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Journal articles on the topic 'John of Damascus'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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11

Acimovic, Mirko. "On the beginning of Serbian philosophy." Zbornik Matice srpske za drustvene nauke, no. 136 (2011): 337–53. http://dx.doi.org/10.2298/zmsdn1136337a.

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In this paper, the beginning of the Serbian philosophy in the Byzantine era of its history is considered through the ontological and logical concepts of iskon, biti and slovo, which are set by translating the beginning of the Gospel according to John ?? ???? ?? ? ????? ? as Iskoni b?as? Slovo, then through translation of selected manuscripts from the Izbornika Velikago kn'azja Svjatoslava Jaroslavica 1073 goda, and, in particular, through the translation of the first part of John Damascus? writing ???? ???????, ?????????? ???????? (Poslani? Svjatago Jovana Damaskina).

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Hovorun, Cyril. "Die polyphone Theologie der Kirchenväter. Der Beitrag des Johnnes von Damaskus." Evangelische Theologie 79, no. 5 (September 1, 2019): 393–401. http://dx.doi.org/10.14315/evth-2019-790511.

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AbstractCan a compilation from the past be creative? Does the notion of tradition contradict the idea of innovation? The case of a Syrian theologian, who lived in the Arabic caliphate when Antiquity turned to the Middle Ages, whose name was John of Damascus, demonstrates that the answer to both questions can be positive, contrary to the common wisdom. The article explores the concepts of Tradition with capital T, traditions with lower case t, and traditionalism, through the prism of the writings of John. It argues that the best illustration to what tradition was for John, is not the famous »Black square« by Kizimir Malevich, but the Farbstudie Quadrate by Wassily Kandinsky.

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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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Anchimiuk, Olga, and Vladimir Zaika. "The image of the hand of John of Damascus in literature." Linguodidactica 17 (2013): 9–20. http://dx.doi.org/10.15290/lingdid.2013.17.01.

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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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16

Biriukov, Dmitry. "The Topic of Penetration of Fire into Iron in Byzantine Christology." Review of Ecumenical Studies Sibiu 11, no. 3 (December 1, 2019): 409–23. http://dx.doi.org/10.2478/ress-2019-0029.

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Abstract In this article I seek to show in what manner the Stoic principle of total blending, illustrated by the example of the penetration of fire into iron, finds its refraction in Byzantine Christological teachings. According to the Stoics, total blending occurs when one body accepts certain qualities of the other, while remaining itself, or when both mixed bodies acquire qualities of each other while preserving their natures. I argue that Origen’s use of the example of incandescent iron had an effect on the later theological discourse. There it appears in two contexts, Christology and deification. In this article the focus is on Christology. I claim that the example was introduced into the Christological discourse by Apollinarius of Laodicea. Then, I investigate how it was transformed in later theological writings by (Ps.-) Basil of Caesarea, Theodoret of Cyrus, Cyril of Alexandria, Sever of Antioch, John of Damascus, and the Corpus Leontianum. In this context, I pay special attention to the discrepancy between John of Damascus and Leontius of Jerusalem as regards the issue of the complexity of Christ’s hypostasis. I clarify the causes of this discrepancy.

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Zięba, Łucja. "Określenia Anny i Joachima w "Homilii na narodzenie Najświętszej Maryi Panny" Jana z Damaszku." Vox Patrum 50 (June 15, 2007): 413–18. http://dx.doi.org/10.31743/vp.6690.

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The article treats of terms concerning the parents of the Virgin Mary, that were used by John of Damascus in his homily on the Nativity of the Blessed Virgin Mary. Anna and Joakeim are here described with terms referring to religiousness, fertility and obtaining the fruits of the earth. The most expressions concern Anna and her maternity, whereas Joakeim is mentioned only when Annas name appears.

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18

Francis, James A. "Classical Conceptions of Visuality and Representation in John of Damascus' Defense of Holy Images1." Studies in Late Antiquity 4, no. 3 (2020): 284–308. http://dx.doi.org/10.1525/sla.2020.4.3.284.

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The Defense of Holy Images by John of Damascus stands as the archetypal exposition of the Christian theology of images. Written at the outbreak of the Iconoclastic Controversy, it has been mostly valued for its theological content and given scholarly short shrift as a narrowly focused polemic. The work is more than that. It presents a complex and profound explication of the nature of images and the phenomenon of representation, and is an important part of the “history of looking”in western culture. A long chain of visual conceptions connects classical Greek and Roman writers, such as Homer and Quintilian, to John: the living image, the interrelation of word and image, and image and memory, themes elaborated particularly in the Second Sophistic period of the early Common Era. For John to deploy this heritage so skillfully to the thorny problem of the place of images in Christianity, at the outbreak of a violent conflict that lasted a further 100 years after his writing, manifests an intellect and creativity that has not been sufficiently appreciated. The Defense of Holy Images, understood in this context, is another innovative synthesis of Christianity and classical culture produced by late antique Christian writers.

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Biriukov, Dmitry. "Ancient Natural Philosophy in Byzantine Christology: The Issue of Penetration of Fire into Iron." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 305–15. http://dx.doi.org/10.15688/jvolsu4.2019.6.24.

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Introduction. The author shows how the Stoic principle of total blending of physical bodies finds its refraction in the Byzantine Christological teachings on the example of penetration of fire into iron. According to the Stoics, total blending occurs when one body accepts certain qualities of the other, however, remaining themselves, or both mixed bodies acquire qualities of each other preserving their natures. Analysis. The author asserts that Origen’s use of the example of iron incandesced by fire turned out to be paradigmatic for the subsequent Christian literature, and influenced the formation of two directions of using this example at once: in Christological context, as well as to describe deification of man. Further, the author addresses to Christological problematics and claims that using the incandesced iron example in Byzantium literature in properly Christological context began with Apollinarius of Laodicea. The paper also investigates the specificity of the refraction of this example in Christological perspective in (Ps.-) Basil of Caesarea, Theodoret of Cyrus, Cyril of Alexandria, Severus of Antioch, John of Damascus, and Corpus Leontianum. Results. In this context, the author pays special attention to the discrepancy between John Damascus and Leontius of Jerusalem regarding the issue of the complexity of Christ’s hypostasis. The researcher clarifies prerequisites of this discrepancy.

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Goncharko, Oksana Yu, and Yuriy M. Romanenko. "A Brief History of Self-Reference Notion Implementation in Byzantium." Scrinium 12, no. 1 (November 17, 2016): 244–60. http://dx.doi.org/10.1163/18177565-00121p13.

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The article presents an overview of implementation of self-referential notions in the logical and theological texts of Byzantine scholars up to the 12th century. The commentaries on Porphyry’s and Aristotle’s theory of definition by John of Damascus, John Italus, and Theodore Prodromos are discussed. It is argued that the Byzantine scholars performed different original implementations of basic logical notions and discovered their self-referential property. The attention is paid to the five predicabilia notions of Porphyry and Aristotelian categories applications in logical, philosophical, and theological Byzantine texts. The authors conclude that the Byzantine solutions resemble some of the modern logical ideas of 20th century.

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21

Rhodes, Michael Craig. "Handmade: A Critical Analysis of John of Damascus’ Justification for Venerating Icons." Heythrop Journal 54, no. 3 (December 12, 2011): 347–59. http://dx.doi.org/10.1111/j.1468-2265.2011.00725.x.

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22

Erismann, Christophe. "The Trinity, Universals, and Particular Substances: Philoponus and Roscelin." Traditio 63 (2008): 277–305. http://dx.doi.org/10.1017/s0362152900002166.

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During late antiquity, an interesting doctrinal shift can be observed: Aristotelian logic and its Neoplatonic complements, in particular the teachings of Aristotle'sCategoriesand Porphyry'sIsagoge, were progressively accepted as a tool in Christian theology. This acceptance met drawbacks and was never unanimous. Among the authors who used concepts that originated in logic in order to support their theological thinking, we can mention, on very different accounts, Basil of Caesarea, Gregory of Nyssa, Cyril of Alexandria, John Philoponus, Leontius of Byzantium, Maximus the Confessor, Theodore of Raithu, and John of Damascus, the author of an importantDialectica. In the Byzantine context, handbooks of logic were written specifically for Christian theologians, showing that logic was perceived to be an important tool for theological thinking.

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23

Payton, James R. "John of Damascus on Human Cognition: An Element In His Apologetic For Icons." Church History 65, no. 2 (June 1996): 173–83. http://dx.doi.org/10.2307/3170286.

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During the first phase of the Iconoclastic Controversy (717–787), John of Damascus emerged as the chief spokesman of the iconodules. His apologetic for icons, developed in hisTreatises Against Those Who Attack the Holy Images(around 730) provided the rationale for the dogmatic decree legitimizing icons, which was adopted at the Seventh Ecumenical Council (Nicea II, 787). Exegetical, hermeneutical, and christological arguments played the dominant roles in his defense of the legitimacy of icons. An additional element in the Damascene's apologetic was an innovative theory of human cognition which placed a high value on created materiality, and thus extended the traditional Eastern Christian appreciation of the material world.

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Stefanovic-Banovic, Milesa. "Oration of John of Damascus on the feast of annunciation in edition and translation of Gavril Stefanovic-Venclovic." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 681–95. http://dx.doi.org/10.2298/zmsdn1764681s.

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Gavril Stefanovic Venclovic is, in many ways, a unique figure in Serbian literature. Today, we know this travelling preacher, hieromonk and scribe as the author of a huge collection of handwritings, out of which some less than a half written in folk language. Most of them are translations of Church-Slavonic anthologies to Serbian, with valuable Venclovic?s adaptations and additions to the source text. An Annunciation Day oration by John of Damascus is particularly interesting in that sense. By its dialog form, it was suitable for Venclovic?s literary method, as his numerous additions and adaptations show. Conversations between Archangel Gabriel and Virgin Mary, and Virgin Mary and Joseph get distinct folklore character in Venclovic?s interpretation. This paper brings an overview of Venclovic?s edition of Annunciation Day oration by John of Damascus. In order to provide a broader context, we present a brief history of Annunciation Day celebration, as well as the historical development of this feast?s orations in Christian tradition, with focus on Venclovic?s likely sources. To illustrate his original literal creation, segments without matches in source text are extracted. Language and colloquial tone of Venclovic?s edition have their roots in the source text. However, they are also in line with his enlightenment endeavour, expressed in his effort to reach his listeners in order to pass the orations moral efficiently. For these reasons, Venclovic?s insertions in John?s oration are numerous and represent a sketch of folk spirit from the first half of 18th century, as well as an alternative path along which the written language could have been developed.

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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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Foreman, Lewis. "London, Barbican: Taneyev Mini-Fest." Tempo 59, no. 234 (September 21, 2005): 46–47. http://dx.doi.org/10.1017/s0040298205300301.

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The Russian National Orchestra and Moscow State Chamber Choir conducted by Mikhail Pletnev presented two unusually distinctive concerts at London's Barbican Hall at the end of March,3 starting with John of Damascus of 1884 – Taneyev called it Cantata No 1 – and ending the following evening with his tumultuous Cantata No 2, On the Reading of a Psalm (Po prochtenii psalma), from 30 years later. Although not claimed as such, the latter was surely a British première: not even that champion of the choral festival, Sir Henry Wood, seems to have done it.

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CHRYSOSTOMIDES, ANNA. "Creating a Theology of Icons in Umayyad Palestine: John of Damascus’ ‘Three Treatises on the Divine Images’." Journal of Ecclesiastical History 72, no. 1 (August 20, 2020): 1–17. http://dx.doi.org/10.1017/s002204692000007x.

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John of Damascus (c. 655–745) is a striking figure in church history as a defender of icon veneration and as a Church Father who maintained Byzantine Orthodoxy despite living under Muslim rule. His life amongst Muslims and his association with the Umayyad Melkite Christian community, the Christian Church which attempted to maintain an adherence to Byzantine Orthodoxy after the Arab conquest, is often associated with his defence of icons. However, most scholarship claims that his Three treatises on the divine images were written solely against Byzantine iconoclasm. This article provides a close reading of his Treatises focusing on themes which overlap with contemporary Jewish and Muslim debates on figurative images, arguing that John wrote his Treatises in an attempt to create a seminal Melkite theology on icons for both Byzantine and Umayyad Christians faced with iconoclastic arguments from all three Abrahamic faiths.

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dell’Osso, Carlo. "B. Gleede, The Development of the Term ἐνυπόστατοϛ from Origen to John of Damascus." Augustinianum 53, no. 2 (2013): 588–93. http://dx.doi.org/10.5840/agstm201353243.

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Yusoff, Adnan Mohamed, Ahmad Sanusi Azmi, Hishomudin Ahmad, Robiatul Adawiyah Mohd@Amat, and Wan Azura Wan Ahmad. "Criticism on the Quran: An Analysis of John of Damascus and Leo III’s Works." Advanced Science Letters 24, no. 4 (April 1, 2018): 2851–53. http://dx.doi.org/10.1166/asl.2018.11076.

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Benjamin, Andrew. "Oikonomia, Incarnation and Immediacy: The Figure of the Jew in St John of Damascus." International Journal of Philosophical Studies 25, no. 3 (May 19, 2017): 407–22. http://dx.doi.org/10.1080/09672559.2017.1320015.

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Samoń, Magdalena. "The "Orationes" of Gregory of Nazianzus in the Byzantine Romance "Barlaam and Ioasaph"." Classica Cracoviensia 20 (March 30, 2018): 103–18. http://dx.doi.org/10.12797/cc.20.2017.20.06.

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The Byzantine romance Barlaam and Ioasaph relating the conversion to Christianity of an Indian Prince, modelled on the life of Buddha, was very popular in the Middle Ages and later, for several centuries, but today is known to few people. Discussion of authorship and time of its composition, started by Hermann Zotenberg in the 1880s, has continued until today, without satisfactory conclusions. He cast doubt on the commonly held hypothesis that the work was written by St. John of Damascus. One of the main arguments adduced by the supporters of this thesis was presence in the romance of multiple passages from works by Gregory of Nazianzus, who St. John used to quote often. In this article I analyse the fragments of his Orationes which can be recognised in the text of Chapter XXIV, seeking answer to the question of how great was the dependence of its author (or editor) on this father of the Church and how his writings were used.

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Fedoseeva, Tatyana. "THE AUTHOR AND THE HERO OF THE POEM BY A. K. TOLSTOY “JOHN OF DAMASCUS”." Проблемы исторической поэтики 16, no. 1 (March 2018): 119–39. http://dx.doi.org/10.15393/j9.art.2018.4901.

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Kim, Okjoo. "On the Defense of Holy Images against Iconoclasm : focused on John of Damascus and Martin Luther." Theological Studies 73 (December 31, 2018): 285–312. http://dx.doi.org/10.46334/ts.2018.12.73.285.

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Almon, Russell L. "Book Review: Charles C. Twombly. Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus." Review & Expositor 113, no. 2 (May 2016): 258–59. http://dx.doi.org/10.1177/0034637316641233i.

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Daley, Brian E. "Contemplating the Monad Who Saves Us: Maximus the Confessor and John of Damascus on Divine Simplicity." Modern Theology 35, no. 3 (April 14, 2019): 467–80. http://dx.doi.org/10.1111/moth.12508.

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Biriukov, Dmitry. "HIERARCHIES OF BEINGS IN THE PATRISTIC THOUGHT: MAXIMUS THE CONFESSOR, JOHN OF DAMASCUS, AND THE PALAMITES." Scrinium 10, no. 1 (March 22, 2014): 279–304. http://dx.doi.org/10.1163/18177565-90000102.

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Archer, George. "John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations." Al-Masāq 30, no. 3 (September 2, 2018): 342–43. http://dx.doi.org/10.1080/09503110.2018.1521580.

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Szram, Mariusz. "Wczesnochrześcijańskie ruchy paramonastyczne na podstawie Diversarum hereseon liber Filastriusza z Brescii oraz innych katalogów herezji." Vox Patrum 70 (December 12, 2018): 217–26. http://dx.doi.org/10.31743/vp.3206.

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The catalog of the heresies of Filastrius of Brescia, like other early Christian collections of informations about heterodox movements at the time, testifies the existence of groups characterized by excessively rigorous asceticism. Their description is the subject of the article. Most of these unorthodox paramonastic movements were based on the Gnostic and Manichean assumptions. The groups that accentuated the exaggerated role of prayer, among which the Messialians were the leaders, have gained wide coverage. Descriptions of their activities take up a lot of space in the early Christian catalogs of heresies, especially in the case of John of Damascus. Filastrius, however, for some reason misguided the activity of the Messalians. This fact requires a careful treatment of the historical credibility of his work on heresies.

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Tottoli, Roberto. "Muslim Traditions Against Secular Prostration and Inter-Religious Polemic." Medieval Encounters 5, no. 1 (1999): 99–111. http://dx.doi.org/10.1163/157006799x00286.

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AbstractMuslim tradition forbids the prostration before men (secular prostration). The utterances of the Prophet Muhammad highlight this prohibition, contrasting it to the customs in use among Christians and Jews in the regions surrounding the peninsula. This precept is not stated in the Qur¸ān where, instead, the cases of the prostration of Joseph before his father and of Adam before the angels arc mentioned. After the advent of Islam, Christian and Jewish authors tried to give response to Muslim polemical attitudes. John of Damascus and Abū Qurra above all rejected the Muslim accusations, relying upon biblical references, drawing a distinction between prostration to God and prostration before men. The same direction is taken by the Jewish Qirqisānī in a long passage in his Kitāb al-anwār.

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Blagojević, Gordana. "Contemporary composer Vladimir Jovanović and his role in the renewal of church Byzantine music in Serbia from the 1990s until today." Interdisciplinary Studies in Musicology, no. 19 (December 31, 2019): 11–30. http://dx.doi.org/10.14746/ism.2019.19.1.

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This work focuses on the role of the composer Vladimir (Vlada) Jovanović in the renewal of church Byzantine music in Serbia from the 1990s until today. This multi-talented artist worked and created art in his native Belgrade, with creativity that exceeded local frames. This research emphasizes Jovanović’s pedagogical and compositional work in the field of Byzantine music, which mostly took place through his activity in the St. John of Damascus choir in Belgrade. The author analyzes the problems in implementation of modal church Byzantine music, since the first students did not hear it in their surroundings, as well as the responses of the listeners. Special attention is paid to students’ narratives, which help us perceive the broad cultural and social impact of Jovanović’s creative work.

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Morozova, Nadezhda. "Сборник переводов Андрея Курбского из книжного собрания Войновского старообрядческого монастыря." Fontes Slaviae Orthodoxae 3, no. 3 (January 4, 2021): 131–49. http://dx.doi.org/10.31648/fso.6273.

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The author introduces the previously unknown handwritten text of the translation of “Logic” of St. John of Damascus. The article gives the paleographic description of the manuscript, presents the structure of the text and determines the research prospects for working with the manuscript in the future. The author provides a review of scientific sources on the translations of Andrei Kurbsky and a brief textual analysis of the manuscript from Wojnowo. The texts from the book collection of former Savior and Holy Trinity Monastery in Wojnowo supplemented the list of works created (translated) in the Polish-Lithuanian Commonwealth and adopted by the local Old Believer book tradition. The analyzed manuscript is a unique monument to the book heritage of the Old Believers of the Baltic countries, since other lists of translations of philosophical works originating from the Kovel circle of Kurbsky are currently unknown.

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Backus, Irena. "John of Damascus, De fide orthodoxa: Translations by Burgundio (1153/54), Grosseteste (1235/40) and Lefevre d'Etaples (1507)." Journal of the Warburg and Courtauld Institutes 49 (1986): 211. http://dx.doi.org/10.2307/751297.

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Treiger, Alexander. "From Dionysius to al-Ġazālī." Intellectual History of the Islamicate World 9, no. 1-2 (December 19, 2019): 189–236. http://dx.doi.org/10.1163/2212943x-00801102.

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Abstract The present article reports the discovery of a previously unknown ninth-century Arabic paraphrase of Dionysius the Areopagite and demonstrates that this paraphrase was accessible to al-Ġazālī (and, probably, to other authors, notably the Brethren of Purity). It also proves that this paraphrase was produced by the same translator as the Doxography of Pseudo-Ammonius. The doctrinal content of the Arabic Dionysian paraphrase is then analyzed in relation to Arabic Neoplatonic texts as well as al-Ġazālī’s writings. The influence of Gregory of Nyssa and John of Damascus on some Arabic philosophical texts (notably al-Kindī’s Book of Definitions) is also considered. The origin of “Interpositional Neoplatonism” (i.e., the kind of Neoplatonism that interposes an intermediate hypostasis between the First Principle and the Intellect) is examined. The Appendix discusses the relationship between the Doxography of Pseudo-Ammonius and Hippolytus of Rome’s Refutatio omnium haeresium.

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Pallis, Dimitrios. "A Critical Presentation of the Iconology of St. John of Damascus in the Context of the Byzantine Iconoclastic Controversies." Heythrop Journal 56, no. 2 (August 15, 2014): 173–91. http://dx.doi.org/10.1111/heyj.12212.

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Noble, Samuel. "Umayyad Christianity: John of Damascus as a Contextual Example of Identity Formation in Early Islam by Najib George Awad." Journal of Orthodox Christian Studies 3, no. 2 (2020): 228–29. http://dx.doi.org/10.1353/joc.2020.0020.

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Noble, Samuel. "Umayyad Christianity: John of Damascus as a Contextual Example of Identity Formation in Early Islam by Najib George Awad." Journal of Orthodox Christian Studies 3, no. 2 (2020): 228–29. http://dx.doi.org/10.1353/joc.2020.0020.

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Stucky, Rolf A. "Johann Ludwig Burckhardt (1784–1817) – der Basler Orientreisende malgré lui und sein Besuch bei den Drusen im Gebiet des Mont-Liban." Asiatische Studien - Études Asiatiques 73, no. 3 (March 26, 2020): 425–45. http://dx.doi.org/10.1515/asia-2019-0044.

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John Lewis Burckhardt from Basel (1784–1817) – the oriental traveller malgré lui and his journey to the Druzes in Mont-LibanAbstractThe characterisation of John Lewis Burckhardt alias Sheikh Ibrahim as a traveller malgré lui, in opposition to his own primary intention, may at first glance surprise one. It calls for a short introduction to his life and to his work in Basel and in London as well as to his contacts with the African Association. This text provides this introduction and then follows Burckhardt’s journey during the spring of 1812 from Damascus through Mont-Liban, the hills between the Eastern coast of the Mediterranean and the mountain chain with the famous cedars. For centuries this area, the Chouf, has been the homeland of the esoteric ethno-religious group of the Druzes. Since the time of the Enlightenment, secret religions have constituted one of the main interests of Western travellers. For only three days Burckhardt was a guest of Emir Bašīr Šihābs in his palace at Beit ed-Din. There he met also once the chief of the Druzes, Sheikh Bašīr Ǧunbalāt. His description of Druze customs and ways of life and his analysis of the rivalry between the two major authorities of Mont-Liban helps one to understand the continual tensions between Druzes and Maronites, which resulted in a series of massacres between 1825 and 1973.

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Фуфаев, Сергий. "The Interpretation of Dogmatic Concepts «Hypostasis» and «Individual» by V. N. Lossky." Theological Herald, no. 4(35) (December 25, 2019): 38–71. http://dx.doi.org/10.31802/2500-1450-2019-35-38-71.

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Данный материал посвящен критическому рассмотрению истолкования В. Н. Лосским догматических понятий «ипостась», «личность» и «индивид». Автор исследования исходил из убеждения, что в труде прп. Иоанна Дамаскина «Источник знания» вероучительные истины выражены образцово. В этой связи в статье проведен сравнительный анализ позиций В. Н. Лосского и прп. Иоанна Дамаскина, а также некоторых др. св. отцов Церкви. В результате чего обнаружен ряд недостатков в учении русского богослова, приведших к некоторым противоречиям в его неопатристическом синтезе. Вместе с тем был определен ряд достоинств интерпретации В. Н. Лосского, которые необходимо учитывать при развитии современного православного богословия. This article is devoted to the critical consideration of the interpretation of dogmatic concepts «hypostasis» and «individual» by V. N. Lossky. The author of the study proceeded from the belief that in the work of St. John of Damascus «the Source of knowledge» the truths of the Orthodox faith are expressed exemplary. In this connection, the article presents a comparative analysis of the positions of V. N. Lossky and the St. John Damascene, as well as some other Holy fathers of the Church. The analysis revealed a number of shortcomings of the doctrine of the Russian theologian, which led to some contradictions in his neo-patristic synthesis. At the same time, a number of advantages of Lossky`s interpretation were determined. It should be taken into account in the development of contemporary Orthodox theology.

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Brock, S. "Patrology: The Eastern Fathers from the Council of Chalcedon (451) to John of Damascus ( 750). Edited by ANGELO DI BERARDINO." Journal of Theological Studies 58, no. 1 (November 18, 2005): 323–24. http://dx.doi.org/10.1093/jts/fll171.

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Martínez, José Ciro. "Topological twists in the Syrian conflict: Re-thinking space through bread." Review of International Studies 46, no. 1 (October 14, 2019): 121–36. http://dx.doi.org/10.1017/s0260210519000330.

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AbstractThis article seeks to question the epistemological monopoly of territory and scale in analyses of the Syrian conflict. It does so to both challenge static conceptualisations of space in the study of politics and analyse how seemingly remote actors influence wartime outcomes. Since 2011, NGOs, government bodies, and merchants have worked to connect Damascus to Tehran, Idlib to Istanbul, London to Dara‘a. These connections have proven crucial to the reliable supply of food, funds, and firepower. Yet rather than reveal the importance of foreign patrons or proxies on the ground, such dynamics speak to a world in which relationships matter more than distance, practices more than geopolitical position or a priori forms of alliance. Drawing on the work of John Allen, I suggest why thinking topologically about these dynamics better equips us to understand the political outcomes they help engender. To demonstrate the promise of this approach, I hone in on the partnerships, intermediaries, and connections that shape performances of political authority in Syria by examining one object crucial to its enactment: bread.

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