Stosunek religii do nauki. Punkt widzenia prawosławnego

• Authors: Henryk Paprocki
• Languages of publication: PL

Abstracts

PL

Polish astronomer Konrad Rudnicki suggested that the so-called Copernican revolution, with far-reaching consequences for western Christianity, was hardly noticed in orthodoxy. In this case, the domain of discoveries and scientific truths remained distinct from the strictly theological domain. The Earth was treated as a mystical centre of the universe because of the Incarnation of Christ, which did not mean that it was also the real centre of the empirical universe. However, Copernicus’s discovery led to a rapidly progressive process of the western Church distancing itself from science. On the other hand, discoveries and scientific theories can in no case be contrary to the principles of faith, because we are dealing here with two different cognitive methods. It is the point of destination of both methods that should be the same.As regards culture, we need to consider the fascinating relation of the Latin words cultus and cultura, which points to the fact that culture developed originally within the cult, and it was there where its source was (Fr. Paul Florenski). The real culture (and thus literature and art) must always have a dimension reaching beyond time. In this respect, every authentic work of art has a sacred character in the sense of a deep inner connection with everything that is transcendent.When it comes to the connection between religion and science, the situation is even more evident, as God commands in the Bible: „Fill the Earth and subdue it” (Genesis 1:28), which requires education, because without it, it is impossible to master the earth.The contradiction between science and culture on one side and religion on the other is something superficial and, indeed, must not be present, if we understand properly the role of all these areas in their mutual relations.

EN

Polish astronomer Konrad Rudnicki suggested that the so-called Copernican revolution, with far-reaching consequences for western Christianity, was hardly noticed in orthodoxy. In this case, the domain of discoveries and scientific truths remained distinct from the strictly theological domain. The Earth was treated as a mystical centre of the universe because of the Incarnation of Christ, which did not mean that it was also the real centre of the empirical universe. However, Copernicus’s discovery led to a rapidly progressive process of the western Church distancing itself from science. On the other hand, discoveries and scientific theories can in no case be contrary to the principles of faith, because we are dealing here with two different cognitive methods. It is the point of destination of both methods that should be the same.As regards culture, we need to consider the fascinating relation of the Latin words cultus and cultura, which points to the fact that culture developed originally within the cult, and it was there where its source was (Fr. Paul Florenski). The real culture (and thus literature and art) must always have a dimension reaching beyond time. In this respect, every authentic work of art has a sacred character in the sense of a deep inner connection with everything that is transcendent.When it comes to the connection between religion and science, the situation is even more evident, as God commands in the Bible: „Fill the Earth and subdue it” (Genesis 1:28), which requires education, because without it, it is impossible to master the earth.The contradiction between science and culture on one side and religion on the other is something superficial and, indeed, must not be present, if we understand properly the role of all these areas in their mutual relations.

Keywords

PL

nauka; religia; prawosławie; przewrót kopernikański; patrystyka

EN

science; religion; orthodox; Copernical resolution; patristics

• Publisher: Uniwersytet Papieski Jana Pawła II w Krakowie
• Journal: Polonia Sacra
• Year: 2013
• Volume: 17
• Issue: 2

Dates

published

2013

online

2013-11-30

Contributors

author

Henryk Paprocki

Identifiers

DOI

10.15633/ps.371