The St. Nikodemus of the Holy Mountain and his relation with science

  1. Lemma
  2. Ο ἅγιος Νικόδημος ο Αγιορείτης και η σχέση του με την επιστήμη
  3. Greek, Modern (1453-)
  4. Koutalis, Vangelis
  5. Integration - Orthodox Anthropology - Mysticism and Orthodox spiritual experience - Key thinkers
  6. 26-02-2017
  7. Manolopoulos, Michael [Author]. The St. Nikodemus of the Holy Mountain and his relation with science
  8. Λόγος και Αντίλογος
  9. morality - astronomy - Physics - Voulgaris, Eugenios - Theotokis, Nikephoros - St. Nikodemus of the Holy Mountain
  10. Λόγος και Αντίλογος
    1. <p>Manolopoulos, M. [Μανωλόπουλος, Μ.] (2012). Ο Άγιος Νικόδημος ο Αγιορείτης και η σχέση του με την επιστήμη [Presentation made at the theological-scientific congress organized by the Holy Metropolis of Paronaxia for the 200th anniversary of St. Nikodemus’ repose, Naxos, 21/11/2009]. <em>Λόγος καὶ Ἀντίλογος</em>, <em>16</em>. Retrieved from http://users.sch.gr/amalsk/Arheio/16Issue/1-ANAEpistimi-16.pdf.</p>

    1. After providing a short biographical sketch of St. Nikodemos, in which the diligence, the hard working attitude and the memorization skills exhibited by Nikodemus during his education, as well as the scientific integrity that he developed, with regard to the use of literary sources, are highlighted, the author examines the level of the Saint’s familiarity with the natural sciences of his era. Various instances are listed, where Nikodemus in his books refers to astronomical phenomena or draws upon scientific imagery and vocabulary, as evidence in support of the claim that Nikodemus was able to tread confidently in entering scientific territories.

      The life of St. Nikodemus revolved around the axis of Holy Love, but his ardent dedication to God did not imply a disregard for scientific knowledge. For Nikodemus, to concern oneself with the problems and the theories of natural philosophy was not harmful as such. He believed that the way leading to truth is one and the same. The preoccupation with scientific issues, however, may result in the illicit desire to allow human will to take precedence over God’s will. The knowledge of the perceptible reality is admissible insofar as it leads us to our Creator and it presupposes the purification of the human mind and the human heart from the passions. After all, the laws of nature are but the effects of Holy Spirit’s action. Their knowledge therefore, must be oriented towards the reinforcement of the feeling of admiration for the Creator.

      This line of thought explains also why Nikodemus makes commendatory references to Eugenios Voulgaris and Nikephoros Theotokis, two scholars who seemed to combine a strong interest in contemporary science with piety.