bibliographical bulletin for byzantine philosophy 2010 2012

8/20/2019 Bibliographical Bulletin for Byzantine Philosophy 2010 2012

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ΡΙΣΤΟΤ Λ ΙΟ

Π Ν ΠΙΣΤΗΜΙΟ

Θ ΣΣ ΛΟΝΙΚΗΣ

BIBLIOGRAPHICAL BULLETIN

FOR BYZANTINE PHILOSOPHY

ΒΙΒΛΙΟΓΡΑΦΙΚΟ ΔΕΛΤΙΟ

ΓΙΑ ΤΗ ΒΥΖΑΝΤΙΝΗ ΦΙΛΟΣΟΦΙΑ

2010-2012

Version 1

Editing – Επιμέλεια: Γιώργος Ζωγραφίδης

Thessaloniki / Θεσσαλονίκη 2012


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ΒΙΒΛΙΟΓΡΑΦΙΚΟ ΔΕΛΤΙΟ ΓΙΑ ΤΗ ΒΥΖΑΝΤΙΝΗ ΦΙΛΟΣΟΦΙΑ 2010-2012

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ABBREVIATIONS / ΣΥΝΤΟΜΟΓΡΑΦΙΕΣ

DPhA Va, Vb = R. Goulet (ed.), Dictionnaire des Philosophes Antiques: Vols. Va-Vb. De

Paccius à Rutilius Rufus. Paris: CNRS Editions 2012.

Encyclopedia of Medieval Philosophy = H. Lagerlund (ed.), Encyclopedia of Medieval

Philosophy: Philosophy between 500 and 1500. 2 vols. Dordrecht: Springer

2011.

Studia Patristica = J. Baun, A. Cameron, M. Edwards & M. Vinzent (eds.), Studia

Patristica: Papers presented at the Fifteenth international Conference on

Patristics held in Oxford 2007 , vols. 44-48. Leuven: Peeters 2010.

The Cambridge History of Late Antique Philosophy = L. P. Gerson (ed.), The

Cambridge History of Late Antique Philosophy . 2 vols. Cambridge: Cambridge

University Press 2010.

The Many Faces of Byzantine Philosophy = B. Bydén & K. Ierodiakonou (eds.), TheMany Faces of Byzantine Philosophy . Athens: The Norwegian Institute at

Athens, 2012.

Note:

For practical reasons the bibliography is divided in two parts conventionally labeled.

As for Greek Patristic thought only items with particular philosophical interest are

included.

The project was realized with the assistance of Matina-Ioanna Kyriazopoulou and was

financially supported by the Aristotle University of Thessaloniki Research Committee.


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BIBLIOGRAPHICAL BULLETIN FOR BYZANTINE PHILOSOPHY 2010-2012

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GREEK PATRISTIC THOUGHT (2nd-8th century)

G e n e r a l s t u d i e s

Arabatzis Chr. (Αραμπατζής Χρ.), Ερμηνεία και παρερμηνεία της πατερικήςπαράδοσης μέσα στην ιστορία της Εκκλησίας. Από το Δ΄ έως τον ΙΔ΄ αιώνα.Thessaloniki: Πουρναράς 2012.

Bingham D. J. (ed.), The Routledge Companion to Early Christian Thought . London:

Routladge 2010.

Depalma Digeser E., “From Constantine to Justinian”, The Cambridge History of Late Antique Philosophy (2010), 1: 585-607.

Depalma Digeser E., “Philosophy in a Christian empire: from the great persecutionsto Theodosius I”, The Cambridge History of Late Antique Philosophy (2010), 1:376-396.

Di Berardino A., Diccionario de Literatura Patrística. Ed. G. Fedalto, M. Simonetti & F.Rivas. Madrid: San Pablo 2010.

Gerson L. P. (ed.), The Cambridge History of Late Antique Philosophy . 2 vols.

Cambridge: Cambridge University Press 2010.McGuckin J. A. (ed.), The Encyclopedia of Eastern Orthodox Christianity . 3 vols.

Malden, Mass.: Wiley-Blackwell 2011.

Papadopoulos St. (Παπαδόπουλος Στ.), Πατρολογία: vol. 1. Εισαγωγή. Β΄ και Γ΄ αιώνας. 2nd ed. Athens: Γρηγόρης 2011 (11977) – vol. 3. Ο πέμπτος αιώνας.Athens: Γρηγόρη 2010.

S p e c i a l t o p i c s

Athanassiadi P. N., Vers la pensée unique: La montée de l’intolérance dansl’Antiquité tardive (Histoire 102). Paris: Les Belles Lettres 2010.

Baranov V. A., [Philosophical Prerequisites of the Ideology of Byzantine Iconoclasm] .

Abstract of the 1st Degree Dissertation in Philosophy. Novosibirsk State

University 2011.

Barthellos D. (Μπαρθέλλος Δ.), «Ο Θεός της Βίβλου και ο Θεός των Φιλοσόφων στην πατερική θεολογία», in: S. Zouboulakis (ed.), Ο Θεός της Βίβλου και οΘεός των Φιλοσόφων (Συναντήσεις 2). Athens: Άρτος Ζωής 2012, 219-248.

Bydén B., “A Case for Creationism: Christian Cosmology in the 5th and 6th

centuries”, The Many Faces of Byzantine Philosophy (2012) 79-107.


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Chursanov S., “The Significance of the Cappadocian Fathers' TrinitarianComprehension of Divine Persons for the Theological Understanding of the

Constitutive Features of Human Persons”, International Journal of OrthodoxTheology 2/2 (2011) 35-43.

Demoen K., “Incomprehensibility, ineffability and untranslatability. The poverty oflanguage and the abundance of heresy in fourth-century Greek Patristic

thought”, in: J. Verheyden & M. Teule (eds.), Heretics and heresies in theancient Church and in eastern Christianity. Studies in honour of Adelbert Davids

(Eastern Christian Studies 10). Leuven/Paris: Peeters 2011, 105-125.

Köckert Ch., “Mose oder Platon. Grundzüge christlicher und platonischer Kosmologiein der Kaiserzeit und der Spätantike”, Jahrbuch der Akademie derWi ssenschaften zu Göttingen (2010) 315-323.

Konstantinovsky J., “Soul and Body in Early Christian Thought: A Unified Duality?”,Studia Patristica 44 (2010) 349-354.

Löhr W., “Christianity as Philosophy: Problems and Perspectives of an AncientIntellectual Project”, Vigiliae Christianae 64 (2010) 160-188.

Mantzanaris K. (Μαντζανάρης Κ.), «Η κοσμολογία των Καππαδοκών Πατέρων», Σπουδές στην Ορθόδοξη Θεολογία 1 (2010)

Müller J. & R. Hofmeister Pich (eds.), Wille und Handlung in der Philosophie derKaiserzeit und Spätantike (Beiträge zur Altertumskunde 287). Berlin : De

Gruyter 2010.O’Meara D. J., “L’éloge des sciences mathématiques dans la philosophie de

l’Antiquité tardive”, in: A. Lernould (ed.), É tudes sur le commentaire de Proclusau premier livre des “Éléments” d’ Euclide. Villeneuve d’Ascq: PressesUniversitaires du Septentrion 2010, 57-65.

Perrin M.-Y., “Christianiser la culture”, in: J.-R. Armogathe, P. Montaubin & M.-Y.Perrin (eds.), Histoire générale du christianisme: Vol. 1. Des origines au XVesiècle. Paris: Presses Universitaires de France 2010, 479-515.

Radice R. & A. Valvo (eds.), Dal logos dei Greci e dei Romani al logos di Dio.

Ricordando Marta Sordi: Atti del Convegno di Milano 11-13 novembre 2009.(Temi metafisici e problem del pensiero antico. Studi e testi 122). Milano: Vita

e Pensiero 2011.

Ramelli I., “Forgiveness in Patristic Philosophy: The Importance of Repentance andthe Centrality of Grace”, in: Ch. L. Griswold & D. Konstan (eds.), AncientForgiveness: Classical, Judaic, and Christian. Cambridge: Cambridge University

Press 2012, 195-215.

Soumani H. (Σουμάνη Ε.), «Η Εξαήμερος κατά τους Πατέρες της Εκκλησίας: Έλλογη αιτία και φυσική τάξη», Δελτίο Βιβλικών Μελετών 28 (2010) 81-94.

Stewart C., “Monastic attitudes toward philosophy and philosophers”, StudiaPatristica 44 (2010) 321-327.


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Tollefsen T. T., Activity and Participation in Late Antique and Early Christian Thought

(Oxford Early Christian Studies). Oxford 2012.

Vasiliu A., Eikôn: L’image dans le discours des trois Cappadociens (Épiméthée). Paris:Presses Universitaires de France 2010.

Watts E., “Three generations of Christian philosophical biography”, in: S. McGill, C.Sogno & E. Watts (eds.), From the Tetrarchs to the Theodosians: Later Roman

history and culture, 284-450 CE (Yale Classical Studies 34). Cambridge:

Cambridge University Press 2010, 117-133.

F a t h e r s a n d G r e e k P h i l o s o p h y

Fürst A., “Monotheism between Cult und Politics. The Themes of the Ancient Debatebetween Pagan and Christian monotheism”, S. Mitchell & P. van Nuffelen

(eds.), One God: Pagan Monotheism in the Roman Empire. Cambridge:Cambridge University Press 2010, 82-99.

Herrero de Jáuregui M., “Ancient Conversion between Philosophy and Religion”, in:M. Labahn & O. Lehtipuu (eds.), Anthropology in Context: Studies on Ideas of

Anthropology within the New Testament and its Ancient Context . Leiden: Brill

2010, 135-149.

Herrero de Jáuregui M., “Christian Assimilation of Pagan Elements: An ApologeticConcept?”, in: D. Hernández de la Fuente (ed.), New Perspectives on Late

Antiquity . Newcastle upon Tyne: Cambridge Scholars Publishing 2011, 380-392.

Köckert Ch., “Mose oder Platon. Grundzüge christlicher und platonischer Kosmologiein der Kaiserzeit und der Spätantike”, Jahrbuch der Akademie derWissenschaften zu Göttingen (2010) 315-323.

Nieto Ibáñez J.-Mª., “Pagan Divination in the Greek Patristic. The Terms Used inCriticizing Oracles”, Adamantius 16 (2010) 308-319.

Nimmo Smith J., “From Gorgias to Gregory of Nazianzus – a Platonic formularevisited”, Studia Patristica 44 (2010) 329-334.

Phountoulakis G. (Φουντουλάκης Γ.), Αρχαία Φιλοσοφία και Πατερική Θεολογία.Athens 2010.

Rebillard É., “‘Vivre avec les païens, mais non mourir avec eux’: le problème de lacommensalité des chrétiens et des non-chrétiens (Ier-Ve siècles)”, in: É. Rebillard & C. Sotinel (eds.), Les frontières du profane dans l’antiquité tardive (Collection de l’École Française de Rome 428). Rome: l’École Française deRome 2010, 151-176.

Reynard J., “Plato’s Parmenides among Cappadocian Fathers: The Problem of apossible Influence and the Meaning of a Lack”, in: J. D. Turner & K. Korrigan(eds.), Plato’s Parmenides and Its Heritage. Vol. 2: Reception in Patristic,Gnostic, and Christian Neoplatonic Texts (Writings from the Greco-Roman

World Supplements 3). Atlanta: Society of Biblical Literature 2010, 217-235.


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Runia D. T., “Early Alexandrian Theology and Plato’s Parmenides,” in: J. D. Turner &K. Corrigan (eds.), Plato’s Parmenides and its Heritage, vol. 2: Reception inPatristic, Gnostic, and Christian Neoplatonic Texts (Writings from the Greco-

Roman World Supplements 3). Atlanta: Society of Biblical Literature 2010, 177-

187.

Siniossoglou N., “Plato Christianus: The colonization of Plato and identity formationin late antiquity”, in: P. Hummel (ed.), Pseudologie: Études sur la faussété dansla langue et dans la pensée. Paris: Philologicum 2010, 145-176.

Trelenberg J., “Der frühchristliche Märtyrer und der stoische Weise: Einetopologische Untersuchung”, Zeitschrift für antikes Christentum 14 (2010) 328-355.

A u t h o r sA n o n y m o u s

Steiris G., “Politique, Religion et Hérésie dans le dialogue anonyme protobyzantinΠερί Πολιτικῆς Ἐπιστήμης et dans l’oeuvre philosophique d’al-Fārābī”, EtudesBalkaniques: Cahiers Pierre Belon 18 (2012)

A e n e a s o f G a z a

Champrion M.W., “Aeneas of Gaza on the soul”, in: A. Mackay (ed.), ASCS 32

Selected Proceedings .

A t h e n a g o r a s

Rankin D., “Athenagoras, Philosopher and First Principles”, Studia Patristica 45(2010) 419-424.

B a s i l o f C a e s a r e a

Ayres L. & A. Radde-Gallwitz, “Basil of Caesarea”, The Cambridge History of Late

Antique Philosophy (2010), 1: 459-470.

Boloş C., “La théologie de la liberté chez Saint Basile le Grand” , Altarul Banatului20/10-12 (2009) 32-50.

DelCogliano M., Basil of Caesarea’s Anti -Eunomian Theory of Names: ChristianTheology and Late-Antique Philosophy in the Fourth-Century Trinitarian

Controversy (Supplements to Vigiliae Christianae 103). Leiden: Brill 2010.

Gomboş S., “La relation entre raison et croyance dans: la théologie de Saint Basile leGrand”, Studia Universitatis Septentrionis-Theologia Orthodoxa 1/2 (2009) 97-110.

Keidel A. G., “Basil of Caesarea and free will”, Studia Patristica 47 (2010) 85-89.


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Maxwell J., “The attitudes of Basil and Gregory of Nazianzus toward uneducatedChristians”, Studia Patristica 47 (2010) 117-122.

Moreschini C., “Tritheism in Basil and Gregory of Nazianzus”, Studia Patristica 47(2010) 111-115.

Nesselrath H.-G., “Libanio e Basilio di Cesarea: un dialogo interreligioso?”, Adamantius 16 (2010) 338-352.

Osek E., “Poznaj samego siebie” w interpretacji Bazylego Wielkiego” [‘Know thyself’in St. Basil’s Interpretation], Vox Patrum 28 (2008) 761-783.

Panagopoulos S., “The Theological Controversy between Eunomius and Basil theGreat: A Philosophical Approach”, Γρηγόριος ο Παλαμάς 824 (2008) 609-642.

Sandwell I., “How to Teach Genesis 1.1-10: John Chrysostom and Basil of Caesareaon the Creation of the World”, Journal of Early Christian Studies 19 (2011) 539-

564.

Strutwolf H., “Hypostase und Ousia in Contra Eunomium des Basilius von Caesarea:Zur homöousianischen Herleitung der neunizänischen Theologie”, in: B. R.Suchla (ed.), Von Homer bis Landino. Beiträge zur Antike und Spätantike sowiezu deren Rezeptions- und Wirkungsgeschichte. Festgabe für Antonie Wlosokzum 80. Geburtstag. Berlin: Pro Business 2011, 403-434.

Terezis Chr., “Interpretation and its patristic application study case: Basil’s ofCaesareia To young men, on how they might derive profit from pagan

literature”, Philotheos: International Journal for Philosophy and Theology 11

(2011)

C l e m e n t o f A l e x a n d r i a

Ashwin-Siejkowski P., Clement of Alexandria on trial: The Evidence of “Heresy” fromPhotius’ Bibliotheca (Supplements to Vigiliae Christianae 101). Leiden: Brill2010.

Bianco M. G., “Clemente Alessandrino, Inno al Logos (Paed. III, XII, 101, 3)”, Paideia65 (2010) 181-214.

Dainese D., “Il Protrettico ai Greci di Clemente Alessandrino: Una proposta dicontestualizzazione”, Adamantius 16 (2010) 256-285.

Dainese D., “Clemente d’Alessandria e la filosofia: Prospettive aperte e nuoveproposte”, Annali di Scienze Religiose n.s. 3 (2012)

Dainese D., “The Idea of Martyrdom in Stromateis VII: A Proposal for aReconstruction of Clement of Alexandria’s Philosophy”, in: M. Havrda, V.Hušek& J. Plátová (eds.), The Seventh Book of the Stromateis: Proceedings of theColloquium on Clement of Alexandria (Olomouc, October 21-23, 2010)

(Supplements to Vigiliae Christianae 117). Leiden: Brill 2012.

Descourtieux P. & C. Nardi (eds.), Clément d’Alexandrie, Quel riche sera sauvé? (Sources Chrétiennes 537). Paris: Cerf 2011.


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Drączkowski F., “Koncepcja wychowania chrześcijańskiego w ujęciu KlemensaAleksandryjskiego oraz Jana Chryzostoma” [The Conception of the ChristianEducation in Clement of Alexandria and John Chrysostom], Vox Patrum 29

(2009) 313-327.

Drapiewski D., “Epistemologiczny wymiar miłości w koncepcji Boga i świata wedługKlemensa Aleksandryjskiego” [Una dimensione epistemologica dell’amore nelconcetto di Dio e dell’uomo secondo Clemente], Perspectiva 6/1 (2007) 42-47.

Hägg H. F., “Deification in Clement of Alexandria with a Special Reference to his Useof Theaetetus 176B”, Studia Patristica 46 (2010) 169-174.

Havrda M., “Grace and Free Will According to Clement of Alexandria”, Journal ofEarly Christian Studies 19 (2011) 21-48.

Le Boulluec A., “Comment Clément applique-t-il dans le Stromate VII, à l’intention

des philosophes, la méthode définie au début du livre (1, 1-3)?”, in: M. Havrda,V.Hušek & J. Plátová (eds.), The Seventh Book of the Stromateis: Proceedings ofthe Colloquium on Clement of Alexandria (Olomouc, October 21-23, 2010)


Lechner T., “Süße Lust des Logos. Die Vorrede zum Protreptikos des Clemens vonAlexandrien und die prolaliai der zweiten Sophistik”, in: F. R. Prostmeier & H. E.Lona (eds.), Logos der Vernunft – Logos des Glaubens (Millennium-Studien zuKultur und Geschichte des ersten Jahrtausends n. Chr. 31). Berlin: de Gruyter

2010, 149-205.

Lilla S. R. C., “Esoteric Teaching in the Stromateis of Clement of Alexandria” Augustinianum 50/2 (2010) 577-591.

Lugaresi L., “Canto del Logos, dramma soteriologico e conoscenza di fede inClemente Alessandrino”, in: R. Radice & A. Valvo (eds.), Dal logos dei Greci edei Romani al logos di Dio. Ricordando Marta Sordi: Atti del Convegno di

Milano 11-13 novembre 2009. (Temi metafisici e problem del pensiero antico.

Studi e testi 122). Milano: Vita e Pensiero 2011, 243-276.

Monfrinotti M., “Il nome di Dio e la conoscenza di Dio: Clemente di Alessandriadavanti a Es 3,14”, Convivium Assisiense 12/1 (2010) 91-113.

Osborne C., “Clement of Alexandria”, The Cambridge History of Late AntiquePhilosophy (2010), 1: 270-282.

Zgraja B., “Semantyka arete w pismach Klemensa Aleksandryjskiego” [La semanticadell’arete negli scritti di Clemente Alessandrino], Vox Patrum 28/52 (2008)1335-1345.

Zieliński J., “Filozofia Logosu jako alegoryczna hermeneutyka. KlemensAleksandryjski” [Filosofia del Logos come ermeneutica allegorica. ClementeAlessandrino], Theologica Wratislaviensia 1 (2006) 99-107.

C y r i l o f A l e x a n d r e i a


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Artemi E. (Aρτέμη Ε.), «Οι χρήσεις της εθνικής γραμματείας στο έργο του Κυρίλλου Αλεξανδρείας», in: Πορεία μαρτυρίας: Αφιερωματικός τόμος στη μνήμη του Μακαριστού Πάπα και Πατριάρχη Αλεξανδρείας και πάσης Αφρικής κυρού Πέτρου του Ζ . Athens: Φάρος Ελπίδας 2010, 114-125.

Artemi E., «Ο Άγιος Κύριλλος Αλεξανδρείας και οι σχέσεις του με τον έπαρχοΟρέστη τη φιλόσοφο Υπατία», Εκκλησιαστικός Φάρος 78 (2007) 7-15.

Boulnois M.-O., “Le modèle de l’union de l’âme et du corps dans: les débats christologiques: les débuts de la controverse nestorienne”, Annuaire de l’École

pratique des hautes études. Section des sciences religieuses. Résumé desconférences et travaux 117 (2008-2009) 205-215.

P s - D i o n y s i u s A r e o p a g i t e

Andia Y. de, “Pati divina chez Denys l’Aréopagite, Thomas d’Aquin et JacquesMaritain”, in: Th.-D. Humbrecht (ed.), Saint Thomas d’Aquin (Les Cahiersd’histoire de la Philosophie). Paris: Cerf 2010, 549-589.

Arthur R. A., “The dating of the Dionysian corpus”, Studia Patristica 48 (2010) 171-175.

Birjukov D. S., “Corpus Areopagiticum: Doctrine on God and God’s names” [inRussian], in: G. I. Benevič & D. Birjukov (eds.), An Anthology of EasternChristian theological thought: Orthodoxy and heterodoxy [in Russian]. Saint

Petersburg: Izdatel’stvo Russkoj Christianskoj Gumanitarnoj Akademii, Nikeja

2009, vol. 2, 7-19.Cvetković V., “Predeterminations and Providence in Dionysius and Maximus the

Confessor”, in: F. Ivanovic (ed.), Dionysius the Areopagite Between Orthodoxyand Heresy . Newcastle: Cambridge Scholars Publishing 2011, 135-156.

De Andia Y., “Mo ïse et Paul, modèles de l’expérience mystique chez Grégoire de Nysse et Denys l’Aréopagite”, Studia Patristica 48 (2010) 189-204.

Faraggiana di Sarzana Ch., “Il Nomocanon Par. gr. 1330, «horride rescriptus» supergamene in maiuscola contenenti un antico commentario di Aristotele, il

Corpus Dionysiacum e testi patristici” Νέα ‘Ρώμη 6 (2009) 191-225.

Harrington M., “What are the ‘hypothetical logoi’ of Dionysian mystical theology?”,Studia Patristica 48 (2010) 177-182.

Heil, G. & A. M. Ritter (eds.), Pseudo-Dionysius Areopagita. De Coelesti Hierarchia,

De Ecclesiastica Hierarchia, De Mystica Theologia, Epistulae. 2nd

ed.

(Patristische Texte und Studien 67). Berlin: de Gruyter 2012.

Ivanovic F. (ed.), Dionysius the Areopagite between Orthodoxy and Heresy .

Newcastle: Cambridge Scholars Publishing 2011.

Ivanovic F., “Deification and Knowledge in Dionysius”, in: F. Ivanovic (ed), Dionysiusthe Areopagite between Orthodoxy and Heresy . Newcastle: Cambridge Scholars

Publishing 2011, 43-56.


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Ivanovic F., “Il concetto della volontà nel pensiero di Massimo il Confessore”,Philotheos: International Journal for Philosophy and Theology 11 (2011) 109-

126.

Ivanovic F., “The Ecclesiology of Dionysius the Areopagite”, International Journal forthe Study of the Christian Church 11 (2011) 27-44.

Ivanovic F., “Vizuelni aspekt oboženja po Dionisiju Areopagitu [Visual Aspect ofDeification in Dionysios Areopagite]”, Zbornik radova Vizantološkog instituta:Recueil des travaux de l’Institut d’études byzantines 47 (2010) 39-54.

Ivanovic F., Symbol and Icon: Dionysius the Areopagite and the Iconoclastic Crisis.

Eugene, OR: Pickwick 2010.

Karfíková L., Ideje a slova. Studie k Augustinovi, Plótínovi, Abélardovi, Dionysiu Areopagitovi a Anselmovi [Ideas and Words: Studies on Augustine, Plotinus,

Abelard, Dionysius the Areopagite and Anselm of Canterbury ]. Prague:Oikúmené 2010.

Kocijančič G., “The Identity of Dionysius the Areopagite: A Philosophical Approach”,in: F. Ivanovic (ed.), Dionysius the Areopagite between Orthodoxy and Heresy .

Newcastle: Cambridge Scholars Publishing 2011, 3-12.

Nieva J. M., Ver en el no-ver. Ensayo crítico sobre el De mystica theologia de Dionisio Areopagita (Colección Tesis. Facultad de Filosofía y Letras, UniversidadNacional de Tucumán). Tucumán (Argentina) 2010.

Morgan J., “A Radiant Theology: The Concept of Light in Pseudo-Dionysius”, Greek

Orthodox Theological Review 55 (2010) 127-Ojell A., “The most evident idea in theology? Gregory of Nyssa and Pseudo-Dionysius

Areopagita on the theological significance of incarnation”, Studia Patristica 48(2010) 183-188.

Perl E., “Pseudo-Dionysius the Areopagite”, The Cambridge History of Late AntiquePhilosophy (2010), 2: 767-787.

Petrov V. V., “Gedankenhymne und aufgehendes Gebet bei Dionysios Areopagitesund den ihm vorausgehenden Neuplatonikern” [in Russian], in: Kosmos i Duša,vol. 2: Učenija o prirode i myšlenij v Antišč nosti, Srednie veka i Novoe vremia.

Moscow: Progress-Tradicia 2010, 210-239.Podolak P., “Positive and Negative Theologies: Theories of Language and Ideas in

Dionysius”, in: F. Ivanovic (ed.), Dionysius the Areopagite between Orthodoxyand Heresy . Newcastle: Cambridge Scholars Publishing 2011, 13-42.

Ritacco G., “Theurgy: Unity and Plurality in The Divine Names”, in: F. Ivanovic (ed.),Dionysius the Areopagite between Orthodoxy and Heresy . Newcastle:

Cambridge Scholars Publishing 2011, 57-78.

Sakvarelidze N., “Areopagitisches Verständnis von Synaxe und Koinonia in deraltgeorgischen Übersetzung der Schrift De ecclesiastica hierarchia”, Orthodoxes

Forum 24 (2010) 35-42.


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Stang C., Apophasis and Pseudonymity in Dionysius the Areopagite: No Longer I.

Oxford: Oxford University Press 2012.

Stępień T., Pseudo-Dionizy Areopagita. Chrzes´cijanin i platonik. Polemiczne aspekty pism Corpus Dionysiacum w kontekscie mowy s´w. Pawła na Areopa gu (Dz. 17,22– 31) [Ps.-Dionysius Areopagite, Christian and Platonist. Polemical aspects ofthe Corpus Dionysiacum within the context of St. Paul’s discourse at the

Areopagus, Acts 17, 22-31]. 2nd ed. Warszawa: Fronda 2010.

Terezis Chr. & S. Panagopoulos (Τερέζης Χ. & Σ. Παναγόπουλος), «Η θεουργία ωςδιαλεκτική θείου-ανθρωπίνου στον Διονύσιο τον Αρεοπαγίτη», Θεολογία 83(2012) 73-99.

Treiger A., “Pseudo-Dionysius the Areopagite”, Encyclopedia of Medieval Philosophy (2011) 1087-1089.

Van Rossum J., “Holy communion as ‘symbol’in Pseudo-Dionysius and Theophanesof Nicaea”, Studia Patristica 48 (2010) 205-210.

Zachhuber J., “Lean-Luc Marion’s Reading of Dionysius the Areopagite:Hermeneutics and Reception History”, in: S. Douglass & M. Ludlow (eds.),Reading the Church Fathers. London: Continuum 2011, 3-22.

E l i a s

Roueché M., “Stephanus the Philosopher and Ps.Elias: a case of mistaken identity”,Byzantine and Modern Greek Studies 36 (2012) 120-138.

Tempelis E. (Τεμπέλης Η.), «Η αναίρεση της θεωρίας της μετεμψύχωσης και τουάυλου χαρακτήρα του θείου στα έργα των νεοπλατωνικών σχολιαστώνΟλυμπιόδωρου και Ηλία», Σπουδές στην Ορθόδοξη Θεολογία 1 (2010).

E u s e b i u s o f C a e s a r e a

Inowlocki S., “Eusebius' Construction of a Christian Culture in an Apologetic Context:Reading the Praeparatio Evangelica as a Library”, in: S. Inowlocki & C. Zamagni(eds.), Reconsidering Eusebius: Collected papers on literary, historical and

theological issues. Leiden: Brill 2011, 199-224.Morlet S., “Eusebius’ Polemic against Porphyry : a Reassessment” , in: S. Inowlocki &

C. Zamagni (eds.), Reconsidering Eusebius: Collected papers on literary,

historical and theological issues. Leiden: Brill 2011, 119-150.

Morlet S., “La Démonstration évangélique d’Eusèbe de Césarée contient-elle desfragments du Contra Christianos de Porphyre? À propos du frg. 73 Harnack”,Studia Patristica 46 (2010) 59-64.

Penland E. C., “Eusebius Philosophus? School Activity at Caesarea through the Lensof the Martyrs”, in: S. Inowlocki & C. Zamagni (eds.), Reconsidering Eusebius:

Collected papers on literary, historical and theological issues. Leiden: Brill 2011,87-98.


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Ramelli I., “‘Maximus’ On Evil, Matter and God: Arguments for the Identification ofthe Source of Eusebius, PE VII,22 with Maximus of Tyre”, Adamantius 16 (2010)230-255.

Raptis G. & B. Katsaros (Ράπτης Γ. & Β. Κατσαρός) (transl.), Ευσέβιος Καισαρείας,Βίος Μεγάλου Κωνσταντίνου. Thessaloniki: Ζήτρος 2011.

Simmons M., “Universalism in the Demonstratio evangelica of Eusebius ofCaesarea”, Studia Patristica 46 (2010) 319-324.

Spanoudakis K., “Eusebius C. Hier. 6.5 on Man and Fowl: An instance of Christian-Pagan Dialogue on a Theurgic Ritual”, Vigiliae Christianae 64 (2010) 31-53.

Toda S., “The ‘Political Theology’ of Eusebius of Caesarea. A Reappraisal”, in: D.Luckensmeyer & P. Allen (eds.), Studies of Religion and Politics in the Early

Christian Centuries (Early Christian Studies 13). Strathfield, N.S.W.: St. Pauls

Publications / Virginia, Qld.: Australian Catholic University, 2010, 123-135.

E v a g r i o s P o n t i k o s

Johnsén H. R., “Dödssyndernas genealogi: Evagrios Pontikos åtta onda grundtankaroch det antika arvet” [The Genealogy of the Cardinal Sins: The Eight Thoughtsof Evagrius Ponticus and the Heritage from Antiquity], in: C. Stenqvist & M.

Lindstedt Cronberg (eds.), Dygder och laster: Förmoderna perspektiv påtillvaron. Lund: Nordic Academic Press 2010, 23-38.

G r e g o r y N a z i a n z e n

Bezarashvili K., “Michael Psellos: the interpreter of the style of Gregory theTheologian and the new aspects of the concepts of rhetorical theories”, StudiaPatristica 48 (2010) 233-240.

Faulkner A., “St Gregory of Nazianzus and the classical tradition. The PoemataArcana qua Hymns”, Philologus 154 (2010) 78-87.

Gautier F., “L’idéal de vie mixte de Grégoire de Nazianze”, in: Ch. Trottmann (ed.),Vie active et vie contemplative au Moyen Âge et au seuil de la Renaissance

(Collection de l’École française de Rome 423). Rome: École française de Rome2009, 67-88.

Harakas S., “Presuppositions for the Ethical Method in St. Gregory the Theologian'sFive Theological Orations”, Greek Orthodox Theological Review 55 (2010).

Maxwell J., “The attitudes of Basil and Gregory of Nazianzus toward uneducatedChristians”, Studia Patristica 47 (2010) 117-122.

McGuckin J. A., “Gregory of Nazianzus”, The Cambridge History of Late AntiquePhilosophy (2010), 1: 482-497.

Moreschini C., “Tritheism in Basil and Gregory of Nazianzus”, Studia Patristica 47

(2010) 111-115.


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Nimmo Smith J., “From Gorgias to Gregory of Nazianzus – a Platonic formularevisited”, Studia Patristica 44 (2010) 329-334.

Wenzel A., “Libanius, Gregory of Nazianzus, and the ideal of Athens in LateAntiquity”, Journal of Late Antiquity 3 (2010) 264-285.

G r e g o r y o f N y s s a

Apostolopoulos Ch. (Αποστολόπουλος Χ.), «Μεταφυσική της Ιστορίας στην ύστερηαρχαιότητα: Η περίπτωση του Γρηγορίου Νύσσης», in: Κ. Θ. Πέτσιος (ed.), Ευβουλία Αφιέρωμα στον Ομότιμο Καθηγητή Βασίλειο Α. Κύρκο. Ioannina:Πανεπιστήμιο Ιωαννίνων – Εργαστήριο Ερευνών Νεοελληνικής Φιλοσοφίας 2010, 45-46.

Arabatzis G., “Power, Motion and Time in Gregory of Nyssa’s Contra Fatum”, in: V. H.

Drecoll & M. Berghaus (eds.), Gregory of Nyssa: The Minor Treatises onTrinitarian Theology and Apollinarism: Proceedings of the 11th International

Colloquium on Gregory of Nyssa, Tübingen, 17 -20 September 2008 (Supplements to Vigiliae Christianae 106). Leiden: Brill 2011, 399-409.

Arruzza C., Les mésaventures de la théodicée: Plotin, Origène, Grégoire de Nysse (Nutrix 6). Turnhout: Brepols, 2011.

Bastitta Harriet F., “Human Communion and Difference in Gregory of Nyssa: fromTrinitarian Theology to the Philosophy of Human Person and Free Decision”, in:V. H. Drecoll & M. Berghaus (eds.), Gregory of Nyssa: The Minor Treatises on

Trinitarian Theology and Apollinarism: Proceedings of the 11th InternationalColloquium on Gregory of Nyssa, Tübingen, 17 -20 September 2008 (Supplements to Vigiliae Christianae 106). Leiden: Brill 2011, 337-349.

Boersma H., “Overcoming Time and Space: Gregory of Nyssa's Anagogical Theology”, Journal of Early Christian Studies 20 (2012) 575-612.

De Andia Y., “Mo ï se et Paul, modèles de l’expérience mystique chez Grégoire deNysse et Denys l’Aréopagite”, Studia Patristica 48 (2010) 189-204.

Howard N. D., “Familial askêsis in the Vita Macrinae”, Studia Patristica 47 (2010) 33-38.

Jones T., “Emmanuel Levinas and Gregory of Nyssa on Reading, Desire andSubjectivity”, in: S. Douglass & M. Ludlow (ed.), Reading the Church Fathers.London: Continuum 2011, 63-81, 157-161.

Klager A. P., “Free Will and Vicinal Culpability on St. Gregory of Nyssa’s De vitaMoysis”, Greek Orthodox Theological Review 55 (2010) 149-179.

Köckert Ch., Christliche Kosmologie und kaiserzeitliche Philosophie. Die Auslegungdes Schcpfungsberichtes bei Origenes, Basilius und Gregor von Nyssa vor dem

Hintergrund kaiserzeitlicher Timaeus-Interpretationen (Studien und Texte zu

Antike und Christentum 56). Tübingen: Mohr Siebeck 2009.

Köckert C., “The Concept of Seed in Christian Cosmology: Gregory of Nyssa, Apologiain Hexaemeron”, Studia Patristica 47 (2010) 27-32.


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Köckert Ch., “Mose oder Platon. Grundzüge christlicher und platonischer Kosmologiein der Kaiserzeit und der Spätantike”, Jahrbuch der Akademie derWissenschaften zu Göttingen (2010) 315-323.

La Matina M., “Analytic philosophy of language and the revelation of person. Someremarks on Gregory of Nyssa and Maximus the Confessor”, Studia Patristica 47(2010) 77-83.

La Matina M., “God is not the Name of God. Some Remarks on Language andPhilosophy in Gregory’s Opera dogmatica minora”, in: V. H. Drecoll & M.Berghaus (eds.), Gregory of Nyssa: The Minor Treatises on Trinitarian Theology

and Apollinarism: Proceedings of the 11th International Colloquium on Gregory

of Nyssa, Tübingen, 17 -20 September 2008 (Supplements to Vigiliae Christianae106). Leiden: Brill 2011, 315-335.

Laird M., “Gregory of Nyssa and divinization: a reconsideration”, Studia Patristica 47

(2010) 39-43.

Lavaud L., “Plotin, Eunome, Grégoire de Nysse”, Chôra 9/10 (2011-2012) 103-124.

Le Boulluec A., “La fonction des images et des comparaisons dans le Dialogue surl'âme et la résurrection de Grégoire de Nysse”, Chôra 9/10 (2011-2012) 125-147.

Lekkas G., “Gregory of Nyssa’s Refutation of the Pre-Ensoulment of God the Word inhis Antirrheticus adversus Apolinarium”, in: V. H. Drecoll & M. Berghaus (eds.),Gregory of Nyssa: The Minor Treatises on Trinitarian Theology and

Apollinarism: Proceedings of the 11th International Colloquium on Gregory of

Nyssa, Tübingen, 17-20 September 2008 (Supplements to Vigiliae Christianae106). Leiden: Brill 2011, 557-564.

Leuenberger-Wenger S., “Ethics and Christian identity in Gregory of Nyssa”, StudiaPatristica 47 (2010) 45-50.

Liviu P., “The light (‘Phos’) or the return from the false reality towards God:‘apatheia’ and ‘parrhesia’ in St. Gregory of Nyssa”, Classica et christiana 7(2012) 221-234.

Ludlow M., “Science and Theology in Gregory of Nyssa’s De anima et resurrectione:Astronomy and Automata”, Journal of Theological Studies n.s. 60 (2009) 467-489.

Maspero G., “Remarks on Eros in Plato and Gregory of Nyssa”, Studia Patristica 47(2010) 51-56.

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Matz B., “Alleviating economic injustice in Gregory of Nyssa’s Contra usurarios”,Studia Patristica 44 (2010) 549-553.

Meredith A., “Divine incomprehensibility in Gregory of Nyssa and Augustine”, Studia

Patristica 47 (2010) 3-7.

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Meredith A., “Gregory of Nyssa”, The Cambridge history of late antique philosophy (2010), 1: 471-481.

Miscioscia S., “L’obiezione al fatalismo astrologico. Plotino e Gregorio di Nissa a confronto”, La Ciudad de Dios 223/1 (2010) 183-206.

Norris R. A. (transl.), Gregory of Nyssa, Homilies on the Song of Song (Writings from

the Greco-Roman World 13). Atlanta: Society of Biblical Literature, 2012.

Ojell A., “The most evident idea in theology? Gregory of Nyssa and Pseudo-DionysiusAreopagita on the theological significance of incarnation”, Studia Patristica 48(2010) 183-188.

Pardue S., “On Faithfully Knowing an Infinite God: Humility as an Intellectual Virtuein Gregory of Nyssa’s Contra Eunomium II”, International Journal of SystematicTheology 13/1 (2011) 62-76.

Pottier B. (transl.), Grégoire de Nysse, L’âme et la résurrection, dialogue avec sasœur Macrine (Donner raison 30). Bruxelles: Lessius 2011.

Radde-Gallwitz A., “Epinoia and initial concepts: re-assessing Gregory of Nyssa’sdefense of Basil”, Studia Patristica 47 (2010) 21-26.

Ramelli I., “In illud: Tunc et ipse Filius …: Gregory of Nyssa’s exegesis, it derivationsfrom Origen, and early Patristic interpretations related to Origen”, StudiaPatristica 44 (2010) 259-274.

Ramelli I., “Αἰώνιος and αἰών in Origen and in Gregory of Nyssa”, Studia Patristica 47(2010) 57-62.

Weedman M., “The Polemical Context of Gregory of Nyssa’s Doctrine of DivineInfinity”, Journal of Early Christian Studies 18 (2010) 81-104.

Wessel S., “Memory and individuality in Gregory of Nyssa’s Dialogus de anima etresurrectione”, Journal of Early Christian Studies 18 (2010) 369-392.

Winling R. (ed.), Grégoire de Nysse, Contre Eunome I, 149-691 (Sources Chrétiennes524). Paris: Cerf 2010.

I o a n n e s P h i l o p o n o s

Gannagé E., G. Giardina, R. Goulet & I. Kupreeva, “Philopon Jean”, DPhA Va (2012)455-563.

Henry D., “John Philoponus”, Encyclopedia of Medieval Philosophy (2011) 642-646.

Share M. (transl.), Philoponus: Against Proclus on the eternity of the world 9– 11(Ancient Commentators on Aristotle). London: Duckworth 2010.

Verrycken K., “John Philoponus”, The Cambridge History of Late Antique Philosophy (2010), 2: 733-755.


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J o h n C h r y s o s t o m

Artemi E. (Αρτέμη Ε.), Η «περί παίδων αγωγή» κατά τον Πλούταρχο και τον Ιωάννητο Χρυσόστομο», Κοινωνία 53 (2010) 173-182.

Bosinis C., “What does Paganism Mean for a Church Father? An Inquiry into the Useof the Term εἰδωλολατρία in the Rhetoric of John Chrysostom”, StudiaPatristica 47 (2010) 243-248.

Crépey C., “Le vrai sens de la littéralité de l’exégèse dans les Homélies sur la Genèse de Jean Chrysostome: Illustration à partir de l’exégèse de Gn 1:1”, StudiaPatristica 47 (2010) 249-255.

Drączkowski F., “Koncepcja wychowania chrześcijańskiego w ujęciu KlemensaAleksandryjskiego oraz Jana Chryzostoma” [The Conception of the ChristianEducation in Clement of Alexandria and John Chrysostom], Vox Patrum 29

(2009) 313-327.Krikonis Chr. (Κρικώνης Χ.), Σχέση Ελληνισμού- Χριστιανισμού κατά τον Ιωάννη

Χρυσόστομο. Athens: Αποστολική Διακονία 2012.

Sandwell I., “How to Teach Genesis 1.1-10: John Chrysostom and Basil of Caesareaon the Creation of the World”, Journal of Early Christian Studies 19 (2011) 539-564.

J o h n o f D a m a s c u s

Begzos M., “Inter-Religious Dialogue in Byzantine Thought: The philosophical andtheological Contribution of John of Damascus”, Greek Orthodox TheologicalReview 55 (2010).

Adrachtas B. (Αδραχτάς Β.), «Το ακατάληπτον του Θεού στο έργο Ἔκδοσις ἀκριβὴςτῆς Ὀρθοδόξου Πίστεως του Αγίου Ιωάννου του Δαμασκηνού», Σπουδές στηνΟρθόδοξη Θεολογία 1 (2010).

Kontouma V., “Jean Damascène: L’homme et son oeuvre dogmatique”,Connaissance des Pères 118 (2010) 3-33.

Larchet J.-C., La théologie des énergies divines des origines à saint Jean Damascène

(Cogitatio Fidei 272). Paris: Cerf 2010.Ledrux P. & V. Conticello (ed.), Jean Damascène, La Foi orthodoxe . 2 vols. (Sources

Chrétiennes 535, 540). Paris: Cerf 2010-2011.

Justin

Adair J. A., “The Power and Will of God: Justin’s Christological Confession”, StudiaPatristica 45 (2010) 361-366.

Alby J. C., “Justino y los gnósticos. Hacia la primera filosofía cristiana”, SedesSapientiae. Revista del Vicerrectorado de Formación, UCSF XIII/13 (2010) 29-45.


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Félix V., “La homoíosis theô en el platonismo medio pagano y cristiano del siglo I”, in:Cuadernos medievales de Cuyo: Actas del III Congreso Internacional de Estudios

Medievales, Universidad Nacional de Cuyo, Mendoza, 2010.

Minns D., “Justin Martyr”, The Cambridge History of Late Antique Philosophy (2010),1: 258-269.

L e o n t i u s

Tsikrikas Z. (Τσικρικάς Ζ.), «Καππαδόκες – Λεόντιος – Μάξιμος: Λογική υπόσταση και ουσία. Ένας μικρός ιστορικοσυστηματικός σχολιασμός τηςπαραλλάσσουσας σημασίας τους και μια πρόταση», Αντίφωνο 27-9-2010 .

M a x i m u s t h e C o n f e s s o r

Berthold G. C., “Aspects of the will in Maximus the Confessor”, Studia Patristica 48(2010) 65-69.

Bradshaw D., “Maximus the Confessor”, The Cambridge History of Late AntiquePhilosophy (2010) 2: 813-828.

Chrestou K. (Χρήστου Κ.), Εκκλησιαστικοί συγγραφείς του 7 ου αιώνα ως μάρτυρεςτης εποχής τους: Μάξιμος Ομολογητής – Αναστάσιος Σιναΐτης – Ψευδο-Μεθόδιος. Thessaloniki: Κυρομάνος 2010.

Chvátal L., “Maxime le Confesseur et la tradition philosophique: propos d’unedéfinition de la kinêsis”, Studia Patristica 48 (2010) 117-122.

Cvetković V., “On the identity of ἀλλότριος and his definition in Ambiguum 7 of St.Maximus”, Studia Patristica 48 (2010) 105-110.

Cvetković V., “Predeterminations and Providence in Dionysius and Maximus theConfessor”, in: F. Ivanovic (ed.), Dionysius the Areopagite Between Orthodoxyand Heresy . Newcastle: Cambridge Scholars Publishing 2011, 135-156.

Cvetković V., “St. Maximus on πάθος and κίνησις in Ambiguum 7”, Studia Patristica 48 (2010) 95-104.

Dimitrova N., “The Role of Sense Perception in Maximus the Confessor” [inBulgarian], Archiv für mittelalterliche Philosophie und Kultur 16 (2010) 33-52.

Gieftits A., «Η Μεγάλη Βουλή του Θεού στον άγιο Μάξιμο τον Ομολογητή»,Θεολογία 83 (2012) 27-60.

Guiu A., “Christology and philosophical culture in Maximus the Confessor’s Ambiguum 7”, Studia Patristica 48 (2010) 111-116.

Ivanovic, F., “Maximus the Confessor on Freedom”, Crkvene studije: Church Studies 7(2010) 77-93.

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La Matina M., “Analytic philosophy of language and the revelation of person. Someremarks on Gregory of Nyssa and Maximus the Confessor”, Studia Patristica 47(2010) 77-83.

Larchet, J.-C. & F. Vinel (eds.), Maxime le Confesseur , Questions à Thalassios, vol. I(Sources Chrétiennes 529) Paris: Cerf 2010.

Lollar J., Maximus the Confessor, Ambigua to Thomas and Second Letter to Thomas

(Corpus Christianorum in Translation 2). Turnhout: Brepols 2010.

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Louth A., “St. Maximos’ doctrine of the logoi of creation”, Studia Patristica 48 (2010)77-84.

Orosz A., “Hitvalló Szent Maximosz szótériológiája, különös tekintettel az átisten

ülésre” [The Soteriology of St Maximus, particularly in relation to hisconception of the divinization of man], Athanasiana 31 (2010) 37-69.

Pereira M. J., “Maximus the Confessor”, Encyclopedia of Medieval Philosophy (2011)732-735.

Portaru M.-C., “Conceptul de γνώμη in antropologia teologică şi în hristologia Sf.Maxim Mărturisitorul (580-662)” [The Concept of γνώμη in the TheologicalAnthropology and in the Christology of St. Maximus the Confessor], Anuarul

Facultăţii de Teologie Ortodoxă din Bucureşti [ Annual of the OrthodoxTheological Faculty, University of Bucharest] 7 (2007) 609-639.

Terezis Chr. (Τερέζης Χ.), «Όψεις των όρων ἕνωσις και διάκρισις στον Μάξιμο τονΟμολογητή, ως μία αντιπανθεϊστική πρόταση», Σπουδές στην ΟρθόδοξηΘεολογία 1 (2010).

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Tollefsen T. T., “Causality and movement in St. Maximus’ Ambiguum 7”, StudiaPatristica 48 (2010) 85-93.

Tsikrikas Z. (Τσικρικάς Ζ.), «Καππαδόκες – Λεόντιος – Μάξιμος: Λογική υπόστασηκαι ουσία. Ένας μικρός ιστορικοσυστηματικός σχολιασμός τηςπαραλλάσσουσας σημασίας τους και μια πρόταση», Αντίφωνο 27-9-2010 .

Zinkovskiy K. & M. Zinkovskiy, “Hierarchic Anthropology of Saint Maximus theConfessor”, International Journal of Orthodox Theology 2/4 (2011) 43-61.

M e t h o d i u s O l y m p i u s

DePalma Digeser E., “Methodius and Porphyry”, Studia Patristica 46 (2010) 21-26.

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N e m e s i o s o f E m e s a

Motta B., “Nemesius of Emesa”, The Cambridge History of Late Antique Philosophy(2010), 1: 509-519.

Söder J., “Die Selbstmächtigkeit des Menschen: Nemesios von Emesa über das freieEntscheidungsvermögen”, in: J. Müller & R. Hofmeister Pich (eds.), Wille undHandlung in der Philosophie der Kaiserzeit und Spätantike (Beiträge zurAltertumskunde 287). Berlin: De Gruyter 2010, 259- 275.

Wessel S., “Human action and the passions in Nemesios of Emesa”, Studia Patristica 48 (2010) 3-13.

O r i g e n

Alviar J. J., “A Second Look at Origen’s Notion of ‘Rationality’” , Studia Patristica 46(2010) 195-200.

Arruzza C., Les mésaventures de la théodicée: Plotin, Origène, Grégoire de Nysse (Nutrix 6). Turnhout: Brepols, 2011.

Bartolozzi G., “Origene e il dibattito sulla divinità del Logos nella prima metà del secolo III”, Augustinianum 50/1 (2010) 61-82.

Ciner P., “Santidad y Preexistencia en la Teología de Orígenes”, Epimeleia. Revista deEstudios sobre la Tradición 18/35-36 (2009) 75-90.

Ciner P., “Unidad y Polisemia de la noción de ἀρχή en el Comentario al Evangelio de

Juan de Orígenes”, Teología y Vida 52 (2011) 93-104.

Fürst A., “Origen. Exegesis and Philosophy in Early Christian Alexandria”, in: J. Lössl &J. Watt (eds.), Interpreting the Bible and Aristotle: The Alexandrian

Commentary Tradition between Rome and Baghdad . Farnham-Burlington:

Ashgate 2011, 13-32.

Fürst A. & Chr. Hengstermann (eds.), Autonomie und Menschenwürde – Origenes inder Philosophie der Neuzeit (Adamantiana 2). Münster: Aschendorff 2012.

Granger Cook J., “Porphyry’s Attempted Demolition of Christian Allegory”,International Journal of the Platonic Tradition 2 (2008) 1-27.

Köckert Ch., Christliche Kosmologie und kaiserzeitliche Philosophie. Die Auslegungdes Schcpfungsberichtes bei Origenes, Basilius und Gregor von Nyssa vor dem

Hintergrund kaiserzeitlicher Timaeus-Interpretationen (Studien und Texte zu

Antike und Christentum 56). Tübingen: Mohr Siebeck 2009.

Marx-Wolf H., “Third-Century Daimonologies and the Via Universalis: Origen,Porphyry and Iamblichus on daimones and Other Angels”, Studia Patristica 46(2010) 207-216.

O’Leary J. S., “Platonic Dissolution of History in Origen’s Commentary on John X 5-34”, Studia Patristica 46 (2010) 241-246.


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Perrone L., “Vita da cristiano, pensiero di greco?”: l’eredità dell’ellenismo nelcristianesimo di Origene”, in: G. Zecchini (ed.), Ellenismo e cristianesimo.Milano: Università Cattolica del S. Cuore.

Pons L. V., “Las controversias sobre el problema del libre albedrío en el Peri Archonde Orígenes”, Revista Cuadernos de la Universidad Católica de Cuyo 43 (2010).

Possekel U., “Bardaisan and Origen on Fate and the Power of the Stars”, Journal ofEarly Christian Studies 20 (2012) 515-541.

Prinzivalli E., “Origen”, The Cambridge History of Late Antique Philosophy (2010), 1:283-297.

Ramelli I., “In illud: Tunc et ipse Filius …: Gregory of Nyssa’s exegesis, it derivationsfrom Origen, and early Patristic interpretations related to Origen”, StudiaPatristica 44 (2010) 259-274.

Ramelli I., “Atticus and Origen on the Soul of God the Creator: From the Pagan to theChristian Side of Middle Platonism”, Jahrbuch für Religionsphilosophie 10(2011) 13-35.

Ramelli I., “Origen the Christian Middle/Neoplatonist”, Journal of Early ChristianHistory 1 (2011) 98-130.

Ramelli I., “The Philosophical Stance of Allegory in Stoicism and its Reception inPlatonism, Pagan and Christian: Origen in Dialogue with the Stoics and Plato”,International Journal of the Classical Tradition 18/3 (2011) 335-371.

Ramelli Ι., “Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of

Hypostasis”, Harvard Theological Review 105 (2012) 302-350.

Rizzi M., “Freedom and Justice: Origen on Man’s Dignity in History”, in: A. Fürst & K. Müller (eds.), Natur und Normativität (Pontes. PhilosophischtheologischeBrückenschläge 46). Münster: Lit 2010, 31-44.

Robertson D. G., “Origen on Inner and Outer Logos”, Studia Patristica 46 (2010) 201-206.

Scott M., Journey Back to God: Origen on the Problem of Evil . Oxford: Oxford

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Tavoularis S. (Ταβουλάρης Σ.), «Η αιωνιότητα της ψυχής και η θεωρία της μέθεξηςστον Ωριγένη», Ελληνική Φιλοσοφική Επιθεώρηση 29 (2012) 111-118.

P a l l a d i u s o f H e l e n o p o l i s

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P a m p h i l o s d e C a e s a r e a

Le Boulluec A., “Pamphilos de Césarée”, DPhA Va (2012) 111-115.


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P a n t a i n o s

Le Boulluec A., “Pantainos de Césarée”, DPhA Va (2012) 141-144.

P r o k o p i o s G a z a e o s

Amato E., “Sul discusso plagio della Refutatio Procli Institutionis theologicae diProcopio di Gaza ad opera di Nicola di Metone: nuovi apporti della tradizione

manoscritta”, Medioevo greco 10 (2010) 5-12.

Amato E., “Procopio di Gaza e il dies rosarum: eros platonico, agape cristiana espettacoli pantomimici nella Gaza tardo antica”, Eruditio antiqua 2 (2010) 17-46 [on line: http://www.eruditio-antiqua.mom.fr].

Amato E., “Procopios (Procope) de Gaza”, DPhA Vb (2012) 1675-1691.

S t e p h a n u s t h e P h i l o s o p h e r

Roueché M., “Stephanus the Philosopher and Ps.Elias: a case of mistaken identity”,Byzantine and Modern Greek Studies 36 (2012) 120-138.

S y n e s i u s o f C y r e n e

Bregman J., “Synesius of Cyrene”, The Cambridge History of Late Antique Philosophy (2010), 1: 520-537.

Dronke P., “Silence sacré et silence profane dans la poésie médiévale”, Micrologus 18 (2010) 59-73.

Ritter A. M., “Altchristliche Eschatologie zwischen Bibel und Platon”, in: Synesios vonKyrene: Polis – Freundschaft – Jenseitsstrafen (Scripta Antiquitatis Posteriorisad Ethicam Religionemque pertinentia 17). Tübingen: Mohr Siebeck 2010, 189-206.

T a t i a n

Lössl J., “Hermeneutics and Doctrine of God in Tatian’s Ad Graecos”, Studia Patristica45 (2010) 409-412.

T h e o d o r e o f M o p s o u e s t i a

McLeod F. G., “Theodore of Mopsuestia’s understanding of two hypostaseis and twoprosōpa coinciding in one common prosōpon”, Journal of Early ChristianStudies 18 (2010) 393-424.


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T h e o d o r e S t o u d i t e

Tsigaras G. (Τσιγαράς Γ.), Η εικονολογία του Θεοδώρου Στουδίτη. Thessaloniki:Πατριαρχικόν Ίδρυμα Πατερικών Μελετών 2011.

T h e o d o r e t C y r r h u s

Papadogiannakis Y., Christianity and Hellenism in the Fifth-Century Roman Empire:

The Apologetics of Theodoret of Cyrrhus against the Greeks . Washington, D.C.:

Harvard University Press 2012.

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G e n e r a l S t u d i e s

Arabatzis G. (Αραμπατζής Γ.), Βυζαντινή φιλοσοφία και εικονολογία. Athens:Καρδαμίτσα 2012.

Bydeń B. & K. Ierodiakonou, “Greek Philosophy”, in: J. Marenbon (ed.), The OxfordHandbook of Medieval Philosophy . Oxford: Oxford University Press 2012, 29-

57.

Golitsis P. (Γκολίτσης Π.), «Είναι η φιλοσοφία στο Βυζάντιο αντιβυζαντινή;»,

Δευκαλίων 28/2 (2011) 50-74.Ierodiakonou K., “Byzantium”, in: R. Pasnau (ed.), The Cambridge History of

Medieval Philosophy . Cambridge: Cambridge University Press 2010, vol. 1: 139-

149.

Ierodiakonou K., “Byzantine philosophy revisited (a decade after)”, The Many Facesof Byzantine Philosophy (2012) 1-21.

Ierodiakonou K. & G. Zografidis, “Early Byzantine philosophy”, The CambridgeHistory of Late Antique Philosophy (2010) 2: 843-868.

Ivanovic F., “Byzantine Philosophy and its Historiography”, Byzantinoslavica 68

(2010) 369-381.

Kaldellis A., “Byzantine Philosophy inside and out: Orthodoxy and Dissidence inCounterpoint”, The Many Faces of Byzantine Philosophy (2012) 129-151.

Kapriev G., «Η σύγχρονη έρευνα για τη Βυζαντινή Φιλοσοφία». Transl. Κ. Βίγκλας. Σύναξη 115 (2010) 50-60.

Meyendorff J., Βυζαντινή θεολογία. Transl. Π. Κουμαριανός, Β. Τσάγκαλος. Athens: Ίνδικτος 2010. [Byzantine Theology: Historical Trends and Doctrinal Themes]

Siniossoglou N. (Σινιόσογλου Ν.), «Από την ορθότητα των ονομάτων στην ορθότητα

των δογμάτων: το πρόβλημα με την βυζαντινή φιλοσοφία», Δευκαλίων 27/1-2(2010) 45-70.


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Tatakis B., Filosofia Bizantinӑ. Transl. E. F. Tudor, intr. V. Adrian Carabӑ. Bucurest:Editura Nemira 2010.

S p e c i a l t o p i c s

Arabatzis G. (Αραμπατζής Γ.), «Ο Διογένης Λαέρτιος στο Βυζάντιο: Ιστορία της φιλοσοφίας και φιλοσοφία της ιστορίας», Φιλοσοφία 40 (2010) 377-389.

Canart P., “Pour un répertoire des anthologies scolaires commentées de la périodedes Paléologues”, in: A. Bravo García & I. Pérez Martín (eds.), The legacy ofBernard de Montfaucon (Bibliologia. Elementa ad librorum studia pertinentia

31 A-B). Turnhout: Brepols 2010, 449-462.

Cunningham M., “Byzantine views of God and the universe”, in: L. James (ed.), ACompanion to Byzantium. Chichester: Wiley-Blackwell 2010, 149-160.

Demosthenous A. , Imaginario e ideologa en Bizancio: Cinco estudios sobre el

pensamiento bizantino. Transl. E. Latorre Broto. Madrid: Asociación Cultural Hispano-Helénica 2010.

O’Meara D.J., “Humanization In Late Antique and Byzantine Philosophy”, in: H.-C.Günther & A. A. Robiglio (eds.), The European Image of God and Man. Leiden:Brill 2010, 235-241.

Zografidis G., “Aesthetics, Byzantine”, Encyclopedia of Medieval Philosophy (2011)32-35.

Bydén B., “Epistemology, Byzantine”, Encyclopedia of Medieval Philosophy (2011)300-304.

Zografidis G., “Ethics, Byzantine”, Encyclopedia of Medieval Philosophy (2011) 323-328.

Ierodiakonou K., “Logic, Byzantine”, Encyclopedia of Medieval Philosophy (2011)695-697.

Ierodiakonou K., “The Byzantine commentator's task: transmitting, transforming ortranscending Aristotle's text”, in: A. Speer & P. Steinkrüger (eds.), KnotenpunktByzanz (Miscellanea Mediaevalia 36). Berlin: W. de Gruyter 2012, 199-209.

Bydén B., “Natural Philosophy, Byzantine”, Encyclopedia of Medieval Philosophy (2011) 858-863.

Demetracopoulos J. A., “Metaphysics, Byzantine”, Encyclopedia of MedievalPhilosophy (2011) 780-784.

Matula J., “Philosophical Psychology, Byzantine”, Encyclopedia of MedievalPhilosophy (2011) 978-982.

Angelov D., “Classifications of Political Philosophy and the Concept of RoyalSciencein Byzantium”, The Many Faces of Byzantine Philosophy (2012) 23-49.

Christov I., “Political Philosophy, Byzantine”, Encyclopedia of Medieval Philosophy (2011) 1051-1053.


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Arabatzis G., “Philosophical Theology, Byzantine”, Encyclopedia of MedievalPhilosophy (2011) 990-992.

Papaioannou S., “Rhetoric and the Philosopher in Byzantium”, The Many Faces ofByzantine Philosophy (2012) 171-197.

A n c i e n t G r e e k A u t h o r s

Dorandi T., “Une Vie de Platon de Georges Scholarios?”, Byzantion 80 (2010) 121-141.

Edwards M., “Lucian of Samostata in the Christian memory”, Byzantion 80 (2010)142-156.

Goulet R., “Cinq nouveaux fragments nominaux du traité de Porphyre Contre lesChrétiens”, Vigiliae Christianae 64 (2010) 140-159.

Harlfinger D., “Aristoteles aus dritter Hand. Die Parekbolai aus der Philosophia desGeorgios Pachymeres”, Parekbolai 1 (2011) 171-186[http://ejournals.lib.auth.gr/parekbolai/article/view/309/283].

Luzzatto M.-J., “Codici tardoantichi di Platone e i cosiddetti Scholia Arethae”, Medioevo greco 10 (2010) 77-110.

Trizio M., “On the Byzantine Fortune of Eustratios of Nicaea's Commentary on BooksI and VI of the Nicomachean Ethics”, The Many Faces of Byzantine Philosophy (2012) 199-224.

G r e e k - L a t i n i n t e r a c t i o n

Baiopulos B. (Βαϊόπουλος Β.), «Λατινικές μεταφράσεις ελληνικών έργων στηχριστιανική Δύση», Ιόνιος Λόγος 2 (2010) 109-131.

Congourdeau H., “Des Pères latins à Byzance à la fin de l’empire”, in: C. Badilita (ed.),Patristique et œcuménisme: Thèmes, contextes, personnages. Paris:Beauchesne 2010, 221-236.

Demetracopoulos J. A., “Augustine in Byzantium”, Encyclopedia of MedievalPhilosophy (2011) 131-133.

Demetracopoulos J. A., “Thomism, Byzantine”, Encyclopedia of Medieval Philosophy (2011) 1308-1311.

Ierodiakonou K., “The Western Influence on Late Byzantine AristotelianCommentaries”, in: M. Hinterberger & C. Schabel (eds.), Greeks, Latins, andIntellectual History, 1204– 1500. Leuven: Peeters 2011, 373-384.

Kapriev G., “Lateinische Einflüsse auf die Antilateiner. Philosophie versusKirchenpolitik”, in: M. Hinterberger & C. Schabel (eds.), Greeks, Latins, andIntellectual History, 1204– 1500. Leuven: Peeters 2011, 385-396.

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Papadopoulos St., “Thomas in Byzantium. Reception and criticism of ThomasAquinas in Byzantium between 1354 and 1435” [in Bulgarian], Archiv fürmittelalterliche Philosophie und Kultur 17 (2011) 245-286.

Prokopiou E. (Προκοπίου Ε.), «Το πρόσωπο ως υποκείμενο δικαίου στο έργο τουΘωμά Ακινάτη και οι επιδράσεις της βυζαντινής χριστιανικής φιλοσοφίας»[Summary of PhD Dissertation], Ελληνική Φιλοσοφική Επιθεώρηση 29 (2012)57-60.

Steiris G. (Στείρης Γ.), «Ο ρόλος της ελληνικής διανόησης στην αναγέννηση τηςφιλοσοφίας της φύσης και της επιστήμης στη Δυτική Ευρώπη κατά τον 15ο αιώνα», Παιδαγωγικός Λόγος 16 (2010) 105-120.

Troncarelli F., “Boezio a Costantinopoli: testi, contesti, edizioni”, Litterae Caelestes n.s. 3 (2008 –2009 [2010]) 191-225.

A u t h o r s

A r e t h a s

Matula J., “Arethas of Caesarea”, Encyclopedia of Medieval Philosophy (2011) 97-99.

B a r l a a m o f C a l a b r i a

Demetracopoulos J. A., “Barlaam of Calabria”, Encyclopedia of Medieval Philosophy (2011) 141-144.

Gerogiorgakis S. D., “The controversy between Barlaam of Calabria and GregoryPalamas on demonstrative and dialectical syllogisms revisited”, Philotheos:International Journal for Philosophy and Theology 10 (2010) 157-169.

Krausmüller D., “Do we Need to Be Stupid in Order to Be Saved? Barlaam of Calabriaand Gregory Palamas on Knowledge and Ignorance”, in: D. V. Twomey & D.Krausmüller (eds.), Salvation according to the Fathers of the Church: TheProceedings of the Sixth International Patristic Conference, Maynooth/Belfast,

2005. Dublin: Four Courts Press 2010, 143-152.

Manolova D. , “ Astronomy as Battlefield? Nikephoros Gregoras, Barlaam of Calabria

and the Calculation of the Sun Eclipse”, Archiv für mittelalterliche Philosophie und Kultur 16 (2010) 118-131.

B e s s a r i o n

Israel U., “Edizione commentata della lettera di Bessarione al dogo, 1463, sullostatus degli Ebrei”, in: U. Israel, R. Jütte & R. C. Mueller (eds.), ‘Interstizi’.Culture ebraico-cristiane a Venezia e nei suoi domini dal Medioevo all’EtàModerna. Rome: Edizione di Storia e Letteratura 2010, 17-27.

Karafyllis Gr. (Καραφύλλης Γ.), «Ηθικές και αντιλήψεις στον Βησσαρίωνα και στον Ιώσηπο Μοισιόδακα», Ελληνική Φιλοσοφική Επιθεώρηση 28 (2011) 227-240.


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Karamanolis G., “Basil Bessarion”, Encyclopedia of Medieval Philosophy (2011) 145-147.

Köster G., “In besonderer Mission. Der griechische Kardinal Bessarion wirdVenezianer und erklärt die Venezianer zu Griechen”, in: P. Bell, D. Suckow & G.Wolf (eds.), Freude in der Stadt. Ordnungen, Repräsentationen und sozialePraktiken (13.– 15. Jahrhundert). Frankfurt: Lang 2010, 143-169.

E u s t r a t i o s o f N i c a e a

Delcheva A., “Origins of ethics in the commentary of Eustratius of Nicaea on the firstbook on the Nicomachean Ethics” [in Bulgarian], Archiv für mittelalterlichePhilosophie und Kultur 17 (2011) 171-191.

Ierodiakonou K., “Eustratios of Nicaea”, Encyclopedia of Medieval Philosophy (2011)

327-329.

Ierodiakonou K., “Eustratius’ Comments on Posterior Analytics II 19”, in: F. de Haas,M. Leunissen & M. Martijn (eds.), Interpreting Aristotle’s Posterior Analytics inLate Antiquity and Beyond . Leiden: Brill 2010, 55-71.

Trizio M., “On the Byzantine Fortune of Eustratios of Nicaea's Commentary on BooksI and VI of the Nicomachean Ethics”, The Many Faces of Byzantine Philosophy (2012) 199-224.

Xanthopoulou A. (Ξανθοπούλου Αιμ.), «Η πολιτική φιλοσοφία του ΕυστρατίουΝικαίας», Φιλοσοφία και Παιδεία 56 (2010) 31-34.

G e o r g i o s A m i r u t z i s

Monfasani J., George Amiroutzes. The philosopher and his tractates (Recherches de

Théologie et Philosophie médiévales. Bibliotheca 12). Leuven: Peeters 2011.

G e o r g i o s G e m i s t o s ( P l e t h o n )

Bacchelli F., “Di Demetrio Raoul Kavàkis e di alcuni suoi scritti (con due lettereinedite di Gemisto Pletone)”, Unomolti 1/1 (2007) 129-187.

Baloglou Chr. (Μπαλόγλου Χ.), Μελετήματα περί του Γεωργίου Γεμιστού-Πλήθωνος.Athens: Επτάλοφος 2011.

Blum W., “Les moines tournés en dérision dans l’Utopie: sources et arrire-plans”, Moreana 47 (2010) 257-268.

Carabă V. A., Pletho Apostata. Die Ablehnung des Christentums durch GeorgiosGemistos Plethon (ca. 1355– 1452) und dessen Konversion zur griechischenReligion. Gießen: VVB Laufersweiler 2010.

Fink J. Leth., “Pletho’s Criticism of Aristotle’s Virtues: A Note on De differentiis 12”,

Greek, Roman and Byzantine Studies 51 (2011) 483-497.


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Karamanolis G., “George Gemistos Plethon”, Encyclopedia of Medieval Philosophy (2011) 390-394.

Pantasakos P., Πλήθων : Περί ζώων και ψυχής. Αθήνα: Καρδαμίτσα, 2012.

Siniossoglou N., Radical Platonism in Byzantium: Illumination and Utopia in GemistosPlethon. Cambridge: Cambridge University Press 2011.

Sioniossoglou N., “Sect and Utopia in Shifting Empires: Plethon, Elissaios,Bedreddin”, Byzantine and Modern Greek Studies 36 (2012) 38-55.

Viglas, K. (Βίγκλας Κ.), «Γεώργιος Γεμιστός Πλήθων. Η ζωή και το έργο του»,Ιστορικά Θέματα 109 (2011) 24-37.

G e o r g i o s P a c h y m e r e s

Failler A., “L’anticipation comme procédé littéraire et comme indice rédactionneldans l’Histoire de Georges Pachymérès”, Revue des Études Byzantines 68(2010) 165-178.

Golitsis P., “Un livre reçu par le patriarche Athanase Ier et retourné à l’expéditeur”,Revue des Études Byzantines 68 (2010) 201-208.

Golitsis P., “Copistes, élèves et érudits: la production de manuscrits philosophiquesautour de Georges Pachymère”, in: A. Bravo García & I. Pérez Martín (eds.),The legacy of Bernard de Montfaucon (Bibliologia. Elementa ad librorum studia

pertinentia 31 A-B). Turnhout: Brepols 2010, 157-170.

Golitsis P., “A Byzantine philosopher's devoutness toward God: George Pachymeres'poetic Epilogue to his Commentary on Aristotle's Physics”, The Many Faces ofByzantine Philosophy (2012) 109-127.

Harlfinger D., “Aristoteles aus dritter Hand. Die Parekbolai aus der Philosophia desGeorgios Pachymeres”, Parekbolai 1 (2011) 171-186.

Zografidis G., “George Pachymeres”, Encyclopedia of Medieval Philosophy (2011)394-397.

G e o r g i o s S c h o l a r i o s ( G e n n a d i o s I I )

Demetracopoulos J. A., “George Scholarios (Gennadios II)”, Encyclopedia of MedievalPhilosophy (2011) 397-399.

Dorandi T., “Une Vie de Platon de Georges Scholarios?” Byzantion 80 (2010) 121-141.

Rhoby A., “Wortschatz als Indiz für literarische Nachahmung? Das Beispiel des Gennadios Scholarios”, in: A. Rhoby & E. Schiffer (eds.), Imitatio – Aemulatio – Variatio. Akten des internationalen wissenschaftlichen Symposions zur

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(Veröffentlichungen zur Byzanzforschung 21). Wien: Verlag derÖsterreichischen Akademie der Wissenschaften 2010, 231-236.

G e o r g i o s T r a p e z o u n t i o s

Steiris G., “George of Trebizond’s contribution in the development of cosmologyduring the Renaissance”, in: M. Andrianakes (ed.), Acta of the IX InternationalCretological Congress (Chanea, 1-8 Octomber 2006): vol. B1. Byzantine and

Postbyzantine Period . Chania, Crete: Philological Society Chrysostomus, 2010,

185-202.

Steiris G., “Exemplary deaths in the Peloponnese: Plutarch’s study of death and itsrevision by Georgius Trapezuntius Cretensis”, in: H. Cavanagh, W. Cavanagh &J. Roy (eds.), Honouring the Dead in the Peloponesse: Proceedings of the

Conference held at Sparta 23-25 April 2009 (CSPS Online Publication 2).Nottingham: University of Nottingham 2011, 755-771.

Steiris G., “Platonic and Aristotelian Mathematics in Georgius’ TrapezuntiusComparatio Philosophorum Platonis et Aristotelis”, Skepsis XXII/iv (2012) 112-124.

Steiris G., “Science at the Service of Philosophical Dispute: George of Trebizond onNature”, Philotheos: International Journal for Philosophy and Theology 12(2012) 103-119.

G r e g o r y A k i n d y n o s

Kapriev G., “Gregory Akindynos”, Encyclopedia of Medieval Philosophy (2011) 437-439.

G r e g o r y P a l a m a s

Arabatzis G. (Αραμπατζής Γ.), «Μορφές διανόησης του ύστερου Βυζαντίου και οΓρηγόριος Παλαμάς. Τυπολογική κριτική», Παιδαγωγικός Λόγος 16 (2010) 87-103.

Bamford N., “Gregory Palamas’ energetic approach to person: existential andontological implications”, Studia Patristica 48 (2010) 241-246.

Demetracopoulos J. A., “Palamas Transformed. Palamite Interpretations of theDistinction between God’s ‘Essence’ and ‘Energies’ in Late Byzantium”, in: M.Hinterberger & C. Schabel (eds.), Greeks, Latins, and Intellectual History, 1204– 1500 (Recherches de Théologie et Philosophie Médiévales. Bibliotheca 9).Leuven: Peeters 2011, 263-372.

Gerogiorgakis S. D., “The controversy between Barlaam of Calabria and GregoryPalamas on demonstrative and dialectical syllogisms revisited”, Philotheos:

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Ignat A., “Humility in the writings of Meister Ekchart and Gregory Palamas”,International Journal of Orthodox Theology 2/4 (2011) 22-42.

Ioannides N. Ch. (Ιωαννίδης Ν. Χ), «Η προσθήκη του filioque στο σύμβολο τηςπίστεως ως διασπαστικό στοιχείο της εκκλησιαστικής ενότητας. Η παλαμικήθεώρηση», in: Χριστόδουλος: Αφιερωματικός Τόμος. Athens: Ιερά Σύνοδος της Εκκλησίας της Ελλάδος 2010, 495-507.

Kapriev G., “Gregory Palamas”, Encyclopedia of Medieval Philosophy (2011) 444-446.

Krausmüller D., “Do we Need to Be Stupid in Order to Be Saved? Barlaam of Calabriaand Gregory Palamas on Knowledge and Ignorance”, in: D.V. Twomey & D.Krausmüller (eds.), Salvation according to the Fathers of the Church: TheProceedings of the Sixth International Patristic Conference, Maynooth/Belfast,

2005. Dublin: Four Courts Press 2010, 143-152.

Lössl J., “Palamite Soteriology in Augustinian Dress? Observations on ProchorosKydones’ Writings and Translations of Some Works of Augustine”, in: D. V.Twomey & D. Krausmüller (eds.), Salvation according to the Fathers of theChurch: The Proceedings of the Sixth International Patristic Conference,

Maynooth/Belfast, 2005. Dublin: Four Courts Press 2010, 153-164.

Mantzaridis G. (Μαντζαρίδης Γ.), «Η απλότητα του Θεού κατά τον Άγιο Γρηγόριο τονΠαλαμά», Θεολογία 83 (2012) 63-71.

Loudovikos N. (Λουδοβίκος Ν.), Ο μόχθος της μετοχής. Είναι και Μέθεξη στονΓρηγόριο Παλαμά και τον Θωμά Ακινάτη. Athens: Αρμός 2010.

Noble I., “The Reception of Palamas in the West Today: A Response to NormanRussell” , Θεολογία 83 (2012) 55-62.

Perrella E., «Ο Γρηγόριος Παλαμάς και η Δύση», Θεολογία 83 (2012) 73-81.

Podskalsky G., “The dispute over the method in humanism and Palamism” [inBulgarian], Archiv für mittelalterliche Philosophie und Kultur 17 (2011) 208-244.

Russell N., “The Reception of Palamas in the West Today”, Θεολογία 83 (2012) 7-21.

Talbot A.-M., “The miracles of Gregory Palamas by Philotheos Kokkinos”, in: P.Stephenson (ed.), The Byzantine World. Abingdon: Routledge 2010, 236-247.

Tsigkos V. (Τσίγκος Β.), Προλεγόμενα στη θεολογική γνωσιολογία του ΑγίουΓρηγορίου του Παλαμά. Thessaloniki: Πουρναράς 2010.

White R., “The mystery of the cross in the theology of St. Gregory Palamas”, StudiaPatristica 48 (2010) 247-252.

Yagazoglou S. (Γιαγκάζογλου Σ.), «Ο άγιος Γρηγόριος Παλαμάς και η νεώτερη δυτικήθεολογία», Θεολογία 83 (2012) 23-53.

I o a n n e s V I K a n t a k o u z e n o s

Moniou D. (Μόνιου Δ.), Ιωάννης Στ΄ Καντακουζηνός – Ιωάννης Κυπαρισσιώτης¨Μίασημαντική πτυχή των ησυχαστικών ερίδων . Thessaloniki: Πουρναράς 2012.


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I o a n n e s I t a l o s

Ierodiakonou K., “John Italos”, Encyclopedia of Medieval Philosophy (2011) 623-625.

Ščhukin T., “Ioannes Italos” [in Russian], in: G. I. Benevič & D. Birjukov (eds.), An Anthology of Eastern Christian theological thought: Orthodoxy and heterodoxy

[in Russian]. Saint Petersburg: Izdatel’stvo Russkoj Christianskoj GumanitarnojAkademii, Nikeja 2009, vol. 2, 322-335.

Ščhukin T., “Iohannes Italos, Questions and Answers, Summary”, in: G. I. Benevič &D. Birjukov (eds.), An Anthology of Eastern Christian theological thought:

Orthodoxy and heterodoxy [in Russian]. Saint Petersburg: Izdatel’stvo RusskojChristianskoj Gumanitarnoj Akademii, Nikeja 2009, vol. 2, 335-339.

Ščhukin T., “The Eschatology of John Italos” [in Russian]), Vestnik Russkoj

Khristianskoj Gumanitarnoj Akademii 11/4 (2010) 116-120.

I o a n n e s K y p a r i s s i o t e s

Moniou D. (Μόνιου Δ.), Ιωάννης Στ΄ Καντακουζηνός – Ιωάννης Κυπαρισσιώτης¨Μία σημαντική πτυχή των ησυχαστικών ερίδων . Thessaloniki: Πουρναράς 2012.

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K y d o n e s D e m e t r i u s

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M a k a r i o s M a k r i s

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M a x i m o s P l a n u d e s

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