The World Russian People’s Council completed its conciliar hearings on “Faith and Knowledge: Science and Technology on the Threshold of a New Century”

The World Russian People’s Council completed its conciliar hearings on “Faith and Knowledge: Science and Technology on the Threshold of a New Century”

The World Russian People’s Council (WRPC) held on March 18-20 conciliar hearings on “Faith and Knowledge: Science and Technology on the Threshold of a New Century”. During the first day the participants worked in plenary sessions which took place at St. Daniel’s monastery in Moscow. At the first session the participants were addressed by His Holiness Patriarch Alexy II of Moscow and All Russia. Deputy prime-minister V. Bulgak read a message of greetings from prime-minister Chernomyrdin, while the head of the presidential domestic policy directorate, A. Loginov, a message from the Presidential Administration chief, V. Yumashev. A message of greetings was also brought from the Chairman of the Council of the Federation, E. Stroyev.

On March 19 and 20 the participants worked in plenary sessions, round tables and sections on five major themes listed in the final document. The sessions were held at the Moscow Theological Academy in St. Sergius’s monastery of the Holy Trinity. During the final plenary session on March 20 the participants adopted final documents the full texts of which are given below.
SPEECH BY HIS HOLINESS PATRIARCH ALEXY II OF MOSCOW AND ALL RUSSIA AT THE OPENING OF THE CONCILIAR HEARINGS OF THE WORLD RUSSIAN PEOPLE’S COUNCIL ON “FAITH AND KNOWLEDGE: SCIENCE AND TECHNOLOGY AT THE THRESHOLD OF A NEW CENTURY”

Reverend Archpastors,
Distinguished Scientists and State Officials,
Dear Brothers and Sisters:

I welcome you as you again have gathered at the initiative of the World Russian People’s Council. As it was before, the work of the Council is aimed at giving our people a solid spiritual and moral support in solving issues of national and global scale.

This time you have assembled to discuss the development of modern science and technology as one of the most important issue for humanity today. Where does the growth of scientific and technological knowledge lead us? Are the fruits cultivated by scientists and engineers used for good or bad? How can people foresee in good time the negative consequences of a particular discovery? These questions have long been discussed by both the scientific community and the public at large. Your distinguished assembly is different in that it set as its task to examine these complicated questions from the spiritual position and to work out the Orthodox point of view on problems involved in the scientific and technological development.

It is an important and timely intention and it is very important for our society and state, as well as for the Russian Orthodox Church.

Science and technology are about not only discoveries, formulae, inventions and an increasing number of new man-made wonders which are already innumerable now. Science and technology involve above all people who are creators of all this richness so attractive and necessary, but also so dangerous. The question of what motivates these people, what determines their spiritual orientation, their faith and ideals, is very important for us. Indeed, according to Holy Scriptures, “we and our words are in His hands, as are all understanding and skill in crafts” (Wis. 7:16).

Modern science and technology are often rightly reproached with the fact that their development leads to results dangerous for humanity. For instance, possible consequences of research in genetic engineering or the cloning of living organisms are very problematic and alarming. The results of spreading computer technologies and global information networks are also ambiguous. Being, apparently, an unquestionable advantage offering people additional degrees of freedom, new technologies may also lead to a new slavery, turning human personality and awareness into objects of technological manipulation. The danger of such a development cannot be underestimated.

At the same time, the calls that are sometimes voiced to reject modern technology completely or restrict its development by external forceful means should be recognized as utterly wrong. Mistaken are also the attempts to declare the whole realm of scientific and technological knowledge as something fundamentally alien to God and the Church.

The attempt to abandon science and technology is both impossible and unnecessary today. The only important thing is that they should not serve to build up a new Tower of Babel – a global culture of consumerism, that they should not involve people in a vicious circle of creating and meeting the increasing number of new this-minute needs. They should rather use their resources to help build a peaceful and dignified life with justice, to save people from poverty, hunger, diseases and ignorance. Science can serve the urgent needs of people. It is in this that its calling lies.

At the same time, this affirmation should not be understood as purely utilitarian. In this distinguished assemble It will be relevant to recall what the great scientists of the past bequeathed to the scientists of today. The goal of science and the primary duty of a scientist is to seek the truth. The Orthodox view of the problems of science and technology, therefore, is the need, among other things, to reject numerous attempts to put science at the service of not the truth, not the building of life in harmony, but private vested interests, the interests of profit and domination. We know that the criteria for an assured separation of seeds from thorns in this complicated realm can be offered by faith, spiritual experience and the spiritual guidance of the Church. That is why the theme “Faith and Knowledge”, put at the heading of this meeting, is so relevant.

A scientist or an inventor or a designer is often described as “creator”. Indeed, it is through his efforts that things which did not exist before and which were difficult even to imagine just a few years before appear in this earthly world. This is a great responsibility before God and people. Indeed, the world has one Creator. This is why a scientist should remain humble and reverend before God in the midst of his work, seeking to promote as much he can the implementation of God’s design for the world and human beings. History has convincingly shown that if a scientist, however gifted and industrious he may be, behaves otherwise he easily becomes vulnerable to such severe spiritual illness as pride, self-importance and false confidence in the unlimited rights of his scientific thought. The Holy Bible warns us: “The knowledge of wickedness is not wisdom, nor is there prudence in the counsel of sinners “(Eccl. 19:22).

The state of Russian science and technology presents special concern. Russia is a great scientific power. Discoveries and inventions made in our country have become starting points for many leading areas in the world science and technology. The severe crisis that Russia has experienced in recent years has led to a considerable weakening of her scientific and technological potential. We should remember therefore that if our country does not manage to restore her former power in this realm, she will face severe trials in the coming century. In the present situation, the very existence of Russia as a nation-state is indissolubly bound up with the state of her science, education, high technology and science-intensive branches of industry. The fate of Russia in our days, therefore, in many ways is in the hands of the people who are commonly described as scientific-technological intelligentsia. Not only their spiritual life but also their everyday-life problems, mental state, as well as patriotism and readiness to mobilize all their talents and energies to the service of the Motherland – all this cannot but causes concern in the Church.

Recently very relevant statements have been repeatedly made from the rostrum of the World Russian People’s Council about the need for the Church to exert her influence on all those whose occupation involves working with people, namely, teachers, journalists, creative workers. No lesser attention should be given today to specialists working in the advanced areas of knowledge and the scientific-technological community at large. This meeting is only a beginning of a promising movement aimed to unite our efforts. People who are engaged in building the most advanced scientific knowledge and technologies do need a solid support which is the spiritual tradition of Orthodoxy. In this lies Russia’s possible response to the very complicated problems which have already arisen before her and which she is to face in the near future.

Within the old walls of St. Daniel’s monastery, I again warmly welcome you all – clergy and laity, engineers and scientists, public figures and statesmen, and I invoke God’s blessing on the work you are to accomplish here.

Final document FAITH – KNOWLEDGE – ACTION

The World Russian People’s Council held conciliar hearings on March 18-20 at the two most ancient and renowned Russian monasteries – St. Daniel’s in Moscow and St. Sergius’s of the Holy Trinity – under the theme “Faith and Knowledge: Science and Technology on the Threshold of a New Century”. His Holiness Patriarch Alexy II of Moscow and All Russia addressed the participants as the Head of the Council. Messages of greetings were brought from the highest legislative and executive authorities in Russia. Among key-speakers were President of the Russian Academy of Sciences Yu. Osipov, Minister of Science and Technology V. Fortov, and Chairman of the Moscow Patriarchate Department for External Church Relations, Metropolitan Kirill of Smolensk and Kaliningrad.

The participants – clergy and theologians of the Russian Orthodox Church, scientists, representatives of the artistic intelligentsia, public figures, faculty and students of the Moscow Theological Seminary and Academy – held a comprehensive discussion on the following themes: “The present realities in science and technology from theological perspective”, “Spiritual and moral foundations of professional activity”, “New technologies and the future of humanity”, “The ethics of work in Russian science”, and “The destiny of the Russian scientific, technological and cultural heritage in the 21st century”. In the course of a conciliar discussion the participants arrived at certain general conclusions.

The religious perception of the world as God’s creation does not at all deny the validity of the scientific cognizance of its laws. However, opposition between science and religion happens in those cases when attempts are made to formulate categorical judgments on things beyond their respective terms of reference.
Fruitful cooperation between the scientific and religious communities is possible only if the natural capacities and boundaries of these two spheres of spiritual and intellectual human activity are recognized. History shows that any violation of these boundaries, whatever side may commit it, does a considerable damage to the spiritual development of human community, creating conditions for the penetration and spread of occultism, prejudice and totalitarian sects. It is necessary today to insist on a tactful and careful attitude of science and religion to frontier problems encountered in their activity.
In history there have been cases of both religion seeking to interfere in the sphere of scientific knowledge and science claiming the role of the only source of knowledge. The bitter experience of the century which is now going to an end shows that pushing religion to the periphery of human existence has in many ways pre-determined the crisis of the modern civilization.
The religious awareness of today, especially the Orthodox awareness, faces the task to establish the boundaries of religious and scientific experience and to oppose the improper expansion of science-centered world outlook.

The events of 1917 interrupted the evolutionary course of Russian history. Many scientific and technological achievements made in Russia as well as a whole layer of her spiritual culture and tradition were consciously removed from the people’s life under the Soviet power. Our common task is to identify the spiritual and other factors which led to this national disaster, to help secular society to recover its lost knowledge, to restore the forcefully interrupted link of times and to give a new impetus to creative work based on both the faithfulness to traditions and striving for the future.
As a result of the changes that have taken in the country, the stratification of society has grown, with almost every social group claiming the whole national heritage. Traditional historical values and scientific and cultural assets have not always been used for the benefit of Russia at all.
In this connection the question arises: who will use our scientific and technological heritage, how and for what purposes?

The scientific-technological and cultural heritage of Russia was and is a common property. It should belong to and serve all the people and it needs to be safeguarded by state, protected by society and cared for by the Church.

In today’s crucial situation when many resources for the survival of the people and state have nearly been exhausted, the reserve which can save Russia is the spiritual and intellectual potential of her people.

Science has long become a powerful means of transforming the world around us, but at the same time it is fraught with danger for humanity. Especially relevant is the need to introduce a certain moratorium on practical implementation of some theoretical scientific discoveries presenting a real threat for the survival of humanity and all life on the globe. It is expedient to hold an international hearing on “The Ethical Foundations of Scientific Work”. The principle “do not do harm” should become a categorical imperative for every scientist realizing his responsibility before God and people.
This self-restriction of the scientific community cannot be forced from outside. It should be voluntary, proceeding from certain ethical stipulations. But the way in which this problem is solved will determine to a large extant the very survival of humanity. Thus, never before in history the question of the decisive influence of the spiritual factor on the life of both the individual and society has been posed so powerfully and vividly.

This is why it is so important that Orthodox scientists, especially those working in major scientific centers dealing with problems potentially dangerous for humanity, should be provided with spiritual care. The reference is made primarily to genetic engineering, information technologies, psychotechnology, nuclear research and technology and many other things.

Pastors who take care of scientists should be familiar with ethical problems involved in their professional activity. They should take genuine interest in their work as their parishioners and in the cause to which they have devoted their lives. Such work of the clergy requires a special training. Scientists are ready to cooperate in this with major religious centers in Russia. This cooperation in which many pastors and scientists are involved have already brought tangible results. It is expedient to broaden the forms of cooperation between the scientific community and the clergy, theological students and those who study at technological institutions of higher education and universities. In order to define concrete areas and forms of such cooperation it is necessary to establish under the Council a standing committee to work out, together with the Presidium, a concrete work plan on the basis of proposals made by the participants in these hearings.

Being well aware that the unity of faith and knowledge should be established in the people through education and formation as early as possible in young age, the participants are in support of the universal introduction of Orthodox lessons in general secondary schools to be attended optionally within the curriculum hours.

The Council calls upon all scientists, both those who are already inchurched and those who are on their way to faith, and all the faithful children of the Church and Russia to make all possible human and professional contribution to the restoration of Orthodox cultural traditions, building their social and personal relations on the basis of love, tolerance, mercy and mutual respect and seeking to settle conflicts in a Christian way. In doing so, they can be inspired by the examples set by such great sons of Russia as Orthodox scientists Lomonosov, Mendeleyev, Pavlov, Pirogov, Ushinsky, Archbishop Luke (Voino-Yasensky) and many others.

The participants are convinced that the conciliar community of the Russian people, just as any other people or any individual lies in the fact that God has His individual design for every one of them so that they may make their own unique spiritual contribution to the symphony of the world. It was Orthodoxy that became the pivot of the spiritual and national formation of the Russian people as the faith that from the beginning underlay the productive and existential attitudes of our ancestors.
Overcoming the consequences of state’s atheism and struggle with God, scientists, clergy and theologians are called to exert every effort together to help restore the once-shaken spiritual meaning of human life and the life of the Motherland and to oppose all attempts to blur Christian foundations and to trample upon the human nature made in the image of God.

The Council, which unites both the clergy and laity, points to the need to restore in full measure the mission of the Church as a builder of society as she was in Russia from the beginning.

We as representatives of faith and science have met as brothers and sisters in anticipation of our joint inspiring work for the good of Russia and for the sake of life on our planet.
Resolution on the Burial of the “Yekaterinburg Remains”

We, scholars, clergy, public figures, representatives of the artistic intelligentsia who participate in the conciliar hearings of the World Russian People’s Council on “Faith and Knowledge: Science and Technology on the Threshold of a New Century” are concerned over a discrepancy in the positions taken by the state authorities and the Russian Orthodox Church on the identification and burial of the “Yekaterinburg remain”.

This points to that fact that there are essentially different views and opinions in society on this matter, which should be equally respected by the authorities. Without going into details of the discussion between experts and with respect for the work carried out by scientists, we state that a unanimity on this matter can be achieved only if proofs are obtained which are convincing for all society. At the same time we believe that a solely scientific discussion on such an important matter for our people is insufficient.

We are against the agitation and speculation provoked by some mass media and certain circles with regard to this problem and against its exploitation for political purposes.

Supporting the position taken by His Holiness Patriarch Alexy II of Moscow and All Russia and the Holy Synod, we call upon the President and the Government of Russia to listen to the voice of the Church and show prudence in making a decision on the place and ritual for the burial of the “Yekaterinburg remains”. It is necessary to continue the dialogue of the authorities with the Church and society on this matter.