Search results for 'Damascene Werbering' (try it on Scholar)

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  1. Damascene Werbering (1953). Theory of Demonstration According to William Ockham. St. Bonaventure, N.Y.,Franciscan Institute.
     
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  2.  11
    Eligius M. Buytaert (1951). The Earliest Latin Translation of Damascene's De Orthodoxa Fide III 1-8. Franciscan Studies 11 (3-4):49-67.
  3.  5
    N. M. Haring (1950). The First Traces of the So-Called Cerbanus Translation of St. John Damascene, De Fide Orthodoxa III, 1-8. Mediaeval Studies 12 (1):214-216.
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  4.  3
    John Chryssavgis (2005). Andrew Louth, St John Damascene: Tradition and Originality in Byzantine Theology. Oxford and New York: Oxford University Press, 2002. Pp. Xvii, 327 Plus Black-and-White Frontispiece; 3 Black-and-White Figures. [REVIEW] Speculum 80 (3):921-922.
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    William Klimon (1996). Not of This World: The Life and Teaching of Fr. Seraphim Rose, by Damascene Christensen. The Chesterton Review 22 (3):362-367.
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  6.  6
    W. K. Lowther Clarke (1914). St. John Damascene, Barlaam and Joasaph, with an English Translation by G. R. Woodward and H. Mattingly. (Loeb Classical Library.) Pp. Xx + 640. London : Heinemann, 1914. Price 5s. [REVIEW] The Classical Review 28 (08):280-281.
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  7.  10
    Leo Sweeney (1961). John Damascene and Divine Infinity. New Scholasticism 35 (1):76-106.
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  8.  7
    H. Chadwick (1969). St. John Damascene: Barlaam and Ioasaph. English Translation by G. R. Woodward and H. Mattingly, Introduction by D. M. Lang. (Loeb Classical Library.) Pp. Xxxv+640. London: Heinemann, 1967. Cloth, 25s. Net. [REVIEW] The Classical Review 19 (01):104-105.
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  9.  2
    Eligius M. Buytaert (1950). St. John Damascene, Peter Lombard and Gerhoh of Reichersberg. Franciscan Studies 10 (4):323-343.
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    Berard Marthaler (1956). Saint John Damascene: De Fide Orthodoxa. Versions of Burgundio and Cerbanus Ed. By E. Buytaert, O.F.M. Franciscan Studies 16 (3):305-306.
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  11. Frederick J. Adelmann (1966). The Theory of Will in St. John Damascene. In The Quest for the Absolute. Boston College
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  12. L. M. Antoniotti (1965). OP.'La Volonté divine antécédente et conséquente selon saint Jean Damascène et saint Thomas d'Aquin'. Revue Thomiste 65:52-77.
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  13. Jean-Claude Larchet (2010). La Théologie des Énergies Divines: Des Origines à Jean Damascène. Cerf.
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  14. Ap Orban (1990). Die Lateinische Ubersetzung von Zwei Predigten des Johannes Damaskenos Auf Die Koimesis Mariä: Einführung, Ausgabe Und Anmerkungen La Traduction Latine de Deux Sermons de Jean Damascène Sur la Dormition: Introduction, Édition Et Notes. Byzantion 60:232-291.
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  15. B. Sesboue (1998). Theologie patristique grecque (suite). IV. Le V^ e sibcle: Isidore de Peluse, Cyrille d'Alexandrie, Theodoret. V. Du VII^ e au VIII^ e siecle: Maxime le Confesseur, Damascene. VI. La Bible des Peres. VII. Ouvrages generaux. Theologie des Peres. [REVIEW] Recherches de Science Religieuse 86:221-248.
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  16.  9
    Naomi Aradi (2013). The Origins of the Kalām Model of Discussion on the Concept of Tawḥīd. Arabic Sciences and Philosophy 23 (1):135-166.
    The concept of tawd (unity of God) is a central issue in Kalm model of discussion and the structure of John Damascene's (d. 750) De Fide Orthodoxa. Pines suggested that it may indicate the profound impact of Christian theology on Mum. Ulrich Rudolph adds two important pieces of evidence to the discussion: He analyzes Abtur al-Samarqandb al-Tawd and the Jacobite Moses bar-Kepha's (d. 903) introduction to his Hexaemeron, and argues that the structural and conceptual affinity between them actually indicates (...)
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  17.  1
    Robert Morrison (2014). A Scholarly Intermediary Between The Ottoman Empire And Renaissance Europe. Isis: A Journal of the History of Science 105 (1):32-57.
    This essay studies Moses Galeano, a Jewish scholar with ties to Crete and the Ottoman Sultan’s court, who traveled to the Veneto around 1500. After describing Galeano’s intellectual milieu, it focuses, first, on circumstantial evidence that he transmitted information central to the rise of Renaissance astronomy. Galeano knew of theories that strongly resemble portions of astronomy texts written by Giovanni Battista Amico and Girolamo Fracastoro at Padua a few decades later. He also knew about theories pioneered by the Damascene (...)
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  18.  1
    JosÉ Pereira (1986). Bādarāyana: Creator of Systematic Theology: JOSÉ PEREIRA. Religious Studies 22 (2):193-204.
    It is sometimes asserted that Philo of Alexandria is the creator of systematic theology – not because he created systematics , that is, a body of doctrine classified and integrated by a set of principles defined in philosophical terms, but because he created theology , that is, a mode of philosophizing which derives its main categories from a supernatural revelation. Such a mode was pursued by Philo's Christian disciples, among whom was Origen , one of the first of his faith (...)
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  19.  1
    Silvia Fazzo & Mauro Zonta (2008). Aristotle's Theory of Causes and the Holy Trinity : New Evidence About the Chronology and Religion of Nicolaus “of Damascus”. Laval Théologique et Philosophique 64 (3):681-690.
    L’identité et la datation de Nicolas le Péripatéticien, l’auteur d’un sommaire de la philosophie d’Aristote, ont fait l’objet d’un article récent de Silvia Fazzo paru dans la Revue des Études Grecques. Contre la datation courante, fondée sur l’identification de Nicolas à l’historien de grand renom Nicolas Damascène , Fazzo a montré que Nicolas avait probablement vécu au cours de la période couvrant les IIIe au Ve siècles ap. J.-C., et plus problablement à l’époque de l’empereur Julien l’Apostat . Cette hypothèse (...)
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  20. Ilse De Vos, Erika Gielen, Caroline Macé & Peter Van Deun (2010). La lettre B du Florilège Coislin: editio princeps. Byzantion 80:72-120.
    The monumental Florilegium Coislinianum can be dated in the 9th-10th century and originally contained all the letters up to Omega, but now the most complete manuscript, Parisinus gr. 923 , ends at Psi. Hitherto only the third book has been made available in a critical edition, while the rest of the anthology is still not accessible in a printed version. This article presents the critical edition of the second book , containing some interesting fragments attributed e.g. to a certain Leontius (...)
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  21. Mark Johnson (2000). St Thomas and the «Law of the Sin». Recherches de Theologie Et Philosophie Medievales 67 (1):80-95.
    One of the characteristics of medieval thought that makes it so fascinating is how medieval thinkers in general, and theologians in particular, would work to incorporate received theological language into their own personal writing, even if that language did not sit well with the larger enterprise, informed as it often was by philosophical traditions unknown to the founding authors of the medieval theological tradition. This phenomenon is explainable, of course, by noting how seriously the medievals took the very wording of (...)
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