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학술저널
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한국기독교학회 한국기독교신학논총 한국기독교신학논총 제28집
발행연도
2003.4
수록면
101 - 123 (23page)

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QED is the abbreviation of quantum electrodynamics. It may be an uncharted water of science for the most of the Christian theologians. But I think it is a field which can induce the theological imaginations. It is worth while for the theology to have a dialogue with QED because it can give us a chance to think over some theological themes once more deeply. To avoid the difficulty in mathematics, Richard P. Feynman, who is 1965 Nobel laureate in Physics, once gave a lecture to address the main contents of QED for the ordinary people at UCLA. The lecture had been edited to be a book^(19)), which was translated into Korean in 2001. So, the Korean Theologians can explore QED without significant knowledge in mathematics. In that book, I dealt with the concept of time as the first theme that theologically matters. QED physicists report that it is observed that time flows in reverse direction in an experiment in which micro particles interact. It means that a particle disappears before it emerges. The event of disappearance happens earlier than that of emergence of the very particle which has already disappeared. In QED, they explain that the particle has moved in opposite direction of time. It has moved from the future (disappearance) to the past (emergence). In QED, it is proved that this is an order of nature itself. From this insight through QED, we can say that the biblical reports of “dreams (f. e. Gen 37f.)” and the prophecy can also be explained based on the concept of the reversed time. In dreams, one realizes some future events in advance. The prophets transmit the promise of God here and now which will be realized in future. In both cases, the cognition of an event happens before the real occurrence of the very recognized event. We see here an example of the reverse flow of time which moves from the future back to the past. While happens only in the cognitive realm, the event of the resurrection testifies that the ultimate end of this world is happening here and now. The time of the end has already begun in the resurrection of Jesus Christ and is going on here and now. Here is the reverse of time extremely real. This concept of time was represented by J rgen Moltmann and Wolfhart Pannenberg, for example. Moltmann described that the time of the revelation flows from the future through the present into the past. The science of 20th century had rejected such a theological concept based on the presupposition of the absolute, straight flow of time from past to future. But the dialogue with the QED now makes sure that the presupposition is wrong. So, we are led to evaluate J. Moltmann`s and W. Pannenberg`s theology once more by the concept of the reverse time. The second theme that I find suitable for the dialogue between theology and QED is the mystery of the number “3”. In QED, it has been found that a neutron or a proton is composed of the three strong combined quarks. It marks the limitation of the human sight because the three quarks cannot be divided into each pieces. It is not sure whether they have an attribute of a material particle, but they are sure to compose a core of a nucleus by the unit of “three”. On the boundary between the thing to be seen and the thing not to be seen lies the logic of the Trinity. The Christian tradition has taught that in God`s being one is composed of the three and the three is one. To the science of 20th century, this was sure to be absurd. But the dialogue with QED makes us sure that the mystery of “3” in the doctrine of Trinity is actualized in the micro-dimension of nature. While the theologians think about the Trinity between the immanent being of God and the creation of the world, QED physicists find it at the very boundary between the thing to be seen (proton and neutron) and the thing not to be seen (quarks). The third theme is about the role of the “observer”. QED physicists have found that the movement of a photon or a small particle changes as one observes it with pa

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