By Basarab Nicolescu, Magda Stavinschi, Eric Weislogel

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However, experiences of the Triune God and the saints within Orthodoxy are not matters of personal subjective interpretation. This stands in contrast to some other approaches — such as the Reformed epistemology, where the basis for religious belief is inaccessible — that are not open to criticism, evaluation, or reassessment by the community (Alston [1993]; Platinga [2000]). This approach makes it very difficult to challenge the scientist to a dialogue. The Orthodox Church places the emphasis on the importance of tradition so that the religious experience must be examined in the light of this, in the context of the community.

Is this so? F * Originally presented at the international congress “The Dialogue Between Science and Religion in the Orthodox World” (Romanian Academy, Bucharest, 24-27 September, 2008). 54 ELENI ROVITHIS-LIVANIOU, EUGENIA ANTONOPOULOU We believe that this is not true and that there are no significant differences between science and religion. This is especially so as far as the first main question is concerned, namely: How was the Universe created? To this, from the standpoint of religion, answers are given in the Bible, especially in the book of Genesis.

The essential commitment to persons for the pursuit of knowledge is not an obstacle to objectivity, it is required for objectivity. , Saint Isaac the Syrian). More generally, Meyendorf (1974) argues that hesyschasm was a spiritual renewal based on the patristic tradition, not an individualistic mystical movement. Saints and mystics generally do not speak of themselves personally in regard to their experiences. There is therefore, within Orthodoxy, no notion of purely internal and subjective states of God that are not part of the tradition of the Church.

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Transdisciplinarity in Science and Religion, 05-2009 by Basarab Nicolescu, Magda Stavinschi, Eric Weislogel


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