The first Greek Christians to comment extensively on Aristotle were John Philoponus, Elias, and David in the sixth century, and Stephen of Alexandria in the early seventh century.

John Philoponus stands out for having attempted a fundamental critique of Aristotle's views on the eternity of the world, movement, and other elements of Aristotelian thought.

About 550 AD the Christian philosopher John Philoponus wrote a treatise on the astrolabe in Greek, which is the earliest extant Greek treatise on the instrument.

* Philoponus: On Aristotle, Physics 5-8, with Simplicius: On Aristotle on the Void, translated by Paul Lettinck and J. O. Urmson ( 1994 ).

Philoponus dedicated to him a book on the Trinity.

* John Philoponus, Commentary on Aristotle ’ s Physics

Perhaps most notable of these is his commentary on Genesis, which is cited by Cosmas Indicopleustes, John Philoponus, and Photius ( Cod.

His critique of Aristotle in the Physics commentary was a major influence on Giovanni Pico della Mirandola and Galileo Galilei, who cited Philoponus substantially in his works.

Philoponus ’ early writings are based on lectures given by Ammonius, but gradually he established his own independent thinking in his commentaries and critiques of Aristotle ’ s On the Soul and Physics.

John Philoponus wrote at least 40 works on a wide array of subjects including grammar, mathematics, physics, chemistry, and theology.

* Commentary on Aristotle's Physics Philoponus ' most important commentary, in which he challenges Aristotle on time, space, void, matter and dynamics.

Although in the abstract manner, Philoponus is chiefly focused on the concept in question.

Philoponus has raised the central question of the scientific and philosophical Aristotle ’ s work on chemistry.

In the Middle Ages, Aristotle's theories were criticized and modified by a number of figures, beginning with John Philoponus in the 6th century.

The Tritheist bishops refused to anathematize Philoponus, and brought proofs that he agreed with Severus and Theodosius.

# John Philoponus, an Aristotelian and monophysite in Alexandria about the middle of the sixth century, was charged with tritheism because he saw in the Trinity as separated three natures, substances and deities, according to the number of divine persons.

Cosmas's view has never been influential even in religious circles ; a near-contemporary Christian, John Philoponus, disagreed with him as did most Christian philosophers of the era.

The idea that with the transfer of the imperial capital from Rome to Constantinople primacy in the Church was also transferred is found in undeveloped form as early as John Philoponus ( c. 490 – c.

The style of his commentaries and his conclusions made Philoponus unpopular with his colleagues and fellow philosophers, and he appears to have ceased his study of philosophy around 530, devoting himself to theology instead.

Philoponus attempts to combine the idea of homogeneous space with the Aristotelian system.

John Philoponus ’ Christological “ opus magnum ” stands in the line with St. Cyril of Alexandria and Severus of Antioch.

He also taught Asclepius of Tralles, John Philoponus, Damascius and Simplicius.

Zabarella consulted newly recovered Greek commentators such as Alexander of Aphrodisias, Philoponus, Simplicius and Themistius, as well as medieval commentators like Thomas Aquinas, Walter Burley and Averroes.

However, Philoponus and his contemporaries, Simplicius of Cilicia and Strato developed this concept further.

In 529 Philoponus wrote his critique Against Proclus in which he systematically defeats every argument put forward for the eternity of the world, a theory which formed the basis of pagan attack of the Christian doctrine of Creation.

* On Aristotle's Prior Analytics ( written by John Philoponus )

* On Aristotle's Posterior Analytics ( written by John Philoponus )

* On Aristotle's On Generation and Corruption ( written by John Philoponus )

* On Aristotle's On the Soul ( written by John Philoponus )

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 1-5, translated by C. J. F. Williams.

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 6-2. 4, translated by C. J. F. Williams.

* John Philoponus: On Aristotle On the Soul 2. 1-6, translated by W. Charlton.

* John Philoponus: On Aristotle On the Soul 2. 7-12, translated by W. Charlton.

* John Philoponus: On Aristotle On the Soul 3. 1-8, translated by W. Charlton.

* John Philoponus: On Aristotle On the Intellect ( de Anima 3. 4-8 ), translated by W. Charlton.

* Philoponus, John, On Aristotle ’ s Physics, trans.

* On the Trinity ( De trinitate ) The main source for a reconstruction of Philoponus ' trinitarian doctrine.

Steven Duncan, writes that " it was first formulated by a Greek-speaking Syriac Christian neo-Platonist, John Philoponus.

The theory of impetus, the ancestor to the concepts of inertia and momentum, was developed along similar lines by medieval philosophers such as John Philoponus and Jean Buridan.

A central problem was that of projectile motion, which was discussed by Hipparchus and Philoponus.

It is widely accepted that Copernicus's De revolutionibus followed the outline and method set by Ptolemy in his Almagest and employed geometrical constructions that had been developed previously by the Maragheh school in his heliocentric model, and that Galileo's mathematical treatment of acceleration and his concept of impetus rejected earlier medieval analyses of motion, rejecting by name ; Averroes, Avempace, Jean Buridan, and John Philoponus ( see Theory of impetus ).

Philoponus ' arguments against an infinite past were used by the early Muslim philosopher, Al-Kindi ( Alkindus ); the Jewish philosopher, Saadia Gaon ( Saadia ben Joseph ); and the Muslim theologian, Al-Ghazali ( Algazel ).

Jean Buridan, following in the footsteps of John Philoponus and Avicenna, proposed that motion was maintained by some property of the body, imparted when it was set in motion.

The principal writer was John Philoponus, the great Aristotelian commentator ; the leaders were two bishops, Conon of Tarsus and Eugenius of Seleucia in Isauria, who were deposed by their comprovincials and took refuge at Constantinople where they found a powerful convert and protector in Athanasius the Monk, a grandson of the Empress Theodora.

# In the Middle Ages Roscellin of Compiegne, the founder of Nominalism, who argued like Philoponus that unless the Three Persons are tres res, the whole Trinity must have been incarnate, was refuted by St. Anselm.

) mentions his catechism, in which he established the teaching of the consubstantial Trinity, saying that he wrote it in 568, under Justin II, and that it was afterwards attacked by the impious Philoponus.