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Relevant bibliographies by topics / John of Damascus

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Academic literature on the topic 'John of Damascus'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "John of Damascus"

1

Jakob, Joachim. "Peter Schadler, John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. History of Christian-Muslim Relations, 34. Leiden and Boston: Brill, 2018, IX, 264 pp." Mediaevistik 32, no. 1 (January 1, 2020): 374–75. http://dx.doi.org/10.3726/med.2019.01.71.

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John of Damascus (d. ca. 750) is well known among the earliest Christian authors who wrote on Islam. Chapter 100 of John’s On Heresies (Π ε ρ Α ρ έ σ ε ω ν) is the object of investigation of Peter Schadler’s monograph. Although several studies have already been devoted to John of Damascus and his dealings with Islam, these studies, according to Schadler, “have neither attempted to understand John’s position in (or dissonance with) the theological tradition of heresiological discourse, nor have efforts yet been made to place him in his historical context with reference to the more recent scholarship in the rapidly growing field of Islamic Studies” (p. 3). Schadler’s book is a contribution to fill these gaps in the research on John of Damascus’s positioning toward Islam.

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SAHAS, D. "John of Damascus on Islam." Ancient Near Eastern Studies 23 (January 1, 1985): 104–18. http://dx.doi.org/10.2143/anes.23.0.2012542.

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Keith, Zachary M. "John of Damascus: rewriting the division of heresy and schism." Vox Patrum 68 (December 16, 2018): 501–12. http://dx.doi.org/10.31743/vp.3378.

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St. John Damascene’s writings on heresies – specifically those texts against Nestorianism and Monophysitism – demonstrate a careful consideration of how thin the line is between schism and heresy. In the texts on heresies, Damascenus endeavors to reread the separation of certain Churches as an ecclesial problem and not only a theological problem. His writings blur the lines between heresy, normally a theological concern, and schism, an ecclesiastical term normally reserved for the separation of Christian Churches. St. John Damascene’s teachings against heresies fit well within the culture of florilegia and compilations. John’s goal, particularly in the De haeresibus, seems to have been to contribute scholarly to the growing world of anti-heretical texts. His texts add to the already large list of known heresies, registering heresies that arose after the council of Chalcedon. Yet John’s texts against heresies are not meant simply to combat false teachings. In some cases, particularly Monophysitism, Damascenus contends that the terms used by orthodox (pro-Chalcedonian) Christians and Monophysite Christians mean the same thing. We must read the Liber de haeresibus in the context of his other writings (e.g. Contra Jacobitas or Contra Nestorianos) in order to determine his true purpose. These definitions aim not to divide Christians based only on teachings, but to show the common understanding present in Christology in spite of different vocabulary. With a proper understanding of heresy, John of Damascus is able to provide a more complete description of the schisms in the Church of his time.

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Pavlovic, Jovana. "John Damascene or Jerusalem monk John." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 7–15. http://dx.doi.org/10.2298/zrvi1451007p.

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Most of original manuscripts wrongly claim authority of the treatise Adversus Constantinum Caballinum to John of Damascus. We applied the method of detailed linguistic analysis in order to check the hypothesis that Jerusalem monk John, the representative of three eastern patriarchs on the Second Council of Nicaea, wrote this iconophile work. Stylistic resemblance between the speech that John of Jerusalem held on the Second Council of Nicaea and sermon Adversus Constantinum Caballinum could indicate the same person as author.

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Zhileykin, Andrei. "John of Damascus. Between Islam and Heresy." nauka.me, no. 4 (2020): 0. http://dx.doi.org/10.18254/s241328880013305-9.

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Krausmuller, Dirk. "Does the Flesh Possess Hypostatic Idioms, and If So, Why is it Then Not a Separate Hypostasis?" Scrinium 15, no. 1 (July 16, 2019): 193–210. http://dx.doi.org/10.1163/18177565-00151p13.

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Abstract This article focuses on a conceptual problem that arose from the application to Christology of the Cappadocian definition of hypostasis as substance with idioms. It discusses the solutions that were proposed by John of Caesarea, Leontius of Byzantium, John Philoponus, Leontius of Byzantium, Maximus the Confessor and John of Damascus.

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Nwokoro, Samuel. "Rescuing John of Damascus from His ‘Byzantine Abductors’." Expository Times 131, no. 2 (September 18, 2019): 86–87. http://dx.doi.org/10.1177/0014524619871748.

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8

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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9

Cross, Richard. "Perichoresis, Deification, and Christological Predication in John of Damascus." Mediaeval Studies 62 (January 2000): 69–124. http://dx.doi.org/10.1484/j.ms.2.306471.

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10

Ables, Scott. "Development in Theological Method and Argument in John of Damascus." Journal of Early Christian Studies 28, no. 4 (2020): 625–53. http://dx.doi.org/10.1353/earl.2020.0043.

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Dissertations / Theses on the topic "John of Damascus"

1

Economidis, Michael. "The Eucharist in John of Damascus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1170.

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2

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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Schadler, Peter. "Christian heresiological discourse and Islam : John of Damascus and the last heresy." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.567929.

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John of Damascus (c. 650-750) is one of the best known Christian theologians of the eighth century. Most of his theological works have been the subject of prolonged and repeated scrutiny, with a recent renewal of interest in his thinking among scholars. Although little is known ofthe details of John's life, his well-attested upbringing in Damascus and later position as an administrator for thy Caliph placed him in a unique position to witness the early development of the religion today known as Islam. This thesis seeks to free earlier conceptions of John's treatise, and explain how John could understand Islam as a 'heresy', when such a term of application to Islam would not have occurred to most of his predecessors, peers, or successors in the Byzantine theological tradition, nor to modem scholars of heresy. By considering early Christian heresiology in its various forms and contexts, the first half of the thesis shows how it was possible for John to conceptualize Islam within the category of 'heresy', and that contrary to earlier assumptions, having done so did not require John to think of Islam as a deviant form of Christianity. Further earlier conceptions of the work are normally made against the background of false assumptions: that a highly developed Islam existed in the eighth century when John wrote his treatise and that he considered Islam a 'Christian heresy'. By reconsidering his text, and situating John in his historical and theological context, it is possible to show that we are not in a position to say with certainty how accurate John was in his observations. At the same time, there is no reason to consider his treatise other than an accurate historical reflection of events as he perceived them in his time. 11

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4

Ables, Scott. "The purpose of perichōrēsis in the polemical works of John of Damascus." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:8fc9a6e5-8c62-4e7b-9da4-de8b5e25fbe0.

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John of Damascus was an early eighth century theologian in the Jerusalem Patriarchate. His family supplied financial administrators in Syro-Palestine for most of the seventh century, who were involved in surrendering Damascus to the Arabs if not also to the Persians. They thrived in the sectarian environment under the Umayyads. Numerous Greek Lives paint John in legendary terms; however, these are late and unreliable. I deconstruct the Lives decoupling his timeline from Byzantine Iconoclasm, arguing that there is no evidence and good reason to think that he did not leave the Arab administration because of vexed piety, persecution or administrative language change. Rather, focusing on the chronicler's treatment of John's family, I argue that John left office for his own reasons. I propose that John was instrumental in a quid pro quo: cathedral for patriarchate negotiation. Consequently, the Arabs built the Damascus Mosque on the site of the cathedral church of St John the Baptist, and the (dyothelite) Chalcedonian party moved to Jerusalem, where they reestablished the Jerusalem Patriarchate. Thus, I argue the context of John's polemical works is Jerusalem and patriarchal policy. Further, I argue that John was commissioned to produce something like 'proto-school' texts in the context of debate in the Anastasis with internal Maronite and external West and East Syrian interlocutors. Then I look at one example of John's theological creativity to show how this context impinged on his theological program. John appropriates Maximus the Confessor's term perichoresis and reduces its scope to the Incarnation while moving it into the doctrine of God for the first time. I show that he does this for polemical reasons in order to contravene each of his interlocutors with a simple biblical rhetorical model providing Chalcedonian monks in debate with a simple formula against better educated foes. This thesis demonstrates that reading John out of context fails to appreciate his creative response to these local exigencies.

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5

Womack, James A. "A comparison of perichoresis in the writings of Gregory of Nazianzus and John of Damascus." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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6

Shrekas, Dimitrios. "Studies in the Iambic Canons attributed to John of Damascus: A critical edition with introduction and commentary." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491063.

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This thesis offers a critical edition (from 39 manuscripts, dating from the 9th to 16th centuries) of three ecclesiastical hymns, called iambic canons, attributed to John of Damascus, together with an introduction and commentary. These canons celebrate three Dominical Feasts, Christmas, Theophany and Pentecost respectively.

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Björkegren, Jakob. "Prefekten Orestes : En maktanalys av skildringen av Praefectus Augustalis." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413767.

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The aim of this study is to examine and analyse how the Alexandrian prefect Orestes of late antiquity and his management of the events of 414-415 were depicted in the ancient sources: Socrates Scholasticus, John of Nikiu and Damascius. By applying S. Brownes rhetoric analysis to remove the authors “filters” in their depiction and then applying French & Ravens bases of power to analyse how prefect Orestes power were depicted. Th analyses also applies the bases of power on bishop Cyril and philosopher Hypatia as the study found it difficult to analyses the prefect without them. The result of the analysis and discussion mainly found that the depiction of the prefect Orestes is affected by the rhetoric “filterers” of the three ancient authors. The study also found that the depiction of prefect Orestes and how he managed the events between 414-415 is always dependent on the office of prefectures authority and power. This what French & Raven call legitimate power. Prefect Orestes actions were based on the office of prefecture authority and power, in accordance to the social structure and cultural rules. He was always depicted as the prefect not the person Orestes.

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8

Mushagalusa, Timothee Baciyunjuze. "John of Damascus and heresiology: a basis for understanding modern heresy." Thesis, 2008. http://hdl.handle.net/10500/2200.

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This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism.
Christian Spirituality, Church History & Missiology
D. Div. (Church History)

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Books on the topic "John of Damascus"

1

Himmerich, Maurice Fred. Deification in John of Damascus. Ann Arbor, MI: University Microfilms International, 1985.

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Hilary. St. Hilary of Poitiers. John of Damascus. Grand Rapids, Mich: Eerdmans Pub. Co., 1989.

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The development of the term [enupostatos] from Origen to John of Damascus. Leiden: Brill, 2012.

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Gleede, Benjamin. The development of the term [enupostatos] from Origen to John of Damascus. Leiden: Brill, 2012.

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

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

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Kontouma, Vassa. John of Damascus. Taylor & Francis Group, 2020.

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Himmerich, Maurice Fred. Deification in John of Damascus. 1986.

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Riddell, Peter G., and Daniel J. Janosik. John of Damascus, First Apologist to the Muslims. Wipf and Stock, 2016.

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10

Twombly, Charles Craig. Perichoresis and personhood in the thought of John of Damascus. 1992.

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Book chapters on the topic "John of Damascus"

1

Louth, Andrew. "John of Damascus." In Encyclopedia of Medieval Philosophy, 1–8. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1151-5_602-1.

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Louth, Andrew. "John of Damascus." In Encyclopedia of Medieval Philosophy, 971–78. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_602.

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Adrahtas, Vassilis. "John of Damascus." In The Wiley Blackwell Companion to Patristics, 264–77. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118438671.ch18.

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Biriukov, Dmitry. "Hierarchies of Beings in the Patristic Thought: Maximus the Confessor, John of Damascus, and the Palamites." In Syrians and the Others, edited by Nikolai N. Seleznyov, 281–304. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236601-013.

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Larchet, Jean-Claude. "Hypostasis, person, and individual according to St. Maximus the Confessor, with reference to the Cappadocians and St. John of Damascus." In Personhood in the Byzantine Christian Tradition, 47–67. New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315600185-5.

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Demetracopoulos, John A. "In Search of the Pagan and Christian Sources of John of Damascus’ Theodicy. Ammonius, the Son of Hermeias, Stephanus of Athens and John Chrysostom on God’s Foreknowledge and Predestination and Man’s Freewill." In Studies in Byzantine History and Civilization, 50–86. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sbhc-eb.1.100962.

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Griffith, Sidney H. "JOHN OF DAMASCUS AND THE CHURCH IN SYRIA IN THE UMAYYAD ERA: THE INTELLECTUAL AND CULTURAL MILIEU OF ORTHODOX CHRISTIANS IN THE WORLD OF ISLAM." In Hugoye: Journal of Syriac Studies (volume 11), edited by George Kiraz, 207–38. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463222550-011.

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"Chapter XIV. John Of Damascus." In The Kingdom of God in the Writings of the Fathers, 66–67. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218669-015.

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"John of Damascus(?),Passion of Artemius." In Hermetica II, 295–96. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781316856567.049.

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"Introduction." In John of Damascus and Islam, 1–19. BRILL, 2018. http://dx.doi.org/10.1163/9789004356054_002.

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