Is faith incompatible with intellectual understanding and scientific research?

While St. Basil focuses on faith and its ability to sanctify the human mind and heart, he also accepts learning that is in harmony with faith. He criticizes believers who belittle scientific and philosophical studies, considering them to be full of deception.

He did not forget the benefits he derived from his own studies, even at the hands of nonbelievers, for they elevated his way of thinking and made him cleave more closely to the word of God. St. Gregory the Theologian praised St. Basil for this in a eulogy saying: “I think that every sensible person thinks that knowledge is the chief among those things that are good, and that are within the reach of our minds. I do not say that our learning alone is high and noble, because it cares little about appearing elegant in order that it might focus on beauty of thought, but also on that knowledge that is from the outside [outside the Church]; which is rejected by many Christians with little understanding, who consider it deceptive and a danger that separates us from God ... Therefore, we ought to hold on to that with can help

us to contemplate what is true , and avoid everything that leads to evil, sin, and destruction.”⁴⁸

With such great appreciation of learning and philosophy, he affirms the need for discernment with the grace of the Holy Spirit so that we might not deviate from true knowledge, but enjoy the work of God. St. Basil says, “We should take great care not to succumb to being ignorant of learning, but to learn how to identify what is of great value in it … we must beware that we do not become obsessed with it, and so forget the knowledge of God, immersed in vain research. We must use discernment in our education, methodically selecting out useful learning and avoiding everything that may be harmful.”⁴⁹

St. Isaac the Syrian says, “Faith is the gate of the mysteries. What the bodily eye is for the things of the senses, the same is faith in connection with the treasures hidden to the eyes of the mind. We possess two psychic eyes, as the Fathers say, just as we possess two bodily eyes. But both have not the same purpose as to sight. With one we see the hidden glory of God which is concealed in the things of nature, His power and His wisdom, and His eternal care for us which by His peculiar providence is directed unto us. With the same eye we also see the spiritual classes of our fellow-beings. With the other we see the glory of His holy nature.”⁵⁰