn’t settle into a definite state until it is measured. This “collapse of the wave function” has led some to speculate about the role of consciousness in shaping reality. Some suggest a Creator is that ever-present world-shaping “observer,” and others consider “irreversible macroscopic registration” sufficient.

While it’s clear that quantum physics doesn’t settle metaphysical questions, I do think it invites us to reflect on the relational nature of reality. As a Christian, I believe that creation is not a closed system but a dynamic, responsive, and relational reality, one that mysteriously reflects in some way the character of its Creator.

Divine Action and Quantum Indeterminacy

Theologians informed about science have long wrestled with the question of how God acts in the world without “violating” the laws of nature. Some now see quantum physics as offering a nexus for divine action that is both real and non-coercive. The probabilistic nature of quantum events allows for genuine openness in the unfolding of the world. This openness could be the very space in which God acts — subtly, faithfully, and without overriding the integrity of creation (suggested by the “let there be” of Genesis 1).

This aligns quite well with the Christian doctrines of providence and creation. God is not a distant watchmaker who set the universe in motion and then stepped back. Instead, God is intimately involved in sustaining and guiding creation, moment by moment. As Hebrews 1:3 notes, “the Son…sustain[s] all things by his powerful word” (NIV).

As a Christian, I believe that creation is not a closed system but a dynamic, responsive, and relational reality, one that mysteriously reflects in some way the character of its Creator.

Arnold Sikkema

A Relational Ontology

One of the most exciting developments in modern physics is that it joins the growing recognition, from many disciplinary perspectives, that reality is fundamentally relational. In quantum field theory, particles like electrons are seen not to be isolated entities but constant complexes of interaction. And even in the “vacuum,” virtual particle-antiparticle pairs flicker in and out of existence.

This resonates deeply with the Christian understanding of the Trinity: a God who is, in essence, relational. It also challenges the reductionist assumption that everything can be explained by breaking it down into smaller parts. Instead, it invites us to see the world as a coherent whole, where each part finds its meaning in relation to all others, and ultimately in relation to God.

Creation, Fall, and Redemption in Physics

My reflections on the world are shaped by a Reformational framework: creation, fall, and redemption. The physical world is not neutral or autonomous but is created, sustained, and redeemed by God. The laws of physics are not ultimate; they are our human descriptions of the patterns by which God wisely and lovingly governs creation in his covenant faithfulness.

Even the “fallenness” of creation, often invoked to explain entropy or natural disasters, must be understood carefully. Entropy is not evil. Natural phenomena like earthquakes and radiation are not inherently bad; they are actually part of the good creation, though their effects can be harmful in a broken world. Redemption, then, includes not only spiritual renewal but also the restoration of our relationship with the physical world.

A Calling to Love Physics

Physics is not the queen of the sciences, but it is a valuable way of exploring the physical aspect of creation. It is a calling that requires humility, curiosity, and a willingness to engage with other disciplines. I encourage Christian students of physics to love their discipline, not idolizing it, but as a way of loving God and neighbour.

Physics is powerful, but it is not complete. It cannot answer questions of meaning, purpose, or value. These require theology, philosophy, the arts. As a Christian physicist, I strive to be both rigorous in science and open to the broader tapestry of human knowledge.

Conclusion: Faith Seeking Understanding

Quantum physics does not “prove” the Christian faith, but it does challenge the materialist assumptions that have long dominated scientific and philosophical discourse. It invites us to see the world not as a machine but as a creation: mysterious, beautiful, and reflecting the presence and love of God.

For those of us who confess the ancient creeds, this is not a threat but a gift. It reminds us that faith and reason, theology and science, far from being enemies, are actually partners in the search for truth. As we continue to explore the (perhaps quantum) depths of creation, we can and should do so with humility, wonder, and a renewed confidence in the One who holds all things together.

Further Resources

• On science and Christian faith generally, engage with the Canadian Scientific & Christian Affiliation csca.ca and the American Scientific Affiliation asa3.org.
• John Polkinghorme, The Faith of a Physicist: Reflections of a Bottom-up Thinker (Princeton University Press, 1994).
• Arnold E. Sikkema, The Calling of the Christian Student of Physics (Dunedin, New Zealand: Thumbwidth Press, 2024); thumbwidthpress.net/shop.

Bio

Arnold E. Sikkema (CV at tiny.cc/cv-sikkema) was born and raised in southern Ontario. He obtained his B.Sc. in physics and mathematics at the University of Waterloo and his Ph.D. in theoretical physics at the University of British Columbia in 1997. After a postdoctoral fellowship at the University of Florida, he taught at Dordt College for eight years and has been at Trinity Western University (Langley, BC) since 2005. He is chair of the Mathematical Sciences Department and of the University Senate, and the Executive Director of the Canadian Scientific & Christian Affiliation (having been on its Executive Council since 2011). His research is in Reformational philosophical approaches to physics and its relations with mathematics and biology. Arnold and his horticulturist wife Valerie have three adult children, three young grandchildren, a poodle, a canoe, and two kayaks, and are members of a Vancouver congregation of the Presbyterian Church in America (PCA), where Arnold teaches an adult Sunday school class for newcomers to Canada who are learning English.