Science and Eastern Orthodoxy: From the Greek Fathers to the Age of Globalization

Notes

n o t e s Introduction 1. Early examples of the new literature include David C. Lindberg and Ronald L. Numbers, eds., God and Nature: Historical Essays on the Encounter between Christianity and Science (Berkeley and Los Angeles: University of California Press, 1986); and John Hedley Brooke, Science and Religion: Some Historical Perspectives (Cambridge : Cambridge University Press, 1991). 2. On the history of the warfare thesis, see James R. Moore, “Historians and Historiography ,” in The Post-Darwinian Controversies: A Study of the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870–1900 (Cambridge: Cambridge University Press, 1979), pp. 17–122. See also the essays by Colin Russell (“The Conflict of Science and Religion”) and by David Wilson (“The Historiography of Science and Religion”), both in Gary Ferngren, ed., Science and Religion: A Historical Introduction (Baltimore: Johns Hopkins University Press, 2002), pp. 3–29. 3. Rowan Williams, Archbishop of Canterbury, foreword to The Cambridge History of Christianity, vol. 5, Eastern Christianity, ed. Michael Angold (Cambridge: Cambridge University Press, 2006), p. xvi. 4. The concept of “Byzantium after Byzantium” was developed by Ν. Iorga in his book Byzance après Byzance (Bucharest, 1935; repr., Paris: Balland, 1992). He deals with the continuity of Byzantine civilization perpetuated especially by the church in the post-Byzantine Orthodox world. 5. Universal Encyclopedia of Youth of the Soviet Union (Greek edition, no date), 2:467. 6. On the other hand, the dependence of this church on the Constantinople and other Greek patriarchates was essential for doctrinal problems. By the end of the seventeenth century, the Russian church would have no need of doctrinal support of the Greek patriarchates (see chapter 11). 7. The “complexity” approach to science-Orthodoxy relations in this book owes much to the work of Ronald Numbers. See especially David C. Lindberg and Ronald L. Numbers, eds., When Science and Christianity Meet (Chicago: University of Chicago Press, 2003), pp. 1–5. 204 Notes to Pages 1–8 Chapter 1 • The Activist and the Philosopher 1. Philo of Alexandria, Philo of Alexandria: On the Creation of the Cosmos according to Moses; Translation and Commentary, trans. David T. Runia (Leiden: Brill, 2001). Numbers in the following notes refer to original paragraphs. 2. Ibid., 3. 3. Ibid., 10–11. 4. Ibid., 7. 5. Ibid., 9. 6. Ibid., 13. 7. Ibid., 26. 8. Ibid., 17. 9. On Philo and Plato, see David T. Runia, Philo of Alexandria and the Timaeus of Plato, Philosophia Antiqua 44 (Leiden, 1986). 10. See Marie-Hellène Congourdeau, introduction to Jean Philopon: la Création du monde, trans. Marie-Claude Rosset and M. H. Congourdeau (Paris: Migne, 2004), p. 25. 11. Air is black according to the Stoics. 12. Philo, On the Creation of the Cosmos, 29. 13. Ibid., 29. 14. Ibid. 15. Ibid., 45. An idea taken up by Christian scholastics. 16. Ibid., 47. 17. Ibid., 50. 18. Ibid. 19. Ibid., 64. 20. Ibid., 61. 21. Ibid., 73. 22. Ibid., 75. 23. For Philo’s influence on Christianity, see David T. Runia, Philo in Early Christian Literature: A Survey, Compendia Rerum Iudaicarum ad Novum Testamentum III, vol. 3 (Assen: Van Gorcum; Minneapolis: Fortress Press, 1993). 24. There does not yet exist an exhaustive bibliographic study of the commentaries on Genesis. See, for example, Hervé Inglebert, Interpretatio Christiana: Les mutations des savoirs (cosmographie, géographie, ethnographie, histoire) dans l’Antiquité chrétienne (30–630 après J.-C.), Études Augustiniennes, Série Antiquité 166 (Paris, 2001), or David Lindberg, “Science and the Early Church,” in David C. Lindberg and Ronald L. Numbers, eds., God and Nature: Historical Essays on the Encounter between Christianity and Science (Berkeley and Los Angeles: University of California Press, 1986), pp. 19–48. 25. For Basil, see Philip Rousseau, Basil of Caesarea, Transformation of the Classical Heritage, 20 (Berkeley: University of California Press, 1994). For a general work on the Capadocean fathers, see Anthony Meredith, The Cappadocians (Crestwood, N.Y.: St. Vladimir’s Seminar Press, 1995). 26. Gregory of Nyssa, Explicatio apologetica ad Petrum fratrem, in hexaemeron [Apologia to his Brother Peter on the Hexaemeron], Patrologia Graeca, ed. J.-P. Migne (Paris, 1857–66), vol. 44, col. 65 (hereafter Apol.). (This quote is translated by Robert C. Hill; all others are translated by SE.) 27. Ibid. 28. Mani (c. 216–c. 276) believed in a continuous struggle between the good Notes to Pages 9–16 205 (spiritual world) and the evil (material...