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Relevant bibliographies by topics / Dialectica (John of Damascus, Saint)

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Academic literature on the topic 'Dialectica (John of Damascus, Saint)'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Dialectica (John of Damascus, Saint)"

1

Baranov, Vladimir. "Philosophical background of the cosmological polemics in Contra Manichaeos by John of Damascus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 573–94. http://dx.doi.org/10.25205/1995-4328-2021-15-2-573-594.

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This article analyzes the philosophical arguments used by John of Damascus against the Manichaean dualist cosmological system in his Dialogue contra Manichaeos, showing some parallels with his Dialectica, and revealing a common Aristotelian background. The philosophical argument in the Dialogue seems to be a practical application of philosophical doctrines formulated in the Dialectica. From a wider perspective of anti-Manichean polemics used in part for instructional purposes for students of philosophy and theology in Late Antiquity, the conclusion is made that the purpose of the Dialogue was aimed not so much against the Manichaean cosmogony and cosmology, but against the Manichaean theodicy, which might have been attractive to some Christians of John’s times.

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2

Forattini, Fernando Miramontes. "Interiority, Exteriority and Language in Saint Augustine." Primeiros Escritos 1, no. 1 (December 5, 2009): 97. http://dx.doi.org/10.11606/issn.2594-5920.primeirosestudos.2009.136831.

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Com este trabalho, pretendo abordar a relação entre exterioridade, interioridade e linguagem em Santo Agostinho. Para isso, pretendo abordar o que é o conceito de signo e outras relações, a saber, o signo com a exterioridade e o signo com a linguagem. Também pretendo demonstrar como a divisão proposta por John F. Crosson, muda completamente o que creio ser a visão de Santo Agostinho sobre o que é e como ocorre o ensinamento de Cristo. Tomarei como base as obras De Magistro, Confissões e A Trindade, embora haja análises sobre a linguagem e os signos em outras obras de Santo Agostinho, como por exemplo, em De Dialectica

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3

Baranov, Vladimir. "In Defence of Icons: Saint John of Damascus and Stefan Javorskij." Studia Slavica Academiae Scientiarum Hungaricae 45, no. 1-4 (March 2000): 29–38. http://dx.doi.org/10.1556/sslav.45.2000.1-4.3.

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4

Bortkiewicz, Piotr. "ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO." Civitas et Lex 16, no. 4 (December 31, 2017): 41–47. http://dx.doi.org/10.31648/cetl.2478.

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According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.

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5

Sobczak, Kamil. "The Transition from the Temple of Jupiter to the Great Mosque of Damascus in Architecture and Design." Studia Ceranea 5 (December 30, 2015): 311–20. http://dx.doi.org/10.18778/2084-140x.05.10.

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Great Mosque of Damascus was built between 705 and 715 by the Umayyad Caliph al-Walid I. However, the origins of this building dates to the distant past. At first it was a location of an ancient Aramaean temple dedicated to the god Hadad. With Hellenization the temple was dedicated to Zeus and in the first century BC the Romans transformation it into the Temple of Jupiter Damascenus. In 391 Emperor Theodosius converted the temple into Christian Cathedral of Saint John. Erection of the mosque by Caliph al-Walid I was under strong influence of earlier constructions. Meaning and consequences of such transitions, from the Roman temple (there is almost no data of the Aramaic building) through the Christian Cathedral to the Islamic mosque is an interesting process. Issue not only within the art and architecture, but what is more, in a religious aspect of the continuity of sacred space.

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6

Temchin, Sergei. "The Ruthenian Version of the Early Rus᾿ Exegesis on the Easter Canon and the Functioning of Ruthenian." Slavistica Vilnensis 65, no. 1 (September 24, 2020): 131–44. http://dx.doi.org/10.15388/slavviln.2020.65(1).41.

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The Ruthenian version of the Early Rus᾿ Exegesis on John of Damascus᾿ Easter Canon is published here according to the sole known mid-16th century manuscript from the Grand Duchy of Lithuania (Saint Petersburg, The Library of the Russian Academy of Sciences, P. Dobrokhotov collection (f. 37), No. 18, f. 302‒308). The text belongs to the little known in Early Slavic studies genre of exegesis (commentaries) on hymnography and is a part of a larger (and still unpublished) set of Old Church Slavonic hymnopgraphic commentaries compiled in Pre-Mongol Kievan Rus in the late 12th‒early 13th c. From the entire set, merely the exegesis on the Easter Canon is known to be translated from Old Church Slavonic into Ruthenian.The translation confirms the earlier conclusion that Ruthenian was never used in liturgical singing in the Grand Duchy of Lithuania, since it was functioning as a lingua ad homines and clearly differed from Old Church Slavonic, which was used as a lingua ad Deum, e.g. the only Slavic Eastern Orthodox liturgical language directly addressed to God. The publication is accompanied by a description of themost important general characteristics of the Ruthenian version, which is a later and already corruptedcopy of the original translation.

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7

Каширина, Варвара Викторовна. "The Lavra of St. Sabbas the Sanctified in Jerusalem in the Memoirs of Russian Pilgrims of the XIX Century." Theological Herald, no. 1(40) (March 15, 2021): 228–61. http://dx.doi.org/10.31802/gb.2021.40.1.012.

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При воссоздании духовной истории Палестины важное значение имеет комплексное изучение паломнической литературы. Цель настоящей статьи - проанализировать воспоминания паломников XIX в. о Лавре св. Саввы Освященного не только как литературные произведения, но и как важные источники по истории палестинского подвижничества. Методология исследования базируется на комплексном применении традиционных научных методов: источниковедческого, историко-логического и сравнительно-исторического. В статье по воспоминаниям паломников XIX в. реконструирован уклад монашеской жизни савваитов, рассказано о духовном облике настоятеля Лавры игумена Иоасафа. В отдельных разделах проанализировано влияние рукописного наследия Лавры на литературное наследие членов Русской духовной миссии, известных русских богословов XIX в. свт. Феофана Затворника и архимандрита Леонида (Кавелина). Lavra of St. Sava the Sanctified was founded by Saint Sava in the end of the fifth century. Monastery located in the Judean desert, in the valley of Cedron. In the monastery lived many hermits, among them St. John of Damascus, Church hymnography, author of the well-known Church hymns. The historical and spiritual significance of the Lavra of St. Sava the Consecrated for Palestine was precisely determined by A. N. Muravyov in «Letters from the East», comparing it with the Lavra of St. Sergius. Therefore, the memoirs of pilgrims can be considered not only as literary works, but also as an important historical source on the history of Palestinian asceticism in the XIX century. The research methodology is based on the complex application of traditional scientific methods: source-based, historical-logical and comparative-historical. In this article, based on the memoirs of pilgrims of the XIX century, the way of monastic life of the savaites is reconstructed, and the spiritual appearance of the Abbot of the Lavra, Abbot Joasaph, is described. Russian Russian spiritual mission members, famous Russian theologians of the XIX century, Saint Theophan the Recluse and Archimandrite Leonid (Kavelin) are analyzed in separate sections for their influence on the literary heritage of the Lavra.

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Subotin-Golubovic, Tatjana. "Octoechos: A model and inspiration for Serbian medieval hymnographer." Muzikologija, no. 11 (2011): 53–61. http://dx.doi.org/10.2298/muz1111053s.

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Octoechos is not merely a musical manual in everyday use during the service in Orthodox Church, but also a comprehensive anthology of church poetry. It contains poetical works of great Byzantine poets, such as John of Damascus, Joseph the Hymnographer, Andrew of Crete. The use of Octoechos during the service is strictly regulated by Typicon. After accepting the Orthodox rite, the Slavs were acquainted with Octoechos which has undoubtedly made a great impression on the attentive audiences present at the service. Octoechos has also influenced the work of medieval Serbian hymnographers all of whom were, as it is well known, pious men. The influence of the poetics typical of hymns of the Octoechos has already been present in the Akoluthia to St. Simeon written by St. Sava. In the hymnographical work of Theodosius this influence is even more present, especially in his Canons on the eight modes (echoi) that follow the pattern of the supplicatory canons of the Octoechos. Ephraim, who was the Serbian patriarch in two turns (1375-1379, 1389-1392), wrote his church hymns and prayers following those of the Octoechos. Ephraim composed his stichera dedicated to Christ and Theotokos following the regular change of tones of the Octoechos. The spirit of Octoechos has also marked the work of the last Serbian anonymous hymnographers who wrote Akoluthia to the Translation of the holy relics of Saint Apostle Luke to Serbia and the Paraklisis to St. Luke (mid 15th century).

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Dissertations / Theses on the topic "Dialectica (John of Damascus, Saint)"

1

Parrish, Christopher John. "The doctrine of heaven in the writings of St. John of Damascus and earlier Greek tradition." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1001550.

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This thesis investigates the subject of Heaven or Paradise in the De Fide Orthodoxa of St. John of Damascus (c.675 - c.749) , a Greek Father and theologian who gave the Church a definitive heritage of the Greek Fathers' teaching. After a preliminary consideration of the meanings of "Heaven" and Paradise as a state or a place, a substantial part of this thesis is then given to a detailed treatment of the Greek Fathers' teaching on the tree of the knowledge of good and evil and the tree of life in Paradise. The questions of the indispensability of the tree of life to the final bliss of the saints, and the doubtful place of the tree of knowledge also receive attention. The meaning of the trees for St. John of Damascus is expounded in order to show his use of the ideas of Greek Fathers prior to him, for example, Gregory Naziazenus and Maximus the Confessor. After this, the questions of entry into Paradise and the Greek teaching of the intermediate state of the departed are raised. The descent of Christ to Hades precedes discussion of whether St. John of Damascus taught a doctrine of Purgatory or not. The practice of prayer for the departed is examined with respect to its effect on the intermediate state of the faithful departed. Lastly, this thesis explores the necessity of the resurrection for the final bliss of the faithful, and establishes the relevance of this teaching for modern thought on the preservation of integral personality. In conclusion, the writer suggests that St. John of Damascus bequeathed to the Church rich insights into the Greek Fathers' doctrine of Heaven.

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Books on the topic "Dialectica (John of Damascus, Saint)"

1

Saint, John of Damascus, ed. Der Proverbien- und Kohelet-Text der Sacra Parallela. Würzburg: Echter Verlag, 1985.

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2

(Pierre), Ledrux P., Kontouma-Conticello V, and Durand Georges-Matthieu de, eds. La foi orthodoxe 1-44. Paris: Cerf, 2010.

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3

Chase, Frederic H. Saint John of Damascus: Writings (The Fathers of the Church, 37). Catholic University of America Press, 2000.

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Book chapters on the topic "Dialectica (John of Damascus, Saint)"

1

Flusin, Bernard. "From Arabic to Greek, then to Georgian: A Life of Saint John of Damascus 1." In Languages and Cultures of Eastern Christianity: Greek, 483–93. Routledge, 2017. http://dx.doi.org/10.4324/9781315250830-17.

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