On September 29, 2025, in Thessaloniki, the Second International Scientific Conference of the journal Theology opened under the auspices of the Holy Synod of the Church of Greece, with the central theme: “Orthodox Theology and the Ontology of Technology: Anthropological, Political, Economic, Social, and Cultural Consequences.”
The Ecumenical Patriarch Bartholomew honored the event with his presence, delivering the opening address and formally declaring the start of the conference proceedings.
In his keynote speech, the Ecumenical Patriarch emphasized the enduring legacy of the journal Theology, noting:
“The journal Theology, the globally renowned scientific organ of the Holy Synod of the Most Holy Church of Greece, already entered its second century of life and contribution two years ago, with the legacy of what became during the 20th century a model of theological work: the theological witness of the great Fathers of the Church, an ecclesially rooted, dialogical theology, which connected faith with life, always addressed to the contemporary person, open to culture, without defensive or fearful syndromes.”
Reflecting on the interaction between theology and culture, he pointed to the example of the First Ecumenical Council of Nicaea:
“The Fathers of the First Ecumenical Council of Nicaea, whose 1700th anniversary the Church honors this year, despite the fact that the teaching of Arius represented ‘a sharp Hellenization of Christianity,’ introduced the philosophical terms ousia and homoousios into the Creed without fear of trapping doctrine in Hellenistic mental schemes. Philosophical terminology here functioned as a suitable means of expressing ecclesial experience.”
Patriarch Bartholomew underlined that the task of theology is always to proclaim the Gospel faithfully within the cultural moment: “In meeting each culture, the aim of theology is ‘to transmit the message of the Gospel intact, entire, unadulterated, and to present it with the finest means of communication that a cultural environment can provide.’ The use of the possibilities offered by culture is an indication of the vitality and dynamism of theology. The defensive stance of the Orthodox Church toward culture—as if all the developments of the age were directed against her—does not correspond to the spirit of Orthodoxy nor to the mission of the Church in the world. A closed, sullen, and disembodied Orthodoxy is a lamp ‘under the bushel.’”
Turning to the theme of the conference, he stressed that today the Church faces unprecedented challenges shaped by rapid technological developments: “Never before in history has humanity experienced, in so short a time, so many radical upheavals in the way of life of individuals and societies as in our age. The absolute dominance of technology, the ‘technopoly,’ presses heavily upon other forms of culture, redefines politics, ethics, religion, education, and art, and decisively influences our social relations, private life, and psyche.”
Special reference was made to artificial intelligence:
“In recent years, we have witnessed the spread and reach of ‘artificial intelligence,’ considered the pinnacle of technological progress. Its applications extend into all areas of human life. Some even claim we must now speak of a period ‘before artificial intelligence’ and ‘after it’ in the course of civilization.”
While acknowledging the benefits of science, the Patriarch also highlighted its limits: “No prudent person can deny the benefits of science and technology. Yet it is indisputable that science cannot provide answers and solutions to the great existential and social problems that afflict humanity—violence, injustice, religious fundamentalism, the deadlocks of human relationships, and above all, the ‘last enemy,’ death. These are addressed only by other powers, with the first being religious faith.”
He warned against fundamentalism, calling it a distortion of faith: “Religious fundamentalism, born of fear, insecurity, and the inability to creatively address rapid change, has nothing to do with the authentic experience of faith. It distorts the true expression of religious belief and threatens peace and cooperation among peoples.”
The Patriarch urged theology to engage technology constructively, not as an enemy but as a dialogue partner: “Faith and science do not meet as adversaries, but as collaborators and partners in the service of humanity. The view of an inevitable conflict between faith and science arises from a mistaken understanding of the essence and purpose of these two great spiritual powers.”
He concluded by affirming the role of Theology magazine as a beacon of theological reflection: “We have no doubt that Theology will remain in the future a barometer of theological developments, representing within the global ‘technopoly’ the ‘culture of the person’ and the ‘universal breadth’ of dialogical theology. It will continue to unleash creative forces within the Christian world, support inter-Christian approaches, and project the social dimension of ecclesial ethos, transmitting the voice of Greek-speaking theology to the world—a voice that echoes the spirit of the Fathers not as a reference to the past, but as a living testimony of the true faith.”
