This volume critically re-evaluates the received interpretation of the nature of light in the ancient sources. Isidoros C. Katsos contests the prevalent view in the history of optics according to which pre-modernity theorized light as subordinate to sight ('oculocentrism') by examining in depth the contrary textual evidence found in early Christian texts. It shows that, from Philo of Alexandria and Origen to Basil of Caesarea and Gregory of Nyssa, the Jewish-Christian commentary tradition on the hexaemeral literature (the biblical creation narrative) reflected deeply on the nature and physicality of light for the purposes of understanding the structure and purpose of material creation. Contemplation of nature allowed early Christian thinkers to conceptualize light as the explanatory principle of vision rather than subordinated to it. Contrary to the prevalent view, the hexaemeral literature necessitates a 'luminocentric' interpretation of the theory of light of Plato's Timaeus in its reception history in the context of late antique cosmology. Hexaemeral luminocentrism invites the reader of Scripture to grasp not only the sensible properties of light, but also their causal principle as the first manifestation of the divine Logos in creation. The hexaemeral metaphysics thus provides the missing ground of meaning of the early Christian language of light.

This volume critically re-evaluates the received interpretation of the nature of light in the ancient sources. Isidoros C. Katsos contests the prevalent view in the history of optics according to which pre-modernity theorized light as subordinate to sight ('oculocentrism') by examining in depth the contrary textual evidence found in early Christian texts. It shows that, from Philo of Alexandria and Origen to Basil of Caesarea and Gregory of Nyssa, the Jewish-Christian commentary tradition on the hexaemeral literature (the biblical creation narrative) reflected deeply on the nature and physicality of light for the purposes of understanding the structure and purpose of material creation. Contemplation of nature allowed early Christian thinkers to conceptualize light as the explanatory principle of vision rather than subordinated to it. Contrary to the prevalent view, the hexaemeral literature necessitates a 'luminocentric' interpretation of the theory of light of Plato's Timaeus in its reception history in the context of late antique cosmology. Hexaemeral luminocentrism invites the reader of Scripture to grasp not only the sensible properties of light, but also their causal principle as the first manifestation of the divine Logos in creation. The hexaemeral metaphysics thus provides the missing ground of meaning of the early Christian language of light.

The Studia Philonica Annual is a scholarly journal devoted to the study of Hellenistic Judaism, particularly the writings and thought of the Hellenistic-Jewish writer Philo of Alexandria (circa 15 BCE to circa 50 CE).

Exploring the key documents, authors and themes of Early Christian traditions, this volume traces the vital trajectories of emerging distinctive Christian identity in the Graeco-Roman world. Special attention is given to the coherent growth of Christian faith in connection with worship, alongside the crucial transformation of Christian life and doctrine under the Christian Emperors. As well as offering a chronological development of the Early Church, the book examines the interaction between Christian worship and faith. In addition, readers interested in systematic theology can refer to chapters on the roots of some significant theological notions in Christian Antiquity, also with reference to ancient philosophy. Issues addressed include: · Distinctiveness of the Christian identity during the first centuries · Diversity of communities and their theologies · Connection between faith and worship · Transition from the persecuted minority to triumphant Church with Creeds · History of early Christian thought and modern systematic theology

Science can reveal or conceal the breathtaking wonders of creation. On one hand, knowledge of the natural world can open us up to greater love for the Creator, give us the means of more neighborly care, and fill us with ever-deepening astonishment. On the other hand, knowledge feeding an insatiable hunger for epistemic mastery can become a means of idolatry, hubris, and damage. Crucial to world-respecting science is the role of wonder: curiosity, perplexity, and astonishment. In this volume, philosopher William Desmond explores the relation of the different modes of wonder to modern science. Responding to his thought are twelve thinkers across the domains of science, theology, philosophy, law, poetry, medicine, sociology, and art restoration. Introduction --Paul Tyson The Dearth of Astonishment: On Curiosity, Scientism, and Thinking as Negativity --William Desmond Preparing to Paint the Virgin's Robe --Spike Bucklow Cultivating Wonder --Steven Knepper The Astonishment of Philosophy: William Desmond and Isabelle Stengers --Simone Kotva Astonishment and the Social Sciences --Paul Tyson Curiosity, Perplexity, and Astonishment in the Natural Sciences --Andrew Davison Scientism as the Dearth of the Nothing --Richard J. Colledge The Determinations of Medicine and the Too-Muchness of Being --Jeffrey Bishop Attending to Infinitude: Law as in-between the Overdeterminate and Practical Judgment --Jonathan Horton Life's Wonder --Simon Oliver Being in Control --Michael Hanby Wondering about the Science/Scientism Distinction --D. C. Schindler Basil and Desmond on Wonder and the Astonishing Return of Christian Metaphysics --Isidoros C. Katsos The Children of Wonder: On Scientism and Its Changelings --William Desmond

This book offers a comprehensive account of Origen's pneumatology. In its examination of the Holy Spirit's identity (who the Spirit is) and activity (what the Spirit does), the study reads Origen in his context and surveys his entire corpus. It also provides a fresh perspective of Origen's Trinitarian thought.