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In 1965, the Boston Globe ran a series of articles about life on other planets. One article was authored by Fr. John Romanides, who presented an Orthodox perspective on the question of life outside of planet Earth.
All Planets the Same: Religion’s Response to Space Life V
Rev. John S. Romanides, PhD., The Boston Globe, April 8, 1965, page 18.
I can foresee no way in which the teachings of the Orthodox Christian tradition could be affected by the discovery of intelligent beings on another planet. Some of my colleagues feel that even a discussion of the consequences of such a possibility is in itself a waste of time for serious theology and borders on the fringes of foolishness.
I am tempted to agree with them for several reasons.
As I understand the problem, the discovery of intelligent life on another planet would raise questions concerning traditional Roman Catholic and Protestant teachings regarding creation, the fall, man as the image of God, redemption and Biblical inerrancy.
First one should point out that in contrast to the traditions deriving from Latin Christianity, Greek Christianity never had a fundamentalist or literalist understanding of Biblical inspiration and was never committed to the inerrancy of scripture in matters concerning the structure of the universe and life in it. In this regard some modern attempts at de-mything the Bible are interesting and at times amusing.
Since the very first centuries of Christianity, theologians of the Greek tradition did not believe, as did the Latins, that humanity was created in a state of perfection from which it fell. Rather the Orthodox always believed that man [was] created imperfect, or at a low level of perfection, with the destiny of evolving to higher levels of perfection.
The fall of each man, therefore, entails a failure to reach perfection, rather than any collective fall from perfection.
Also spiritual evolution does not end in a static beatific vision. It is a never ending process which will go on even into eternity.
Also Orthodox Christianity, like Judaism, never knew the Latin and Protestant doctrine of original sin as an inherited Adamic guilt putting all humanity under a divine wrath which was supposedly satisfied by the death of Christ.
Thus the solidarity of the human race in Adamic guilt and the need for satisfaction of divine justice in order to avoid hell are unknown in the Greek Fathers.
This means that the interdependence and solidarity of creation and its need for redemption and perfection are seen in a different light.
The Orthodox believe that all creation is destined to share in the glory of God. Both damned and glorified will be saved. In other words both will have vision of God in his uncreated glory, with the difference that for the unjust this same uncreated glory of God will be the eternal fires of hell.
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