The Dialogue between Theology and Science as an Open-Ended Hermeneutics of the Human Condition
Development of ideas about the meaning of the dialogue between theology and science within the framework of phenomenological philosophy and its theological expansion undertaken by the author. Activity of consciousness without achieving a material goal.
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| Язык | английский |
| Дата добавления | 07.04.2022 |
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Christ, being fully human, experienced the same predicaments as all created men, but unlike all men, he knew that coping with these predicaments proceeded from his being the Son of God. The Son of God enhyposta- sised himself in the conditions of the physical world and, as being fully human, he knew what it meant to be a creature and he transferred to humanity knowledge of this. The key point to the manifestation of Christ's creaturehood was his Crucifixion that showed the whole scale tragedy of being subjected to the law of death. The way to be "man in communion with God" is to follow Christ through his life in the created human condition and comprehending the whole universe through his Incarnation, Crucifixion, Resurrection, Ascension and ever being on the right hand of the Father. The major point here is experience of being created in the conditions of communion, or to be chained to the physical world whilst longing for freedom from the conditioned (and immortality) on the grounds of man's archetype in Christ. Thus, the human predicament expressed in the paradox of subjectivity receives its elucidation from the Christ-event, being the only possible theological reference in the hermeneutics of the ambivalent created condition of humanity.
In spite of Christ's moral teaching through centuries of the recent history, the Incarnation of God is not an accidental event which happened in order to heal human faults (for example, human inability to see the creator through creationSee, for example Athanasius. In On the Incarnation, 3: 11, 12 (Athanasius, 1996)., thus not following God). As that part of creation which has been envisioned by God from the beginning, the human predicament of the ambivalent existence in the universe was implanted in the very logic of creation by confirming once again that the main delimiter in answering the question "What is man?" proceeds from his creaturehood. Man cannot answer the question "What is man?" because he cannot create himself. By understanding this he is predisposed to communion and acquisition of Grace that confirms that man is not only a natural being, but a Divine image.
And it is through science, which is particular modus of the Divine image in man, that man understands the dimensions of his created condition not from the side of the negative connotations of the paradox of subjectivity, but, in fact, related to the whole logic of creation. It is science that makes possible to understand that it is the descent of God into the universe that predetermines the contingent facticity of the universe which accommodates man. For the Word-Logos of God to assume human flesh, there must be this flesh. Since modern physics and biology are clear with respect to the necessary conditions of existence of such a flesh requiring at least ten billion years of cosmological evolution, it seems evident that for the Incarnation to take place the necessary physical conditions must have been fulfilled. To have a body of Christ and his Mother (Virgin Mary) the universe must have had from the beginning the propensity to produce them. Correspondingly the ontological aspect of the IncarnationThe ontological view of the Incarnation can be seen through a modern theological development called "deep Incarnation" (Gregersen, 2001). is always present in the reversed history of the universe as it is described in modern cosmology.These conditions are summarised in various versions of the Anthropic Principle (AP), which detects consubstantiality of the physical stuff of the universe and human corporeal beings. According to T. Torrance the whole surrounding world, being created freely in the act of Love between the Persons of the Holy Trinity, exhibits contingent necessity related to its physical structure, its space and temporal span, encoding the motive of the Incarnation (and hence man) in the fabric of creation (Torrance, 1998). These observations change a stance on the position of man in the cosmos, releasing him from the mediocrity and insignificance of its physical existence. The question "What is man?" receives its elucidation through adoption of a new vision that the very existence of man is "implanted" in the fabric of creation, whose logic presupposes bringing creation to communion with God through man. If the motive of the Incarnation is linked to the logic of creation, man as a particular segment of creation becomes inextricably intertwined with the rest of creation. Since the actual historical Incarnation happens in the midst of the human subset of the universe (recapitulating the universe on the level of consubstantiality and epistemological acquisition), its proper sense can be directly related to the constitution and meaning of the cosmos, in which humanity itself is not positioned anymore on the periphery of the created universe, but in its centre as immanent intentionality of creation. 22 However one must not treat the Incarnation and the very existence of intelligent humanity as metaphysically predetermined in the creation. One can only assert that; indeed, the logic of creation contained the necessary conditions for existence of intelligence and hence the Incarnation. The sufficient conditions for both, human intelligence or the Incarnation can only be detected through the actual happening of the Incarnation, thus providing us with their transcendent references (paradigmatic). The sufficient conditions for the Incarnation are not part of the underlying ontology of the world and here the revelational aspect of the Incarnation that enters the discussion framed in terms of the inauguration of the Kingdom of God. This is to say that the Incarnation is not part of the natural conditions in the world. Even if the world was created by God in order to attain the union with God, it is humanity which is granted the means of such an attainment through a special call. The possibility of such an attainment effectively contributes to the definition of man: only in communion with God man becomes "himself."As was expressed by J. Zizioulas, one cannot identify man through a syllogistic formula "man=man" which, if one follows a philosophical logic, contains a pointer beyond itself towards the definition of man as "man=man-in-communion- with-God" (Zizioulas, 2006: 248). In this sense man, in spite of being consubstantial to the visible creationAccording to modern cosmology human body, consisting of atoms, effectively interacts only with 4% of all matter of the universe, remaining de facto non-consubstantial to the rest 96% of the allegedly existing Dark Energy and Dark Matter. and having solidarity with it, is a special creation whose essence requires grace, and the mechanism of acquiring this grace proceeds through the Incarnation. Then one can see that the proper theological input in the dialogue of theology with the sciences originates exactly in the archetypical predisposition (endowed by the incarnate Christ) of relating the visible universe to its transcendent foundation, given to humanity through the grace of the "giver of life." If one generalises this, the dialogue between theology and science, as co-existence of different attitudes to the created world, has its archetype in the Incarnate Christ for whom the predicament of the dialogue did not exist because this dialogue was Christ's own creation in the same sense as the world and its scientific exploration were created by him. The difference in attitude to the world (present in theology and science) was introduced by Christ in order to teach man about the meaning of creaturehood in the conditions of communion with God. Being in human flesh, Christ as the Logos-creator, had to hold the image of the physically disjoint universe in one single consciousness as an intelligible (noetic) entity. Thus, the unity of the created world, being split in itself as the sensible and intelligible, becomes the pivotal indication of the sense of the created. This split in representation of man by himself (as the composite unity of the empirical and intelligible) indicated in the paradox of subjectivity cascades towards the split between science and theology, pointing towards a simple fact that neither empirical nor theoretical knowledge of the universe can receive any justification of their contingent facticity if the ultimate source if this facticity is not sought in the logic of creation. Thus, the dialogue between theology and science can be treated as an outward manifestation of the radical createdness of humanity wrestling with its own incapacity to control its own ends, as well the ends of the world. It is not difficult to guess that such a dialogue is an open-ended enterprise, having no metaphysical accomplishment and hence having sense only as contributing to the infinite hermeneutics of the created human condition.
One can be tempted to link the unknow- ability of man by himself, and the paradox of subjectivity, not to the issue of creaturehood, but to the conditions of the Fall as if the ambivalence in the human condition formulated in the paradox proceeds from the loss of memory of "all in all" (Eph. 4:6) in the post-lapserian state. Correspondingly, the resolution of the paradox could be associated with the acquiring back the state of the first man Adam. However, this cannot be true, because the first man was also created and his knowledge of "all in all", implanted in his Divine likeness, did not guarantee him being able to reproduce himself in a manner he was created by God. The crucial moment in explicating man's unknowability is Christ who, by being God and fully human, elucidates to man the sense of man's created condition, the sense which, as such, was obscured by the Fall. The traditional link between the Fall and the Incarnation is that the latter is treated as a redeeming act of God towards saving the transgressing humanity. However, Orthodox theology points towards a connection between creation and the Incarnation, as being, de facto, a necessary and sufficient condition for the created to be brought to union with God. In other words, the motive of the Incarnation is linked to the aim of creation.the `motive ' of the Incarnation can be given only in the context of the general doctrine of Creation." (Florovsky, 1976: 170) (Emphasis added) (The discussion of "Cur Deus Homo?" has never been a part of the canonical corpus of Orthodox literature and constituted, in words of G. Florovsky, a theologume- non (theological opinion)). According to Maximus the Confessor, the creation of the world contained the goal for which all things were created: "For it is for Christ, that is, for the Christic mystery, that all time and all that is in time has received in Christ its beginning and its end."Maximus the Confessor. In Questions to Thalassius, 60. It is in this sense that the motives of creation and the Incarnation are inextricably intertwined and this, theologically (and in addition to the cosmological findings), points to the fact that the phenomenon of man is intrinsically linked to the motive of creation. Man was created in the universe, and because of its created- ness he experiences his Divine image through unknowabililty and ambivalence of existence. From here one can conclude that the dichotomy between theology and science is thus an inevitable characteristic of man's creaturehood, so that the sought reconciliation of theology and science is impossible in the human condition to the same extent as the overcoming of the ontological (not moral) division between creation and God in the process of deification.
By linking the motive of the Incarnation to the intrinsic logic of creation of the world by God, Orthodox theology extends the scope of the Incarnation beyond the opposition Fall-Redemption, towards a more wider span of the plan of salvation as related to the deification of man and bringing the whole creation to the union with God. The lesser arch of the Fall-Redemption becomes a tool in restoring the greater arch Creation-Deification.(Louth, 2007: 34-35). In this sense the conditioning of the Incarnation by the human concerns would be a mistake: "Christ is not a mere event or happening in history. The incar nation of the divine Logos was not a simple consequence of the victory of the devil over man.. .The union of the divine and the human natures took place because it fulfilled the eternal will of God" (Nellas, 1997: 37) (emphasis added)), so that it ".showed us that this was why we were created, and that this was God's good purpose concerning us from before ages, a purpose which was realised through the introduction of another, newer mode" (Maximus the Confessor, Ambigua, PG 91: 1097C [ET: (Constas, 2014: 131-133)], that is the entrance of "the incorporeal and incorruptible and immaterial Word of God [into] our world" (Athanasius, 1996: 33). A famous phrase from Athanasius that God "assumed humanity that we might be made God"28 implies that humanity, being created, has a potential to be in union with God (not based in the natural laws related to creation). One can say stronger that creaturely modus of existence becomes unavoidable for the very possibility of deification. Correspondingly, if God's plan "consists in deification of the created world" (some parts of which imply salvation), the plausibility of the plan of deification is rooted in the fact that man is ontologically united with the created nature. Man is the "microcosm who resumes, condenses, recapitulates in himself the degrees of the created being and because of this he can know the universe from within" (Clйment, 1976: 90). In this sense Orthodox theology links the Incarnation to humanity as that subset of the created universe which is capable of conducting a mediating role in overcoming moral tensions between different parts of creation, creation and God. 29 The mediation between moral divisions in creation explicates the sense of being created and the delimiters of deification: the union with God through these mediations does not remove the basic ontological difference (di- aphora) between the world and God thus not removing the riddle of man, retaining his basic definition as being a creature in communion with God.
The reader may be puzzled by such a paradoxical situation: indeed, if one talks about deification as the union with God, and deification is possible through the Incarnation, why man cannot achieve through this deification that state that was pertaining to Christ the Incarnate? The answer is: Christ hypostatically remained the Logos of God and was controlling his enhypostasisation in Jesus by being able to explicate its own human, that is created nature. However, this is not given to man, so that the Incarnation remains an archetype of the human (Divine image/physical flesh = uncreated/created) predicament. At the same time the Incarnation brings a kind of a natural division in our understanding of communion. According to Maximus the Confessor the In-carnation brought the division in the temporal span of evolution of the universe onto two fundamentally different aeons: "...God wisely divided `the ages' between those intended for God to become human, and those intended for humanity to become divine."Maximus the Confessor, Ad Talassium 22 [ET: (Blowers, Wilken, 2003: 115)] This point sheds the light on the inclusion of the lesser arch of Fall-Redemption into the greater one of Creation-Deification as the different degrees of participation in God. This excludes a possibility of treating the movement from creation to deification through the Incarnation as a "natural process" inherent in the fabric of creation. On the one hand created things participate in God through the fact of their existence, that is through "being in communion." However, when Maximus enquires in the human capacity of deification, he stresses that it does not belong to man's natural capacity.".what takes place would no longer be marvellous if di- vinization occurred simply in accordance with the receptive capacity of nature" (Maximus the Confessor, Ambigua 20 [ET: (Constas, 2104: 411)]. By separating the aeons before and after the Incarnation Maximus makes a difference between the participation in God which is bestowed to man by creation and that participation which is bestowed by deification. Said differently, the aeon after the Incarnation corresponds to the movement of man to God, whose very possibility was effected by the Incarnation, and whose actual exercise demands not only communion through existence, but communion through grace. Grace is not implanted in the natural conditions of existence, but is bestowed by God on the grounds of man's personal extent of perfection.L. Thunberg with reference to Maximus asserts: "There is in man no natural power that can deify him, but there exists on the other hand a reciprocal relationship between God and man that permits him to become deified to the degree in which the effects of the Incarnation are conferred on him" (Thunberg, 1985: 55). It is this grace that makes possible for man to realise his ambivalence in the universe originating in creaturehood. It is this grace that makes possible to enquire in the contingent facticity of the sciences thus initiating their dialogue with theology. It is this grace that makes theology possible as that constituent of knowledge that explicates the sense of the created humanity.
Conclusion
The Dialogue between Theology and Science as open-ended hermeneutics of the human condition.
The duality in hermeneutics of the subject which is transpiring through the dialogue between theology and science receives its elucidation from the basic feature of man related to its creaturehood: man exists through communion with God by the fact of its createdness, but he does not "possess" himself entirely in the world even in tendency, because the conditions of communion through grace are not part of the world. Indeed, by detecting his ambivalent position in the world (the paradox of subjectivity), man discovers himself in the conditions of an intellectual impasse, that is incapacity of understanding the contingent facticity of such a paradox as the delimiter of his embodied consciousness. Through attempts to find the metaphysical grounds for himself, man produces instead infinite hermeneutics of its own predicament thus sensing that the very means of interrogation of himself by himself cannot be existentially clarified. Here, an inerasable Divine image in man invokes the latter to seek for God's help and thus following God, that God who once descended in the world to teach man about his creaturehood in order to be deified. How all this relates to the problem of this paper about the dialogue between theology and science?
The sciences implicitly articulate the outward sense of existence in communion (that is being created) through their very contingent facticity, that is through the fact that they are. The underlying foundation of the sciences is
References man, whose sense, nevertheless cannot be completely explicated either by the sciences or by philosophy. The sciences function in the conditions man's unknowability by himself. Theology encounters the sciences (and philosophy) in order to release man from an intellectual impasse of unknowability and to invite him to learn from his archetype in Christ that in spite of his creaturehood, he remains in communion and has a potential to achieve the union with God for the sake of understanding that the unknowability and paradox remain the basic theological delimiters in man's self-awareness of his creaturehood.
This brings us to the final conclusion that the dialogue between theology and science represents open-ended hermeneutics of the created human condition. The discourse of the paradox of subjectivity and that of oblivion of origins (phenomenology of birth) provide the delimiters for any of such hermeneutics. Since the riddle of unknowability of man by himself cannot be resolved in terms of metaphysical concepts, cascading down towards the irresolvable nature of the paradox, the dialogue between science and theology cannot hope to have any material goal as its accomplishment. The moral tension between man's created condition and its Divine image, as well as a capacity of receiving grace of deification, retains the dialogue active and alive always and forever, just confirming a simple existential truth that both - science and theology - originate in one and the same man, created in communion with God, but living in a moral tension between the sense of his created limitedness and graceful longing for the unconditional and immortal.
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