Wednesday, May 8, 2019

Copernicus in Orthodox Greece

(Left click on each page to expand.)

Monday, April 8, 2019

Scientific Progress as Related to Frankish Civilization and Romanity

By Fr. John Romanides

There are clear and distinct boundaries between Theology and Science. Theology, as the Greek origin of the word suggests, is concerned with God - what God is and how one can attain communion with Him - whereas Science is concerned with the created world and is interested mainly in the use of the world.

Medieval Frankish civilization* was destroyed by Europe's scientific, economic, social, political and philosophical awakening. Romanity however, was not only unharmed, but was actually reinforced by this awakening of Europe, and later of America and Russia.

Neo-Greeklings not only cannot perceive the above; rather, they are angered when they hear such a comment, because their basic dogma is that light can be found only in Europe or America or Russia. In fact, they believe that only the Greeks who accept this idea can become enlightened.

Thursday, March 21, 2019

Atheism Is Inconsistent with the Scientific Method, Prizewinning Physicist Says

In a conversation with Scientific American, theoretical physicist Marcelo Gleiserthe, who is the 2019 Templeton Prize winner, does not pull punches on the limits of science, the value of humility in science, and the irrationality of atheism. Concerning the latter, the agnostic physicist says:

Tuesday, January 29, 2019

The Views of Orthodox Theology on Bioethical Issues (6 of 6)

...continued from part five.

7. General Biotheological Principles

According to Aristotle, man “by nature has a desire to know”. If this applies to every field of human knowledge, it applies even more to the mystery of life. Human beings have always been preoccupied with the question of what life is, how life begins, who gave them life, what existed before their conception, where they were before, and what the meaning of life is. It is striking that from the beginning of their lives children are interested in these questions. However, such questions frequently arise at any age and at critical times, in adolescence, middle age and old age, as well as in extreme life-or-death situations.

Today, with the combination of technology and medicine, it is possible for human beings to investigate these serious questions, particularly about what happens as soon as they are conceived and how they lived in their mother’s womb from the moment of conception. The problem is basically theological.

A few brief but crucial theological responses on bioethical and related issues are set out below.

Sunday, January 20, 2019

The Views of Orthodox Theology on Bioethical Issues (5 of 6)

...continued from part four.

6. Biomedical and Medical Research

1) From the views of various scientists, researchers and specialists in biomedical and medical research connected with patents, biobanks and clinical trials, it is clear that all research is implicated in different forms of interdependence with corporations and research centers. These things are not as natural as some people claim. Apart from some well-disposed researchers motivated by an interest in dealing with problems afflicting humankind, there are others who place all research in the context of vested interests and commercial gain. There is a difference between scientists in the past and those of recent times, because corporations and universities complicate the issues.

Saturday, January 12, 2019

The Views of Orthodox Theology on Bioethical Issues (4 of 6)

...continued from part three.

5. Biotechnology and the Environment

1) The universe was created by God and He is the Lord of the world. The one who creates something also has power over it. The Father, through the Son and in the Holy Spirit, created the angels first, then the material creation, and finally man, who is made up of spiritual and material elements (soul and body), and is the microcosm of the entire universe. The kingdom was created, and then the king was created to enter it.

2) Human beings reign over creation; they are rulers of creation by God’s command. They cultivate creation and manage it with God’s special permission and authorization, so they are not able to appropriate it for themselves. Although they manage it they must not usurp it. This means that their jurisdiction is limited and they cannot behave as God, but as God’s stewards and managers who have been authorized by Him. Arrogance has consequences both for human beings themselves and for nature.

Tuesday, January 8, 2019

The Views of Orthodox Theology on Bioethical Issues (3 of 6)

...continued from part two.

4. The End of Biological Life

a) Euthanasia

The Church faces the issue of euthanasia from the Orthodox perspective that we saw earlier, when we identified the way in which the Church handles other bioethical problems. Four important points will be mainly emphasized here.

1) Life was given to human beings by God, so it is God’s gift to humankind. This means that God alone, not man, has exclusive rights over life. God has power over life, and He takes life when the right time comes. A human being is not entitled to take his life, as he is not the cause of life.