Новија литература на страним језицима

A

 Achelis, H., “Neue Homilien des Athanasius, Basilius, Chrysostomus, Eusebius von Casarea in Cappadozien, Proklus von Cycikus und Theophilus von Alexandrien in einer Londoner Papryushandschrift des achten Jahrhunderts”, Theologische Literaturzeitung 23 (1898) 675-677.

Ahn, Myung Jun, “Calvin’s hermeneutics and the development of his method”, Hervormde Teologiese Studies 55/1 (1999) 228-239. [discusses the debt Calvin owes to C]

Allen, P., “Stage-managing crisis: Bishops’ liturgical responses to crisis (4th-6th centuries)”, in D. Sim and P. Allen (eds), Ancient Jewish and Christian Texts as Crisis Management Literature: Thematic Studies from the Centre for Early Christian Studies (Library of New Testament Studies 445), London: Continuum, 2012, 159-172. [refers to C among others]

Aspesi, C.J., “Literacy and book ownership in the congregations of John Chrysostom”, Studia Patristica 67 (2013) 333-344.

Augustin, P., “Entre codicologie, philologie et histoire: La description de manuscrits parisiens (Codices Chrysostomic Graeci VII)”, Studia Patristica 64 (2013) 299-308.

Augustin, P. and J.-H. Sautel, Codices Chrysostomici Graeci VII: Codicum Parisinorum pars prior (Document, études et répertoires 80), Paris: CNRS Éditions, 2011.

Awad, N.G., “The influence of John Chrysostom’s hermeneutics on John Calvin’s exegetical approach to Paul’s Epistle to the Romans”, Scottish Journal of Theology 63 no. 4 (2010) 414-436.

B

 Backus, I., “Calvin and the Greek Fathers”, in R.J. Bast and A.C. Gow (eds), Continuity and Change: The Harvest of Late-Medieval and Reformation History. Essays presented to Heiko A. Oberman on his 70th birthday, Leiden: Brill, 2000, 253-276.

Bady, G., “Les traductions latines anciennes de Jean Chrysostome: motifs et paradoxes”, in S. Gioanni et B. Grévin (éd.), Formation et transmission des collections textuelles de l’Antiquité tardive au Moyen Âge central (IVe – début XIIIe siècle) (Collection de l’École Française de Rome), Rome, 2008, 303-316.

—, “L'editio Parisina altera des oeuvres de Jean Chrysostome et la Patrologie grecque de Migne”, Eruditio antiqua 4 (2012) 1-17.

—, “Les manuscrits grecs des oeuvres de Jean Chrysostome d'après la base de données Pinakes et les Codices Chrysostomici Graeci VII: Codicum Parisinorum pars prior”, Eruditio antiqua 4 (2012) 65-82. [www.eruditioantiqua.mom.fr/]

Bady, G. and J. Paramelle, “Le début inédit du prologue de la Synopse attribuée à Jean Chrysostome”, in Eukarpa. Études sur la Bible et ses exégèses réunies par Mireille Loubet et Didier Pralon en hommage à Gilles Dorival, Paris, 2011, 289-293.

Bara, Z., “The obligations of the Christian believers in the works of Saint John Chrysostom”, Studia Universitatis Babes-Bolyai, Theologia Catholica Latina 55/2 (2010) 67-83.

Barnes, T.D. and G. Bevan (trans.), Funerary Speech for John Chrysostom (Translated Texts for Historians 60), Liverpool: Liverpool University Press, 2013. [trans. with commentary of the Or. funeb. by ps-Martyrius, plus 30 letters penned by C from exile]

Barry, J., “Dis/placement in Late Antiquity: The formation of orthodox identities through exilic discourse”, unpub. PhD diss., Drew University, NJ, 2013. [ch. 3 “Transcendent dreams and dystopian nightmares: John Chrysostom’s exilic discourse”; comparative study of Athanasius, Hilary of Poitiers, and C]

Baum, G., E. Cunitz and E. Reuss (eds), Corpus reformatorum. Ioannis Calvini opera que supersunt omnia, 59 vols, Brunsvigae: Schwetschke, 1863-1900. [vol. 9, 831-838, contains the Praefatio in Chrysostomi homilias penned in Latin by Calvin to his intended French translation of C’s works]

Beatrice, P.F., Tradux peccati: alle fonti della dottrina agostiniana del peccato originale (Studia patristica mediolanensia 8, Milan, 1978. [on the Pelagian controversy in the West and Julian’s interpretation of C see pp. 191-202]

Bidez, J., “Description d’un manuscrit hagiographique grec palimpseste avec des fragments d’un panégyrique de S. Polycarp attribué à Saint Jean Chrysostome”, Bulletin de la Classe des Letters etc. of the Royal Academy of Brussels 64 (1900) 577-624.

Bonniere, F., “Jean Chrysostome – Édition de De fato et providentia, introduction, texte critique, notes et index”, unpub. diss., Université Lille, 1975.

Bosinis, C., “De imperio et potestate: A dialogue with John Chrysostom”, Studia Patristica 67 (2013) 265-284.

Brändle, R., art. “Johannes Chrysostomus I”, Reallexikon für Antike und Christentum 18 (1998) 426-503.

—, art. “Johannes Chrysostomus”, in Religion in Geschichte und Gegenwart4 4 (2001) 525-526.

—, “Der steinerne Beweis. Geschichtstheologische Überlegungen zur Zerstörung des Jerusalemer Tempels in den Reden gegen die Juden von Johannes Chrysostomus”, in C. Tuor und L. Kundert (hrsg.), Erlesenes Jersualem. Festschrift für Ekkehard W. Stegemann anlässlich seiner Emeritierung am 31. Januar 2014 = Theologische Zeitschrift 69 (2013) 548-562.

Broc-Schmezer, C., “Théologie et philosophie en prédication: le cas de Jean Chrysostome”, Revue des sciences philosophiques et théologiques 97/2-3 (2013) 187-212.

Brottier, L., “Une expérience paradoxale de l’orateur: l’énumeration infinie, défaite de la parole”, in B. Morin (éd.), Polumathès / Πολυμαθής. Mélanges offerts à Jean-Pierre Levet (Tôzai. Hors-série, 5), Limoges, 2012, 345-357.

Browne, G.M., “A fragment of ps. Chrysostom from Qasr Ibrim”, Sudan Texts Bulletin 4 (1982) 1-10.

—, “Coptica-Nubiana: A Coptic Vorlage for an Old Nubian text”, Journal of Coptic Studies 1 (1990) 137-139. [ps.-C In Raphaelem archangelum]

—, “Ad Ps.-Chrysostomi In Raphaelem archangelum sermonum”, Orientalia 59 (1990) 521-523. [Nubian text]

Budge, E.A.T.W., “On a Coptic version of an encomium on Elijah the Tishbite attributed to Saint John Chrysostom”, PSBA 8 (1885/6) 133-139. [ps.-C]

—, “On the fragments of a Coptic version of an encomium on Elijah the Tishbite

attributed to John Chrysostom”, TSBA 9 (1893) 355-404. [ps.-C]

—, Coptic Homilies, London 1910. [contains among others coptic texts and trans. of

three chrysostomica/ps. chrysostomica]

C

 Chevallon, C. see Tilmannus, G., C. Chevallon and J.M. Callewaert [re Chevallon edition of C’s works, 1536]

Childers, J.W., “Chrysostom in Syriac dress”, Studia Patristica 67 (2013) 323-332. — (ed., trans.), The Syriac Version of John Chrysostom’s Commentary on John. I. Mêmrê 1-43 (Corpus Scriptorum Christianorum Orientalium, 652, Scriptores Syri 250-251), Louvain-la-Neuve: Peeters, 2013.

Cimosa, M., “John Chrysostom and the Septuagint (Job and Psalms)”, in M.K.H. Peters (ed.), 12th Congress of the International Organization for Septuagint and Cognate Studies, Leiden, 2004, Atlanta, GA: Society of Biblical Literature, 2006, 117-130.

Constantinou, E., “St. John Chrysostom as an interpreter of the New Testament. Three exegetical principles”, unpub. MTh diss., Holy Cross Greek Orthodox School of Theology, Brookline, MA, 1997.

Constanza, M., “Kloosterleven in Antiochie, Alexandrie en Costantinopel ten tijde van Sint Johannes Chrysostomus”, Het Christelijk Oosten en Hereniging 2 (1950) 197-207.

—, De Heil. Joh. Chrysostomus, Haarlem 1952. [= Constanza, Z.M., Der heilige Johannes Chrysostomus, Antwerp 1952??]

Cooper, K., The Fall of the Roman Household, Cambridge: Cambridge University Press, 2007 [see pp. 171-172 re Annianus and the readership of C in Latin circles]

Crépey, C., “La correspondence de Jean Chrysostome, un testament spirituel”, Connaissance des Pères de l’Église 105 (2007) 34-50.

—, “La récompense, un thème majeur dans le discours pastoral de Jean Chrysostome”, Revue des Sciences Religieuses 83 (2009) 97-113. [http://rsr.revues.org/488; DOI: 10.4000/rsr.488]

—, “L’influence du contexte sur le discours dans les Homélies sur la Genèse de Jean Chrysostome”, in G. Abbamonte, L. Miletti, and L. Spina (éds.), Discorsi alla prova, Atti del Quinto Colloquio italo-francese: “Discorsi pronunciati, discorsi ascoltati, contesti di eloquenza tra Grecia, Roma ed Europa”, Napoli – S. Maria di Castellabate 21-23 settembre 2006 (Pubblicazioni del Dipartimento di Filologia Calssica “F. Arnaldi”, N.S. 1), Napoli 2009, 465-481.

Czyzewski, B., “Czlowiek w Homiliach na Ksiege Rodzaju (Rdz 1-3) sw. Jana Chryzostoma”, in M. Wysocki (ed.), Fructus Spiritus est Caritas. Ksiega jubileuszowa ofiarowana ksiedzu profesorowi Franciszkowi Draczkowskiemu z okasji siedemdziesiatej rocznicy urodzin, czterdziestopieciolecia swiecen kaplanskich i trzydziestopieciolecia pracy naukowej, Lublin 2011, 85-92. [“Man in the homilies on Genesis (Gen 1-3)”; in Polish]

D

 Dal Santo, A., “De homilia priore ab Joanne Chrysostomo A. ICCCC pro Eutropio habita quid sit iudicandum”, Latinitas 9 (1961) 189-202.

Datema, C., “Three fragments of Ps. Chrysostom identified”, Vigiliae Christianae 35 (1981) 32-34.

Depuydt, L. et al. (eds), Homiletica from the Pierpont Morgan Library: Seven Coptic Homilies attributed to Basil the Great, John Chrysostom, and Evodius of Rome (CSCO 524-525, Scriptores Coptici 43 (text), 44 (versio)), Peeters: Louvain, 1991. [pp. 27-46 (T), 27-37 (V) = ps-C, Encomium on the four bodiless living creatures; pp. 47-55 (T), 48-56 (V) = ps-C, Homily on St Michael Archangel; pp. 56-76 (T), 57-80 (V) = Homily on the passion and the resurrection]

Dimitrova, A., “Zwei chrysostomische Predigten (CPG 4396, 4399) in der Vita des Johannes Chrysostomus (BHG 873)”, in B. Hansen (hrsg.), Diachrone Aspekte slavischer Sprachen. Für Ernst Hansack zum 65. Geburtstag (Slavolinguistica 16), München-Berlin-Washington, DC: Verlag Otto Sagner, 2012, 129-137.

Dragas, G.D., “The social message of St. John Chrysostom”, in M. Dion (ed.), Église orthodoxe et société: Le message social des Pères de l’Église, Actes du deuxième colloque de théologie orthodoxe de l’Université de Sherbrooke, Sherbrooke, QC: Université de Sherbrooke, 2003, 55-65.

—, “The Patristic and Byzantine Synaxarion texts referring to St. John Chrysostom”, in G.N. Konstantinou (ed.), Χρυσοστομικσυμπσιο: προσωπικτητακαθεολογαγουωννουτοΧρυσοστμου, Athens: Apostoliki Diakonia, 2007, 269-332.

Drake, S., Slandering the Jews: Sexuality and Difference in Early Christian Texts (Divinations: Rereading Late Ancient Religion), Philadelphia: University of Pennsylvania Press, 2013. [Chapter 4: “’A synagogue of malakoi and pornai’: John Chrysostom’s Sermons against the Jews”]

E

 Enache, L., Sfantul Ioan Gura de Aur. Omilii la Psalmi, Iasi 2011. [trans. Romanian; Homilies on the Psalms]

—, Sfantul Ioan Gura de Aur. Comentariu la Iov, Iasi 2012. [trans. Romanian; Commentary on Job]

F

 Farner, K., Theologie des Kommunismus?, Frankfurt a. Main: Stimme-Verlag, 1969. [vol. 1 = Der frühchristliche Kommunismus; Farner discusses C at pp. 56-64]

Franchi, M.L., L’omelia sulla vanagloria e sulla pentizena attribuita a S. Giovanni Crisostomo, Roma: Pioda, no date. [102 pp.; Coptic = PG 60, 735-738]

Fronton du Duc, Sancti Patris Nostri Ioannis Chrysostomi archiepiscopi Constantinopolitani opera omnia, 4 vols, Paris 1636.

Furlan, I., “Il ritratto di Giovanni Crisostomo in una miniatura del codice marciano gr. 97”, in Per Maria Cionini Visani: scritti di amici, Torino: Stabilimento tipolitografico G. Canale, 1977, 11-14.

G

 Garbarino, C., “Resurrectiong the martyrs: The role of the cult of the saints, A.D. 370- 430”, unpub. doctoral diss., Louisiana State University, 2010. Available online at http://etd.lsu.edu/docs/available/etd-11112010-164646/ [ch. 5 focuses on C; Abstract: In the late fourth and early fifth centuries Christians actively sought to reimagine the persecutions of the pre-Constantinian era by keeping the memory of the martyrs alive. The cult of martyrs became one tool for navigating present difficulties and establishing a source of legitimacy. As a valuable connection with the past, the cult of martyrs enabled Christian communities to build identity, and bishops could use it to promote the Christianization of the empire. In spite of the cult's widespread popularity, churches imputed widely disparate meanings to the cult. The cult's function in a particular locale was often shaped by that place's specific religious and political context. Chapter one deals with the martyrdom phenomenon, the earliest Christians' views on this phenomenon, and the development of thecult of the martyrs. Chapters two and three investigate the relationship of the cult of martyrs to its Roman cultural context by analyzing suicide martyrdoms and the tendency of bishops to portray the cult as spectacle. Chapters four, five, and six describe the cult's relationship to three notable bishops: Ambrose of Milan (d. 397), John Chrysostom (d. 407), and Augustine of Hippo (d. 430). Though contemporary with one another, these three men all viewed the cult of the martyrs as fulfilling somewhat different needs for their congregations. The last chapter describes the controversy over the cult in Gaul, where some clergy resisted its development.] Garcia, M.A., “Imputation and the christology of union with Christ: Calvin, Osiander, and the contemporary quest for a Reformed model”, Westminster Theological Journal 68 (2006) 219-251. [discusses the influence of C regarding the distinction between ontological and spiritual participation at p. 231]

Gasbarri, G., “Retorica e imaggine: le omelie figurate di Giovanni Crisostomo nel codice Athen. gr. 211”, Nuovi Annali della Scuola Speciale per Archivisti e Bibliotecari 19 (2005) 21-40.

—, “Imaggini eloquenti. Nuove osservazioni sul codice Atheniensis gr. 211 (Omelie di Giovanni Crisostomo)”, in A. Acconcia Longo, G. Cavallo, A. Guigia and A. Iacobini (a cura di), La Sapienza bizantina. Un secolo di ricerche sulla civiltà di Bisanzio all’Università di Roma, Atti della Giornata di Studi Sapienza Università di Roma, 10 ottobre 2008, Roma: Campasino Editore, 2012, 295-314.

Gillard, G.V., “God in Gen 1:26 according to Chrysostom”, in Studia Biblica 1978, Sheffield: JSOT Press, 1979, 149-156.

Grabar, A., “Un manuscrit des homélies de Saint Jean Chrysostome à la Bibliothèque Nationale d’Athènes (Atheniensis 211)”, Seminarium Kondakovianum 5 (1932) 259-298. [repr. in A. Grabar, L’Art de la fin de l’Antiquité et du Moyen Age, vol. 2, Paris 1968, 804-839.

Grieser, H., “Olympias von Konstantinopel und ihre biographischen Zeugen”, unpub. diss., Johannes Gutenberg-Universität Mainz, 2004.

H

 Hagen, J.L., “’The great cherub’ and his brothers: Adam, Enoch and Michael and the names, deeds and faces of the creatures in Ps.-Chrysostom On the four creatures”, in N. Bosson and A. Boud’hors (édd.), Actes du huitième Congrès International d’Études Coptes (Paris, 28 juin – 3 juillet 2004), Leuven: Peeters & Department of Oriental Studies, 2007, vol. 2, 467-480.

Hall, C.A., “John Chrysostom”, in J.P Greenman and T. Larsen (eds), Reading Romans through the Centuries: From the Early Church to Karl Barth, Grand Rapids, MI: Brazos Press, 2005, 39-57.

Hall, T.N., art. “John Chrysostom”, in T.N. Hall (ed.), Sources of Anglo-Saxon Literary Culture. Volume 5: Julius Caesar to Pseudo-Cyril of Alexandria, Kalamazoo, MI: Medieval Institute Publications, forthcoming. Available at www.bede.net/saslc/samples/c/chrysostom.pdf.

Harkins, P.W., art. “John Chrysostom”, New Catholic Encyclopaedia 7 (1967) 1940-1044.

Hay, C., St. John Chrysostom and the Integrity of the Human Nature of Christ (Sylloge excerptorum e dissertationibus ad gradum doctoris in Sacra Theologia vel in Iure Canonico consequendum conscriptis 35/4), Louvain: Publications Universitaires de Louvain, 1960. [extract of diss., 20 pp.]

Heiser, A., “Goldmund und Dichter – Beobachtungen zur Paulusinszenierung des Johannes Chrysostomus”, Rivista Theologica 89 (2007) 150-166. [in Romanian translation; “Gura de Aur si dramaturg? – Observatii cu privire la punerea hristomiana in scena in scena a Sfantului Apostel Pavel”] = ibid., in Sfantul Ioan Gura de Aur, Ierarh – Teolog – Filantrop (407-2007), Sibiu 2008, 268-283 (German) and 251-267 (Romanian).

—, “Johannes Chrysostomus und die Taufe – Tod, Grab und Auferstehung in spâtantiker Perspektive”, Teologia 16 50/1 (2012) 10-31.

Heitzenrater, R.P., “John Wesley’s reading of and reference to the early church fathers”, in S.T. Kimbrough Jr (ed.), Orthodox and Wesleyan Spirituality, Crestwood, NY: St Vladimir’s Seminary Press, 2002, 25-32. [a pessimistic view of Wesley’s use of C, which was mediated and derived from extracted patristic collections]

Hilgenfeld, A., “Des Chrysostomos Lobrede auf Polykarp”, Zeitschrift für Wissensch. Theologie 45 (1902) 569-572.

Huijgen, A., Divine Accommodation in John Calvin’s Theology: Analysis and Assessment, Göttingen: Vandenhoek & Ruprecht, 2011. [on C see pp. 75-83; on Calvin’s Preface to his translation of C and on Calvin’s adoption of the theology of divine accommodation from C via Erasmus see pp. 116-132]

IJ

 Jaitner-Hahner, U., “‘Cum prior dies sit posterioris discipulis’: Fronto Ducaeus und seine Chrysostomus-Edition”, in S. Eklund (ed.), Syncharmata. Studies in honour of Jan Fredrik Kindstrand (Acta Universitatis Upsaliensis. Studia Graeca Upsaliensia 21), Uppsala: Uppsala Universiteit, 2006, 141-157. [re the background to the project – part of a vast project to edit the Greek Fathers initiated by Henry IV and co-financed by French bishops – which produced 12 vols, the first 6 exclusively by Fronton du Duc; the first 2 vols contain extensive critical notes on the mss utilised, their provenance, and the earlier editions consulted]

K

 Kalantzis, G., “Creatio ex terrae: Immortality and the Fall in Theodore, Chrysostom, and Theodoret”, Studia Patristica 67 (2013) 403-409. [page nos?]

—, “‘The voice so dear to me’: Themes from Romans in Theodore, Chrysostom and Theodoret”, in D. Patte and V. Mihoc (eds), Greek Patristic and Eastern Orthodox Interpretations of Romans (Romans through History and Culture series 9), London: Bloomsbury, 2013, 83-104.

Kanaan, M., “Le diable et les démons ches saint Jean Chrysostome”, Bulletin de littérature ecclésiastique 113 no. 3 (2012) 291-302.

Karmann, T., “’Verachte die Welt, reiß das Himmelreich an dich!’ Johannes Chrysostomus und die Reform spätantiker Großstadtgemeinden”, in A. Merkt, G. Wassilowsky u. G. Wurst (hrsg.), Reformen in der Kirche. Historische Perspektiven, Freiburg: Herder, 2014, 51-94.

Kertsch, M., “Der Ring- bzw. Faustkampf mit dem Sparringpartner oder auch mit dem Punchingball: ein bildersprachliches Motiv in der Patristik”, Nikephoros 12 (1999) 231-241.

Krynicka, T. and S. Longosz, “Ze wzgledu na niebezpieczenstwo rospusty nalezy sie zenic”, Vox Patrum 31 vol. 56 (2011) 579-595. [Polish trans. of In illud: Propter fornicationes]

L

 Lai P.W., “The imago Dei and salvation among the Antiochenes: A comparison of John Chrysostom with Theodore of Mopsuestia”, Studia Patristica 67 (2013) 393-402.

Lane, A.N.S., John Calvin: Student of the Church Fathers, Edingburgh: T&T Clark, 1999. [discusses, passim, the influence of C, among others]

Leemans, J., “John Chrysostom’s First Homily on Pentecost (CPG 4343): Liturgy and theology”, Studia Patristica 67 (2013) 285-294.

Lehmann, H.J., “What translators veil and reveal. Observations on two Armenian translations of one Greek homily”, in H.J. Lehmann and J.J.S. Weintenberg (eds), Armenian Texts: Task and Tools (Acta Jutlandica 69/1; Humanities series 68), Aarhus: Arrhus University Press, 1993, 75-84. [re the Severian of Gabala and ps-C homilies De Chananaea]

Lombino, V., “Metafore generative nell’ideale coniugale e familiare di s. Giovanni Crisostomo”, Ho Theológos 29 (2011) 195-218.

Lucchesi, E., “Deux témoins coptes de l’homélie sur l’archange Gabriel, attribuée à Jean Chrysostome”, Analecta Bollandiana 129 (2011) 324.

Lugaresi, L., “Tra evento e rapresentazione. Per un’interpretazione della polemica contro gli spettacoli nei primi secoli cristiani”, Rivista di Storia et Letteratura Religiosa 20 (1994) 438-463.

—, Il teatro di Dio: Il problema degli spettacoli nel cristianesimo antico (II-V secolo) (Supplementi Adamantius 1), Brescia, 2008. [devotes lengthy chapter to C, pp. 695-812].

M

 Maltais, S., “La primauté d’honneur du patriarcat de Constantinople au Ve siècle: L’apport de Jean Chrysostome tel que présenté par ses contemporains”, unpub. MATheol. diss, Université de Montréal, 2009. http://hdl.handle.net/1866/3841 [Abstract: S’il est généralement reconnu que le processus d’institutionnalisation de l’Église s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople. Après une étude attentive du troisième canon du concile de Constantinople I mise en relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église. L’analyse des modalités de la primauté d’honneur de Constantinople montre bien qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème.]

Masi, G., “Per un'edizione critica dell'omelia Non esse desperandum (PG 51, 363- 372) di San Giovanni Crisostomo”, unpub. doctoral diss., Dipartimento di scienze dell’antichità, Università degli studi di Firenze, Firenze, 2006. [date ???]

—, “Giovanni Crisostomo a Firenze”, in L. Secchi Tarugi (ed.), Oriente e Occidente nel Rinascimento. Atti del XIX Convegno Internazionale (Chianciano-Pienza 17-20 Iuglio 2007), Firenze: Cesati ed., 2009, 279-306.

—, “La traduzioni di Giovanni Crisostomo nel primo Quattrocento. Fra ‘Studia Humanitatis’ e ‘Studia Pietatis’: Ambrogio Traversari e altri”, in A. Rotondo (ed.), “Humanitatis” e cristianesimo. Studi in onore di Roberto Osculati, Roma: Viella ed., 2011, 269-283.

—, “Ambrogio Traversari e le traduzioni di Giovanni Crisostomo. L’Humanitas intesa come ‘Docta Pietas’”, in L. Secchi Tarugi (ed.), Feritas, Humanitas, Divinitas nel Rinascimento. Atti del XXII Convegno Internazionale (Chianciano-Pienza, 20-23 luglio 2010), Firenze: Cesati ed., 2012. [page nos??]

—, “Le traduzioni latine del Crisostomo nel secondo Quattrocento”, in L. Secchi Tarugi (ed.), Significato e funzione della Cattedrale, del Giubileo e della ripresa della Patristica dal Medioevo al Rinascimento. Atti del XXIII Convegno Internazionale (Chianciano-Pienza, 18-21 luglio 2011), Firenze: Cesati ed., 2013. [page nos??]

Merino Rodríguez, M., Juan Crisóstomo. Homilías sobre la carta a los hebreos (Biblioteca de patrística 75), Madrid: Ciudad Nueva, 2008. [trans.]

Mihoc, V., “Paul and the Jews according to John Chrysostom’s Commentary on Romans”, in D. Patte and V. Mihoc (eds), Greek Patristic and Eastern Orthodox Interpretations of Romans (Romans through History and Culture series 9), London: Bloomsbury, 2013, 63-82.

Milici, S., “La giustificazione in S. Giovanni Crisostomo”, diss., PUG, Catania 1951.

Miltenov, Y., “A new source for studying the Symeonic Zlatostruy collection”, Scripta & e-Scripta 8-9 (2010) 387-404. [Author’s summary: The Slavonic MS Voskr. 115-bum. from the State Historical Museum in Moscow, was written in Hilandar Monastery on Mount Athos by the famous copyist Damian, who worked there in 1340-1380. The manuscript contains 27 Chrysostomian and Pseudo-Chrysostomian homilies (1r-129v), and a miscellany (130r-247v), which consists of unedited and unstudied copies of works, emerged in East Bulgaria in the 9-10 c. The paper aims at a detailed description of the entries from the Chrysostomian collection in Voskr. 115-bum., which hasn't been a subject of an exhaustive analysis so far. At the same time, an juxtaposition with the entries, found in the Zlatostruy or Chrysorrhoas collection (compiled in Bulgaria under the supervision of King Symeon, 893-927), is made too. The comparative text critical analysis has shown that nеither the long redaction of Chrysorrhoas, nor the short one (the most reliable witnesses of the initial tenth-century collection, which is now lost) are direct sources of Voskr. 115-bum. In all likehood the protograph of our manuscript was an independent selection from the initial Symeonic Corpus Chrysostomicum. For this reason Voskr. 115-bum. is a very important source for studying the transmission of each homily, for building critical edititions and, which is most important, for reconstructing the history of the lost Old Bulgarian protocollection of Chrysostomian works]

—, “The Slavonic translation of John Chrysostom’s homily De Sancto hieromartyre Phoca”. Byzantinoslavica 59 (2011) 311-368. [Славянский перевод слова Иоанна Златоуста De sancto hieromartyre Phoca. in Russian; Author’s summary: The Slavonic version of St. John Chrysostom’s homily De sancto hieromartyre Phoca (BHG 1537, CPG 4364) emerged in the beginning of the 10th c. in Bulgaria and came to us in the longer redaction of the Zlatostruy (Chrysorrhoas) collection. The present study is devoted to a comparison of the witnesses, building a stemma codicum and identifying the characteristics of the Slavonic archetype. Attached, an edition of the Slavonic version (according to seven copies) and parallel Greek text are included.]

—, “Пъзел с единадесет елемента. Източници, текстология и значение на старобългарската компилация Слово о мѹкахъ, приписвана на Йоан Златоуст”, Palaeoslavica20 (2012) 291-303. [“A puzzle with eleven pieces: Sources, textual history and importance of the Old Bulgarian compilation Homilia de tormento, ascribed to John Chrysostom”; in Bulgarian. Published absract: The article aims at identifying the Byzantine sources of an Old Slavic homily, entitled Homilia de tormento and ascribed to John Chrysostom. The study reveals that it is a compilation based on eleven smaller or larger extracts from different Chrysostomian homilies. The text was compiled in the first quarter of the 10th c. and was included in a collection of Chrysostomian homilies, commissioned by the Bulgarian ruler Symeon (893–927), known as Chrysorrhoas (Zlatostruy). This collection gave rise to different miscellanies, in some of which the text of Homilia de tormento was included as well. Five versions of the homily in the Zlatostruy redactions and in the Lenten Homiliary are compared in order to reconstruct the history of the text and the history of the collections. The author reaches the conclusion that the Homiliary is dependent upon the initial Chrysorrhoas collection and that the latter was constituted on the basis of a relatively large number of Byzantine Chrysostomian manuscripts.]

—, Златоструй: старобългарски хомилетичен свод, създаден по инициатива на българския цар Симеон. Текстологическо и извороведско изследване. София, 2013. [Zlatostruy: AnOldSlavonicHomileticCollectionCommissionedbytheBulgarianTsarSymeon. Text-Critical and Source Study, Sophia 2013; in Bulgarian]

Mincheva, A., Bâlgarski kirikski otkâsletsi, Sofia, 1978. [pp. 57-73, 203-258 publish an edition of the Slavonic and corresponding Greek text of Quod nemo laeditur]

Mitchell, M., “John Chrysostom on the Sermon on the Mount: φιλοσοφία as the basis for the Christian πολιτεία”, in J.P. Greenman, T. Larsen and S.R. Spender (eds), The Sermon on the Mount through the Centuries: From the early church to John Paul II, Grand Rapids, MI: Brazos Press, 2007, 19-42.

—, “The continuing problem of particularity and universality within the corpus Paulinum: Chrysostom on Romans 16:3”, Studia Theologica – Nordic Journal of Theology 64/2 (2010) 121-137.

Monaci Castagno, A., “Una direzione spirituale di élite: Origene e Giovanni Crisostomo”, in G. Filoramo (ed.), Storia della direzione spirituale. I. L’età antica (Biblioteca Morcelliana 9), Brescia, 2006, 189-222.

—, “Giovanni Crisostomo interprete di 1 Cor 12 e 14: I carismi tra Chiesa apostolica e Chiesa tardoantica”, in L. Padovese (ed.), Paolo tra Tarso e Antiochia. Archeologia, storia, religione. Atti del IX Simposio Paolino (Turchia: la chiesa e la sua storia 20), Roma: Isituto francescano di spiritualità, 2008, 125-137.

Moore, P., “Plain talk with a gilt edge: An exploration of the relation between ‘plain’ biblical exposition and persuasion in Chrysostom and Calvin”, Westminster Theological Journal 73 (2011) 157-172.

—, “Gold without dross: An assessment of the debt to John Chrysostom in John Calvin’s oratory”, unpub. PhD diss., Macquarie University, Sydney, 2013. [includes extensive discussion of C’s theology of the will, human anthropology and his view of the emotions/passions/emotional therapy; more broadly, C’s preaching, including the debt to classical rhetoric in C’s preaching]

—, “Chrysostom’s concept of γνώμη: How ‘chosen life’s orientation’ undergirds Chrysostom’s strategy in preaching’, Studia Patristica 54 (2013) 351-358.

Morris, S., “’Let us love one another’: Liturgy, morality, and political theory in Chrysostom’s sermons on Rom. 12-13 and II Thess. 2”, in G. Donavin, C.J. Nederman, and R. Utz (eds), Speculum Sermonis: Interdisciplinary Reflections on the Medieval Sermon, Turnhout: Brepols, 2004, 89-112.

N

 Nicosia, S., “Il sudato pane id Adamo (ps. Ioann. Chrys. in Psalm. 92, PG LV 615. 12-20, CPG 4548)”, in L. Castagna and C. Riboldi (eds), «Amicitiae templa serena»: studi in onore di Giuseppe Aricò, Milano: Vita e Pensiero, 2008, vol. 2, 1175-1187.

Nikolakopoulos, K. (hrsg.), Johannes Chrysostomos: Zum 1600. Todestag des Kirchenvaters (407-2007), St Ottilien: EOS Verlag, 2008. [163 pp. = Orthodoxes Forum 22]

OP

 Papageorgiou, P., St. John Chrysostom. Homilies on Romans, vol. 1, Brookline, MA: Holy Cross Orthodox Press, 2013. [trans.]

Peleanu, A., “La troisième homélie de la série ‘Sur la obscurité des prophéties’ et la série ‘Sur l’impuissance du diable (1-2)’ de Jean Chrysostome”, unpub. diss., Paris, EPHE, 2007. [Abstract: In his two Homelies on the impotence of the devil, John Chrysostom combines the pedagogy of a preacher with the experience of a mystic in order to arm the souls of his faithful against evil and to bring them to an interior transformation (μετάνοια). Far from (exhibiting) any doctrinal or theological sophistication, yet always leaning upon the authority of the Bible, he endeavours to instil the idea – paradoxical as often are the ways of God - that from outward evil good can be born, because the true good, as also the true evil, is within. Thus, in the First Homely, he establishes the theoretical basis for his teaching, develops his arguments about the devil, expounds the true causes of evil (the ῥᾳθυμία and the προαίρεσις), seizes the chance to combat the Manichean heresy and puts forward five ways of repentance. In the second, he endeavours to demonstrate why it is useful that the devil is not banished from the world. Multiplying his examples, associations of ideas and unusual or paradoxical images, he highlights the importance of the free choice, succeeds to avoid making the Christian truths appear commonplace and to endow them with all their potency, while gradually arousing the wonder, attention and finally support of his audience. A successful analysis of what so far was presented as the first homely On Devil the Tempter, but which more certainly is the third homely in the series on The Obscurity of the Prophesies, can only be conducted if we restore the text to the context in which it belongs. This we will attempt to achieve in a further edition of the complete series]

—, “Deux séries chrysostomiennes: Sur l’impuissance du diable et Sur l’obscurité des prophéties”, Revue d’études augustiniennes et patristiques 57 (2011) 89- 108.

—, Jean Chrysostom. L’impuissance du diable (SC 560), Paris: Les Éditions du Cerf, 2013. [ed. of De diabolo tentatore hom. 2-3] de Penthos, J., Jean Chrysostome. Homélies sur les épîtres de saint Paul. 1. Lettres aux Corinthiens (coll. Religion), Paris: Françcois-Xavier de Guibert, 2009. [trans. 350 pp.]

—, Jean Chrysostome. Homélies sur les épîtres de saint Paul. 2. Lettre aux Romains, Lettre aux Éphesiens (coll. Religion), Paris: Françcois-Xavier de Guibert, 2009. [trans. 286 pp.]

—, Jean Chrysostome. Homélies sur les épîtres de saint Paul. 3. Lettre aux Galates, Lettre aux Philippiens, Lettre aux Colossiens, Lettres aux Thessaloniciens (coll. Religion), Paris: Françcois-Xavier de Guibert, 2009. [trans. 264 pp.]

—, Jean Chrysostome. Homélies sur les épîtres de saint Paul. 4. Lettres à Timothée, Lettre à Tite, Lettre à Philémon (coll. Religion), Paris: Françcois-Xavier de Guibert, 2009. [trans. 274 pp.]

—, Saint Jean Chrysostome. Commentaire sur l’Évangile selon saint Matthieu, Perpignan: Artège, 2012. [trans.]

—, Saint Jean Chrysostome. Commentaire sur l’Évangile selon saint Jean, Perpignan: Artège, 2012. [trans. 449 pp.]

Pretila, N., “The influence of John Chrysostom and Cyril of Alexandria on Calvin’s Institutes”, unpub. MTh diss., Dallas Theological Seminary, 2006.

QR

 Rambault, N., Jean Chrysostome. Homélies sur la résurrection, l’ascension et la pentecôte. Tome 1 (SC 561), Paris: Les Éditions du Cerf, 2013.

Renaud, A., F. Bouet, M. Cassin et al., Le Seigneur est mon berger: le psaume 22 lu par les Pères (Les Pères dans la foi 98), Paris: Pollen, 2008. [trans.; includes ps-C, Expos. in ps. 22 = CPL 915]

Romano, R., “Ancora sul ritmo prosastico di Giovanni Crisostomo: sondaggio dalle edizioni più recenti”, in G. Laudizi and O. Vox (eds), Satura Rudina: Studi in honore di Pietro Luigi Leone, Lecce: Pensa Multimedia, 2009, 195-205. [analysis of 8 texts utilising the methodology of Skimina]

Rozycka, M. Smorag, “O motywach dekoracyjnych w bizanty skim r kopisie ‘Homilii’ Jana Chryzostoma z wieku X (Ateny, Biblioteka Narodowa, Cod. Gr. 211)”, in J. Gadomski, A. Malkiewicz et al. (eds), Magistro et amico: amici discipulique; Lechowi Kalinowskiemu w osiemdziesi ciolecie urodzin, Krakow, 2002, 381-399.

Rylaarsdam, D., “Interpretations of Paul in the early church”, in D.E. Aune (ed.), Rereading Paul Together: Protestant and Catholic Perspectives on Justification, Grand Rapids, MI: Baker, 2006, 146-168.

S

 Sautel, J.-H., “La réglure des manuscrits grecs des Homélies sur le livre de la Genèse de Saint Jean Chrysostome conservés à la Bibliothèque nationale de France (Paris. gr. 602-652)”, Scriptorium 66/2 (2012). [page nos?]

Sekulovski, G., “Jean Chrysostome sur la communion de Judas”, Studia Patristica 67 (2013) 311-322.

Shepardson, C., “Apollo’s charred remains: Making meaning in fourth-century Antioch”, Studia Patristica 62 (2013) 297-302.

Sieben, H.J., art. “Jean Chrysostome (Pseudo-)”, in Dictionnaire de spiritualité (1974) 362-369.

Silva, G. Ventura da, “Jean Chrysostome et al christianisation de la cit´ántique”, Revue Française d’Histoire des Idées Politiques 31 (2010) 39-55. DOI: 10.3917/rfhip.031.0039.

Sitzler, S., “Angst and identity in Antioch following the riot of the statues”, in B. Sidwell and D Dzino (eds), Studies in Emotions and Power in the Late Roman World: Papers in Honour of Ron Newbold, Piscataway, NJ: Gorgias Press, 2010, 111-126.

Smelova, N., “St John Chrysostom’s exegesis on the prophet Isaiah: The oriental translations and their manuscripts”, Studia Patristica 67 (2013) 295-310.

Sommerlad, T., Das Wirtschaftsprogramm der Kirche des Mittelalters. Ein Beitrag zur Geschichte der Nationalökonomie und zur Wirtschaftsgeschichte des ausgehenden Altertums, Leipzig: J.J. Weber, 1903. [locates in C’s social preaching the seeds of contemporary socialist ideology, pp. 147-148]

Staats, R., “Der Apostel Paulus – ein ungebildeter Redner (2.Kor 11,6). Eine exegetische und kirchengeschichtliche Spannung zwischen Makarios-Symeon und Johannes Chrysostomus”, in H.-O. Kvist (hrsg.), Bibelauslegung und Gruppenidentität. Vorträge der 4. Finnisch-Deutschen Theologentagung (Makarios-Symposium) im Kloster Neu-Valamo, Finnland. 28.-30.8.1991, Åbo, 1992, 123-135.

Stander, H., “Violence in Chrysostom’s Commentary on the Psalms”, Ekklesiastikos Pharos 95 (2013) 258-265.

Stanfill, J., “John Chysostom’s Gothic parish and the politics of space”, Studia Patristica 67 (2013) 345-350.

Surciu, A., “A Coptic fragment from John Chrysostom, Quod nemo laeditur nisi a seipso (CPG 4400; BHG 488d), Analecta Bollandiana 130 (2012) 283-293.

Szczur, P., “Dzielo stworzenia w ‘Homiliach na Ksiege Rodzaju’ sw. Jana Chryzostoma”, Biblica et Patristica Thoruniensia 4 (2011) 321-339. [“The work of creation in St John Chrysostom’s homilies on Genesis”; in Polish]

—, “Jan Chryzostom a duszpasterstwo osób nie mówiacych po grecku”, Vox Patrum 30 vol. 55 (2010) 597-616. [in Polish; “John Chrysostom and pastoral care for non-Greek-speaking people”]

—, “Jan Chryzostom wobec sprzecznych wypowiedzi sw. Pawla”, Szkola Seraficka. Seria Nowa 7 (2010) 97-117. [in Polish; “John Chrysostoms on contradictory statements by St. Paul”]

—, “Dzielo stworzenia w ‘Homiliach na Ksiege Rodzaju’ sw. Jana Chryzostoma”, Biblica et Patristica Thoruniensia 4 (2011) 321-339. [“The work of creation in St John Chrysostom’s homilies on Genesis”; in Polish]

—, “Warunki wyzluchania modlitwy indywidualneij na przykladzie modlitwy Dawida w Objasnieniach Psalmow sw. Jana Chryzosotoma”, in J. Poplawski, J. Misiurek and J. Miczynski (eds), Modlitwa wspolnoiowa I indywidualna (Homo orans 10), Lublin 2011, 17-37. [“The conditions of being heard during individual prayer: An example of the Prayer of David in the Commentary on the Psalms of St. John Chrysostom”; in Polish]

—, “Jan Chryzostom jako apologeta w swietle Contra Iudaeos et gentiles quod Christus sit Deus”, in W. Bielak, J. Maczewski, and T. Moskal (eds), Artem historicam aliis tradere. Ksiega pamiatkowa ku czci Ksiedza Profesora Anzelma Weissa, Lublin, 2011, 321-343. [in Polish; “John Chrysostom as an apologist in the light of Contra Iudaeos et gentiles quod Christus sit Deus”]

—, “Komunia Boga z czlowiekiem w nauczaniu sw. Jana Chryzostoma”, Studia Sandomierskie 18/2 (2011) 119-138. [in Polish; “God’s communion with man in St. John Chrysostom”]

—, “Krzyz jako fundament kosmosu w nauczaniu Ireneusza z Lyonu I Jana Chryzostoma”, Scripturae lumen 3 (2011) 411-428. [“The cross as the foundation of the universe in the teaching of Irenaeus of Lyons and John Chrysostom”; in Polish]

—, “Pasterz jako ojciec wiernych w mysli I praktyce duszpasterskiej sw. Jana Chryzostoma”, in W. Depo, M. Leszczynski, T. Guz and P. Marzec (eds), Veritatem in caritate. Ksiega jubileuszowa z okazji 70. urodzin ksiedza biskupa profesora Jana Srutwy, Lublin 2011, 311-321. [“The shepherd as the father of the faithful in the preaching and pastoral practice of St. John Chrysostom”; in Polish]

—, “Wady ludzi staruch w ocenie Jana Chryzostoma”, Vox Patrum 31 vol. 56 (2011) 371-382. [“Old people’s faults in John Chrysostom’s judgement”; in Polish]

—, “Przygotowanie do kaplanstwa w Antiochii w czasach Jana Chryzostoma”, Kosciól w Polsce. Dzieje i kultura 11 (2012) 21-46. [“Preparation for the priesthood in Antioch during John Chrysostom’s time”; in Polish]

T

 Thomson, F.J., “Chrysostomica palaeoslavica. A preliminary study of the sources of the Chrysorrhoas (Zlatostruy) collection”, Cyrillomethodianum 6 (1982) 1-65.

Tilmannus, G., C. Chevallon and J.M. Callewaert (eds), Divi Ioannis Chrysostomi archepiscopi contantinopolitani opera, 5 vols, Lutetiae Parisiorum: Apud Claudium Chevallonium, 1536. [Latin edition utilised by John Calvin]

Tollefsen, T.T., “Saint John Chrysostom as a critic of Neoarianism”, Revista Teologica NS 17 (2007) 92-96 [Romanian trans. “Sfantul Ioan Gura de Aur – Critic al neoarianismului”] = ibid., in Sfantul Ioan Gura de Aur, Ierarh – Teolog – Filantrop (407-2007), Sibiu 2008, 86-89 (English) and 81-85 (Romanian).

Tonias, D.E., Abraham in the Works of John Chrysostom (Emerging Scholars series), Minneapolis, MN: Fortress Press, 2014.

Tsouros, K., “La dottrina sul matrimonio in S. Giovanni Crisostomo”, Asprenas n.s. 21 (1974) 5-46.

UV

 Verhoeff, M., “A genuine friend wishes to be a debtor: John Chrysostom’s discourse on almsgiving reinterpreted”, Sacris Erudiri 52 (2013). [page nos?]

Vigne, D., “La vie chrétienne d’après les Catéchèses baptismales de saint Jean Chrysostome”, in M.-Th. Urvoy and L.-Th. Somme (édd.), Car l’amour du Chris nous presse. Mélanges offerts à Mgr Pierre Debergé, Versailles, 2013.

[page nos?]

W

 de Wet, C.L., “John Chrysostom’s use of the Book of Sirach in his homilies on the New Testament”, Studia Historiae Ecclesiasticae 36/2 (2010) 1-10.

—, “John Chrysostom’s advice to slaveholders”, Studia Patristica 67 (2013) 359-366.

—, “’If a story can so master the children’s soul’: Christian scriptural pedagogy, orality and power in the writings of John Chrysostom”, Journal of Oral History of Southern Africa 1 (2013). [page nos??]

—, “Paul and Christian identity-formation in John Chrysostom’s homilies De laudibus sancti Pauli apostoli”, Journal of Early Christian History 3.2 (2013) 34-46.

—, “Between the domestic and the agoric somatoscape: John Chrysostom on the appearance of female Roman aristocrats in the marketplace”, Religion & Theology 20.3-4 (2013). [page nos??]

—, “John Chrysostom on Paul as founder of churches”, Religion & Theology 20.3-4 (2013). [page nos??]

Wiemer, H.-U., “Konkurrierende Geschlechterdiskurse in der Spätantike: der Lehrer Libanios und der Prediger Johannes Chrysostomos:, in R. Rollinger u. C. Ulf (hrsg.), Frauen und Geschlechter. Bilder – Rollen – Realitäten in den Texten antiker Autoren der römischen Kaiserzeit, 2 vols, Wien-Köln-Weimar: Böhlau Verlag, 2006, 379-403.

Wiles, M., The Divine Apostle: The Interpretation of St. Paul’s Epistles in the Early Church, Cambridge-London: Cambridge University Press, 1967. [on C see pp. 94-131, 137-139]

Wilhelmsson, I., Studien zu Mutianus dem Chrysostomosübersetzer, Lund, 1944.

XY

 Yassa, A. al M., “A discourse by St. John Chrysostom on the sinful woman in the Sa’idic dialect”, Bulletin de la Société Archéologie Copte 15 (1958-60) 11-39.

Young, F.M., “Grace and demand – the heart of preaching”, Epworth Review 12/2 (1985) 46-55. [on C and John Wesley]

Z

Zincone, S., “Modelli della polemica antigiudaica di Giovanni Crisostomo con particolare riferimento alle omelie Adversus Iudaeos”, Auctores Nostri 9 (2011) 199-212.

Нема више чланака у овој категорији. Ако се приказују поткатегорије, оне могу да садрже чланке.

Creampie