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.

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

* 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.

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.

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

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 ).

The Christian philosopher, John Philoponus, presented the philosophical arguments against the ancient Greek notion of an infinite past and future.

* John Philoponus, Aristotelian commentator and philosopher ( d. 570 )

* 6th century — John Philoponus proposes a universe that is finite in time and argues against the ancient Greek notion of an infinite universe

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.

Although averse to Christianity he abstains from assailing Christian doctrines, even when he combats expressly the work of his contemporary, John Philoponus, directed against the Aristotelian doctrine of the eternity of the universe.

The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past.

The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past.

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.

* Philoponus: Corollaries on Place and Void, with Simplicius: Against Philoponus On the Eternity of the World, translated by David Furley and Christian Wildberg ( 1991 ).

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

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.

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

* John Philoponus, Commentary on Aristotle ’ s Physics

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.

In the latter work Philoponus became one of the earliest thinkers to reject Aristotle ’ s dynamics and propose the ‘ theory of impetus ’: i. e. an object moves and continues to move because of an energy imparted in it by the mover, and ceases movement when that energy is exhausted.

In this erroneous but insightful theory can be found the first step towards the concept of inertia in modern physics, although Philoponus ’ theory was largely ignored at the time because he was too radical in his rejection of Aristotle.

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

Both Aristotle and Philoponus argue that in kinds of change there are differences, in their form and matter.

The idea that came from Plato and was developed by Aristotle has been evolved by Philoponus.

Similarly to Aristotle, who rejected the immaterial things, and in contrast to Plato whose metaphysics accepted immaterial substances, Philoponus ’ concept of substance refers to the material objects.

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

There are various interpretations of the theory of mixture, but it seems that Philoponus is rather refining Aristotle ’ s approach than rejecting it.

Philoponus ’ view of space as homogeneity is influenced by the Hellenic teaching of Aristotle.

The intellectual battle against eternalism became one of Philoponus ’ major preoccupations and dominated several of his publications ( some now lost ) over the following decade.

Thus Philoponus ’ theological work is recognized in the history of science as the first attempt at a unified theory of dynamics.

In that regard, the repetitive nature of Philoponus ’ commentaries demonstrates his pedagogical awareness.

Most of Philoponus ’ early philosophical works strive to define the distinction between matter, extension, place and various kinds of change.

Concerning the discussion of space, Philoponus ’ claim that from every point in space is possible to draw identical figures, made him be perceived as an innovative thinker who influenced later Renaissance scholars, for instance, Gianfranceso Pico della Mirandola and Galileo Galilei.

Philoponus ’ contribution to the topic is in his new definition of potential, the third of the seven elements criteria.

Philoponus ’ major Christological work is Arbiter.

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