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5. Modern secularisation seeks the autonomy of man (anthropos) from Christ
and from the spiritual influence of the Church, which it arbitrarily identifies
with conservatism. Western civilization, however, bears the indelible mark of
the diachronic contribution of Christianity. The Church, moreover, highlights
the saving significance of Christ, the God-man, and of His Body, as the place
and mode of life in freedom.

6. In contrast to the contemporary approach to marriage, the Orthodox
Church regards the indissoluble loving relationship of man and woman as “a
great mystery… of Christ and the Church”. Similarly, she calls the family which
springs from this and which constitutes the only guarantee for the upbringing
of children a “little church”.
The Church has always emphasised the value of self-restraint. Christian
asceticism, however, differs radically from every dualistic asceticism which
severs man from life and from his fellow man. On the contrary, she connects
this with the sacramental life of the Church. Self-restraint does not concern
only the monastic life. The ascetic ethos is a characteristic of Christian life in
all its manifestations.

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Apart from the specific topics about which it decided, the Holy and Great
Council notes in brief the following important contemporary issues:

7. In regard to the matter of the relations between Christian faith and the
natural sciences, the Orthodox Church avoids placing scientific investigation
under tutelage and does not adopt a position on every scientific question. She
thanks God who gives to scientists the gift of uncovering unknown dimensions
of divine creation. The modern development of the natural sciences and of
technology is bringing radical changes to our life. It brings significant benefits,
such as the facilitation of everyday life, the treatment of serious diseases, easier
communications and space exploration, and so on. In spite of this, however,
there are many negative consequences such as the manipulation of freedom,
the gradual loss of precious traditions, the destruction of the natural
environment and the questioning of moral values. Scientific knowledge,
however swiftly it may be advancing, does not motivate man’s will, nor does it
give answers to serious moral and existential issues and to the search for the
meaning of life and of the world. These matters demand a spiritual approach,
which the Orthodox Church attempts to provide through a bioethics which is

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