Wednesday, November 16, 2016

Archbishop Iakovos on Spiritualism, Materialism and Darwinism

By Archbishop Iakovos of North and South America

"I believe in one God, Father Almighty, maker of heaven and earth and of all things visible and invisible."

As you may observe, this is not a definition. We can define only visible and tangible objects, not abstract ideas or unattainable conceptions. God, being an invisible and absolute spirit and the perfect manifestation of love, can be felt and believed, but not fully conceived in His essence. We do not agree with those who claim that a partial knowledge of God is equal to none. We are not greatly impressed by stereotype scientists who believe only in what they can conceive, or by stylish agnostics. We instead believe firmly that our ratio, or intellect, has its limitations, while the field and scope of knowledge is so vast, so endless, that no human mind can completely explore or even make an impression on its endless limits.

Thursday, November 3, 2016

Orthodox Faith and the Natural Sciences

By Protopresbyter Fr. George Metallinos

1. In Orthodoxy, the antithesis – and the conflict – between faith (or theology) and science is not something self-evident. It is only a pseudo-problem, because Orthodoxy in its authentic expression and realization is likewise a science, however with a different cognitive subject.

Orthodox Theology is a science and in fact a positive science, because it has a cognitive subject and it also implements a scientific method. In Orthodox tradition, two kinds of cognition or wisdom are discernible (from the Apostle Paul, James the brother to Christ, through to Gregory Palamas and Eugenios Voulgaris etc.). There is the cognition of the Uncreated (God) and the cognition of the created (the world, as something fashioned or created). The cognition of God (“theognosy”) is supernatural and is attained through the synergy of man with God. The cognition of the world is natural and is acquired through scientific research. The method for attaining the cognition of the Divine is the “nepsis” (soberness) and “catharsis” (cleansing) of the heart (Psalm 50:12 and Matthew 5:8). Theology, therefore, is the gnosiology and the cognition of the Uncreated. Science is the gnosiology and the cognition of the created. In the science of faith, cognizance is called “theosis” (deification) and is the sole objective of Orthodoxy. All else is only the means to that end.