The fact of creation and the limits of scientific knowledge
TL;DR: In the Church of the Orthodox Church, a new way of being is affirmed by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ's resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord's Second Coming, when heaven and earth will be renewed by transfiguration as discussed by the authors.
Abstract: Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.
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"The fact of creation and the limits..." refers background in this paper
...…constants led to the anthropic principle formulation, stating that the universe is made to favour the emergence of men and their life on earth [see Barrow and Tipler, 1986; Maldamé, 1999, 91- 128; Costache, 2001, 141-148], while the Big Bang theory constrains scientists to ask themselves what was…...
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...…universe, whom many consider to be an intelligent God, capable of making the necessary choices for man to see the light of day [Lonchamp, 2003, 127], so that not just man is adapted to the universe, but also the universe is adapted to man [Barrow and Tipler, 1986, pp. vii, 20; Costache, 2001, 144]....
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"The fact of creation and the limits..." refers background in this paper
...…true God and true Man [Lewis, 1952, 45, apud Collins, 2007 (EN), 225; Collins, 2009 (RO), 235; see also Strobel, 1998; Blomberg, 1987; Habermas, 1996; Bruce, 2003], as only He could suffer and die for our sins, because He is Man, and could do this perfectly, because He is God [Lewis, 1952, 50,…...
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