XIV. 1. Christianity, having overcome heathen prejudice, demythologised nature, thus contributing to the development of natural science. With time, science, both natural and humanitarian, became one of the most important components of culture. By the end of the 20th century, science and technology have achieved such results and influence on all aspects of life as to become in fact the decisive factors in the life of the civilisation. At the same time, despite Christianity’s initial impact on the formation of scientific activity, the development of science and technology under the influence of secular ideologies has led to consequences arousing serious fears. The ecological and other crises, which have hit the modern world, have increasingly challenged the way chosen. The scientific and technological level of the civilisation is such that the criminal actions of a small group of people can cause, in principle within a few hours, a global disaster in which all the highest forms of life will perish irrevocably.
From the Christian perspective, such consequences have arisen because of the false principle lying in the basis of the contemporary scientific and technological development. This principle stipulates a priori that this development should not be restricted by any ethical, philosophical or religious requirements. With this «freedom» however, the scientific and technological development finds itself at the mercy of human passions, first of all vanity, pride and thirst for the greatest possible comfort, which frustrates the spiritual harmony of life with all the ensuing negative developments. Therefore, to ensure normal human life it is necessary today as never before to restore the lost link of scientific knowledge with the religious spiritual and moral values.
The need for this link is also conditioned by the fact that a considerable number of people still believe in the omnipotence of the scientific knowledge. It is partly due to this belief that some atheistically-minded thinkers of the 18th century resolutely opposed science against religion. At the same time, it is commonly accepted that in all times, including the present, many outstanding scientists were and are religious people. It would be impossible if there were fundamental contradictions between religion and science. The scientific and the religious types of knowledge are completely different. They have different points of departure and different goals, tasks and methodologies. These spheres can come in touch and overlap, but cannot oppose each other, because the natural science contains no atheistic or religious theories, but more or less authentic theories, whereas religion does not deal with matter.
Mikhailo Lomonosov rightly wrote that science and religion «cannot come into conflict… unless some one excites strife in them out of conceit and desire to show off one’s ingenuity». St. Philaret of Moscow expressed a similar idea: «The faith in Christ is not in conflict with the true knowledge, because it is not in union with ignorance». Noteworthy also is the incorrectness of opposing religion to the so-called scientific worldview.
Only religion and philosophy by their very nature can fulfil the function of worldview, which no specific science or concrete scientific knowledge as a whole can assume. A reflection on scientific achievements and on their inclusion in an ideological system, however, can take place in a wide framework beginning from religious to openly atheistic.
Though science may be one of the ways to know God (Rom. 1:19-20), Orthodoxy sees in it also a natural instrument for building life on earth, which is to be used very prudently. The Church warns man against the temptation to view science as a realm completely independent of moral principles. Today’s achievements in various areas, including the physics of fundamental particles, chemistry and microbiology, show that they are essentially a double-edged sword that can both benefit man and take away his life. The evangelical norms of life make it possible to educate a person in such a way that the knowledge and abilities obtained could not be abused. This is why the Church and secular science are called to co-operation for the sake of life and its proper order. Their interaction contributes to the healthy creative climate in the spiritual and intellectual sphere, thus helping to create the best conditions for the development of scientific research.
Prominence should be given to social sciences which by their nature are inevitably linked with theology, church history and canon law. While welcoming the works of secular scientists in this area and recognising the importance of humanitarian studies, the Church does not consider the rational picture of the world, sometimes formed by these studies, to be complete and comprehensive. The religious worldview cannot be rejected as a source of the ideas of truth and the understanding of history, ethics and many other humanitarian sciences which have the reason and right to be present in the system of secular education and formation and in the building of social life. It is only the combination of spiritual experience and scientific knowledge that ensures the fullness of cognisance. No social system can be described as harmonious as long as it gives monopoly to the secular worldview in making socially significant judgements. Unfortunately, there is still a danger of ideologised science for which the nations have paid too high a price in the 20th century. This ideologisation is especially dangerous in the area of social studies which are laid in the bases of state programs and political projects. While opposing attempt to substitute ideology for science, the Church supports the especially important dialogue with humanitarian scholars.
Man as the image and likeness of the Incomprehensible Creator is free in his mysterious depths. The Church warns against the attempts to use the scientific and technological progress for establishing control over the inner world of the personality, for creating any technologies making it possible to infuse and manipulate the human consciousness or sub-consciousness.
The Russian Orthodox Church’s Basic Teaching on Human Dignity, Freedom and Rights