Clouser on Heisenberg

I have, for the past few years, wondered if we cannot know the velocity and position of an electron because it has none, or if we just cannot measure both. Here is Clouser's take on it:

But the view Heisenberg held of the nature of atoms and other particles required him to take a very special interpretation of the uncertainty between the momentum and location of particles-one that has come to be known as the "Copenhagen interpretation." Since he was committed to the view that reality is mathematically calculable "in every detail," and since we cannot calculate both the position and momentum of a particle, Heisenberg said that particles must not have both speed and location. This means that any particle for which we choose to measure either momentum or location only ever had whichever one of those properties we chose to measure! That is, if we find a particle's velocity, then it never had location; while if we find its location, then it never had velocity.(Clouser 155)

From The Myth of Religious Neutrality - Revised edition.

Clouser is clearly stating that we cannot know the velocity and position of subatomic particles simply because we cannot measure it. Is this the reason for all the headaches? It seems too simple to me, and if Clouser is wrong-if there isn't some further evidence for particles having neither velocity nor position, he is greatly sacrificing his credibility. I think so enough to think that he wouldn't say what he said unless he had done his homework.

Flauvius Josephus

Josephus was a historian around the time of first century church. As he was not a believer, I suspect that his words about Christ may be sarcastic, but interesting nonetheless.

On Jesus:

Now, there was about this time Jesus, a wise man, if it is lawful to call him a man, for he was a doer of wonderful works-a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day. (Antiq. 18.3.3)

On John the Baptist:

Now, some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as punishment of what he did against John, that was called the Baptist; for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now, when [many] others came in crowds about him, for they were greatly move [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties by sparing a man who might make him repent of ti when it should be to late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death, Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure against him. (Antiq. 18.5.2)

Excerpts from "The works of Josephus" translated by William Whiston. 1987 by Hendrickson Publisers, Inc.