"When we examine contemporary science as developed by scientists such as Lamark and Darwin, we see the antithesis and I would say the complete disagreement that exists between science and religion, on topics that concern the more basic problems of existence and knowledge. For this, an enlightened mind cannot accept at the same time both one and the other and must choose between religion and science."
A well known German Zoologist, Ernst Haeckel (1834-1919), who was a good follower of Darwin, wrote these words some 65 years ago, in his book, “The Riddle of the Universe” that was very successful and as it seemed, had proved that faith is absurd. So says Haeckel that every enlightened man must choose between science and religion and should follow either one or the other. He considered it necessary that such men should deny religion because a logical man cannot deny science.
Truly, is this necessary? No, not at all, for we know that many and great scientists were at the same time great believers. For example, such was the Polish astronomer Copernicus who laid the foundation of all contemporary astronomy. Copernicus was not only a believer but was also a cleric. Another great scientist, Newton, whenever he mentioned the word God, he removed his hat. He was a great believer. A great bacteriologist of our time and almost a contemporary, Pasteur, who laid the basis of contemporary bacteriology, he would start every scientific work with a prayer to God. Some ten years ago a great scientist passed away, who was our countryman, physiologist Pavlov, who was the creator of the new physiology of the brain. He too was a great believer. Would Haeckel therefore dare say that these men did not have enlightened minds because they believed in God?
So what happens now? Why even today there are some scientists, professors at Universities whom I personally know and are great believers. Why don’t all the scientists deny religion but only those who think the same as Haeckel? Because these people believe only in the material and deny the spiritual world, they do not believe in life after death, they do not accept the immortality of the soul and of course they do not accept the resurrection of the dead. They say that science is capable of everything, that there is no secret in nature that science cannot discover. What can we answer to these?
We shall respond to them this way. You are totally right. We cannot limit the human mind that searches nature. We know that today, science knows only a part of the things we have of nature. We also understand that the possibilities of science are great. In this they are right and we don’t doubt it. What then do we doubt? Why don’t we deny religion like them and consider it contrary to scientific knowledge?
Because we believe wholeheartedly that there is a spiritual world. We are certain that apart from the material world there is an infinite and incomparably superior spiritual world. We believe in the existence of spiritual beings that have higher intellects than us humans. We believe wholeheartedly that above this spiritual and material world there is the Great and Almighty God.
What we doubt is the right of science to research with its methods the spiritual world. Because the spiritual world cannot be researched with the methods used to research the material world. Such methods are totally inappropriate to research the spiritual world.
How do we know that there is a spiritual world? Who told us that it exists? If we are asked by people who do not believe in Divine Revelation, we shall answer them thus: “Our heart tells us." For there are two ways for one to know something, the first being that which is spoken by Haeckel, which is used by science to learn of the material world. There is however another way that is unknown to science, and does not wish to know it. It is the knowledge through the heart. Our heart is not only the central organ of the circulation system, it is an organ with which we know the other world and receive the highest knowledge. It is the organ that gives us the capability to communicate with God and the world above. Only in this we disagree with science.
Praising the great successes and achievements of science, we do not doubt at all its great importance and we do not confine scientific knowledge. We only tell the scientists: “You do not have the capability with your methods to research the spiritual world, we however can with our heart."
There are many unexplainable phenomena which concern the spiritual world that are real (as are some type of material phenomena). There are therefore phenomena that science will never be able to explain because it does not use the appropriate methods.
Let science explain how the prophecies appeared on the coming of the Messiah, which were all fulfilled. Could science tell us how the great prophet Isaiah, some 700 years before the birth of Christ, foretold the most important events in His life and for which he was named the evangelist of the Old Testament? Could it explain the prophetic grace possessed by the saints and tell us with which physical methods the saints inherited this grace and how they could understand the heart and read the thoughts of a person they had just met for the first time? They would see a person for the first time and they will call him by his name. Without waiting for the visitor to ask, they would answer in regards to what troubled him.
If they can, let them explain it to us. Let them explain with what method the saints foretold the great historical events which were accurately fulfilled as they were prophesied. Let them explain the visitation from the other world and the appearance of the dead to the living.
They shall never explain it to us because they are too far from the basis of religion - from faith. If you read the books of the scientists who try to reconstruct religion, you will see how superficially they look at things. They do not understand the essence of religion, yet they criticize it. Their criticism does not touch the essence of faith, since they are unable to understand the types and the expressions of religious feeling. The essence of religion they do not understand. Why not? Because the Lord Jesus Christ says: "No one can come to me unless My Father who sent Me draws him to Me" (John 6:44).
So it is necessary that we be drawn by the Heavenly Father, and it is necessary that the grace of the Holy Spirit enlighten our heart and our mind. To dwell in our heart and mind through this enlightenment, the Holy Spirit and the ones who were found worthy to receive the gift of the Holy Spirit, those in whose heart lives Christ and His Father, know the essence of faith. The others, those outside the faith, cannot understand anything.
Let us hear the criticism against Haeckel from a French philosopher Emile Boutroux (1845-1921). So says Boutroux: “The criticisms of Haeckel concern much more the ways, than the essence, which he observes with such a materialistic and narrow view, that they cannot be accepted by religious people. Thus the criticism of religion by Haeckel is not referred to, not even in one of the principles that constitutes religion."
This is therefore our opinion regarding Haeckel’s book “The Riddle of the Universe” which up to day is considered the “Bible” for all those who criticize religion, which they deny and find it contrary to science. Do you see how poor and tasteless arguments they use? Don’t become scandalized when you hear what they say about religion, since they themselves cannot understand its essence. You people, who may not have much of a relationship with science and do not know much about philosophy, remember always the most basic beginning, which was well known by the early Christians. They considered poor the person who knew all the sciences yet he knew not God. On the other hand, they considered blessed the person who knew God, even if he knew absolutely nothing about worldly things.
Guard this truth like the best treasure of the heart, walk straight without looking right or left. Let us not bother with what we hear against religion, losing our bearings. Let us hold on to our faith which is the eternal indisputable truth. Amen.
St. Luke the Surgeon, Archbishop of Simferopol (1877-1961)
Conscience is the first law of God, which He deeply carved in the hearts of the First Created, and consequently, each one of us takes it as a "photocopy" from his parents when he is born.
Those who have managed to sensitize their consciences through the daily study of themselves feel themselves estranged from this world; and, as a result, worldly people are dumfounded by their discerning behavior.
Those, however, who do not examine their consciences are neither benefited by spiritual study nor by the advice of the Elders, nor are they even able to keep God’s commandments, since they quickly become insensitive.
St. Paisios
Your immediate concern should be with yourself. Strive hard to be a Christian wife and a Christian mother. This is not easy. If you do strive for this, you in your world will find as many snares and pitfalls as we [i.e., monastics] do in ours. Yours may be a different kind, but they are no less difficult to evade.
Starets Macarius of Optina
“How can I, living in the world, dwell in the presence of God?” The elder answered” “Do everything as one cooperating in God’s work.” To be a fellow worker with God in the task of marriage and bringing up Christian children is a grandiose and holy role…. All you learn about marriage, all your work for your marriage, is work for the salvation of your children, and this is not something small, but something which is of eternal value.
A contemporary monk
Remember that love of the neighbor is the first work you must strive for. And you do not even have to leave your house to find that neighbor; your husband is that neighbor; your mother is that neighbor; and so are your children.
Starets Macarius of Optina
The question for Christians who are already married and raising children is not: “How can I reduce to a bare minimum my family obligations so as to be “free” to lead a “more spiritual” life?” It is rather: “How should I nurture within my family life my love for God and my neighbor?” Sister Magdalen
The joint prayer of husband and wife is a great force.
Starets Macarius
Not merely by living with him as a wife will she be able to save her husband, but by openly demonstrating a life lived according to the Gospel…. It is possible in the case of wives to display the same zeal and enjoy the same advantage [as Saint Priscilla in teaching Apllos: Acts 18:24-26]… The display of a grand philosophy and much patience, the scoffing at misfortunes of marriage, and the determination to follow this task through from beginning to end–this is to make the soul of one’s partner to be saved.
Saint John Chrysostom.
Question: In taking the steps which you have presented to us, the most difficult thing, I think, is to overcome the fear of shame. This is what I try to do in my parish. People will not come to confession although their souls are burdened and things are driving them crazy, because they cannot overcome the shame to admit their sins. How do you lead people in this direction?
Answer: I think that the strength to bear shame is a gift from God. When I was a young and inexperienced spiritual father, Elder Sophrony told me to encourage the young people to confess precisely the things of which they are ashamed, for if they learn to do so, shame is transformed into strength against the passions, and they will overcome sin. This is precisely what occurred in the person of Zacchaeus. He bore shame voluntarily, and the Lord, Who was on His way to Jerusalem in order to suffer the Cross of shame, saw Zacchaeus bearing shame for His sake and recognized in him a kindred spirit. Zacchaeus had put himself prophetically in the way of the Christ, in the way of the Cross, and in a prophetic way the mystery of the Cross and Resurrection of Christ was activated in the heart of Zacchaeus. His heart was enlarged and he was able to enter into the power of faith. Christ has saved us through the Cross of shame, so when we suffer shame for His sake He considers this as gratitude, and in return He transmits to us His grace which regenerates our life.
This is exactly what happens in confession. Those who confess sincerely and take upon themselves the shame for their sins are regenerated. But those who shrug their shoulders and say, ‘Nothing special, the usual things…’ they do not bear any shame, their heart remains unmoved, and they hardly receive any benefit. But those who, with shame and a contrite heart, strip their souls naked before God and before another mortal, ‘of like passions’ (Acts 14:15) with them—that shame of theirs really finds the heart, humbles it and brings it to the surface. This then, opens the heart to receive the grace of regeneration, of consolation. We see this in the life of many that come to us: the greater the shame they bear with contrition, accusing themselves before God, the greater the grace they receive to amend their lives and make a new beginning.
From “Remember thy First Love” by Archimandrite Zacharias Zacharou
Source: Orthodox Heritage Vol. 10, Issue 11-12
More than all other people, it’s Paul who shows us what we are, how noble our nature is and what measure of virtue we’re able to achieve. And now he arises from the place he has arrived at and, in a clear voice, to all those who condemn our nature, he defends us on the Lord’s behalf, urging us towards virtue, stopping the shameless mouths of those who blaspheme and proving that there’s very little difference between us and the angels, if we but guard ourselves.
Without having a different nature, without receiving a different soul, nor living in another world, but, having been brought up on the same land and place, with the same laws and customs, he surpassed all the people who’ve ever lived since our race was founded. Where are those people who say that virtue’s difficult and evil’s easy? Because Paul rejects this, saying: ‘For this slight, momentary affliction is preparing us for an eternal weight of glory beyond all measure.’ And if such afflictions are slight, how much more so are our pleasures.
This is not the only admirable thing about him- that, because he was so greatly disposed he didn’t suffer from his efforts at gaining virtue- but that he also exercised virtue without reward. We, of course, don’t put up with pains for the sake of virtue even if there are rewards. He, on the other hand, sought it without any prizes, and easily overcame anything that was considered a hindrance to it. And he never invoked the weakness of the body, the difficulties of his circumstances, the tyranny of nature, nor anything else as an excuse. Even though he’d taken on more responsibility than generals and all the kings of the earth, he was on top of things every single day and, although the dangers increased, he still displayed youthful enthusiasm. This is why he declared: ‘Forgetting what lies behind and straining forward to what lies ahead’. And while he was awaiting death, he invited others to enjoy it with him: ‘Rejoice and be glad for me’. Even though he was threatened by dangers and suffered insults and every form of dishonor, he still rejoiced, writing to the Corinthians: ‘Therefore I am content with weaknesses, insults, persecutions’. He called these the armour of righteousness, showing that he derived great benefits even from them and that he was protected on all sides from his enemies. And although they tormented him everywhere, despised him, defamed him, he went from strength to strength and proudly planted trophies all over the earth, thanking God: ‘Thanks be to God who always leads us in triumphal procession’.
And he sought maltreatment and insult about his preaching more than we seek honour, and death more than we seek life, and poverty more than we seek riches, and pains more than others seek comforts- not just a little more but much more- and sorrow more than others seek joy and to pray for his enemies more than others cursed them. And he overturned the order of things, or rather we’ve reversed them. What he did was keep that order as God had ordained it. Because what we said above [the positive things] are in accordance with nature, but the rest [the negative], are against it. The proof of this? That Paul, who was a human being, observed the former rather than the latter. The only thing that was dreadful for him, and which he avoided, was conflict with God- nothing else. Just as, of course, nothing else was desirable for him, other than pleasing God. And I’m saying nothing about the present or the future. And don’t tell me about cities, nations, kings, armies, money, satrapies and dynasties, because he thought them less than a spider’s web. But just think about what’s in the heavens and then you’ll understand the powerful love he had for Christ. Because this was a filter for him, Paul admired neither the status of the angels, of the archangels or anything else.
He had within him the greatest thing of all- love of Christ. And with this, he considered himself the most fortunate of men. Without it, he had no desire to become one of the dominions, the principalities or powers, but with this love he desired to be among the least and the lost, rather than among the first and foremost. For him, there was only one hell: to lose that love. That was Gehenna for Paul, that was punishment, that was infinite evil, just as delight was to achieve that love. That was his life, his world, his angel, his present, his future- kingdom, promise and wealth untold. Anything that didn’t lead to this he thought neither unpleasant nor pleasant. In the same way that he wrote off all visible things, as if they were sodden grass. The tyrants and the cities that foamed with rage against him, seemed like mosquitoes, while the torments and punishments were like so many childish games, which he suffered for Christ.
He accepted them with joy and was prouder of his chains than Nero was when he had the royal diadem on his head. He spent his time in prison as if he were in heaven and accepted the blows and whippings more gladly than others seized prizes. He loved the pains no less than the trophies, because for him that’s what they were. This is why he called them grace. But note this well. It was a prize to die and be with Christ, but the contest was in staying alive. Yet he preferred the latter to the former, since he thought it was more necessary for him. Being separated from Christ was a struggle and an effort, whereas being with Him was the prize. But, for the sake of Christ, he preferred the struggle.
You might say that all of that was a pleasure for him, because it was for Christ’s sake. I also say that: that what for us would be a cause of sorrow brought him great satisfaction. So why do I talk about the dangers and other tribulations? Because he was genuinely in a constant state of grief. This is why he said: ‘Who is sick and I’m not sick, who is made to stumble and I’m not indignant?’ But you might say that he even had sorrow as a satisfaction. Those who lose their children and are allowed to mourn, are comforted; but when that’s forbidden to them they’re distressed. Nobody’s ever mourned their own woes as much as he did those of other people. How do you think he behaved when, given that the Jews aren’t saved, he prayed to fall from heavenly glory so that they might be? It’s obvious that, if they weren’t going to be saved, this was much worse for him. If it hadn’t been, he wouldn’t have asked for this. But he thought it a lighter burden and one that had greater consolation. It wasn’t just that he wanted it, but he cried aloud, saying: ‘I have great sorrow and unceasing anguish in my heart’.
How can you compare him to anyone else, given that he suffered almost every day on behalf of all the inhabitants of the world, all together, and for the gentiles, and for the cities and for each person individually. To what iron or to what diamond? What can you call that soul of his: golden or adamantine? It was more resistant than any diamond and more valuable than gold or precious stones. It outdid the resilience of a diamond and the value of gold. So with what element can we compare it? With nothing that exists. But if gold could become diamond and diamond gold, then we might compare it with them.
But why should we compare it with diamonds and gold? Compare the whole world and you’ll see that Paul’s soul was of greater value. Paul talks about those who were prominent because they wore the skins of animals and lived in caves and holes in the earth, but we could say so much more about him, since he really was more worthy than any of them. So if the world wasn’t as valuable as Paul, what was? Heaven, perhaps? But even that’s too small. Because, to heaven and the things to be found there, he preferred the love of the Lord, which was as preferable to him as goodness is better than evil. He’d have preferred it to an infinite number of heavens. This is why he doesn’t love us in the same way as we love him, but so much more that it’s impossible to present it in words.
Just look at what he was deemed worthy of even before the future resurrection. He was taken up into Paradise, elevated to the third heaven, where he was shown things so ineffable that it was forbidden for anyone to mention. And quite rightly. He walked upon the earth as if he were consorting with angels. This is how he did everything, and, although he had a mortal body, he demonstrated the purity of the angels, and, although he was subject to such needs, he tried never to seem inferior to the heavenly powers. He traversed the whole world like an eagle and disdained pain and danger as if he were incorporeal. He looked down on earthly things as if he had already gained heaven and he was always as alert as if he were associating with the bodiless powers.
Of course, angels have often undertaken to protect various nations, but none of them took such great care of the nations entrusted to them as Paul did of the whole world. And don’t tell me that it wasn’t Paul who did these things that I’m saying. Even if it hadn’t been him who performed all this, he still wouldn’t have been unworthy of this praise, because he prepared himself to be worthy of this great grace. Michael undertook the protection of the nation of the Jews, but Paul took on the land and the sea, the inhabited and the uninhabited parts. I’m not saying this to belittle the angels- perish the thought- but to show that it’s possible, even though we’re human, to be with them and to stand close to them. Why didn’t the angels undertake this? So that you’d have no justification when you’re indifferent and so that you wouldn’t be able to have any recourse to some ‘difference in nature’ when you’re apathetic. In any case, the miracle’s even greater. How is it not wonderful and strange that words expressed in human language should banish death, forgive sins, repair our broken nature and make heaven on earth?
This is why I’m amazed at God’s power, this is why I marvel at Paul’s willingness: because he received such grace and because he made himself into this person. And I ask you not merely to admire but to imitate this example of virtue, because then we’ll be able to receive the same crown as he did. And if you have any doubts on hearing that, if you manage to do the same, you’ll get the same reward as Paul, listen to what he himself says: ‘I have fought the good fight, I have finished the race, I have kept the faith. From now on there is reserved for me the crown of righteousness which the Lord, the righteous judge, will give to me on that day, and not only to me but also to all who have longed for Him to be made manifest’.
Do you see how he’s inviting all into the same society? Since there are the same things for everyone, let’s make sure that we become worthy of the blessings that have been promised to us. And let’s not look solely at the size and extent of the achievements, but also at the passionate willingness through which he wrested such grace. And also at the kinship of nature, because we have all of that in common. In this way, the excessively difficult will seem easy and unburdensome for us. If we but labour for this short time, we’ll wear that incorrupt and immortal crown, by the grace and loving-kindness of our Lord, Jesus Christ, to Whom belong glory and power, now and forever and unto the ages of ages, Amen.
Saint John Chrysostom
Source-Pemptousia.com
