The Purpose of Life and the Proof Pointing Us to God According to St. Gregory Palamas

The Purpose of Life

"The reason mankind was brought into being by God was so that they might apprehend with their senses the sky, the earth, and everything they contain, as visible objects, and by means of them, go beyond them with their minds to invisible beauties, that they might sing the praises of God, the one Creator of all."

- St. Gregory Palamas 

(Second Homily on the Entry of the Theotokos into the Holy of Holies, 16)

Proof Pointing Us To God

"Let us admire Abraham and the far-famed Melchizedek, who turned to God of their own accord - after they had already attained the age of reason. They had observed that great proof pointing us to God: this universe; the earth; what surrounds it; the combination of elements; the noble harmony of opposites; the vast boundary formed by the heavens which encircle the visible portion of creation; the multitude of stars fixed therein; their varied and wonderful disposition and their movement, which is neither simple nor conflicting, but harmonious, orderly and lyrical; their progress around their orbits; their conjunctions; their shared paths; their alterations; the significant formations which result, according to what experts in these matters tell us. These things and everything else which happens according to nature's law proclaim God who is eternally above them."

- St. Gregory Palamas 

(Second Homily on the Entry of the Theotokos into the Holy of Holies, 28)

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.

Is the Whole Earth a Living Icon of the Face of God?

By John Sanidopoulos

There is a quote attributed to St. John of Damascus circulating around the internet that says:

"The whole earth is a living icon of the face of God."

One website says that it comes from his "Treatise", but other than that I have no idea where it came from. I assume this means his treatise on icons, otherwise known as his Apologia Against Those Who Decry Holy Icons. However, the above quote I have not been able to locate in either this work or any other that has been translated into English, and I doubt it comes from one of his untranslated texts. In fact, I know it doesn't, because the quote is nonsensical and overly sentimental, and I can't imagine any Church Father making such an absurd statement.

A Question Concerning the Knowledge of God and Orthodox Gnosiology

I received the following question via email and below that is my answer.

QUESTION:


Father Romanides taught that when someone experiences theosis, when they experience the uncreated glory of God and His uncreated energies, then "perfection has come" and faith and hope are no longer necessary and only love remains (I Cor. 13.10). Romanides also taught that prayer of the heart is an experience in which the saint is aware of the Holy Spirit praying within them, which is an existential phenomenon and empirical for the person experiencing it.

How does his teaching relate to the following particular idea of Father Alexander Elchaninov in his book Diary of a Russian Priest?

"Those who demand proofs in order to believe are on the wrong track. Faith is a free choice; wherever there is a desire for proof, even a desire hidden from ourselves, there is no faith. The evidences of divine manifestation must not be taken as 'proofs' - this would be to degrade and nullify the great virtue of faith."