In this volume, Costache endeavours to map the world as it was understood and experienced by the early Christians. Progressing from initial fears, they came to adopt a more positive view of the world through successive shifts of perception. This did not happen overnight. Tracing these shifts, Costache considers the world of the early Christians through an interdisciplinary lens, revealing its meaningful complexity. He demonstrates that the early Christian worldview developed at the nexus of several perspectives. What facilitated this process was above all the experience of contemplating nature. When accompanied by genuine personal transformation, natural contemplation fostered the theological interpretation of the world as it had been known to the ancients.
In this volume, Costache endeavours to map the world as it was understood and experienced by the early Christians. Progressing from initial fears, they came to adopt a more positive view of the world through successive shifts of perception. This did not happen overnight. Tracing these shifts, Costache considers the world of the early Christians through an interdisciplinary lens, revealing its meaningful complexity. He demonstrates that the early Christian worldview developed at the nexus of several perspectives. What facilitated this process was above all the experience of contemplating nature. When accompanied by genuine personal transformation, natural contemplation fostered the theological interpretation of the world as it had been known to the ancients.
This short book discusses the latest in terms of cosmology’s knowns and unknowns and sets out to ascertain the potential of Orthodox Christian theology for accommodating the current scientific view of the universe. It also addresses one of cosmology’s unknowns, the destiny of the self in the vastness of space, a topic that has caused angst since the dawn of modern science. The book examines, accordingly, the signs of a “New Copernican Turn” within contemporary culture, favouring the self and its meaningful encounters with the infinite universe, at the forefront of which being the quest for a physics that views something akin to the self as undergirding reality, not as an inconsequential byproduct of natural phenomena. The book further shows that theological, spiritual, and religious forms of nature contemplation and wonder facilitate the self’s creative intersection with the universe. It amounts to an exercise in science-engaged Orthodox theology that takes contemporary cosmology as a starting point. The intended audience of this book is scholars and researchers of science and religion, religious studies, philosophers, and theologians.
This short book discusses the latest in terms of cosmology’s knowns and unknowns and sets out to ascertain the potential of Orthodox Christian theology for accommodating the current scientific view of the universe. It also addresses one of cosmology’s unknowns, the destiny of the self in the vastness of space, a topic that has caused angst since the dawn of modern science. The book examines, accordingly, the signs of a “New Copernican Turn” within contemporary culture, favouring the self and its meaningful encounters with the infinite universe, at the forefront of which being the quest for a physics that views something akin to the self as undergirding reality, not as an inconsequential byproduct of natural phenomena. The book further shows that theological, spiritual, and religious forms of nature contemplation and wonder facilitate the self’s creative intersection with the universe. It amounts to an exercise in science-engaged Orthodox theology that takes contemporary cosmology as a starting point. The intended audience of this book is scholars and researchers of science and religion, religious studies, philosophers, and theologians.
This volume brings together contributions exploring a range of aspects of the Alexandrian patristic tradition from the second half of the second century to the first half of the fifth century, a tradition whose complex and significant legacy is at times misunderstood and, in some quarters, wholly neglected. With contributions by both Australian and international scholars, the fourteen chapters here highlight that, behind the complexity of this tradition, one finds a vibrant Christian spirit – granted, one that has successfully put on the flesh of Hellenistic culture – and a consistent striving towards the reformation and transformation of the human being according to the gospel. Furthermore, this volume contributes a nuanced voice to the scholarly choir which already hums a new song about Christian Alexandria and its representatives. Indeed, these contributions are interdisciplinary in approach, combining methods pertaining to the fields of historiography, theology and philosophy, pastoral care, hermeneutics, hagiography, and spirituality. By way of this complex approach, this book brings together areas which currently evolve in separate scholarly universes, which is wholly befitting to the complexities entailed by the ever-challenging Alexandrian legacy.
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