item

Faith and knowledge: contemporary challenges

Entity type

Lemma

Original title

Вяра и знание: съвременни предизвикателства

Language term

Bulgarian

Lemma author

Nachev, Ivaylo

Lemma category

Key thinkers - History and philosophy of science - Orthodox theological tradition and practice

Lemma work

Йорданова, Галя Вълчева [Author]. Faith and knowledge: contemporary challenges

Lemma manifestations

Faith and knowledge: contemporary challenges - Шумен: Университетско издателство Епископ Константин Преславски, 2012.

Keywords

bioethics

Citations

Вълчева, Галя (2012) Вяра и знание: съвременни предизвикателства

Lemma body

The book covers a wide spectrum of topics, making a general overview of variety of subjects. The text includes a parallel use of publications on history of science and theological works, combined with Bible references and some personal remarks and observations.
Chapter I, is named “Faith and Knowledge (Character and Interaction)”, p. 9 – 44. Following an overview of secondary literature of history of science, there are discussed some theological problems (again on basis of secondary literature) and comments are given on some evangelical passages (Matthew and John). The author referred to thinkers from various epochs who have elaborated on the relations between Faith and Knowledge and summarized some of the main ideas about the interrelation of knowledge and faith in the works of Saint Maximus the Confessor, Saint John Chrysostom, Saint Basil of Caesarea (Saint Basil the Great), Saint Gregory of Nazianzus (Gregory the Theologian), Vladimir Lossky, Pavel Florensky, Paul Tillich, Karl Jaspers and Emil Brunner. He is also referred to the interaction between faith and reason (rationality) in the Catholic and Protestant world, and in the works of German philosophers Immanuel Kant and Georg Hegel. A bit more attention is given to Karl Jaspers’c conception that God cannot be a subject to the sensory experience. He also gives explanations to the words of Saint John of Damascus that “nothing is more precious than the knowledge, because it is light to the gifted with reason soul, while the ignorance is darkness” and his conception for genuine knowledge about the existing things, concluding the Orthodox theology accepts the ability to have knowledge only limited to the material world.
The author pointed that various famous scientist have worked with a Christian perspective on the world, and in many cases their scientific activity has been inspired by their personal religious belief. Scientific progress is often driven by new paradigms, and Christianity created such a new paradigm. One of the examples given is that of Nicolaus Copernicus who came up with the heliocentric theory thanks to his neoplatonic views. He has questioned the dominating view that scientific advance demands “breaking the chains” of religion and philosophy. It is claimed that in certain historical epochs Christianity has been the main background to all scientific debates. Moreover, differences of opinion between Christians gave impetus to development in science. He argues that Christianity was a favorable environment for fostering the sciences and the author made a reference to works of French physicist and historian Pierre Duhem. Christianity creates a fertile ground for the experimental approach in sciences and the kind of attitude to observe the nature and its manifestations. It also provides the intellectual framework and inner motivation.
The author also criticized the widespread belief that there is a profound contradiction between faith and science, arguing that many of the founders of the modern science believe in God. This is the case, for example, of Newton and Johannes Kepler, Jan Baptist van Helmont whose views are expressed in their scientific diaries.
Chapter II – named is "Contemporary challenges to the Christian faith" and includes nine sub-sections: Globalization, Ecology, Genetically modified food, Bioethical problems, Labor and unemployment, Drug addictions, Sexual aberrancies, Prostitution, Sects and cults. (p. 44-217). According to the author, there are new challenges to the mankind in the contemporary world: consumerism, lack of values, identity crisis. The Christians are obliged to take part in the efforts to finding solutions. At the same time the Christian view is challenged by new science discoveries in the DNA field and molecular biology. Here will be provided summary of the four topics which are relevant to the SOW research questions.
Globalization, p. 47- 68, First is being provided a general overview of the term and opinions of pro and anti globalization authors, followed by an outline of the origin and goals of the movement. The author argued that the ecological problems have spiritual roots with egoistic interest often coming ahead of respect to the entire God’s creation. Religion is seen as a basis for identity and subsequently as an answer to challenges of globalization, “an island of security where people seek refuge from the evils of globalization”. The author argued that finding the right approach to globalization problems demands engagement not only of the Church but also of the laity. The Christianity has a global vision but at the same time is different from all other forms of globalization because the believers see their daily duties always in accordance with the local situation. Religious experience can be very important in the process of globalization based on eternal principles as respect for the human person, peace and justice. The Orthodox Religious experience offers communication through love. The current situation demands open dialogue with people with other religions or with other philosophic positions.
Ecology, p. 69 – 80; The focus is on scientific and moral approaches to the ecological problem. Many scientists focus on the ethical duty for harmony in the relations man – nature, which demands environmental responsibility in the development of technologies. Reference was made to a few authors, including Albert Schweitzer and his fundamental principle for respect to life. It was also referred to Hans Jonas and the perils of unethical ontology and the main goal of the contemporary man is to preserve ethical sensibility. Konrad Lorenz’s idea that the current ecological situation demands a new moral, based on universal human values.
The author concludes that the spiritual regress has created many ecological catastrophes in the past. People are existentially connected with nature, but men belong as well to the spiritual world. Consumerism is seen as one of the reason for the ecologic crisis. The ecological moral is not only about determining the real facts and formulating morally-ecological norms but also crucial is to produce environment friendly solutions.
Genetically modified food (GMF), p. 80-96; After comments on the attitude toward food in the Old and the New Testament, the chapter looks at the benefits, fears and damage of GMF. Overview is provided on the first experiments and legislation in Bulgaria. According to the author in the field there are various perils as even the simple organisms are so complex that cannot be predicted all long-term consequences from implementing other genes. Morever, it is claimed that science is becoming very dependent on the big global corporations and the search for large profits distorts scienctific methods. That is why ethical sensitivity is crucial in the process of technological advance. Hope is expressed for a more active engagement of the church in such important contemporary topics. The authors states that the Orthodox Church has always welcomed developments in science and in particular advance in medicine as a manifestation of human love, compassion and care for the other people. But the Church is categorically against when the so called modern science leaves the paths of God’s creation and begins to “create” organisms whose genes have been modified by the people, including gen transfers from different biological species. The argument was supported by a quote of a statement of Plovdiv’s bishop Nikolay (from 08.02.2010).
The anthropological aspect should be part of all discussion concerning nature. Main aspect in the relations with nature is the ability to find God’s presence in the world and if not the words of Prophet Jeremiah about natural disasters, including the lack of water, might become reality. The author quoted the verse: “And their nobles have sent their little/ones to the waters: they came to the pits,/and found no water; they returned with/their vessels empty; they were ashamed/and confounded, and covered their heads./Because the ground is chapt, for there/was no rain in the earth, the plowmen/were ashamed, they covered their heads” (Jeremiah, 14:3-4).According to the author, people’s ethical development should precede the economic growth of society. She also argues in favor of ecological education and formation of an ecological culture which should be connected with ethical and spiritual aspects.
Bioethical problems, p. 96-148; More comprehensive overview of this topic compared with the preceding three ones. The scientific disciplines came into existence and developed through human abilities, helped by God’s blessing. Therefore, the scientific research has its ethical side for the Christians. Biology and medicine should meet at first place human goals. In addition, the importance of the medical profession is affirmed with reference to passages in the Old Testament. At the same time the rapid development in technologies impacts medical ethics. The central problematical spheres are the so called “problematic situations” – organ transplantation, gene engineering, and euthanasia. Main conflict in problematic situations defined as a contradiction between technologies and human values.
The author referred to John Brek’s book “The sacred gift of life” as an Orthodox view on progress of biomedical technologies that give the Orthodox answer to a number of problems regarding the creation and termination of human life. The Church does not oppose the development of scientific systems whose aim is improving the medical care and quality of life but there are doubts regarding possible misuse of the technologies that may harm human dignity.
DNA findings since the 1960s not only made revolution in biology but also gave new perspective to the questions such as what is life and how it came into existence. They also prove that life cannot be explained by only physics and chemistry. The existence of informational molecules gives new interpretation for the classical argument of the divine plan.
The chapter also took a look at the development of the cloning technology and the perspective for a human cloning as a big ethical and cultural challenge. The author claimed that manipulations with embryos are unacceptable from the Orthodox perspective as the embryo’s are seen an individual creature who is a subject of God’s love. From the Church’s perspective the human cloning could seriously threaten human dignity. The text also briefly looked at ethical questions regarding so called assisted reproduction, in vitro insemination, experiments with embryos. Among the commented bioethical problems is the surrogacy, which is seen as a way of using the human body as an object, blurring traditional family and identity borders. The author also indicated that from the Orthodox point of view surrogacy is unnatural and unacceptable even in cases when there are no commercial motives. This practice disrupts the emotional link between mother and child and can traumatize both mother and child. The author referred to an official statement of the Bulgarian Orthodox Church from end-2011 which stated that surrogacy is incompatible with Orthodox ethics. In addition, morally unacceptable from Orthodox point of view are all methods of fertilization outside the uterus which may lead to conscious annihilation of embryos.
According to Christian anthropology God created people in his own image as stated in Genesis in the Bible. Therefore, the development of modern technologies should respect the unique personality of each individual. The development in transplantation of tissues and organs is as well related with a number of moral problems like commercialization of donor practices. The position of the Orthodox Church is that organ transplantations could not be subject to commercial practices. Donating organs can not be seen as a duty. The belief in resurrection and afterlife is in principle not a barrier for giving consent for donating organs but under strict conformity with all religious norms, and conditions like a volunteer and conscious decision and a non-commercial sacrifice. From a church point of view euthanasia is a serious breach of divine laws. From the Orthodox point of view the dignified dead is a stage of human life with special spiritual significance. The sick, when surrounded by Christian compassion in the last days, might came to a new meaning of the path of life.
The problem of induced abortion has many dimensions, including juridical, moral and religious. Since early days of Christianity one of the Ten Commandment, “Thou shalt not kill” implies to abortion and thus it can be treated as homicide. According to the Orthodox tradition, the complex moral problem about the beginning of human life should be interpreted in view of Jesus Christ’s life and as described by the verse of Luke the Evangelist 1:28 “And the angel came in unto her, and/said, Hail, thou that art highly favoured,/ the Lord is with thee: blessed art thou/among women.” According to John Chrysostom, it could be worst than homicide because it puts barrier to life itself.
The author concluded that the belief that humans had a direct connection with God changes the attitude toward men and their life. Biotechnologies serve the material needs but disregard the spiritual side. The perspective changes when the biological life is considered as a gift from God to ensure spiritual life. The people today who live in times of technological progress face many choices between good and evil, meaning that one should not adapt without consideration to any new things. Contemporary technologies have brought many new possibilities but also many unexpected ethical problems. The Christians should discuss together with medical specialist and theologians all the questions of biomedicine to determine what would be the right applications and where lie the limits of contemporary technology.

Faith and knowledge: contemporary challenges

Entity type Lemma
Original titleВяра и знание: съвременни предизвикателства
Language term Bulgarian
lemma author Nachev, Ivaylo
lemma category Key thinkers - History and philosophy of science - Orthodox theological tradition and practice
lemma work Йорданова, Галя Вълчева [Author]. Faith and knowledge: contemporary challenges
lemma manifestations Faith and knowledge: contemporary challenges - Шумен: Университетско издателство Епископ Константин Преславски, 2012.
Keywords bioethics
Citations
1. <p>Вълчева, Галя (2012) Вяра и знание: съвременни предизвикателства</p>
Lemma body
1. The book covers a wide spectrum of topics, making a general overview of variety of subjects. The text includes a parallel use of publications on history of science and theological works, combined with Bible references and some personal remarks and observations.
  Chapter I, is named “Faith and Knowledge (Character and Interaction)”, p. 9 – 44. Following an overview of secondary literature of history of science, there are discussed some theological problems (again on basis of secondary literature) and comments are given on some evangelical passages (Matthew and John). The author referred to thinkers from various epochs who have elaborated on the relations between Faith and Knowledge and summarized some of the main ideas about the interrelation of knowledge and faith in the works of Saint Maximus the Confessor, Saint John Chrysostom, Saint Basil of Caesarea (Saint Basil the Great), Saint Gregory of Nazianzus (Gregory the Theologian), Vladimir Lossky, Pavel Florensky, Paul Tillich, Karl Jaspers and Emil Brunner. He is also referred to the interaction between faith and reason (rationality) in the Catholic and Protestant world, and in the works of German philosophers Immanuel Kant and Georg Hegel. A bit more attention is given to Karl Jaspers’c conception that God cannot be a subject to the sensory experience. He also gives explanations to the words of Saint John of Damascus that “nothing is more precious than the knowledge, because it is light to the gifted with reason soul, while the ignorance is darkness” and his conception for genuine knowledge about the existing things, concluding the Orthodox theology accepts the ability to have knowledge only limited to the material world.
  The author pointed that various famous scientist have worked with a Christian perspective on the world, and in many cases their scientific activity has been inspired by their personal religious belief. Scientific progress is often driven by new paradigms, and Christianity created such a new paradigm. One of the examples given is that of Nicolaus Copernicus who came up with the heliocentric theory thanks to his neoplatonic views. He has questioned the dominating view that scientific advance demands “breaking the chains” of religion and philosophy. It is claimed that in certain historical epochs Christianity has been the main background to all scientific debates. Moreover, differences of opinion between Christians gave impetus to development in science. He argues that Christianity was a favorable environment for fostering the sciences and the author made a reference to works of French physicist and historian Pierre Duhem. Christianity creates a fertile ground for the experimental approach in sciences and the kind of attitude to observe the nature and its manifestations. It also provides the intellectual framework and inner motivation.
  The author also criticized the widespread belief that there is a profound contradiction between faith and science, arguing that many of the founders of the modern science believe in God. This is the case, for example, of Newton and Johannes Kepler, Jan Baptist van Helmont whose views are expressed in their scientific diaries.
  Chapter II – named is "Contemporary challenges to the Christian faith" and includes nine sub-sections: Globalization, Ecology, Genetically modified food, Bioethical problems, Labor and unemployment, Drug addictions, Sexual aberrancies, Prostitution, Sects and cults. (p. 44-217). According to the author, there are new challenges to the mankind in the contemporary world: consumerism, lack of values, identity crisis. The Christians are obliged to take part in the efforts to finding solutions. At the same time the Christian view is challenged by new science discoveries in the DNA field and molecular biology. Here will be provided summary of the four topics which are relevant to the SOW research questions.
  Globalization, p. 47- 68, First is being provided a general overview of the term and opinions of pro and anti globalization authors, followed by an outline of the origin and goals of the movement. The author argued that the ecological problems have spiritual roots with egoistic interest often coming ahead of respect to the entire God’s creation. Religion is seen as a basis for identity and subsequently as an answer to challenges of globalization, “an island of security where people seek refuge from the evils of globalization”. The author argued that finding the right approach to globalization problems demands engagement not only of the Church but also of the laity. The Christianity has a global vision but at the same time is different from all other forms of globalization because the believers see their daily duties always in accordance with the local situation. Religious experience can be very important in the process of globalization based on eternal principles as respect for the human person, peace and justice. The Orthodox Religious experience offers communication through love. The current situation demands open dialogue with people with other religions or with other philosophic positions.
  Ecology, p. 69 – 80; The focus is on scientific and moral approaches to the ecological problem. Many scientists focus on the ethical duty for harmony in the relations man – nature, which demands environmental responsibility in the development of technologies. Reference was made to a few authors, including Albert Schweitzer and his fundamental principle for respect to life. It was also referred to Hans Jonas and the perils of unethical ontology and the main goal of the contemporary man is to preserve ethical sensibility. Konrad Lorenz’s idea that the current ecological situation demands a new moral, based on universal human values.
  The author concludes that the spiritual regress has created many ecological catastrophes in the past. People are existentially connected with nature, but men belong as well to the spiritual world. Consumerism is seen as one of the reason for the ecologic crisis. The ecological moral is not only about determining the real facts and formulating morally-ecological norms but also crucial is to produce environment friendly solutions.
  Genetically modified food (GMF), p. 80-96; After comments on the attitude toward food in the Old and the New Testament, the chapter looks at the benefits, fears and damage of GMF. Overview is provided on the first experiments and legislation in Bulgaria. According to the author in the field there are various perils as even the simple organisms are so complex that cannot be predicted all long-term consequences from implementing other genes. Morever, it is claimed that science is becoming very dependent on the big global corporations and the search for large profits distorts scienctific methods. That is why ethical sensitivity is crucial in the process of technological advance. Hope is expressed for a more active engagement of the church in such important contemporary topics. The authors states that the Orthodox Church has always welcomed developments in science and in particular advance in medicine as a manifestation of human love, compassion and care for the other people. But the Church is categorically against when the so called modern science leaves the paths of God’s creation and begins to “create” organisms whose genes have been modified by the people, including gen transfers from different biological species. The argument was supported by a quote of a statement of Plovdiv’s bishop Nikolay (from 08.02.2010).
  The anthropological aspect should be part of all discussion concerning nature. Main aspect in the relations with nature is the ability to find God’s presence in the world and if not the words of Prophet Jeremiah about natural disasters, including the lack of water, might become reality. The author quoted the verse: “And their nobles have sent their little/ones to the waters: they came to the pits,/and found no water; they returned with/their vessels empty; they were ashamed/and confounded, and covered their heads./Because the ground is chapt, for there/was no rain in the earth, the plowmen/were ashamed, they covered their heads” (Jeremiah, 14:3-4).According to the author, people’s ethical development should precede the economic growth of society. She also argues in favor of ecological education and formation of an ecological culture which should be connected with ethical and spiritual aspects.
  Bioethical problems, p. 96-148; More comprehensive overview of this topic compared with the preceding three ones. The scientific disciplines came into existence and developed through human abilities, helped by God’s blessing. Therefore, the scientific research has its ethical side for the Christians. Biology and medicine should meet at first place human goals. In addition, the importance of the medical profession is affirmed with reference to passages in the Old Testament. At the same time the rapid development in technologies impacts medical ethics. The central problematical spheres are the so called “problematic situations” – organ transplantation, gene engineering, and euthanasia. Main conflict in problematic situations defined as a contradiction between technologies and human values.
  The author referred to John Brek’s book “The sacred gift of life” as an Orthodox view on progress of biomedical technologies that give the Orthodox answer to a number of problems regarding the creation and termination of human life. The Church does not oppose the development of scientific systems whose aim is improving the medical care and quality of life but there are doubts regarding possible misuse of the technologies that may harm human dignity.
  DNA findings since the 1960s not only made revolution in biology but also gave new perspective to the questions such as what is life and how it came into existence. They also prove that life cannot be explained by only physics and chemistry. The existence of informational molecules gives new interpretation for the classical argument of the divine plan.
  The chapter also took a look at the development of the cloning technology and the perspective for a human cloning as a big ethical and cultural challenge. The author claimed that manipulations with embryos are unacceptable from the Orthodox perspective as the embryo’s are seen an individual creature who is a subject of God’s love. From the Church’s perspective the human cloning could seriously threaten human dignity. The text also briefly looked at ethical questions regarding so called assisted reproduction, in vitro insemination, experiments with embryos. Among the commented bioethical problems is the surrogacy, which is seen as a way of using the human body as an object, blurring traditional family and identity borders. The author also indicated that from the Orthodox point of view surrogacy is unnatural and unacceptable even in cases when there are no commercial motives. This practice disrupts the emotional link between mother and child and can traumatize both mother and child. The author referred to an official statement of the Bulgarian Orthodox Church from end-2011 which stated that surrogacy is incompatible with Orthodox ethics. In addition, morally unacceptable from Orthodox point of view are all methods of fertilization outside the uterus which may lead to conscious annihilation of embryos.
  According to Christian anthropology God created people in his own image as stated in Genesis in the Bible. Therefore, the development of modern technologies should respect the unique personality of each individual. The development in transplantation of tissues and organs is as well related with a number of moral problems like commercialization of donor practices. The position of the Orthodox Church is that organ transplantations could not be subject to commercial practices. Donating organs can not be seen as a duty. The belief in resurrection and afterlife is in principle not a barrier for giving consent for donating organs but under strict conformity with all religious norms, and conditions like a volunteer and conscious decision and a non-commercial sacrifice. From a church point of view euthanasia is a serious breach of divine laws. From the Orthodox point of view the dignified dead is a stage of human life with special spiritual significance. The sick, when surrounded by Christian compassion in the last days, might came to a new meaning of the path of life.
  The problem of induced abortion has many dimensions, including juridical, moral and religious. Since early days of Christianity one of the Ten Commandment, “Thou shalt not kill” implies to abortion and thus it can be treated as homicide. According to the Orthodox tradition, the complex moral problem about the beginning of human life should be interpreted in view of Jesus Christ’s life and as described by the verse of Luke the Evangelist 1:28 “And the angel came in unto her, and/said, Hail, thou that art highly favoured,/ the Lord is with thee: blessed art thou/among women.” According to John Chrysostom, it could be worst than homicide because it puts barrier to life itself.
  The author concluded that the belief that humans had a direct connection with God changes the attitude toward men and their life. Biotechnologies serve the material needs but disregard the spiritual side. The perspective changes when the biological life is considered as a gift from God to ensure spiritual life. The people today who live in times of technological progress face many choices between good and evil, meaning that one should not adapt without consideration to any new things. Contemporary technologies have brought many new possibilities but also many unexpected ethical problems. The Christians should discuss together with medical specialist and theologians all the questions of biomedicine to determine what would be the right applications and where lie the limits of contemporary technology.

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