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References Cyril of Alexandria (1872) Commentary on the Gospel of John. In Pusey, PE (ed) Sancti patris nostril Cyrilli Archiepiscopi Alexandrini in d. Joannis Evangelium, volume 1. Oxford: Clarendon Press. John Chrysostom (1862a) Homily on the Baptism and Epiphany of Christ. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 49. Paris: Imprimerie Catholique. John Chrysostom (1862b) Commentary on the Genesis. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 53. Paris: Imprimerie Catholique. John Chrysostom (1862c

RES 11 (1/2019), p. 29-45 DOI: 10.2478/ress-2019-0003 “Let None Desert the Church on My Account” Some Inconsistencies Regarding the Chrysostomic Vision on the Unity of the Church1 Dragoş Boicu* By comparing St. John Chrysostom’s statements on Church unity after his dismissal, one can notice serious inconsistencies between the texts written by John himself and the statements attributed to him by Palladius of Helenopolis, who attempted to attenuate the outcome of the Johannite schism. In fact, the discrepancies are considerable and the Chrysostomic epistles

Bibliography Ahn MJ (1999) Calvin’s Hermeneutic and the Development of His Method. Hervormde Teologiese Studies 55(1): 228-239. Armour MC (1992) Calvin’s Hermeneutic and the History of Christian Exegesis. Ph.D. dissertation. University of California, Los Angeles. Awad NG (2010) 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(4): 414-436. Backus I (2000) Calvin and the Greek Fathers. In Bast RJ and Gow AC (eds) Continuity and Change: The Harvest of Late

. (1939). Liturghia Sfântului Ioan Gura de Aur: troparele și irmoasele, sărbătorilor de peste an [The Liturgy of St. John Chrysostom: the troparia and the irmoi, for the holidays over the year] scrise pe note liniare de pe cele mai bune versiuni ale cântării noastre bisericești tradiționale, simplificate și curățite. Tipărite în zilele Prea luminatului și prea înălțatului nostru Rege Carol al II-lea, întru al nouălea an al domniei sale și Înalt Prea Sfințitului nostru Patriarh Nicodim, întru întâiul an al păstoriei sale. Cluj. Zmeu, I. (1892). Utrenier și Liturghier


The volume titled O istorie filocalică a muzicii [A Philocalic History of Music] by the musicologist Petruța Măniuț-Coroiu offers an unusual approach to the relationship between music and religion. At the core of its demonstration lie the possible relations between the texts in the Ladder of the Divine Ascent from the Philokalia of Saint John Climacus and the masterpieces of Romanian and universal art music. In this volume, the author presents, step by step, the 30 “words of wisdom” without straying from the original text, using direct quotes from Saint John Climacus’ work, putting forward topics such as the renunciation of the world, repentance, obedience, humility, etc. The steps, representing the ladder of spiritual fulfilment, should be climbed so as to leave a mark on the souls of those who ascend. It is worth remembering than once a step is reached the others should not be forgotten, but furthered for the rest of one’s life. Each of the 30 chapters is preceded by quotes from the Old and the New Testament, or from the writings of great representatives of the Orthodox faith (Saint John Chrysostom, Maximus the Confessor, Dumitru Stăniloae). Besides the semantic dimension specific to this kind of approach, the book may also be linked to the field of art therapy. It is worth noting the author’s easiness in identifying the most representative religious texts and their matching musical pieces, as this fusion produces numerous opportunities to acquire apophatic knowledge and intense spiritual experiences.

Theodoret we have the only complete commentary on Romans preserved in Greek, its original language, written between 433 and 448. The first commentary we have on Romans, written by Origen, was preserved only in Latin translation and scattered Greek fragments. The commentary of Theodor of Mopsuestia it is also very fragmentary, while from John Chrysostom we have a collection of homilies, and not a linear, continuous commentary of the text of the Pauline epistles. Agnès Lorrain is the author of a consistent doctoral thesis, which contains the critical edition of the

, Athanasius of Alexandria, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, John Chrysostom, Augustine, Cyril of Ale- xandria, Leo the Great, Theodoret of Cyrus, Boethius, Isidore, Maximus the Confessor and John Damascene. Research on these theologians has often been centred on their individual theologies, on person-to-person relations and on group relations. Duals have predominantly been used to explain their profiles (biblical versus philosophical, individual versus ecclesial traditions etc.). The endeavour of the project was to move beyond such perspectives

, prepodobni. Dogmatika tom 1. Beograd: Zadužbina “Sveti Jovan Zlatoústi” Ave Justina Ćelijskog i manastir Ćelije kod Valjeva, 2003. 6. Nemesije, episkop Emese. “O čovekovoj prirodi”. U Gospode ko je čovek. Beograd: Obraz Svetački 2003. 7. Rouz, jeromonah Serafim. “Pravoslavlje i religija budućnosti”, Teološki Pogledi XXI, br. 3-4 (1989) 8. Orthodox Library. “Беседа XXII Благословляйте гонящия вы, благословите, а не клените (Rome. 12, 14)”. (Retreived 10.05.2018.). 9. Svetosavlje. “Jovan Zlatousti, sveti, Slovo protiv

. John Chrysostom (1999) Homilies on Colossians. In Schaff, P (ed) A Select Library of the Nicene and Post-Nicene Fathers of the Church, volume 13. Peabody, MA: Hendrickson. Cyril of Alexandria (1864a) De adoratione et culte in spiritue et veritate. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 68. Paris: Imprimerie Catholique. Cyril of Alexandria (1864b) Glaphyra. In Migne, JP (ed) Patrologia Cursus Completus (Series Graeca), volume 69. Paris: Imprimerie Catholique. Cyril of Alexandria (1864c) Commentarium in Esaiam. In Migne, JP (ed

theological background is also given. The first part is dedicated to W. Eich- rodt’s theological opus, his method and his view of the creation narratives, which is followed by Cl. Westermann’s theological thought and method. G. von Rad’s thought about the doctrine of creation, which has been viewed as an independent one, is also briefly mentioned. The second section includes a short report about the interpretation of the Holy Scriptures in the Ancient Church and, especially, the typology of the historic approach by John Chrysostom. It follows the development of Greek