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Chrysostomica   An  online  bibliography  of  scholarship  on  John  Chrysostom  and   attributed  writings     The   bibliography   includes   scholarship   on   ps-­‐Chrysostom   and   Severian   of   Gabala,   but   excludes  the  Liturgy  of  St.  John  Chrysostom   Annotated  Bibliographies   Baur, C., S. Jean Chrysostome et ses œuvres dans l'histoire littéraire (Recueil de travaux publiés par les membres des conférences d'histoire et de philologie. 18e Fascicule), Bureaux du Recueil, Louvain/Fontemoing, Paris 1907. [lists all editions 1466-1906; and all biographical and critical studies from the 1500s1906, with in depth critical discussion of lines of influence and the relative value of individual works – essential reference when working with any litterature prior to 1906] Marouzeau, J., Dix années de bibliographie classique. Bibliographie critique et analytique de l’antiquité gréco-latine pour la période 1914-1924 (Collection de bibliographie classique publiée sous le patronage de l’Association Guillaume Budé), Société d’édition «Les belles lettres», Paris 1927. Marouzeau, J and J. Ernst, L’Année Philologique. Bibliographie critique et analytique de l’antiquité gréco-latine, Les Belles Lettres, Paris 1928Muenscher, K., in Jahresbericht über die Fortschritte der Altertumswissenschaft (Leipzig) 170 (1915) 181-182. [critically annotated bibliography for the period 1910-1915] Drexl, F., in Jahresbericht über die Fortschritte der Altertumswissenschaft 230 (1931?) 234247. Burger, D.C., A Complete Bibliography of the Scholarship on the Life and Works of Saint John Chrysostom, Evanston, Ill.: (private publication) 1964. Popa, D., Opera Bibliographia Sfântului Ioan Gura de Aur/ Of Saint John Chrysostom, ClujNapoca: Editura Renasterea, 2002. [focuses on publications in Romanian] Dragas, G.D., “Greek Orthodox studies on John Chrysostom during the 20th century”, Appendix to id., “Perceptions of Chrysostom in contemporary Greek Orthodoxy”, in M. Wallraff, u. R. Brändle (hrsg.), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 373-409 at 390-409. [an important overview of publications in Greek from 1907-2007] Other  Works  of  Reference   Geerard, M., Clavis Patrum Graecorum. II. Ab Athanasio ad Chrysostomum (Corpus Christianorum), Turnhout: Brepols, 1974. [491-672: list of all known works of C divided into genuina, spuria and dubia, with information about editions and mss.] Geerard, M. and J. Noret, Clavis Patrum Graecorum. Supplementum (Corpus Christianorum), Turnhout: Brepols, 1998. [264-347 update the information on the works of C and ps.-C in CPG 2] Machielsen, J., Clavis Patristica Pseudepigraphorum Medii Aevi, IA-IB, Turnhout: Brepols, 1990; IIA-IIB, 1994.

Abbreviations   ACW = Ancient Christian Writers SC = Source chrétiennes TU = Texte und Untersuchungen A   Aalst, P. van der, art. “Johannes Chrysostomus”, Liturgisch Woordenboek, 1156-1162. —, “De Initiatie in het christelijk leven te Antiochië op het einde van de vierde eeuw”, Christelijk Oosten en Hereniging 12 (1959-1960) 3-18, 73-87. —, Christus Basileus bij Johannes Chrysostomus, Nijmegen: Dekker & van de Vegt, 1966. 89 pp. ‘Abd al-Masih, Y., “ A discourse by St. John Chrysostom on the sinful woman in the Sa’idic dialect”, Bulletin de la Société d’Archéologie Copte 15 (1958) 11-39. Abengochea, S., “Ideas pedagógicas de S. Juan Crisóstomo”, Helmantica 12 (1961) 343-360. Abramowski, L., “Ein Text des Johannes Chrysostomus über die Auferstehung in den Belegsammlungen des Timotheus Älurus”, in C. Laga, A. Munitiz and L. Van Rompay (eds), After Chalcedon: Studies in theology and Church History offered to Albert Van Roey for his seventieth birthday (Orientalia Lovaniensia Analecta 18), Leuven: Departement Oriëntalistiek, Peeters, 1985, 1-10. Acatrinei, Nicoleta, Saint Jean Chrysostome et l’Homo oeconomicus: Une enquête d’anthropologie économique dans les homélies sur l’evangile de St Matthieu, Orthodox Research Institute, 2008. [Place of publication?? Summary: C'est là en effet que l'homo oeconomicus cherche à se faire une place. Ni l'avarice ni la cupidité ne sont naturelles à l'homme, selon saint Jean Chrysostome. Toutefois elles envahissent l'âme dès que la volonté leur entrouvre la porte. Cela arrive aujourd'hui, comme cela arrivait à Antioche aux temps de sa grandeur. Selon le grand saint, c'est une des pires choses qui puisse arriver à l'homme. Une fois asservi à la matière, l'homme trahit sa nature et sa vocation ; il se métamorphose pour devenir intégralement « oeconomicus », sourd aux appels de la raison et aveugle à l'autre, capable ni de miséricorde ni de charité. C'est pour prévenir cette dégénérescence que saint Jean Chrysostome élève sa voix puissante et claire.] Acerbi, S., “’Accusatore, testimone e giudice’: il ruolo dei vescovi di Alessandria nella sinodo della quercia e in altri concili posteriori”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 713-720. 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. Ackermann, L., Die Beredsamkeit des heiligen Johannes Chrysostomus, Würzburg: Bucher, 1889. Adkin, N., “A problem in the early church: noise during sermon and lesson”, Mnemosyne: Bibliotheca Classica Batavia, ser. 4, vol. 38 (1985) 161-163. —, “The date of St. John Chrysostom’s treatises on subintroductae”, Revue Bénédictine 102 (1992) 255-266. —, “The date of John Chrysostom’s De virginitate”, Orientalia Christiana Periodica 60 (1994) 611-617.

Aengenvoort, F., Der Dialog des Palladius über das Leben des heiligen Joh. Chrysostomus (Bericht über das Schuljahr 1912-1913 des Collegium Augustinianum zu Gaesdonk 3-16), Münster 1913. Agati, M.L. and S.J. Voicu, “Due manoscritti crisostomici «gemelli» rigati secondo il tipo Leroy K 20E2”, Bolletino dei classici 7 (1986) 137-151. 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] Aitzetmüller, R., Mihanovic Homiliar, Graz 1957. [Phototypic edition of a 13th century codex, versio palaeoslovenica s. IX; 265 ; contains homilies of Basil, Chrysostom, Germanus of CP, Gregory Neocaesariensis, Andreas of Crete, Eusebius of Alexandria, Epiphanius, Gregory Naz., Proclus of CP and Basil of Seleucia] Akanthopoulou, K., “Le catechesi battesimali di Giovanni Crisostomo. Approccio comunicativo”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 723-746. Akinian, N., “Eine neuentdeckte altarmenische Übersetzung des Psalmenkommentars des hl. Johannes Chrysostomus”, Handes Amsorya 31-32 (1917-1918) 1-32; 36 (1922) 321332. [in Armenian] Akinian, P.N., “Des hl. Chrysostomos Kommentar zu Isaias in der armenischen Literatur”, Handes Amsorya 48 (1934) 43-55. [in Armenian with summ. in German] Aland, B., “Trustworthy preaching: Reflections on John Chrysostom’s interpretation of Romans 8”, in S.K. Soderlung and N.T. Wright (eds), Romans and the People of God. Essays in honor of Gordon D. Fee on the occasion of his 65th birthday, Grand Rapids, Michigan–Cambridge UK: William B. Eerdmans Publishing Company, 1999, 271280. Albert, P., St. Jean Chrysostome considéré comme orateur populaire. Thèse présentée à la Faculté des Lettres à Paris, Paris: L. Hachette & Cie, 1858. [Baur considers it very useful] Albornoz, A.C. de see Carillo de Albornoz, A. Aldama, J.A. de, Repertorium Pseudochrysostomicum (Documents, Études et Répertoires publiés par l’Institut de Recherche et d’Histoire des Textes X), Paris: Éditions du Centre National de la Recherche Scientifique, 1965. [available for download at http://alinsuciu.com/2012/09/13/j-a-de-aldama-repertorium-pseudochrysostomicum/] —, “Historia y balance de la investigación sobre homilías pseudocrisostómicas impresas”, Studia Patristica 7 (1966) (= TU 92) 117-132. —, “Contribución al estudio de la tradición manuscrita de la homilía ‘In Salvatori nostri Iesu Christi nativitatem’ attribuida al Crisóstomo”, in F. Paschke, J. Dummer, J. Irmscher and K. Treu (eds), Überlieferungsgeschichtliche Untersuchungen (TU 125), Berlin Akademie-Verlag, 1981, 1-4. Aletta, A., “Un codice poco noto in minuscola libraria antica: il Morgan 655”, Bolletino della Badia Greca di Grottaferreta N.S. 55 (2001) 43-62. [analysis and history of ms. New York, Morgan Library 655 (9th C), which contains C’s hom. 1-42 on Genesis] —, “Un nuovo codice del copista Nicola: (sec. X in.): l'Athen. B.N. 2651”, Bolletino della Badia Greca di Grottaferreta N.S. 56-57 (2002-2003) 63-76. [ms Athens BN 2651 contain C’s homilies In 1 Cor. (CPG 4428)] Alexander, Paul Julius, The Byzantine Apocalyptic Tradition, ed. Dorothy deF. Abrahamse, Berkeley: University of California Press, 1985. [pp. 72-77 discuss the ps-C Vision of Daniel, a short text composed of both derivative and original material dating to the 9th C]

Alexiou, I., Ho phlogeros machetes, Ioannes ho Chrysostomos, Athenai 1961. [in Greek; 240 pp.; 2nd ed. 1968] Alfaro Giner, C., “Entre la tradición clásica y la moral cristiana: la mujer en la obra de S. Juan Crisóstomo”, in J.M. Blázquez Martinez, A. González Blanco and R. González Fernández (eds), La tradición en la Antigüedad tardía (Antigüedad y cristianismo. Monografías históricas sobre la Antigüedad tardía 14), Murcia: Universidad de Murcia, 1997, 135-149. Alishan, G.M., Yovhannou Oskeberani Konstandnoupolsi episkoposi jark‘ (Choix d’homélies), Venice: San Lazaro, 1861. [A copy is at Munich (now Berlin) Staatsbibl., P. gr. 74c. Armenian ed. of P.-K. 1-2] Alissandratos, J., “The structure of the funeral oration in John Chrysostom’s ‘Eulogy of Meletius’”, Byzantine Studies – Etudes Byzantines 7 (1980) 182-198. Allen, P. see also Datema, C. and P. Allen; Mayer, W. and P. Allen; Leemans, J., W. Mayer, P. Allen and B. Dehandschutter Allen, P., “The homilist and the congregation: A case study of John Chrysostom’s homilies on Hebrews”, Augustinianum 36 (1996) 397-421. —, “John Chrysostom’s homilies on I and II Thessalonians: The preacher and his audience”, Studia Patristica 31 (1997) 3-21. —, “Welcoming foreign saints to the church of Syrian Antioch”, Journal of the Australian Early Medieval Association 5 (2009) 9-20. [concentrates mostly on evidence from Severus, but discusses the homilies by C on saints Drosis and Julian]. —, “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] —, John Chrysostom, Homilies on Paul’s Letter to the Philippians (Writings from the GrecoRoman World 16), Atlanta, GA: Society of Biblical Literature, 2013. [trans.] Allen, P. and W. Mayer, “Computer and homily: Accessing the everyday life of early christians”, Vigiliae Christianae 47 (1993) 260-280. —, “Chrysostom and the preaching of homilies in series: A new approach to the twelve homilies In epistulam ad Colossenses (CPG 4433)”, Orientalia Christiana Periodica 60 (1994) 21-39. [examines several of the criteria traditionally used to assign the series to Constantinople; argues that hom. 7 preached at Antioch and that overall the homilies derive from both locations] —, “Chrysostom and the preaching of homilies in series: A re-examination of the fifteen homilies In epistulam ad Philippenses (CPG 4432)”, Vigiliae Christianae 49 (1995) 270-289. [argues that none of the traditional reasons for assigning the homilies to either Antioch or Constantinople stand; possible that some, at least, were delivered at Antioch] —, “The thirty-four homilies on Hebrews: the last series delivered by Chrysostom in Constantinople?”, Byzantion 65 (1995) 309-348. [dismisses the traditional dating of the series to the latter years at Constantinople and argues that it is more likely that the homilies derive from both Constantinople and Antioch] —, “Traditions of Constantinopolitan preaching: Towards a new assessment of where Chrysostom preached what”, Byzantinische Forschungen 24 (1997) 93-114. —, “John Chrysostom”, (Ch. 45) in P. Esler (ed.), The Early Christian World, 2 vols, London: Routledge, 2000, 1128-1150.

—, “Through a bishop’s eyes: Towards a definition of pastoral care in late antiquity”, Augustinianum 40 (2000) 345-397. [based on case studies of John Chrysostom and Severus of Antioch] Allen, P., B. Neil and W. Mayer, Preaching Poverty in Late Antiquity: Perceptions and Realities (Arbeiten zur Kirchen- und Theologiegeschichte 28), Leipzig: Evangelische Verlagsanstalt, 2009. [contains a chapter devoted to C and poverty] Alonso, Pablo, The Woman who Changed Jesus: Crosing Boundaries in Mk 7,24-30, Leuven: Peeters, 2011. [on C’s exegesis of the syrophoenician woman see Chapter 1, pp. 1215] Altaner, B., “Die Schrift Peri tou Melchisedek des Eustathios von Antiocheia”, Byzantinische Zeitschrift 40 (1940) 30-47. [on CPG 4651] —, “Beiträge zur Geschichte der altlateinischen Übersetzungen von Väterschriften (Basilius der Grosse und Johannes Chrysostomus)”, Historisches Jahrbuch 61 (1941) 208-226. [partly reprinted as “Altlateinische Übersetzungen von Chrysostomusschriften”, in G. Glockman (ed.), Berthold Altaner, Kleine Patristische Schriften, Berlin 1967, 416436.] —, “Schrifttum der ‘skytischen’ (gotischen) Mönche”, Historisches Jahrbuch 62 (1944) 212226. [year?] —, “Die Benützung von original griechischen Vätertexten durch Augustinus”, Zeitschrift für Religions- und Geistesgeschichte 1 (1948) 71-79 [= id., Kleine patristische Schriften (Texte und Untersuchungen 83), Berlin 1967, 154-163; latin translations] —, “Augustinus und Johannes Chrysostomus. Quellenkritische Untersuchungen”, Zeitschrift für neutestamentliche Wissenschaft 44 (1952-53) 76-84. [= id., Kleine Patristische Schriften (Texte und Untersuchungen 83) Berlin 1967, 302-311] —, “Altlateinische Übersetzungen von Chrysostomusschriften”, in id., Kleine Patristische Schriften (Texte und Untersuchungen 83), Berlin 1967, 416-436. Alvés de Sousa, P.G., “Objeto de los libros «De sacredotio» de San Juan Crisóstomo”, Teología del sacerdocio 4 (Burgos 1972) 205-221. [pp. 203-221??] —, “”El sacerdocio permanente en los libros «De sacerdotio» de San Juan Crisóstomo”, Teología del sacerdocio 5 (Burgos 1973) 1-29. —, “Ministerio da Palavra nos livros «De sacerdocio» de S. Joao Crisóstomo”, Theologica. Braga 9 (1974) 155-169. —, “Las virtudes del sacerdote. Concepto de pureza en los libros «De sacerdotio» de S. Juan Crisóstomo”, Scripta theologica. Pamplona 6 (1974) 701-709. —, El sacerdocio ministerial en los libros «De sacerdotio» de San Juan Crisóstomo (Colección teológica de la Universidad de Navarra 9), Pamplona 1975. [265 ] —, “La Ley Natural en la Hom. XII sobre las estatuas de San Juan Crisóstomo”, in Etica y teología ante la crisis contemporánea. I Simposio Internacional de Teología. Pamplona, 18-20 abril 1979 (Colección Teologíca 25), Pamplona: Ediciones Universidad de Navarra 1980, 349-358. —, “A lei natura segundo S. Joâo Crisóstomo”, Theologica. Braga 16 (1981) 71-78. —, “Fil 2,6 en los escritos de San Juan Crisóstomo”, Scripta theologica 15 (1983) 83-106. —, “Pneumatología de los textos sacerdotales de San Juan Crisóstomo”, Teología del sacerdocio 17: La Pneumatología en los Padres de la Iglesia. Facultad de Teología de Norte de España – Sede de Gurgos, Instituto «Juan de Avila», Burgos: Ediciones Aldecoa, 1983, 63-78. Amand de Mendiéta, D., “Damase, Athanase, Pierre, Mélèce & Basile,” in 1054-1954: L'Eglise et l’église. Travaux offerts a dom Lambert Beauduin I, Chevetogne 1954, 261-277. [relates church of Antioch with Rome, Alex., Capp., Caesarea in years 370379]

Amand de Mendieta, E., “L’amplification d’un thème socratique et stoïcien dans l’avantdernier traité de Jean Chrysostome”, Byzantion 36 (1966) 353-381. —, “L’incomprehensibilité de l’essence divine d’après Jean Chrysostome”, in P.C. Christou (ed.), SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 23-40. Amata, B., “Giovanni Crisostomo in Web. Indice ragionato delle risorse in internet”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 746765. Amato, E., Il codice greco della Biblioteca comunale Can. Aniello Avallone di Cava de’ Tirreni, Cava de’ Tirreni: Comune di Cava de’ Tirreni, 1997. [137 pp. photographic reproduction of 11th C ms. containing some of C’s hom. on Gen.; appendix contains critical ed. with Italian trans. of hom. 21 in Gen.] Amelli, A.M., “S. Giovanni Crisostomo anello provvidenziale tra Constantinopoli e Roma”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 4760. [on the letters to Innocent I] Ameringer, T.E. The Stylistic Influence of the Second Sophistic On the Panegyrical Sermons of St. John Chrysostom. A Study in Greek Rhetoric (Patristic Studies of the Catholic University of America 5), Washington, D.C. 1921. Amirav, Hagit, “Exegetical models and Chrysostomian homiletics: The example of Gen. 6.2”, Studia Patristica 37 (2001) 311-318. —, “Exegetical traditions and the rhetoric of John Chrysostom: A study of the homilies on Noah and the flood”, unpub. DPhil dissertation, Oxford University, 2001. —, Rhetoric and Tradition: Chrysostom on Noah and the Flood (Traditio Exegetica Graeca 12), Leuven: Peeters, 2003. —, “The rhetorical expression of exegesis: The case of John Chrysostom”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 221-227. —, “Chrysostom, John”, in D.C. Allision Jr et al. (eds), Encyclopedia of the Bible and its Reception, vol. 5, Berlin: De Gruyter, 2012, 266. http://www.degruyter.com/db/ebr DOI: 10.1515/ebr.chrysostomjohn [page nos??] Amorie Van der Hoeven, A. des, Joannes Chrysostomus voornamelijk beschouwd als een voorbeeld van ware Kanzelwelsprekenheid, Leeuwarden: Herziene en vermeerde Uitgave, 1882 (1st ed. Delft 1825; 2nd ed. 1852). Anderson, Galusha, “The elements of Chrysostom’s power as a preacher”, in Investigations Representing the Departments: The Decennial Publications, First Series, vol. 3, Chicago 1903, 53-56. [53-66??] Anderson, G., “The mystic pomegranate and the vine of Sodom. Achilles Tatius 36”, American Journal of Philology 100 (1979) 516-518. Andrade, N., “The processions of John Chrysostom and the contested spaces of Constantinople”, Journal of Early Christian Studies 18 (2010) 161-189. Andrén, O., “On works of charity in the homilies of St. John Chrysostom”, in G. Swensson (ed.), Kyrkorna och diakonien. Nagra Ekumeniska och Internationelle Perspektiv. Festskrift till diakonissan Inga Bengtzon, Uppsala: Pro Veritate, 1985, 39-52. Andrés, G., “Historia e importancia de los textos de San Juan Crisóstomo en la Biblioteca Escurialense”, Enseñanza Media nn.29-32 (1958) 121-128. Andres, P., Der Missionsgedanke in den Schriften des heiligen Johannes Chrysostomus, Hünfeld: Verlag die Oblaten, 1935. 196 pp. [= Kathl.-Theol. Diss., Münster, 1935]

Andriopoulos, P.C., “To keimeno tês Kaines Diathêkês hôs hermêneutikê archê sto exêgêtiko ergo Iôannou tou Chrysostomou”, Theologia. Athenai 60 (1989) 476-492, 600-653. [in Greek; “The New Testament as hermeneutic principle in John Chrysostom’s exegetical work”] Angelatos, Ph., “He metaxu ton nothon ergon tou Ioannou Chrysotomou homilia «Eis ton Timion Stauron»”, Byzantina. Thessaloniki 7 (1975) 71-79. Anisfeld, Rachel, “Rabbinic Preachers and their Audiences in the Amoraic Midrashim Pesikta Derav Kehana and Leviticus Rabbah: The Development of Homiletical Midrash in its Late Antique Historical-Cultural Context”, unpub. PhD diss., University of Pennsylvania, 2004. [pp. 133-222 draw on C and Augustine as exemplars of the sermo humilis for comparative purposes] Anonymous, Ioannou tou Chrysostomou ta peri tes anagnoseos ton grafon hapanta. En Melite, 1836. [in Greek] —, “Life and times of St. Chrysostom”, The Christian Observer 71 (1872) 660-674. —, “Chrysostome et sa doctrine dans ses rapports avec l’école d’Antioche”, Revue de Théologie et Philologie 8 (1875) 570-617. —, “St. John Chrysostom”, The London Quarterly Review 56 (1881) 105-131. [summary of Stephens, 2nd ed.] —, “Del luogo del Martirio e del sepolcro dei Maccabei”, Bessarione 1 (1897) 9-22. —, Die Chrysostomus Juliäumsfeier 1908 (Studien und Mitteilungen aus dem kirchengeschichtlichen Seminar der theologischen Fakultät der k.k. Universität in Wien 1), Wien: Mayer & Comp., 1908. —, “Le idee pedagogiche di S. Giovanni Crisostomo”, Didaskaleion 2 (1913) 463-491; 3 (1914) 49-63. —, Elogi dei martiri di S. Giovanni Crisostomo, II (I classici cristiani), Siena: Catagalli, 1928. [translation] —, “Kommentar zu Isaias”, Sion 7 (1933) 330-337. [in Armenian] —, Ioannou tou Chrysostomou. To Mega Axioma. Neoellenike apodosis ton dodeka Katecheseon tou hierou Chrysostomou, Athenai: Ekdosis ton ergasterion grafikon technon To Phos, 1959. [translation] —, “A newly found Easter homily by St. John Chrysostom”, Worship 34 (1960) 240-247. [of P.-K. 4] Araud, R., “Quidquid non est ex fide peccatum est. Quelques interprétations patristiques”, in L’homme devant Dieu. Mélanges offerts au P.H. de Lubac. I. Exégèse et patristique (Coll. Théologie 56), Paris: Auber, 1964, 127-145. Archangelsky, A., Die Schriften der Kirchenväter in der frühesten russischen Literatur, St. Petersburg 1888. [in Russian?] Asensio, F., “El Crisóstomo y su visión de la escritura en la exposición homilética del Génesis”, Estudios Bíblicos 32 (1973) 223-255, 329-356. —, “Los salmos como elemento de sacralización social según S. Juan Crisóstomo”, in L. Alvarez Verddes y E.J. Alonzo Hernández (eds), Homenaje a Juan Prado. Miscelánea de estudios bíblicos y hebraicos, Madrid: Consejo Superior de Investigaciones Científicas 1975, 215-227. —, “Salmo 4. Perspectivas de la oración en la exégesis del Crisóstomo”, Estudios Bíblicos 36 (1977) 153-171. —, “Encuentro de la oración del salmista con la cristiana en la visión del Crisóstomo”, Estudios Bíblicos 39 (1981) 201-221. —, “Luces crisóstomianas sobre la oración en los salmos”, Burgense 22 (1981) 331-355. —, “La oración en los salmos, según S. Juan Crisóstomo”, Burgense 23 (1982) 9-101. —, “La Apodeixis crisostomiana «Que Cristo es Dios»”, Burgense 24 (1983) 377-442.

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Aubineau, M., “Le thème de bourbier dans la littérature grecque profane et chrétienne”, Recherches de science religieuse 47 (1959) 185-214. —, “Exploration dans une terra incognita de la litterature patristique et byzantine. Les textes attribués à saint Jean Chrysostome”, Revue des Études grecques 78 (1965) 31-33. —, “Textes hagiographiques dans les dossiers de Sir Henry Savile”, Analecta Bollandiana 86 (1968) 83-85. —, “Une enquête dans les manuscrits chrysostomiens. Opportunité, difficultés, premier bilan”, Revue d’histoire ecclésiastique 63 (1968) 5-26. —, Codices Chrysostomici Graeci. I. Codices Britanniae et Hiberniae (Docum., études et répertoires publ. par l’Institut de Recherche et d’Histoire des textes XIII), Paris: CNRS, 1968. —, “Citations du Ps. Chrysostome In Pascha sermo VII”, Rivista di Storia e Letteratura religiosa 7 (1971) 70-81. —, Hésychius de Jérusalem, Basile de Séleucie, Jean de Béryte, Pseudo-Chrysostome, Léonce de Constantinople: Homélies pascales (SC 187), Paris: Les Editions du CERF, 1972. [555 pp.] —, “Les homélies pascales de saint Jean Chrysostome”, in P.C. Christou (ed.), SYMPOSION, Studies on St. John Chrysostom (Analekta Blatadon 18), Thessaloniki: Patriarch. Hidruma Paterikon Meleton, 1973, 112-119. —, “Un nouveau Panegyricon chrysostomien pour les fêtes fixes de l’année liturgique, Athos Panteleimon 58”, Analecta Bollandiana 92 (1974) 79-96. —, “Une homélie ps.-chrysostomienne inédite In apostolum Paulum (BHG 1462s) dans le cod. Cantabr., Trinity Coll., B. 8.8”, Orientalia Christiana Periodica 40 (1974) 415420. —, “Textes chrysostomiens dans les mss. athonites Dochiariou 12 et Koutloumous 29, 30, 54, 55”, Kleronomia 6 (1974) 97-104. —, “Le Panégyrique de Thècle, attribué à Jean Chrysostome (BHG 1720): la fin retrouvée d’un texte mutilé. Compléments au dossier de Ste Thècle”, Analecta Bollandiana 93 (1975) 349-362. —, “Deux manuscrits chrysostomiens non catalogués, Athos, Panteleimon Suppl. 100, 4 et 5”, Kleronomia 7 (1975) 116-121. —, “Une homélie grecque inédite Sur tous les martyrs attribuée à Jean Chrysostome (BHG 1191e)”, in Forma Futuri. Studi in onore di Michele Pellegrino, Torino: Bottega d’Erasmo, 1975, 614-632. [614-634??] —, “Textes hagiographiques et chrysostomiens dans le codex Athos, Koutloumous 109”, Byzantinische Zeitschrift 68 (1975) 351-359. —, “Le cod. Dublin, Trinity Coll. 185. Textes de Christophe d’Alexandrie, d’Ephrem et de Chrysostome”, Le Muséon 88 (1975) 113-123. —, “Zoticos de Constantinople. Nourricier des pauvres et serviteur des lépreux”, Analecta Bollandiana 93 (1975) 67-108. —, “Textes chrysostomiens découverts dans le codex Athos, Iviron 263”, in Corona gratiarum. Miscellanea patristica, historica et liturgica E. Dekkers XII lustra complenti oblata, 2 vols, Brugge: St. Pietersabdij & ‘s Gravenhage Nijhof, 1975, I 59-67. —, “Textes chrysostomiens récupérés dans le codex athonite, Pantocrator 22”, Vetera Christianorum 12 (1975) 317-323. —, “Soixante-six textes attribués à Jean Chrysostome, découverts dans le codex Athos, Iviron 255”, Vigiliæ Christianæ 29 (1975) 55-64. [= III of his Chrysostome ...: Inventaires de manuscrits, Variorum Reprints, London 1988]

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Aubineau, M. and N. Séd, “Une citation retrouvée de Jean Chrysostome, Catechesis de iuramento, chez Sévère d’Antioche, Contra additiones Iuliani”, Vigiliae Christianae 39 (1985) 340-352. Aucher, G., “San Giovanni Crisostomo nella letteratura Armena”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 143-171. Aucoin, M., “Augustine and John Chrysostom: Commentators on St. John’s prologue”, Sciences ecclésiastique. Montréal 40 (1963) 123-131. Auerbach, E., “Nathan und Johannes Chrysostomus”, Zeitschrift für Romanische Philologie 67 (1951) 118-123. Auetisean, J., “The newly discovered part of the Armenian version of St. John Chrysostom’s Commentary on Isaiah”, Sion 9 (1935) 21-24. [in Armenian] Augustin, P., “La pérennité de l’Église selon Jean Chrysostome et l’authenticité de la IVe Homélie Sur Ozias”, Recherches augustiniennes 28 (1995) 95-144. [argues for the authenticity of In illud: Vidi dom. hom. 4] —, “Pour une histoire du texte de l’homélie chrysostomienne In kalendas (CPG 4328). Réflexions en marge d’une nouvelle édition”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 231-277. —, “Le programme des Codices Chrysostomici Graeci (1956-2006). Un inventaire exhaustif des manuscrits chrysostomiens grecs”, in S. Fellous, C.Heid, M.-H. Jullien, and T. Busquet (éds), Le manuscrit dans tous ses états, cycle thématique 2005-2006 de l’IRHT (Aedilis, Actes, 12), Paris 2006, 1-3. [http://aedilis.irht.cnrs.fr/manuscrit/ chrysostome.htm] —, “Entre codicologie, philologie et histoire: la description des manuscrits parisiens (Codices Chrysostomici 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. Avila, C., Ownership: Early Christian Teaching, Maryknoll, NY: Orbis Books, 1983. [summary of the views of Clement of Alexandria, Ambrose, John Chrysostom and Augustin, concluding that they largely condemned the view that the holding of private property was inviolate and that it should be handed down within the family from one generation to the next] 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. Axina, V., “Valoarea omiletica a predicilor ‘Despre statui’ ale sfintului Joan Gura de Aur”, Glasul Bisericii 36 (1977) 887-894. [The homiletic value of St. John Chrysostom’s Sermons on the Statues] Ayán Calvo, J. y P. de Navascués Benlloch see Calvo, J.J. Ayán y P. de Navascués Benlloch Ayers, J.B., “John Chrysostom’s Doctrine of Conversion”, unpub. PhD diss., Boston College, 2001. B   Baán, I.”, L’évêque Chrysostome: exigences et réalisations”, in Vescovi e pastori in epoca Teodosiana. In occasione del XVI centenario della consacrazione episcopale di S. Agostino, 396-1996. XXV Incontro di studiosi dell’antichità cristiana. Roma, 8-11 maggio 1996, vol. 2 (Studia Ephemeridis Augustinianum 58), Roma: Institutum Patristicum Augustinianum, 1997, 423-428.

—, “L’aspect pneumatoligique de la vie morale du chrétien selon Jean Chrysostome”, Augustinianum 37 (1997) 327-331. Bacha, C., “S. Jean Chrysostome dans la littérature arabe”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 173-187. Bachmann, Ulrike, “Medizinisches in den Schriften des griechischen Kirchenvaters Johannes Chrysostomos”, diss., Institut für Geschichte der Medizin, Universität Düsseldorf, 1984. 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. Badea, Gh., “Sfintul Ioan Hrisostom. Omilie la Inaltarea Domnului nostru Iisus Hristos”, Mitropolia Moldovi si Sucevei (1982: 7/9) 632-638. [trans., Homilie über die Erhöherung unseres Herrn Jesus Christus] —, “Sfintul Ioan Gura de Aur. Homilia I-a despre tradarea lui Iuda si despre Pasti, despre administrarea Sf. Taine si despre a nu tine minte raul”, Mitropolia Moldovi si Sucevei (1983: 4/6) 273-279. [trans. of De proditione Iudae hom. 1-2, CPG 4336] Badilita, C., “Figures et biographies de femmes aux IVe et Ve siècles”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 627-648. Bady, Guillaume see also Salamito, J.-M. et al. Bady, Guillaume, “La méthode exégétique du Commentaire inédit sur les Proverbes attribué à Jean Chrysostome”, Studia Patristica 37 (2001) 319-327. —, “Le Commentaire inédit sur les Proverbes attribuée à Jean Chrysostome. Introduction, édition critique et traduction”, 2 vols, doctoral dissertation, Université Lyon, 2003. —, “Questions sur l’authenticité du commentaire pseudo-chrysostomien sur l’Ecclesiaste”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 463-475. —, “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. —, “La tradition des oeuvres de Jean Chrysostome, entre transmission et transformation”, Revue des Études Byzantines 68 (2010) 149-164. —, “L'editio Parisina altera des œuvres de Jean Chrysostome et la Patrologie grecque de Migne”, Eruditio antiqua 4 (2012) 1-17. —, “Les manuscrits grecs des œuvres 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.eruditio-antiqua.mom.fr/] —, “Les corpus et livres bibliques les plus cités chez Jean Chrysostom et les trois Cappadociens”, Biblindex 13 juin 2013, http://biblindex.hypotheses.org/1339 —, “Jean Chrysostome cite-t-il l’Apocalypse?”, Biblindex 13 juin 2013, http://biblindex.hypotheses.org/1334 —, “Une nouvelle pièce à ranger dans le corpus de l’«Éphrem grec»? L’homélie pseudochrysostomienne Sur la contrition et sur la continence (CPG 5062)”, Sacris Erudiri 53 (2014) 209-234.

—, “«Des lettres commes des flocons de niege»? Le fait épistolaire dans la Correspondence d’exil de Jean Chrysostome”, in Jean Schneider (éd.), La lettre gréco-latine, une genre littéraire? (Collection de la Maison de l’Orient et de la Méditerranée 52, Série littéraire et philosophique 19), Lyon: Maison de l’Orient et de la Méditerranée, 2014, 165-188. —, Jean Chrysostome, Trop occupé pour t’occuper de ta vie? Le guide au quotidien d’un Père de l’Église. Textes présentés et choisis par G. Bady, Paris: Cerf, 2015. —, “Bouche d’Or contre «langue de bois»: Jean Chrysostom et le franc-parler”, in PascalGrégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] —, “Bibles et canons de Basile de Césarée, Grégoire le Théologien et Jean Chrysostome”, in S. Marculescu Badilita et L. Mellerin (éds), Le Miel des Écritures (Cahiers de Biblindex 1, Cahiers de Biblia Patristica 15), Strasbourg/Turnhout: Brepols, 2015, 121-148. —, “Le miel des Écritures: la fréquence des références bibliques chez Jean Chrysostome et les trois Cappadociens”, in S. Marculescu Badilita et L. Mellerin (éds), Le Miel des Écritures (Cahiers de Biblindex 1, Cahiers de Biblia Patristica 15), Strasbourg/Turnhout: Brepols, 2015, 149-178. Bady, Guillaume and Laurence Foschia, “Chrétiens, rabbins, païens dans le même bain? Les bains dans l’Orient romain (IVe-VIIe s.) ou comment s’en accommoder”, in M’-F. Boussac, S. Denoix, T. Fournet et B. Redon (édd.), 25 siècles de bain collectif en Orient. Proche-Orient, Égypte et péninsule Arabique. βαλανεῖα. THERMAE. 0000, Études urbaines no 9 – PIFD no 282, Le Caire: Institut Français d’Archéologie Orientale, 2014, 985-1000. 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. Bajau, C., “La Bible comme moyen d’éducation chrétienne, d’après saint Jean Chrysostome”, Mitropolia Oltenei 58,1-4 (2006) 24-30. [in Romanian] Bakaloudi, A.D. see Vakaloudi, A.D. Balacev, A., “Service pastoral et enseignement des trois hiérarques saints”, Duchovna Kultura 3 (1983) 13-22. [in Bulgarian] Balanos, D., “La ensenanza de Juan Crisostomos relativa a la muijer”, Nea Estia (1936) 1417. [in Greek, C’s thought in relation to women] Balca, N., “Citeva trasaturi ale sfintului Ioan Hrisostom ca predicateur”, Studii teologice (Bucuresti Inst. Bibl.) 20.7-8 (1968) 498-511. Balducci, C.A., “Il dissidio tra S. Giovanni Crisostomo e Eudossia”, in Atti IV. Congresso Nazionale di Studi Romani, Roma 1938, I, 303-310. Baldovin, J.F., The Urban Character of Christian Worship: The Origins, Development and Meaning of Stational Liturgy (Orientalia Christiana Analecta 228), Rome: Pont. Institutum Studiorum Orientalium, 1987. [makes brief mention of C] Baldwin, B., “Beyond the house call: Doctors in early Byzantine history and politics”, Dumbarton Oaks Papers 38 (1984) 15-19. [cites material from C’s homilies] Balla, N., “Quelques traits de Saint Jean Chrysostome en tant que prédicateur”, Studii teologice. Bucuresti 20 (1968) 498-511. [in Romanian] Bambeck, M., “Fischer und Bauern gegen Philosophen und sonstige Grosskopfeten; ein christlicher Topos in Antike und Mittelalter”, Mittellateinisches Jarhbuch 18 (1983) 29-50.

Banning, J. van, “The critical edition of the Opus imperfectum in Matthaeum, an Arian source”, Studia Patristica 17.1 (1982) 382-387. —, “The Opus imperfectum in Matthaeum: A Study of its Provenance, Theology and Influence”, diss., Oxford 1983. —, Opus imperfectum in Matthaeum: Praefatio (Corpus Christianorum Series Latina 87B), Turnhout: Brepols, 1988. —, “Il Padre Nostro nell’Opus imperfectum in Matthaeum”, Gregorianum 71 (1990) 293313. Bara, Zoltan., “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. Barbàra, Maria Antionietta, “Alla ricerca dell’esegesi origneniana su Mt 6, 28-30”, in Teresa Piscatelli (ed.), Il Commento a Matteo di Origene. Atti del X Convegno di Studi del Gruppo Italiano di Ricerca su Origene e la Tradizione Alessandrina (Supplementi Adamantius II), Brescia: Morcelliana, 2011, 147-161. [Tenta di ricostruire l'esegesi del brano evangelico assente nella porzione del « Commento a Matteo » giunta fino a noi, a partire da altre opere di Origene e di autori successivi ; individua un collegamento tra l'esegesi al brano di Matteo e ad altri brani biblici che menzionano fiori o gigli, tra cui Cant. 1, 1 e 2, 1-2 ; Is. 40, 6 ; Ps. 36, 2a e le rubriche di Ps. 44 e 59. In appendice considera un frammento attribuito a Basilio di Cesarea nella catena di Niceta di Eraclea su Mt. 6, 28-30, ma risalente a quattro diversi autori, oltre Basilio (Giovanni Crisostomo, Nilo di Ancira, Gregorio di Nissa e forse Eusebio di Cesarea) : esso mostra il fascino esercitato dall'esegesi origeniana ancora nel 12° sec.[Eng. summary. p. 472-473]] Barcellona, F. Scorza see Scorza Barcellona, F. Bardenhewer, O., art. in Kirchenlexikon 6 (1901). —, art. “Joh. Chrysostomus”, Patrologie, Freiburg 19012. —, Geschichte der altkirchlichen Literatur. III, Freiburg: Herder, 1923 (2nd ed. Darmstadt: Wissenschaftliche Buchgesellschaft, 1962). Bardolle, M.-A., “Tristesse (athumia) et thérapeutique spirituelle dans l’Exhortation à Stagire de Chrysostome”, Lettre de Ligugé 241 (Juillet-Août 1987) 6-19. Bardy, G., “Chrysostome et Origène”, Recherches de Science Religieuse 10 (1920) 229-233. —, “Les citations de saint Jean Chrysostome dans le florilège du Cod. Vat. gr. 1142”, Revue de l’Orient Chrétien 23 (1923) 427-440. [27 fragments] —, art. “Jean Chrysostome ou Jean Ier, patriarche de Constantinople (398-407)”, Dictionnaire de théologie catholique 8 (1924) 660-690. —, “Melchisédech dans la tradition patristique”, Revue Biblique 35 (1926) 496-509; 36 (1927) 24-25. —, “Le concile d’Antioche (379)”, Revue Bénédictine 45 (1933) 196-213. —, “Faux et fraudes littéraires dans l’antiquité chrétienne”, Revue d’histoire ecclésiastique 32 (1936) 5-23, 275-302. —, “Acace de Bérée”, Revue des sciences religieuses 78 (1938) 20-44. —, “Traducteurs et adapteurs au IVe siècle”, Recherches de science religieuse 30 (1940) 257306. —, “La chronologie des lettres de saint Jean Chrysostome à Olympias”, Mélanges de science religieuse 2 (1945) 271-284. —, “Saint Jean de Constantinople”, in A. Fliche (ed.), Histoire de l’Église. t.4. De la mort de Théodose à l’élection de Grégoire le Grand, Paris 1948, 129-148 = “San Giovanni Crisostomo”, in A. Fliche and V. Martin (edd.), Storia della Chiesa, t.4, Italian edition and translation, Torino: UTET, 1961, 159-183.

—, “Alexandrie, Antioche, Constantinople (325-451)”, in 1054-1954: L'Église & les églises. Travaux offerts a dom Lambert Beauduin, Chevetogne 1954, I 183-207. [Rel. ranks & relat’s of ch’s of princ. eastern cities] Bareille, G., “Saint Jean Chrysostome, docteur de l’Église”, Revue Thomiste 15 (1907) 559583, 728-752. Bareille, J., Œuvres complètes de Saint Jean Chrysostome, traduction nouvelle, Paris: Louis Vivès, 1865-1873, 21 vols. [translation] Barjeau, J. Philip de, L’Ecole exégetique d’Antioche, Paris, 1898. Barkhuizen, J.H., “John Chrysostom, Homily 50 on Matthew 14:23-36 (PG 58,503-510): a perspective on his homiletic art”, Acta classica 38 (1995) 43-56. —, “John Chrysostom on the parables in the Gospel of Matthew: A study in Antiochean exegesis”, Ekklesiastikos Pharos 80 (1998) 160-178. Barnard, L.R., “Christology and Soteriology in the Preaching of John Chrysostom”, unpub. D.Th. diss., Southwestern Baptist Theological Seminary, 1974. Barnes, T.D., “Synesius in Constantinople”, Greek, Roman and Byzantine Studies 27 (1986) 93-112. —, “The Baptism of Theodosius II”, Studia Patristica 19 (1989) 8-12. —, “The funerary speech for John Chrysostom (BHG3 871 = CPG 6517)”, Studia Patristica 37 (2001) 328-345. [prob. identity of the author of the ps.-Martyrios vita] 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 to elite individuals in Constantinople and to western bishops; appendices provide translations of the acts of the Council of the Oak (403) preserved by the ninth-century bishop of Constantinople, Photius (A); the summary of five lost orations by Theodoret of Cyrrhus on John, likewise preserved by Photius (B); and the neglected segments on John in the tenth-century Constantinopolitan synaxary (C), plus a concordance between the chief manuscript of the funeral oration (P), the Wallraff edition and the extract in PG (appendix D); a concordance between the 2 editions of Palladius’ Dialogue and Meyer’s English translation (E); and a concordance between the Malingrey edition of the letters to Olympias and their numbering in PG, with dating by Delmaire (F)] Barone, F.P., “Per un’edizione critica delle omelie De Davide et Saule di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 280-303. —, “Per un’edizione critica delle omelie de ‘Davide et Saule’ di Giovanni Crisostomo”, Augustinianum 45 (2005) 231-258. —, “Le omelie De Davide et Saule di Giovanni Crisostomo nelle Eclogae di Teodoro Dafnopate”, Orpheus n.s. 28 (2007) 1-24. —, “Sir Henry Savile, editore delle omelie De Davide et Saule di Giovanni Crisostomo: I suoi esemplari, il suo testo”, Sacris Erudiri 46 (2007) 89-109. —, “Una nota a Giovanni Crisostomo, De Davide et Saule II: (PG 54, 690, 18-31)”, Schede medievali 45 (2007) 215-221. —, “Le vocabulaire de la patience chez Jean Chrysostome: les mots ἀνεξικακία et Õποµονή”, Revue de philologie, de littérature et d’histoire anciennes 3e. sér. 81 (2007) 5-12. —, “Pilgrims and pilgrimages in John Chrysostom”, Aram 18-19 (2006-2007) 463-476. —, “The image of prophet Elijah in Ps. Chrysostom, the Greek homilies”, Aram 20 (2008) 111-124. [an analysis of CPG 4565, 4513, 4639 and 4971]

— (ed.), Iohannis Chrysostomi de Davide et Saule homiliae tres (CCSG 70), Turnhout: Brepols, 2008. —, Giovanni Crisostomo. Omelie su Davide e Saul (Collana di testi patristici 200), Roma: Città Nuova Editrice, 2008. [trans.] —, “Per la costituzione del testo delle omelie De Davide et Saule di Giovanni Crisostomo: le interpolazioni penetrate nel testo”, Sileno 34 (2008) 193-210. —, “Per la costituzione del testo delle omelie De Davide et Saule di Giovanni Crisostomo (2): note di ommento filologico”, Sileno 35 (2009). [page nos?] —, “Per la costituzione del testo delle omelie De Davide et Saule di Giovanni Crisostomo (3). Luoghi corrotti, congetture”, Orpheus n.s. 30 (2009). [page nos?] —, “Una versione copta dell’omelie De Davide et Saule III di Giovanni Crisostomo trádita da un papiro del Museo Egizio di Torino (VIII Orlandi)”, Orientalia Christiana Periodica 75 (2009) 463-473. —, “Pour une édition critique de la Synopsis scripturae sacrae du pseudo-Jean Chrysostom”, Revue de philologie, de littérature et d’histoire anciennes 83/1 (2009) 7-19. —, “La Synopse de la Sainte Écriture du Ps. Chrysostome transmise par le Barberinianus gr. 317”, in M. Loubet et D. Pralon (édd.) EUKARPA, Εὔκαρπα, Études sur la Bible et ses exégètes en hommage à Gilles Dorival, Paris: Éditions du Cerf, 2011, 295-303. —, “Pour une histoire des formes de gestion des conflits dans le christianisme grec du IVe siècle: la mediation chez Jean Chrysostome”, in A. Gangloff (éd.), Médiateurs culturels et politiques dans l’Empire romain: voyages, conflits, identités. De l’archéologie à l’histoire, Paris: De Boccard, 2011, 113-120. [Baronius] Caesaris S.R.E., Card. Baronii Od. Raynaldi et Jac. Laderchii Congregationis oratorii presbyterorum Annales Ecclesiastici denuo excusi et ad nostra usque tempora perducti ab Augustino Theiner, eiusdem Congreg. Presbytero., t.5, Barri Ducis 18662; first ed. 1591. Barrosse, T., “The unity of the two charities in Greek patristic exegesis”, Theological Studies 15 (1954) 355-388. 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] Barsottelli, L., Del Sacerdozio, Firenze: Pace e Bene 1963. [trans.; 207 pp.] Bartelink, G.J.M., “«Philosophie» et «philosophe» dans quelques oeuvres de Jean Chrysostome”, Revue d’ascétique et de mystique 36 (1960) 486-492. —, “De kinderwereld in vergelijkingen bij Chrysostomus”, Hermeneus 48 (1976) 19-23. —, “Le jeu de mots elaion-eleos chez les auteurs chrétiens”, Sileno 2 (1976) 189-202. —, “Parrhesia dans les oeuvres de Jean Chrysostome”, Studia Patristica 16 (1985) 441-448. —, “Die Beeinflussung Augustins durch die griechischen Patres”, in J. den Boeft & J. van Oort (eds), Augustiniana Traiectina, Paris 1987, 9-24. —, “Die Parrhesia des Menschen vor Gott bei Johannes Chrysostomus”, Vigiliæ Christianæ 51 (1997) 261-272. Bartolozzi, A., “Le due omelie crisostomiane sul martire S. Romano”, in Studi dedicati alla memoria di Paolo Ubaldi (Pubblicazioni della università cattolica del sacro cuore 16. Serie quinta: scienze storiche), Milano: Società editrice ‘vita e pensiero’, 1937, 125132. Bastit-Kalinowska, A., “Chrysostome et l’exegese des Homélies sur Matthieu: L’exemple de la pericope des mages (Mt 2, 1-12)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana,

Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 315-333. Batareikh, E., “Discours inédits sur les Chaînes de S. Pierre attribué à S. Jean Chrysostome”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 9371006. Batiffol, P., “De quelques homélies de s. Jean Chrysostome et de la version gothique des écritures”, Revue Biblique 8 (1899) 566-572. [re the Novae homiliae] —, “Sermons de Nestorius”, Revue Biblique 9 (1900) 329-352. [restoration of various ps. Chrys. to Nestorius] —, “Studien über Chrysostomus-Eklogen”, Sitzungsberichte der philos. histor. Klasse der kaiserl. Akademie der Wissenschaften in Wien 144.4 (1902) 70 pp. —, “Les recours à Rome en Orient avant le concile de Chalcédoine”, Revue d’histoire ecclésiastique 21 (1925) 5-32. Battista, G., “Olimpiade e Giovanni Crisostomo. Amicizia e collaborazione nel ministero pastorale”, Claretianum 30 (1990) 335-383. Baudoin, P., “Μακροθυμία dans saint Jean Chrysostome”, Studia Patristica 22 (1989) 8997. Bauer, F., “Des heiligen Johannes Chrysostomus Lehre über den Staat und die Kirche und ihr gegenseitiges Verhältnis”, diss., Wien 1946. Bauer, J., “À propos d’un passage à corriger de l’homélie pascale VI de la collection pseudochrysostomienne”, Vigiliae Christianae 13 (1959) 184-186. Bauer, J.B., “Eine anonyme Parabelerklärung”, in J.B. Bauer (ed.), Philophronesis: für Norbert Brox (Grazer Theologische Studien 19), Graz: Institut für Ökumenische Theologie und Patrologie, 1995, 1-19. [re ps. Chrys. CPG 4855] 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 by Calvin in Latin to his intended French translation of C’s works] Baur, C., “Saint Jérôme et saint Chrysostome”, Revue Bénédictine 23 (1906) 430-436. —, “L’entrée littéraire de saint Chrysostome dans le monde latin”, Revue d’Histoire ecclésiastique 8 (1907) 249-265. —, S. Jean Chrysostome et ses œuvres dans l'histoire littéraire (Recueil de travaux publiés par les membres des conférences d'histoire et de philologie. 18e Fascicule), Louvain/Fontemoing: Bureaux du Recueil, Paris 1907. [lists all editions 1466-1906; and all biographical and critical studies from the 1500s-1906, with in depth critical discussion of lines of influence and the relative value of individual works] —, “Der ursprüngliche Umfang des Kommentars des hl. Joh. Chrysostomus zu den Psalmen”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 235-242. —, “Das Ideal der christlichen Vollkommenheit nach dem hl. Joh. Chrysostomus”, Theologie und Glaube 6 (1914) 564-574. — , Des heiligen Kirchenlehrers Johannes Chrysostomus Erzbischofs von Konstantinopel Kommentar zum Evangelium des hl. Matthäus (Bibliothek der Kirchenväter NS 23, 25-26), München 1915-1916 = Des heiligen Kirchelehrers Johannes Chrysostomus ausgewählte Schriften. Kommentar zum Evangelium des hl. Matthäus, nebst Einl. über des hl. Chrysost. Leben, Schriften und Lehre, Bd 1-3, München: Kempten & Kösel, 1915-1916. [translation]

—, “Der kanon des hl. Joh. Chrysostomus”, Theologische Quartalschrift 105 (1924) 258271. —, “Chrysostomus De sacerdotio”, Theologie und Glaube 18 (1926) 569-576. —, “Georgius Alexandrinus”, Byzantinische Zeitschrift 27 (1927) 1-16. [Vita] —, “Chrysostomus in Genesim”, Theologische Quartalschrift 108 (1927) 221-232. —, “Wann ist der heilige Chrysostomus geboren?”, Zeitschrift für katholische Theologie 52 (1928) 401-406. —, “Der Weg der christlichen Vollkommenheit nach der Lehre des hl. Johannes Chrysostomus”, Theologie und Glaube 20 (1928) 26-41. —, Johannes Chrysostomus und seine Zeit, 2 vols, München: Hueber, 1929-1930 = John Chrysostom and His Time, 2 vols, Westminster, Maryland: Md. Newman Press, 19591960. —, “Der weltflüchtige und der welttätige Gedanke in der Entwicklung des Mönchtums”, Bonner Zeitschrift für Theologie und Seelsorge 7 (1930) 113-126. —, art. in Lexikon für Theologie und Kirche 2 (1931) 951-955. —, “Wo wurde der dem Palladius von Helenopolis zugeschriebene Dialog über das Leben des hl. Johannes Chrysostomus verfasst?”, Zeitschrift für katholische Theologie 71 (1949) 466-468. —, “Drei unedierte Festpredigten aus der Zeit der nestorianischen Streitigkeiten”, Traditio 9 (1953) 101-126. [ps. Chrys.] Baur, C. and A. Nägle, Des heiligen Kirchenlehrers Johannes Chrysostomus Erzbischofs von Konstantinopel Kommentar zum Evangelium des Hl. Matthäus; Sechs Bücher über das Priestertum (Bibliothek der Kirchenväter NS 27), München: Kösel, 1916. [translation; completes Baur’s trans. of the series on Matthew; trans. of De sacerdotio by Nägle] Bazhanov, M., Sv. Ioann Zlatoust i ego pastyrskaia deiatel’nost’ v Antiokhii, Kazan’ 1907. [St John Chrysostom and his pastoral activity in Antioch; in Russian] 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] Bebis, G.S., “Saint John Chrysostom: On materialism and Christian virtue”, Greek Orthodox Theological Review 32 (1987) 227-237. Bejarano, B., San Juan Crisóstomo. Cartas a Santa Olimpiades (Los Santos Padres 20), Sevilla: Apostolado Mariano, 1990. [translation] —, San Juan Crisóstomo. Homilías sobre la Carta a los Romanos, Tomo I (Los Santos Padres 21), Sevilla: Apostolado Mariano, 1990. [111 pp.; translation] Bejarano, B. y A. Lopez, San Juan Crisóstomo. Homilías sobre la Carta a los Romanos, Tomo II (Los Santos Padres 22), Sevilla: Apostolado Mariano, 1990. [96 pp.; translation] Bellucci, C., “Per l’edizione critica dell’omelia In illud: ‘Oportet et haereses esse’ di S. Giovanni Crisostomo”, unpub. diss., Facoltà di lettere e filosofia, Università degli studi di Firenze, Firenze, 1989/1990. Benedict XVI, Pope, Great Christian Thinkers from the Early Church through the Middle Ages, Minneapolis, MN: Fortress Press, 2011. [for C see pp. 63-68] Benedicty, R., “Die Milieu-Theorie bei Prokop von Kaisareia”, Byzantinische Zeitschrift 55 (1962) 1-10. Benestad, J.B., “Chrysostom on wealth and poverty”, Diakonia 24.3 (1991) 201-210. Benin, S. “Sacrifice as education in Augustine and Chrysostom”, Church History 52 (1983) 7-20. [on divine accommodation]

—, “The ‘Cunning of God’ and divine accommodation”, Journal of the History of Ideas 45 (1984) 179-191. —, The Footprints of God: Divine Accommodation in Jewish and Christian Thought, Albany: State University of New York Press, 1993. Benz, E., “Das Paulus-Verständnis in der morgenländischen und abendländischen Kirche: Vorbemerkungen zu einer künftigen Geschichte des Paulinismus”, Zeitschrift für Religions- und Geistesgeschichte 3 (1951) 289-309. —, “Die himmlische Musik”, Antaios 11 (1969) 226-249. Bergier, M. l’abbé J.-B., Histoire de s. Jean Chrysostome, archevêque de Constantinople, docteur de l’église. Sa vie, ses oeuvres, son siècle, influence de son genie, Paris: Ambroise Bray, Éditeur, 1856. [2nd edn] Bergjan, S.-P., “«Das hier ist kein Theater, und ihr sitzt nicht da, um Schauspieler zu betrachten und zu klatschen»: Theaterpolemik und Theater metaphern bei Johannes Chrysostomos”, Zeitschrift für Antikes Christentum 8 (2004) 567-592. Bernardi, J., “La formule Ποῦ εἰσιν: saint Jean Chrysostome a-t-il imité saint Grégoire de Nazianze?”, Studia Patristica 1 (= TU 63) (1957) 177-181. Berry Wylie, A. See Wylie, A. Berry Bertrand, Dominique, “Fronton du Duc et Henry Savile (éditeurs de Jean Chrysostome)”, in F.-X. Dumortier (éd.), Science et présence jésuite entre Orient et Occident, Journée d’études du 9 février 2002. Centre Sèvres-Facultés jésuites de Paris. Autour Fronton du Duc (Patristique 127), Paris: Médiasèvres, 2004, 117-140. Betz, Erin L., “Christology in The Epistle to the Hebrews: Martin Luther’s reception of John Chrysostom”, unpub. MTh. diss., Boston University, 2010. [Summary: Throughout the history of the Church, the Epistle to the Hebrews has been one of the most puzzling letters in the Canon, particularly regarding the implications of understanding the person of Jesus Christ. John Chrysostom, an important patristic writer, is acknowledged to have made significant contributions to the exegesis of this letter. Chrysostom's thought became the norm for traditional thinking and interpretation of this letter in the Middle Ages. Martin Luther's reception of Chrysostom's Homilies on Hebrews presents a unique interpretation that some scholars may describe as the "Reformation Discovery" on Hebrews. In tracing Luther's reception and appropriation of Chrysostom's exegesis of the letter to the Hebrews, there is a noticeable and significant shift in Christological interpretation. Whether or not these modifications were necessary is a matter of debate; however, they do reflect Luther's contextual and existential questions regarding faith, Christ and knowledge of God, which is evident in his Lectures on Hebrews.]

Beyenka, M.M., “Cemetery, a word of consolation”, The Classical Bulletin 28 (1951) 34. [on De coemeterio et de cruce] Bezdeki, S. “Johannes Chrysostomus et Plato”, Ephemeris Dacoromana 1 (1923) 291-337. [in Romanian] —, “La théorie des peines futures chez Platon et Jean Chrysostome”, Anuarul Institului de Studii clasice (Sibiu) 2 (1933-1935) 1-33. [in Romanian] Biagiotti, G., “Per un’edizione critica dell’omelia ‘De profectu evangelii’ di San Giovanni Crisostomo”, unpub. diss., Facoltà di lettere e filosofia, Università degli Studi di Firenze, 1992-1993. Bianchi, Luca (ed.), San Giovanni Crisostomo ponte tra Oriente e Occidente. Atti del X Simposio intercristiano, 2007, Padova: Edizioni San Leopoldo, 2009. Bibliowicz, A.M., Jews and Gentiles in the Early Jesus Movement: An Unintended Journey, New York: Palgrave Macmillan, 2013. [see pp. 185-192, “The Anti-Jewish Strand in Chrysostom”: the author argues for the development of anti-Judaic/Jewish discourse as an artefact of Jewish-Gentile conflict within the Jesus movement, as epitomised by Paul and perpetuated by admirers of Paul; at Antioch in the fourth century C’s discourse addresses the

persistence of the Jewish strand of Christianity; such discourse was not focused on Jewish communities per se; the focus is not on apologising for or condemning such discourse, although B describes it as “vicious”, but on explaining how and why Christian anti-semitic discourse developed]

Bichler, R., “Die «Hellenisten» im 9. Kapitel der Aposelgeschichte. Eine Studie zur antiken Begriffsgeschichte”, Tyche 1 (1986) 12-29. Bickersteth, E., “John Chrysostom and the early history of the Hypapante”, Studi bizantini e neoellenici 8 (1953) 401-404 = Atti dello VIIIo Congr. intern. di Studi Bizantini II. —, “Edition with translation of a Hypapante homily ascribed to John Chrysostom”, Orientalia Christiana Periodica 32 (1966) 53-77. —, “Unedited Greek homilies (acephalous, anonymous or attributed to John Chrysostom) for festivals of the Virgin Mary”, Orientalia Christiana Periodica 46 (1980) 474-480. 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. Biedermann, H.M., “Die Bedeutung der drei Kappadokier und des Johannes Chrysostomos als Fundament der byzantinischen Geisteshaltung”, Ostlkirchliche Studien 32 (1983) 281-293. Billet, B. see Le Cour Grandmaison, M. and B. Billet Billiotou, B. see Villiotou, V. Birdsall, J.N., “Emetresen in Rom. XII,3”, Journal of Theological Studies 14 (1963) 103104. [acc. to Origen and John Chrysostom] Bîzgan, Gh., “Principii omiletice în predica Sfintilor Trei Ierarhi”, Mitropolia Moldovi si Sucevei 55 (1979) 292-302. [Homiletical principles in the preaching of the three hierarchs; in Romanian] Black, Stephen K., “Paideia, power and episcopacy: John Chrysostom and the formation of the Late Antique bishop”, unpub. PhD diss., Graduate Theological Union, Berkeley, 2005. —, “Ethnic Judeans and Christian Identity Formation in John Chrysostom's Adversus Judaeos”, in Stephen K. Black (ed.), To Set at Liberty: Essays on Early Christianity and Its Social World in Honor of John H. Elliott (The Social World of Biblical Antiquity, Second Series, 11) Sheffield: Sheffield Phoenix Press, 2014, 62-92. Blackburn, L., “’Let the men be ashamed’: Public insults, angry words, and figures of shame in Chrysostom’s Homilies on Acts”, Studia Patristica 47 (2010) 295-300. Blagova, E., “Gomilii Supral’skogo i Uspenskogo sbornikov”, in Issledovanija istocnikov istorii russkogo jazyka i pismenosti, Moskau 1966, 77-87. [in Russian; The homilies in the mss/catalogues of Suprasl and Uspenskij??] Blanc, C. see Schatkin, M.A. avec la collab. de C. Blanc & B. Grillet Blankenship, J.R., “Subject to the governing authorities: a tradition of Pauline interpretation in late antiquity”, unpub. PhD diss., University of Pennsylvania, Philadelphia, 2004. [on the interpretation of Rom. 13:1-10 in C’s homily on the passage and in excerpts attributed to John of Damascus] Blázquez Martinez, J.M., “La violencia religiosa en la «Historia eclesiástica» de Teodoreto de Cirro: violencia contra los paganos: violencia de unos cristianos contra otros”, Gerión 28 (2010) 331-390. [discusses among numerous other examples the religious politics of Honorius and C in relation to Jews and pagans] Blowers, P., “St. John Chrysostom on social parasites”, in M.J. Pereira (ed.), Philanthropy and Social Compassion in Eastern Orthodox Tradition (Sophia Studies in Orthodox Theology 2), New York: Theotokos Press, 2010, 16-30. [downloadable from academiccommons.columbia.edu/…./SophiaVol2Blowers.pdf]

Bober, A., “Familiam christianam ecclesiam esse domesticam e dictis S. Ioannis Chrysostomi explicatur”, Vox Patrum 5 (1985) 193-199. [in Polish, with Latin summary; re 1 Cor. 16:19, validation of women and poverty] Bobrinskoy, B., “L’Esprit du Christ dans les sacraments chez Jean Chryosostome et Augustin”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 247-249. Böckenhoff, K., “Gedanken des hl. Johannes Chrysostomus über Fragen der Sexualpädagogik”, Vierteljahreschrift für wissenschaftliche Pädagogik 2 (1926) 174188. [Böckenhoff, K.–R. Stapper?] den Boeft, J., “Erasmus’ Life of John Chrysostom”, Euphrosyne. Revista de filologia clássica n.s. 31 (2003) 379-384. Boehmer-Romundt, H., “Des Pseudo-Chrysostomus Opus imperfectum in Mattaheum”, Zeitschrift für wissenschaftliche Theologie 46 (1903) 361-407. Böhringer, F.P., “Johannes Chrysostomus und Olympias”, Kirchengeschichte in Biographien 1.4 (Zurich 1846) 1-160 = Die Alte Kirche. Neunter Teil. Das vierter Jahrhundert, Stuttgart 1876. Böhlig, A., “Mysterion und Wahrheit. Ein Beitrag zur Theologie und Religionsgeschichte des NT”, Wissenschaftliche Zeitschrift der Martin-Luther-Universität HalleWittenberg 4 (1954) 361-374. Boicu, Dragoş, “Sfântul Ioan Gurǎ de Aur şi exigenţele episcopului de vocaţie”, Îndrumǎtor Bisericesc 163 (2015) 275-292. Boismard, M.-É., “Problèmes de critique textuelle concernant le 4e Évangile (Importance de Jean Chrysostome)”, Revue Biblique 60 (1953) 347-371. —, “Jo 13:24: lege cum Chrysostomo solum”, Revue Biblique 60 (1953) 356-359. —, “Jo 6:22-24: lege textum Tatiani et Chrysostomi”, Revue Biblique 60 (1953) 359-371. Boismard, M.-É. and A. Lamouille, Un évangile pré-johannique. I. Jean 1,1-2,12 (Études bibliques n.s. 17-18), 2 vols, Paris: Librairie Lecoffre, 1993. [edition of Chrysostom, In Ioh. hom. 6, 16-23A, with hom. 8, 11-13 in appendix, plus notes; editors argue that the homilies may be a composite based on a commentary by Diodore of Tarsus; the homilies are edited with an interest in establishing the text of the Johannine Gospel used] —, Un évangile pré-johannique. II. Jean 2,13-4,54 (Études bibliques n.s. 24-25), 2 vols, Paris: Librairie Lecoffre, 1994. [edition of In Ioh. hom. 23B-35, plus notes] —, Un évangile pré-johannique. III. Jean 5,1-47 (Études bibliques n.s. 28-29), 2 vols, Paris: Librairie Lecoffre, 1996. [edition of In Ioh. hom. 36-42, plus notes] Boismont, A. Briebre de, “On taedium vitae”, The Journal of Psychological Medicine and Mental Pathology 3 (1801), 540-557. [on athumia and its relationship to suicide; pp. 541-542 directly address Ad Stagirium] Bolocan, Carmen-Maria, “Methods of oral communication. Interrogative methods used by Saint John Chrysostom and their actuality”, Scientific Annals of the “Alexandru Ioan Cuza”, University of Iasi – Orthodox Theology 1 (2012) 105-126. Bona, Edoardo, “Non solo Origene e Gerolamo: gli autori cristiani antichi e le varianti testuali della Scrittura”, in E. Bono, C. Lévy, e G. Magnalid (edd.), Vestigia notitiae: scritti in memoria di Michelangelo Giusta, Alessandria: Edizioni dell’Orso, 2012, 205-221. [il problema della citazione di Is. 7, 14 in Mt. 1, 22-23 secondo Giovanni Crisostomo PG 57, 56, 49-51 ; interpretazione di Lc. 22, 36 in Basilio di Cesarea, Reg. breu. 251 ; testimonianza di una variante di Lc. 15, 8 in Gregorio Magno]

Bonamente, G., “La figura dell’imperatore in Giovanni Crisostomo”, in F. Elia (ed.), Politica retorica e simbolismo del’primato: Roma e Constantinopoli (secolo IV-VII), Catania 2004, 183-217. Bonfiglio, E., “Anianus Celedensis translator of John Chrysostom’s Homilies on Matthew: A Pelagian interpretation?”, in S. Neocleous (ed.), Papers from the First and Second Postgraduate Forums in Byzantine Studies: Sailing to Byzantium, Cambridge: Cambridge Scholars Publishing, 2009, 77-104. —, “Notes on the manuscript tradition of Anianus of Celedensis’ translation of John Chrysostom’s Homiliae in Matthaeum [CPG 4424]”, Studia Patristica 47 (2010) 287294. —, “John Chrysostom’s discourses on his first exile. Prolegomena to a critical edition of the Sermo antequam iret in exsilium and of the Sermo cum iret in exsilium”, unpub. DPhil dissertation, Pembroke College, University of Oxford, 2011. Bonniere, F., “Jean Chrysostome – Édition de De fato et providentia, introduction, texte critique, notes et index”, unpub. diss., Université Lille, 1975. Bonsdorff, M. von, Zur Predigttätigkeit des Johannes Chrysostomus, biographischchronologische Studien über seine Homilienserien zu neutestamentlichen Büchern, Diss., Helsingfors: Mercators Tryckeri Aktiebolag, 1922. Bopp, L., “Gleichlaufende Gedankengänge der heiligen Chrysostomus und Augustinus über das Laienapostolat”, Oberrheinisches Pastoralblatt 67 (1966) 409-415. Borghese, B., in Giornale Arcadico 41 (date?) 96-134; 42 (date?) 177-179 and 322-341. [before 1863] Borghini, B., S. Giovanni Crisostomo: Invito a penitenza, Ancona: Ed. Paoline, 1965. [translation] —, Giovanni Crisostomo, Omelie sull’Epistola agli Ebrei, Alba: Ed. Paoline, 1967. [trans.] —, S. Giovanni Crisostomo. Invito a penitenza (Patristica e del Pensiero), Alba: Ed. Paoline, 1975. [trans.; 129 pp.] Bosinis, C., Ho Ioannes ho Chrysostomos gia to imperium romanum. Melete pano sten politike skepse tes archaias ekklesias, Athena: Institouto tou bibliou – A, Kardamitsa, 2003 = Johannes Chrysostomus über das Imperium Romanum. Studie zum politischen Denken der Alten Kirche, Cambridge-Mandelbachtel: Edition Cicero, 2005 [German trans.] —, “Φαῖδρος 243e-247a στη ρητορική του Ιωάννη του Χρυσοστόµου: ... µαίνοµαι µανίαν σωφροσύνης βελτίονα”, Θεολογία 77 (2006) 659-695. —, “Θεῖος ἔρως: A common path towards salvation for both pagan and Christian intellectuals”, in Pagani e Cristiani alla ricerca della Salvezza (secoli I-III). XXXIV Incontro di studiosi dell’antichità cristiana (Studia Ephemeridis Augustinianum 96), Rome: Augustinianum, 2006, 71-85. —, “Two platonic images in the rhetoric of John Chrysostom: ‘The wings of love’ and ‘the charioteer of the soul’”, Studia Patristica 41 (2006) 433-438. —, “Nachwirkungen der Kanzelreden des Johannes Chrysostomos in der byzantinischen politischen Philosophie”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 111-138. —, “Η πολιτκή σκέψη του αγίου Ιωάννη του Χρυσοστόµου”, Πειραϊκη Εκκλησία 189 (2008) 14-18. —, “What does paganism mean for a church father? An inquiry into the use of the term ειδωλολατρειἀ in the rhetoric of John Chrysostom”, Studia Patristica 47 (2010) 243248.

—, “De imperio et potestate: A dialogue with John Chrysostom”, Studia Patristica 67 (2013) 265-284. Bosio, G., “Preghiera e Eucarisitia: via a Dio in S. Giovanni Crisostomo”, Seminarium 9 (1969) 654-678. Bottino, A., “Il commento di Giovanni Crisostomo al cantico della vigna (Is. 5,1-7)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 403-415. Bouchet, J.-R., “Jean Chrysostome. Le Christ, les pauvres et la prédication”, La vie spirituelle 140 (1986) 89-100. Bouet, F. et al., Le Seigneur est mon berger: le psaume 22 lu par les Pères: Didyme l'Aveugle, Grégoire de Nysse, Diodore de Tarse, Théodoret de Cyr, Augustin d'Hippone, Pseudo-Jean Chrysostome, Cassiodore (Les Pères dans la foi 98), textes traduits par R. Alexandre, F. Bouet, M. Cassin et al.; avant-propos par M.-H. Congourdeau; introd., notes, index et bibliographie par F. Bouet, Paris: Pollen, 2008. 112 pp. [includes trans. of ps-C CPL 915] Bougatsos, N.Th., L’enseignement social des Pères grecs. Vol. 2: Textes de saint Jean Chrysostome, Athenai: Apostoliki Diakonia, 1982. [in Greek, 478 pp.] Bouhot, J.-P., “Remarques sur l’histoire du texte de l’Opus imperfectum in Matthaeum”, Vigiliae Christianae 24 (1970) 197-209. —, “La collection homilétique pseudo-chrysostomienne découverte par dom Morin”, Revue des Études Augustiniennes 16 (1970) 139-146. —, “Version inédite du sermon ‘Ad neophytos’ de S. Jean Chrysostome, utilisée par S. Augustin,” Revue des Études Augustiniennes 17 (1971) 27-41. —, “Une homélie de Jean Chrysostome citée par Julien de Tolède”, Revue des Études Augustiniennes 23 (1977) 122-123. [De cruce et latrone hom. 1] —, “Une ancienne homélie catéchétique pour la tradition de l’oraison dominicale”, Augustinianum 20 (1980) 69-78. [a latin work of ps-Chrysostom in ms. de Douai, Bibl. mun. 212, prob. African in origin] —, “Ancienne version latine d’un sermon De Ioseph et de castitate d’un Pseudo-Jean Chrysostome”, in J. Noret et al. (eds), ANTIDORON. Hulde aan Dr Maurits Geerard bij de voltooiing van de Clavis Patrum Graecorum/Hommage à Maurits Geerard pour célébrer l’achèvement de la Clavis Patrum Graecorum, Wetteren: Belgium Cultura, 1984, 47-56. [a text in ms. Paris. Lat. 3783 which is a literal trans. of CPG 4566, dating to the 5th century] —, “Les traductions latines de Jean Chrysostome du Ve au XVIe siècle”, in G. Condamine (ed.), Traduction et traducteurs au Moyen Âge. Actes du colloque international du CNRS organisé à Paris, Institut de recherche et d’histoire des textes, les 26-28 mai 1986, Paris: Éd. du CNRS, 1989, 31-39. [31-50, page nos??] —, “Adaptations latines de l’homélie de Jean Chrysostome sur Pierre et Élie (CPG 4513)”, Revue Bénédictine 112 (2002) 36-71, 201-235. —, “Jean Chrysostome et l’impératrice Eudoxie”, in éd. par le Carmel de SaintRémy/Stânveni, «Que tous soient un» Mélanges offerts en hommage par la Fraternité Saint-Élie à Son Eminence le Métropolite de Silyvria Emilianos Timiados, Iasi: Editura Trinitas, 2005, 77-90. —, “La réforme à Constantinople par Jean Chrysostome”, in P.-G. Delage (éd)., Les Pères de l’Église et les ministères: évolutions, idéal et réalités. Actes du IIIe colloque de La Rochelle, 7-9 septembre 2007, La Rochelle 2008, 467-478.

Boularand, E., “La necessité de la grâce pour arriver à la foi d’après Saint Jean Chrysostome”, Gregorianum 19 (1938) 515-542. —, La venue de l’homme à la foi d’après saint Jean Chrysostome (Analecta Gregoriana 18), Roma: Univ. Greg., 1939. —, “Le sacerdoce mystère de crainte et de l’amour chez S. Jean Chrysostome”, Bulletin de littérature ecclésiastique 72 (1971) 3-36. Boulnois, M.-O., “La communauté chrétienne primitive d’Actes 2, 44-47 chez les Pères grecs: un modèle en question”, in G. Dahan (éd.), Actes 2, 44-47. La communauté des Biens (Études d’histoire de l’exégèse 8), Paris, 2015, 53-98. Bousquet, J., “Vie d’Olympias la Diaconesse”, Revue de l’Orient Chrétien 11 (1906) 225250. [on the V. Olymp. subsequently edited in SC 13bis by A.-M. Malingrey] —, “Recit de Sergia sur Olympias”, Revue de l’Orient Chrétien 12 (1907) 255-268. [translation and account of a seventh century document written by a superior of O’s monastery; see also Delehaye in AB 16 (1897) 44] Bouton-Touboulic, A.-I., “Présence des «Moralia» de Plutarque chez les auteurs chrétiens des IV e et Ve siècles”, Pallas 67 (2005) 95-113. [includes C, who denounces vainglory in radicalising Plutarch’s critique of euergetism] Bouvy, E., “S. Jean Chrysostome et S. Isidore de Péluse”, Échos d’Orient 1 (1897-1898) 196-201. Bouzy, G., “Le personage de Lazare dans l’oeuvre de Jean Chrysostome”, Faculté des Lettres et sciences humaines de Lille, Dîplome d’études superieurs, 1967. Bowes, Kim, Private Worship, Public Values, and Religious Change in Late Antiquity, Cambridge-New York: Cambridge University Press, 2008. [see pp. 116-122; pp. 118119 re C’s divestment of the owners of Anomoean house churches of their financial control as a prime cause in his deposition] Bozinis, C. see Bosinis, C. Brändle, R. see also Pradels, W., R. Brändle and M. Heimgartner; Wallraff, M. and R. Brändle Brändle, R., “Jean Chrysostome. L’importance de Matth. 25,31-46 pour son éthique”, Vigiliae Christianae 31 (1977) 47-52. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 16-20] —, Matthäus 25,31-46 im Werk des Johannes Chrysostomus. Ein Beitrag zur Auslegungsgeschichte und zur Erforschung der Ethik der griechischen Kirche um die Wende vom 4. zum 5. Jahrhundert (Beiträge zur Geschichte der biblischen Exegese 22), Tübingen: Mohr, 1979. [386 pp.] —, “Synergismus als Phänomen der Frömmigkeitsgeschichte, dargestellt an den Predigten des Johannes Chrysostomus”, in F. von Lilienfeld & E. Mühlenberg (hrsg.), Gnadenwahl und Entscheidungsfreiheit in der Theologie der alten Kirche. Vorträge gehalten auf der Patristischen Arbeitsgemeinschaft, 3.-5. Januar 1979 in Bethel (Oikonomia 9), Erlangen: Theol. Fak., 1980, 69-89 and 113-121. [page nos?? 42-44, 95-102] —, “Chrysostomus – ein exemplarischer Fall. Soziales Engagement der Kirche und politischer Anstoss – zur Absetzung des Johannes Chrysostomos als Bischof von Konstantinopel”, Kirchenblatt für die reformierte Schweiz 136 (1980) 130-132, 148150. —, “Soziales Engagement der Kirche und politischer Anstoß (Zur Absetzung des Johannes Chrysostomos als Bischof von Konstantinopel)”, Neue Wege 74 (1980) 75-81, 111117.

—, “Problemy dzialalnosci spolecznej w Kosciele starozytnym”, Vox Patrum 3 (1983) 29-48. [Probleme der sozialen Arbeit in der alten Kirche; in Polish, with summary in German] —, “Rechtgläubigkeit, Ketzerei, Streit unter Brüdern: drei exempla aus der alten Kirche”, Theologische Zeitschrift 42 (1986) 375-385. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 58-67] —, “Christen und Juden in Antiochien in den Jahren 386/387. Ein Beitrag zur Geschichte altkirchlicher Judenfeindschaft”, Kirche und Israel 2 (1987) 142-160. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 68-84] —, “Christen und Juden in Antiochien in den Jahren 386/387. Ein Beitrag zur Geschichte altkirchlicher Judenfeindschaft”, in A. Jäger (hrsg.), Weltoffenheit des christlichen Glaubens. Fritz Buri zu Ehren, vol. 1, Bern-Tübingen, 1987, 197-215. —, “Rechtgläubigkeit, Ketzerei, Streit unter Brüdern – drei Exempla aus der alten Kirche”, Information für Religionslehrer (hrsg. v. Schulreferat I, Erzbischofliches Ordinariat München) 25/26 fasc. 2/3 (1988) 49-53. —, “Die Auswirkungen der Zerstörung des Jerusalemer Tempels auf Johannes Chrysostomus und andere Kirchenväter”, in S. Lauer u. H Ernst (hrsg.), Tempelkult und Tempelzerstörung (70 n. Chr.): Festschrift für Clemens Thoma (Judaica et Christiana 15), Bern 1995, 231-246. —, “Sunkatabasis als hermeneutisches und ethisches Prinzip in der Paulusauslegung des Johannes Chrysostomus”, in G. Schöllgen u. C. Scholten (hrsg.), Stimuli: Exegese und ihre Hermeneutik in Antike und Christentum. Festschrift für Ernst Dassmann, Münster: Aschendorff, 1996, 297-307. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 134-148] —, art. “Johannes Chrysostomus I”, Reallexikon für Antike und Christentum 18 (1998) 426503. —, “Eine multikulturelle Gesellschaft in der Spätantike. Antiochien in den achtziger Jahren des vierten Jahrhunderts”, Schweizerischer Nastionalfonds zur Förderung der wissenschaftlichen Forschung. Bulletin (1998/1) 14-17. —, “Das Tempelneubauprojekt Julians: Eine dramatische Episode in der Geschichte der Beziehungen zwischen Christen und Juden”, in Ancient Christianity in the Caucasus, Surrey, England: Curzon, 1998, 107-123 and 221-228. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 93-108] —, “Christliche Identitätsfindung im multikulturellen Antiochien am Ausgang des vierten Jahrhunderts”, Uni nova. Wissenschaftsmagazin der Universität Basel 83 (Dezember 1998) 26-29. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 161-164] —, Johannes Chrysostomus. Bischof-Reformer-Märtyrer, Stuttgart-Berlin-Köln: Verlag W. Kohlhammer, 1999 = R. Brändle, Jean Chrysostome (349-407): christianisme et politique au IVe siècle, trad. par C. Chauvin, avec la collab. de R. Brändle and G. Dorival, Paris: Éd. du Cerf, 2003 = R. Brändle, John Chrysostom. Bishop – Reformer – Martyr, translated by J. Cawte and S. Trzcionka with revised notes by W. Mayer (Early Christian Studies 8), Strathfield: St Pauls Publications, 2004. [written in a popular style but based on sound up-to-date scholarship; particularly good at setting C in his cultural context (includes 15 plates); an excellent introduction to C and his times for students] —, “«Gott wird nicht allein durch richtige Dogmen, sondern auch durch einen guten Lebenswandel verherrlicht». Zur Verhältnisbestimmung von Glaube und Werken bei Johannes Chrysostomus”, Theologische Zeitschrift 55 (1999) 121-136. [repr. in id., Studien zur Alten Kirche, Stuttgart-Berlin-Köln: Kohlhammer, 1999, 165-179]

—, Studien zur alten Kirche (hrsg. v. M. Heimgartner, T.K. Kuhn, u. M. Sallmann), Stuttgart-Berlin-Köln: Verlag W. Kohlhammer, 1999. [collected essays by Brändle] —, “Zur Geschichtstheologie von Johannes Chrysostomus”, in A. Vályi-Nagy (ed.), Geschichtserfahrung und die Suche nach Gott. Die Geschichtstheologie Ervin VályiNagys, Stuttgart 2000, 235-243. —, art. “Johannes Chrysostomus”, in Religion in Geschichte und Gegenwart4 4 (2001) 525526. —, “Sulla ricezione di Crisostomo in Occidente”, Protestantesimo 58 (2003) 93-102. —, “La ricezione di Giovanni Crisostomo nell’opera di Agostino”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 885-895. —, “This sweetest passage: Matthew 25:31-46 and assistance to the poor in the homilies of John Chrysostom”, in S.R. Holman (ed.), Wealth and Poverty in Early Church and Society (Holy Cross Studies in Patristic Theology and History 1), Grand Rapids, MI: Baker Academic, 2008, 127-139. —, art. “Iohannes Constantinopolitanus episcopus (Chrysostomus)”, in Augustinus-Lexikon, vol. 3, Basel, 2008, 693-696. —, “Johannes Chrysostomus: Die zehn Gaben (τιμαί oder δωρεαί) der Taufe”, in D. Hellholm, T. Vegge, Ø. Norderval, and C. Hellholm (eds), Ablution, Initiation, and Baptism. Waschungen, Initiatien und Taufe. Late Antiquity, Early Judaism, and Early Christianity. Spätantike, frühes Judentum und frühes Christentum (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 176), 3 vols, Berlin: De Gruyter, 2011, 1233-1252. —, “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. Brändle, R. with V. Jegher-Bucher, Johannes Chrysostomus. Acht Reden gegen Juden (Bibliothek der griechischen Literatur 41), Stuttgart: Hiersemann, 1995. —, art. “Johannes Chrysostomus I”, Reallexikon für Antike und Christentum 18 (1997) 426503. Brändle, R. and W. Pradels, “’Boshaft wie goldene Rede’. Aspekte der Traditions- und Rezeptionsgeschichte der Reden gegen die Juden von Johannes Chrysostomos”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 235-254. Braniste, E., “Explicarea botezului in Catehezele baptismale al sfintului Ioan Gura de Aur”, Studii teologice. (Bucuresti) 17.7-8 (1970) 509-527. [22 (1970) 509-527??] Braniste, M.M., “Conceptia Sf. Ioan Gura de Aur despre familie”, Studii teologice. Bucuresti 9 (1957) 125-151. [Die Auffassung des hl. Joh. Chrys. von der Familie] —, “Conceptia Sf. Ioan Gura de Aur despre prietenie si dragoste”, Studii teologice. Bucuresti 9 (1957) 649-672. [Die Auffassung des hl. Joh. Chrys. von der Freundschaft und Liebe] Breydy, M., “Les Extraits syriaques du Chrysostome dans l’Exposé de la Foi de Jean Maron”, in M. Tamcke et al. (hrsg.), Syrisches Christentum weltweit. Studien zur syrischen Kirchengeschichte: Festschrift Prof. Hage (Studien zur orientalischen Kirchengeschichte 1), Münster: Lit, 1995, 82-97.

Bria, V., “Imnul dragostei (I Corinteni XIII,1-13) in omiliile sf. Ioan Gura de Aur”, Studii teologice 13.5-8 (1961) 427-436. [L’hymne de la charité (1 Cor 13:1-13) dans les homélies de S. Jean Chrysostome; in Romanian] Brigatti, C., S. Giovanni Crisostom. Catechesi battesimali (Patristica e del pensiero cristiano), Alba: Ed. Paoline, 1975. [trans.; 166 pp.] Broc, C. see also Broc-Schmezer, C. Broc, Catherine, “Le rôle des femmes dans l’Église de Constantinople d’après la correspondance de Jean Chrysostome”, Studia Patristica 27 (1993) 150-154. —, “Regards sur la correspondance de Jean Chrysostome”, Connaissance des Pères de l’Eglise, n° 43, Ed. Nouvelle Cité, Paris 1993, 25-26. —, “Les figures féminines du Nouveau Testament dans l’oeuvre de Jean Chrysostome: exégèse et pastorale”, diss., Univ. Paris IV-Sorbonne, 1996. —, “Jean Chrysostome et le pouvoir de la musique”, communication à la journée Musique et Poésie, Université Blaise Pascal, Clermont-Ferrand, 23 mai 1997, Presses de l’Université Blaise Pascal, 2001, 85-96. —, “La femme de Job dans la prédication de Jean Chrysostome”, Studia Patristica 37 (2001) 396-403. —, “Le vin, la santé et la maladie dans la prédication de Jean Chrysostome”, in J. Jouanna et L. Villard avec D. Béguin (édd.), Vin et santé en Gréce ancienne. Actes du colloque organisé à l’Université de Rouen et à Paris (Université de Paris IV Sorbonne et ENS ) par l’UPRESA 8062 du CNRS et l’URLLCA de l’Université de Rouen 28-30 septembre 1998, Paris 2002 = Bulletin de Correspondance Hellénique Suppl. 40 (2002) 269-289. —, “Jean Cassien, ‘disciple’ de Jean Chrysostome”, in C. Badilita and A. Jakab (eds), Jean Cassien entre l’Orient et l’Occident, Paris/Iasi 2003, 33-47. —, “Y avait-il toujours des femmes lorsque Jean Chrysostome prêchait à Antioch?”, in B. Cabouret, P.-L. Gatier et C. Saliou (éd.), Antioche de Syrie. Histoire, images et traces de la ville antique. Colloque organisé par B. Cabouret, P.-L. Gatier et C. Saliou, Lyon, Maison de l’Orient et de la Méditerranée, 4-6 octobre 2001 (Topoi supplément 5), Lyon: De Boccard, 2004, 427-438. —, “La figure d’Anne, mère de Samuel, dans l’oeuvre de Jean Chrysostome”, Studia Patristica 41 (2006) 439-444. —, “L’évocation des personnages bibliques dans la correspondance de Jean Chrysostome”, in P. Laurence et F. Guillaumont (éd.), Epistulae Antiquae. Actes du IVe colloque international « l’épistolaire antique et ses prolongements européens », Tours, 1-3 décembre 2004, Peeters: Louvain-Paris-Dudley, 2006, 233-244. Broc-Schmezer, Catherine, “Les femmes de la bible, reflets de l’evolution de Jean Chrysostome: A propos d’un passage du Traité sur la virginité (XLVI, 2)”, in P. Delage (ed.), Les Pères de l’Église et les femmes, Actes du Colloque de la Rochelle, 6-7 sept. 2003 (Ars, Histoire et culture), Rochefort: Association Histoire et Culture, 2003, 150-168. —, “De l’aumône faite au pauvre à l’aumône du pauvre : Pauvreté et spiritualité chez Jean Chrysostome”, in P.-G. Delage (éd.), Les Pères de l’Eglise et la voix des pauvres, Actes du IIe Colloque de la Rochelle, 2-4 septembre 2005, La Rochelle: Histoire et Culture, 2006, 131-148. —, “Le jaillissement de la miséricorde. Formulations chrysostomiennes des rapports entre grâce et libre arbitre autour de Rm 9-11”, in I. Bochet and M. Fédou (éds), L’exégèse patristique de Romains 9-11. Grâce et liberté, Isräel et nations, Le mystère du Christ. Colloque du 3 février 2007, Centre Sèvres – Faculté Jésuites de Paris: Paris, 2007, 83-100.

—, “Lectures et récritures chrysostomiennes des premiers chapitres de la Genèse”, Graphè 17 (2008) 95-125. —, “Enseignement et ‘mystère’: le sacerdoce et le non accès des femmes de la prêtrise aux yeux de Jean Chrysostome”, in Les Pères de l’Église et les ministères: évolutions, idéal et réalités. Actes du IIIe colloque de La Rochelle, 7-9 septembre 2007, La Rochelle 2008, 93-120. —, “Les femmes de la Bible dans les oeuvres chrysostomiennes d’authenticité douteuse. A propos d’une homélie «Sur la Samaritaine», in E. Oudot and F. Poli (édd.), Epiphania. Études orientales, grecques et latines offertes à Aline Pourkier (Étides anciennes 34), Nancy-Paris, 2008, 83-98. —, “L’interdit de l’inceste et autres questions matrimoniales chez Chrisostome”, Revue d’études augustiniennes et patristiques 56 (2010) 249-273. —, Les figures féminines du Nouveau Testament dans l’oeuvre de Jean Chrysostome (Collection des Études Augustiniennes: Antiquité 185), Turnhout: Brepols, 2011. —, “Théologie et philosophie en prédication: le cas de Jean Chrysostome”, Revue des sciences philosophiques et théologiques 97/2-3 (2013) 187-212. —, “‘Il n’y a ni Juif, ni Grec; ni esclave, ni homme libre, il n’y a pas l’homme et la femme.’ Galates 3,28 chez Jean Chrysostome: questions d’anthropologie”, in Isabelle Bochet et Michel Fédou (édd.), L’exégèse patristique de l’épître aux Galates (Collection des Études Augustiniennes. Série Antiquité 197), Turnhout: Brepols, 2014. [page nos ??] —, “Les femmes de la Bible dans la prédication de Jean Chrysostome”, in Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Brocard, E., “Martyre et Bible. La théologie du martyr et ses composantes bibliques dans les panégyriques sur les martyrs de Jean Chrysostom”, diss., Pont. Univ. Urbaniana, Facultas Theologica, Roma 1991. Brock, S., “An early Syriac commentary on the liturgy”, Journal of Theological Studies 37 (1986) 387-403. [ps. Chrys.] —, “Fragments of Ps. John Chrysostom, Homily on the prodigal son, in Christian Palestinian Aramaic”, Le Muséon 112 (1999) 335-362. Brooten, Bernadette J., Love between Women: Early Christian Responses to Female Homoeroticism, Chicago: University of Chicago Press, 1996. [includes analysis of In Rom. hom. 4, see esp. pp. 344-348] Brottier, L., “«Et la fournaise devint source»: l’épisode des trois jeunes gens dans la fournaise (Dan. 3) lu par Jean Chrysostome”, Revue d’Histoire et de Philosophie Religieuses 71 (1991) 309-327. —, “La Résurrection, source et but de la spiritualité chrysostomienne”, Connaisance de Pères de l'Église 43 (Sept. 1991) 16-20. —, “Sur quelques définitions de πνευµατικός chez Jean Chrysostome”, Revue des études augustiniennes 38 (1992) 19-28. —, “L’image d’Antioche dans les homélies Sur les statues de Jean Chrysostome”, Revue des Études Grecques 106 (1993) 619-635. —, “Corps souffrant, corps separé. Sur quelques expériences vécues par Jean Chrysostome”, Connaissance des Pères de l’Église 52 (1993) 19-23. —, “L’image de Jérusalem dans les ‘Interpretations des psaumes’ de Jean Chrysostome”, in Le Psautier chez les Pères (Cahiers de Biblia patristica 4 ), Paris-Strasbourg 1993, 167-195. —, “Le port, la tempête et la naufrage. Sur quelques métaphores paradoxales employées par Jean Chrysostome”, Revue des sciences religieuses 68 (1994) 145-158.

—, “L’impératrice Eudoxie et ses enfants”, Revue des sciences religieuses 70 (1996) 313332. —, “De l’Église hors de l’Église au ciel anticipé: sur quelques paradoxes chrysostomiens”, Revue d’Histoire et de Philosophie Religieuses 76 (1996) 277-292. —, “L’actualisation de la figure de Job chez Jean Chrysostome”, in Le Livre de Job chez les Pères de l’Eglise (Cahiers de Biblia patristica 5), Strasbourg 1996, 63-110. —, “Remarques sur trois témoins de la tradition manuscrite des sermones Sur la Genèse de Jean Chrysostome: Le Monacensis gr. 352, le Sinaiticus gr. 376 et le Parisinus gr. 775”, Revue d’Histoire des Textes 27 (1997) 223-237. —, “Les huit sermons Sur la Genèse de Jean Chrysostome: Les apports d’une nouvelle édition”, Studia Patristica 29 (1997) 439-450. —, Jean Chrysostome. Sermons sur la Genèse (Sources Chrétiennes 433), Paris: Les Éditions du CERF, 1998. —, “Comment prêcher la paternité de Dieu? Les réponses de Jean Chrysostome”, Connaisance de Pères de l'Église 73 (1999). —, “Le prédicateur, émule du prophète ou rival de l’acteur? Jean Chrysostome: un pasteur déchiré entre ses auditeurs et son dieu”, Connaisance de Pères de l'Église 74 (juin 1999) 2-19. —, “Un jeu de mots intraduisible: le combat entre thumos et athumia dans des homélies de Jean Chrysostome”, Revue de philologie, de littérature et d’histoire anciennes 72/2 (1998 [2000]) 189-204. —, “La lecture chrysostomienne des deux premiers chapitres de la Genèse: une création ordonnée et offerte en spectacle à l’homme”, Connaissance de Pères de l’Église 84 (décembre 2001) 23-31. —, “La culture hellénique au service d’une meilleure compréhension des Écritures: quelques exemples empruntés à l’oeuvre de Jean Chrysostome”, Connaissance de Pères de l’Église 86 (juin 2002) 9-24. —, “Un souci pastoral de Jean Chrysostome: la catéchèse des non-hellénophones”, Connaissance des Pères de l’Église 91 (2003) 59-67. —, “L’apport de Bernard de Montfaucon à l’édition de Jean Chrysostome”, in D.-O. Hurel (éd.), Erudition et commerce épistolaire. Jean Mabillon et la tradition monastique, Paris 2003, 269-283. —, “Jean Chrysostome. Un pasteur face à des demi-chrétiens”, in B. Cabouret, P.-L. Gatier et C. Saliou (éd.), Antioche de Syrie. Histoire, images et traces de la ville antique. Colloque organisé par B. Cabouret, P.-L. Gatier et C. Saliou, Lyon, Maison de l’Orient et de la Méditerranée, 4-6 octobre 2001 (Topoi supplément 5), Lyon: De Boccard, 2004, 439-457. —, Figures de l’évêque idéal. Jean Chrysostome, Panégyrique de Saint Mélèce; Jean Damascène, Panégyrique de Saint Jean Chrysostome, Paris: Belles Lettres, 2004. [trans. and commentary; 210 pp.] —, “Fronton du Duc, éditeur de textes grecs”, in Science et présence: jésuites entre Orient et Occident (Paris, Centre Sèvres, samedi 9 février 2002) (Patristique 127), Médiasèvres 2004, 89-115. —, “La permanence d’un unique idéal de perfection chez Jean Chrysostome”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 555-575. —, “Newman lecteur de Jean Chrysostome”, Études Newmaniennes 21 (2005) 129-150. —, L’appel des «demi-chrétiens» à la «vie angélique». Jean Chrysostome prédicateur: entre idéal monastique et réalité mondaine (Patrimoines-Christianisme), Paris: Éd. du Cerf,

2005. [Summary: Jean Chrysostome est à la fois très célèbre et mal connu. Sa renommée d'orateur, le scandale de son exil et la vénération consécutive au retour glorieux de ses reliques ont parfois nui à la réflexion sur son œuvre qui, en outre, par son ampleur, n'encourage pas l'approfondissement. Le présent ouvrage, qui offre la traduction de nombreux extraits de l'œuvre de Jean Chrysostome, propose une lecture possible de son aventure spirituelle et pastorale. L'analyse est centrée autour de deux notions : celle de " demi-chrétiens ", expression dont jean qualifie ses auditeurs mal christianisés, et celle de " vie angélique ", qui signifie pour le pasteur non la seule vie monastique, selon l'usage, mais la perfection unique à laquelle est appelé tout chrétien. Dans cette tension entre un constat réaliste de la christianisation superficielle de ses communautés et la volonté de transmettre l'appel du Christ, Jean Chrysostome élabore une pédagogie qui intègre les goûts de ses auditeurs pour les spectacles et pour la culture hellénique dans une perspective nouvelle : l'instauration d'un théâtre intérieur et l'actualisation des modèles bibliques. Par des " exercices spirituels ", qui situent Jean comme le maillon d'une chaîne qui va des stoïciens à Ignace de Loyola, veut faire vivre pleinement à son auditeur les paradoxes chrétiens : le renversement des valeurs reçues comme l'abolition des catégories spatio-temporelles, sociales et culturelles. On suivra Jean pasteur jusque dans ses échecs, dans ses recours à la contrainte qui en résultèrent, et donc dans ses contradictions avec lui-même et avec l'Evangile, par souci de ne pas édulcorer une personnalité d'exception, y compris dans ses erreurs. C'est en même temps l'un des plus grands écrivains de langue grecque et l'un des maîtres spirituels de l'Orient chrétien que l'on découvrira]

—, “Images de l’étranger chez un prédicateur du IVe siècle, Jean Chrysostome: idéalisation et diabolisation”, in B. Lemoine (éd), Images de l’étranger, Colloque Université de Limoges, 28-29 mars 2003, Limoges: Presses Universitaires de Limoges, 2005, 317331. —, “Les deux coronnes. La véritable royauté selon Jean Chrysostome”, Theologische Zeitschrift 62/2 (2006) 209-221. —, “Dialogues entre le roi David et saint Paul dans des homélies de Jean Chrysostome”, Connaissance des Pères de l’Église 101 (mars 2006) 14-22. —, “Les deux corps de l’évêque. À partir d’une reflexion de Jean Chrysostome”, in Mélanges Jean Bouffartigue, Paris 2008, 173-183. —, “Jean Chrysostome au miroir de saint Paul: esquisse d’une passion spirituelle”, Connaissance des Pères de l’Église 113 (mars 2009) 16-28. —, “Jean Chrysostome, témoin de la transmission du Notre Père dans le cadre baptismal”, Connaissance des Pères de l’Église 116 (décembre 2009) 14-20. —, “Une spiritualité de l’instant eternal: Jean Chrysostome médite deux demandes du Notre Père (Mt 6, 11-12)”, in D. Vigne (éd.), Lire le Notre Père avec les Pères, Saint-Maur (Val de Marne), Toulouse 2009, 227-236. —, Les «Propos sur la contrition» de Jean Chrysostome et le destin d’écrits de jeunesse méconnues («Patrimoines» christianisme), Paris, Cerf, 2010. [trans. and annotation of CPG 5062] —, “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. —, Prier quinze jours avec Jean Chrysostome, Paris: Nouvelle Cité, 2014. Brown, P., The Body and Society. Men, women, and sexual renunciation in early Christianity (Lectures on the history of religions N.S. 13), New York: Columbia University Press, 1988. [Ch. 15 deals with the views of Chrysostom] Browne, G.M., “Notes on Coptic literary papyri”, Bulletino della Accad. di scienze, lettere e belle arti di Palermo 13 (1976) 1-4. —, “A fragment of ps. Chrysostom from Qasr Ibrim”, Sudan Texts Bulletin 4 (1982) 1-10. —, “Ad Chrysostom Nubianum”, Sudan Texts Bulletin (Londonderry) 5 (1983) 2-4.

—, “Lexicon in Chrysostomum Nubianum”, Sudan Texts Bulletin (Londonderry) 5 (1983) 563. —, Chrysostomus Nubianus. An Old Nubian version of Ps. Chrysostom In venerabilem crucem sermo (Papyrologica Castroctaviana Studia et textus 10), Roma-Barcelona 1984. [160 pp.] —, “Ps.-Chrysostom, In venerabilem crucem sermo, the Syriac version”, Le Muséon 99 (1986) 39-59. —, “Ad Chrysostomum Nubianum 18.5-7”, Orientalia 57 (1988) 210-211. [on the reading leimona v. eneilema in CPG 4525 (PG 50,819)] —, “Ps.-Chrysostom, In venerabilem crucem sermo: the Greek Vorlage of the Syriac version”, Le Muséon 103 (1990) 125-138. —, “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) 521523. [Nubian text] —, “P.Mich. XVIII 798: Ps. Chrysostom «In Raphaelem Archangelum»”, Le Muséon 111 (1998) 1-6. Browning, R., “The riot of A.D. 387 in Antioch. The role of the theatrical claques in the later empire”, The Journal of Roman Studies 42 (1952) 13-20. Brox, N., “Magie und Aberglaube an den Anfängen des Christentums”, Trierer Theologische Zeitschrift 83 (1974) 157-180. [numerous citations from C’s homilies] Bruck, E.F., “Die Gesinnung des Schenkers bei Johannes Chrysostomus. Bemerkungen zum Verhältnis zwischen theologischer und juristischer Willenslehre”, Mnemosyna Pappoulia, Athens 1934, 65-83. —, “Kirchlich-soziales Erbrecht in Byzanz. Johannes Chrysostomus und die mazedonischen Kaiser”, in Studi in onore di Salvatore Riccobono nel XL anno del suo insegnamento, vol. 3, Palermo 1936, 377-423 (repr. Aalen: Scientia Verlag, 1974). [1933?] —, “Ethics versus law. St. Paul, the Fathers of the Church and the ‘cheerful giver’ in Roman Law”, Traditio 2 (1944) 97-121. —, Kirchenväter und soziales Erbrecht, Berlin 1956. [see pp. 21-29] Brummel, T.R., “The role of reason in the art of faith in the theologies of Origen, Basil and John Chrysostom”, upub. diss., University of California, Los Angeles, 1988. Brummer, G., “Wer war Jacobus? Zur Deutung von Claudian c.m. 50”, Byzantinische Zeitschrift 65 (1972) 339-352. [identifies him as the civil official mentioned in Vigilius of Tridentum’s letter to Chrysostom] Brunner, G., “Die Zeit der Abfassung der Schrift Ad viduam uiniorem des hl. Johannes Chrysostomus”, Zeitschrift für katholische Theologie 65 (1941) 32-35. [c. end of May 392] —, “Intorno ad un passo del Crisostomo”, Aevum 29 (1955) 272-274. [interpr. and corr. of a passage in Quod regulares fem.] Brunner, T., “Hapax and non-hapax legomena in Palladius’ Life of Chrysostom”, Analecta Bollandiana 107 (1989) 33-38. Bruns, P., “Johnannes Chrysostomus und die Kirche des Perserreiches”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 733-744. Brütsch, Martin U., “Einfluss des Weltbildes auf die Interpretation biblischer Texte untersucht am Beispiel von Predigten von Johannes Chrysostomus”, unpub. MTh. diss., University of South Africa, 2002. [English summary: This thesis gives a short overview abont the anthropological term worldview and discusses various views of it. A

historic resume of the situation of the metropolis Antiochia in Syria in the 4th century AD is followed by an analysis of some important aspects of the worldview of its inhabitants. A short account of the life and work of John Chrysostom is given and followed by an analysis of four of his homilies of the Gospel of Matthew. These are compared with own exegetical points of view of the same texts. The focus is directed to some topics where the influence of worldview makes itself felt. In the last chapter some observations in connection with the influence of worldview on biblical interpretation ensue. The thesis closes with a short discussion of some missiological and hermeneutical consequences.]

Bucevschi, O., “St. Ioan Gura de Aur: Omiliile ‘Despre Pocainta’”, Studii teologice. Bucuresti 9 (1957) 625-631. [St. Joh. Chrys. homilies on penitence] Buchthal, H., “Some notes on Byzantine hagiographical portraiture”, Gazette des Beaux-Arts 105 (1963) No 62 81-90. Buda, D., “Sfântul Ioan Gura de Aur”, Revista Teologica 17/1 (2007) 47-58. [in Romanian] —, “Die soteriologischen Aspekte der anti-apollinarischen Polemik in den katechetischen Homilien Theodors von Mopsuestia und in den Taufkatechesen des Johannes Chrysostomus”, in Th. Hainthaler, F. Mali, G. Emmenegger and M. Lenkaityte Ostermann (hrsg.), Für uns und für unser Heil. Soteriologie in Ost und West. Forscher aus dem Osten und Westen Europas an den Quellen des gemeinsamen Glaubens (Pro Oriente 37, Wiener Patristische Tagungen VI), Innsbruck-Wien, 2014, 37-50. 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] —, Coptic Apocrypha, London 1913. [pp. 128ff contain text of ps.-C encomium on John the Baptist] Bugár, I.M., “John Chrysostom and his contemporaries on the relative power of words and images”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 87-100. Buhl, K., “Der Kirchegesang in der griechischen Kirche bis zur Zeit des Chrysostomus”, Zeitschrift für historische Theologie 18 (1848) 179-211. Bulhart, V., “Kritische Beiträge”, Wiener Studien (1930) 70ff. Bundy, D.D., “The Syriac version of De Chananaea attributed to John Chrysostom (CPG 4529)”, Le Muséon 96 (1983) 97-132. [edition] Burczak, K. “Chrzescijanski styl zycia w 32 homilii ze zbioru 38 homilii Chrysostomus latinus”, Vox Patrum 17 No 32-33 (1997) 145-153. [the style of Christian life in 32 of the 38 homilies of the Latin Chrysostom] Burger, D.C., Volumen 1. Index initiorum graecorum operum Chrysostomo adscriptorum (Bibliotheca Chrysostomica. Bibliographia analytica corporis Chrysostomici), Portland: Bibliotheca Chrysostomica 1982. 586 pp. [The first volume in what was intended to be an 8 volume tool for Chrysostom scholars: vol. 1 – Index initiorum graecorum operum Chrysostomo adscriptorum, Tabulae concordantiae bibliothecae cum Patrologia Graeca, Clave Patrum Graecorum, Repertorio Pseudochrysostomico, Bibliotheca Hagiographica Graeca; vol. 2 – Index initiorum latinorum operum Chrysostomo adscriptorum, Index titulorum latinorum, Index auctorum antiquorum; vol. 3 – various introductory articles on patristic studies, reading early printed Greek and Latin, Index of periodical abbreviations, Bibliographia analytica operum graecorum; vol. 4 – Bibliographia

analytica operum graecorum; vol. 5 – Bibliographia analytica operum graecorum, Bibliographia analytica operum latinorum, Tabulae concordantiae; vol. 6 – Bibliographical article on Instrumenta studiorum, Index of periodical abbreviations, Bibliographia analytica auctorum recentiorum; vol. 7 – Bibliographia analytica auctorum recentiorum, Index incunabulorum et editioneum saeculi xvi, Index editionum principum; vol. 8 – Bibliographiae rerum maiorum, Vitae, Studia historica theologicaque, Addenda corrigendaque, Index locorum sanctam scripturam adlatorum, Indices tabulaeque generales. Only volume 1 has

appeared. The usefulness of this work lies in the alphabetical listing of all of the initia, with indexing to all of the important tools, enabling swift identification of a work or homily] Burnish, Raymond F.G., “The baptism of the Christian adult: Theme and variations”, unpub. PhD diss., University of Nottingham, 1983. [Summary: The thesis compares the teaching about Baptism contained in the catechetical and mystagogical teaching of the fourth century Churches in Jerusalem, Antioch and Mopsuestia with that of the period 1960-1980 emanating from the Church of South India and the Catholic, Orthodox and Baptist Churches in Britain. It considers the different approaches to catechesis and mystagogy of Cyril of Jerusalem, John Chrysostom of Antioch, and Theodore of Mopsuestia, and indicates the emphasis of Cyril on the necessity for the sincerity of the candidate, the pastoral concern and realism of John Chrysostom, and the emphasis on baptism as the symbol of the future which derives from Theodore. It also notes the differences in the situations and audiences for the material considered which is: the Procatechesis, Catecheses, and Mystagogical Catecheses of Cyril, the Catechetical Instructions of John Chrysostom, and the two works on the Faith and the Sacraments of Theodore. In the context of printed rather than oral instruction, a variety of modern works and liturgies are compared to give a composite view of each Church, although catechesis and mystagogy have tended to merge into one area of instruction. This modern material indicates a reversion to the earlier 'golden age of catechesis' of the fourth century, which in some situations is a conscious reversion, and in the others is an unconscious reversion to the fourth century due to the limited number of ways in which the baptismal rite can be explained. The link between baptism and ecclesiology is illustrated, as is the renewed importance of the community of the faithful in the acceptance and nurture of the candidates, and the renewal of interest in the role of the sponsor as the link between the candidate and the community.]

—, “Baptismal preparation under the ministry of St. John Chrysostom in fourth-century Antioch”, in Baptism, the New Testament and the Church, Sheffield: Sheffield Academic Press, 1999, 379-401. Burns, M.A., Saint John Chrysostom’s Homilies on the Statues: A study on their qualities and form (Patristic Studies 22), Washington, DC: Catholic University of America, 1930. 123 pp. Bush, R.W., The Life and Times of Chrysostom, London: The Religious Tract Society, 1885. [popular; C’s theology viewed from an Anglican perspective] Busine, Aude, “Les répresentations chrétiennes de l’histoire des cités dans l’Orient romain”, in J.-P. Caillet, S. Destephen, B. Dumézil et H. Inglebert (édd.), Des dieux civiques aux saints patrons (IVe-VIIe siècle) (Textes, Images et Monuments de l’Antiquité au haut Moyen Age 12), Paris, Éditions A. & J. Picard, 2015, 235-248. Busuioc, Gh., “Saint Jean Chrysostome, apôtre de la charité”, Mitropolia Banatului 19 (1969) 22-38. [in Romanian] Butler, C., “Authorship of the Dialog de Vita Chrysostomi”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 35-46. —, “Palladiana. N.2. The Dialog de Vita Chrysostomi and the Historia Lausiaca: Authorship”, Journal of Theological Studies 22 (1920-1921) 138-155.

Butler, J.D., “Life of John Chrysostom”, Bibliotheca Sacra and Theological Review 1 (1844) 669-702. de Byzance, N., “Die Kommentare von Johannes Chrysostomos zum Matthäusevangelium und zu den Briefen des Apostels Paulus waren Gregor von Narek wohl bekannt”, Handes Amsorya. Monatsschrift für armenische Philologie 97 (1983) 375-378. C   Cagni, G. and E. Sironi, “Contributo alla tradizione del testo delle lettere di san Vigilio di Trento a s. Sempliciano e a s. Giovanni Crisostomo”, Barnabiti Studi (1984) 209-226. Caimi, J., “Arcadio, Giovanni Crisostomo e la festa di Maiuma”, Annali della Facoltà di Giurisprudenza 20 (1984-85) 49-84. Cain, A.J., “An unidentified patristic quotation in Jerome’s Commentary on Galatians (3.6.11)”, Journal of Theological Studies ns 61 (2010) 216-225. [re the citation by Jerome of an interpretation of Gal. 6:11 that reads the verse as showing Paul as unable to write Greek. The citation is attributed to Chrysostom, but is instead taken from Eusebius of Emesa. Argued that Eusebius' own experience of bilingualism may have shaped his perception of Paul's difficulty, and his interpretation may have influenced Chrysostom's strictures on Paul's inability to write Greek clearly] Caldana, A., S. Giovanni Crisostomo. Breve studio storico-letterario, Vicenza 1899. Calhoun, R.M., “John Chrysostom on ek pisteos eis pistin in Rom. 1:17: a reply to Charles L. Quarles”, Novum Testamentum 48 (2006) 131-146. Callahan, Alan D., “Paul’s epistle to Philemon: Toward an alternative argumentum”, Harvard Theological Review 86 (1993) 357-376. —, “John Chrysostom on Philemon: A response to Margaret M. Mitchell”, Harvard Theological Review 88 (1995) 149-156. Callegari, R., Dall’esilio. Lettere, Milano: Jaca Book, 1976. [edition??; 297 pp.] Callu, J.-P., “Julius Valère, le Pseudo-Libanius et le tombeau d’Alexandre”, Ktèma 19 (1994) 269-284. Calvin, John, “Praefatio in Chrysostomi homilias”, in G. Baum, E. Cunitz, et al. (eds), Corpus reformatorum: Ioannis Calvini opera quae supersunt omnia, vol. 37, Braunschweig: Schwetschke, 1870, 831-838 (trans. by J.H. McIndoe in Hartford Quarterly 5 (1965) 19-26). Calvo, J.J Ayán and P. de Navascués Benlloch, Juan Crisóstomo. Díalogo sobre el sacerdocio, Madrid: Ciudad nueva, 2010. [trans.] Cameron, Alan, “The authenticity of the letters of St Nilus of Ancyra”, Greek, Roman and Byzantine Studies 17 (1976) 181-196. [Argues for the inauthenticity of the letters to Gainas on the basis that they cite Chrys., In Heb. hom. 2, which is thought to postdate the coup of Gainas; but see Allen-Mayer, “The thirty-four homilies on Hebrews: the last series delivered by Chrysostom in Constantinople?”, Byzantion 65 (1995) 309348, which argues that the traditional dating of that homily is invalid]. —, “Earthquake 400”, Chiron 17 (1987) 343-360. [re the dating of Synesius’ departure from Constantinople and of the homilies on Acts] —, “A misidentified homily of Chrysostom”, Nottingham Mediaeval Studies 32 (1988) 3448. [rehabilitates CPG 4528: De capto Eutropio as a genuine homily of Chrysostom, with discussion of date] Cameron, Alan and J. Long, with L. Sherry, Barbarians and Politics at the Court of Arcadius (The Transformation of the Classical Heritage XIX), Berkeley-Los Angeles-Oxford: University of California Press, 1993. Campagnano, A., A. Moresca & T. Orlandi, Quattro omelie copte. Vita di Giovanni Crisostomo. Encomi dei 23 vegliardi (Ps. Proclo e Anonimo). Encomio di Michele

Arangelo, di Eustazio di Tracia (Testi e documenti per lo studio dell’antichità 60), Milano: Ist. ed. Cisalpino La Goliardica, 1977. [edition, translation and commentary] Campenhausen, H. von, art. “John Chrysostom”, in: The Fathers of the Greek Church, trans. L. A. Garrard, London: Black, 1963, 140-157. Canart, P., “Deux fragments inconnus de manuscrits hagiographiques anciens”, Analecta Bollandiana 79 (1961) 16-25. [vita] —, “Trois manuscrits grecs dans le fonds Patetta de la Bibliothèque Vaticane”, Scriptorium 16 (1962) 363-365. —, “Des inventaires spécialisés de manuscrits grecs”, Scriptorium 24 (1970) 112-116. [on the first two vols. of Codices Chrysostomici Graeci] Canavan, J.J., “Quod nemo laeditur nisi a seipso, a new critical edition”, unpub. PhD diss., Cornell University, 1956. Cancik, H., “Zur Entstehung der christlichen Sexualmoral”, in B. Gladigow (hrsg.), Religion und Moral, Düsseldorf: Patmos Verlag, 1976, 48-68. [partic. in C & Augustine] Caner, D., “Wandering, begging monks, social order, and the promotion of monasticism in the Roman East, c.360-451”, unpub. PhD Diss., Berkeley 1998. [includes case study of Isaac, C’s opponent at Constantinople] —, Wandering, Begging Monks: Spiritual authority and the promotion of monasticism in Late Antiquity, Berkeley: University of California Press, 2002. [revision of the doctoral diss.; C and the monks of Constantinople discussed in chapter 5] Canet, L., “Pour l’édition de S. Jean Chrysostome Adversus Judaeos et de Théodoret In Danielem”, Mélanges d’Archeologie et d’Histoire de l’École Française de Rome 34 (1914) 97-200. Capes, Raymond Nelson, “Philippians 2:6-11: Pre-existence or second Adam Christology? A comparison of the exegesis of three modern scholars with that of St. John Chrysostom”, unpub. MA in Theol. diss., University of Saint Thomas, Saint Paul, MN, 2012. [argues for a pre-existence christology linked to a pastoral call to humility] Capizzi, C., “S. Giovanni Crisostomo e mille suoi ‘pensieri’”, La Civiltà Cattolica 3 (1998) 262-270. Caplat, S.S., “Priflul predicatorului crestin dupa sfintul Ioan Gura de Aur, sfintul Grigore Dialogul si fericitul Augustin”, Studii teologice 18 (1966) 489-506. Capone, A., “L’imperatore Giuliano negli scritti di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 821-831. —, “Alcuni «excerpta» di testi patristici nel Vat. Gr. 504”, Orpheus 26 (2005) 20-27. [include both C and ps-C] Caraza, I., “Pedagogia divina in spiritualitatea lui Ioan Hrisostom. Actualitatea ei”, Pleroma 9/2 (2007) 91-106. [The divine pedagogy in the spirituality of John Chrysostom. Its actuality; in Romanian] Cardman, F., “Poverty and wealth as theater: John Chrysostom’s homilies on Lazarus and the rich man”, in S.R. Holman (ed.), Wealth and Poverty in Early Church and Society (Holy Cross Studies in Patristic Theology and History 1), Grand Rapids, MI: Baker Academic, 2008, 159-175. Carr, Nathan, “Classical and Christian ‘paideia’ according to Saint Chrysostom, Saint Basil and Saint Augustine”, unpub. MA diss., Durham University, North Carolina, 2011. Carrillo de Albornoz, A., “Aspectos sociales del s.IV a través de las obras de Juan Crisóstomo”, Razon y Fe 100 (1932) 455-476; 101 (1933) 204-217, 507-525.

—, San Juan Crisóstomo y su influencia social en el imperio bizantino del siglo IV, Madrid: Ist. pedag. FAE, 1934. 187 pp. (rev. in AB 1935 401). —, “Mas sobre el comunismo de san Juan Crisóstomo”, Razón y Fé 110 (1936) 80-98. Carter, R., “St. John Chrysostom’s rhetorical use of the Socratic distinction between kingship and tyranny”, Traditio 14 (1958) 367-371. —, “Chrysostom’s Ad Theodorum lapsum and the early chronology of Theodore of Mopsuestia”, Vigiliae Christianae 16 (1962) 87-101. —, “The chronology of Saint John Chrysostom’s early life”, Traditio 18 (1962) 357-364. —, Codices Chrysostomici Graeci. II. Codices Germaniae (Docum., études et répertoires publ. par l’Institut de Recherche et d’Histoire des textes XIV), Paris: CNRS, 1968. —, Codices Chrysostomici Graeci. III. Codices Americae et Europae occidentalis (Docum., études et répertoires publ. par l’Institut de Recherche et d’Histoire des textes XV), Paris: CNRS, 1970. —, “The future of Chrysostom studies”, Studia Patristica 10 (1970) (= TU 107) 14-21. —, “The future of Chrysostom studies. Theology and Nachleben”, in P.C. Christou (ed.), SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessaloniki: Patriarch. Hidruma Paterikon Meleton, 1973, 129-136. —, Codices Chrysostomici Graeci. V. Codicum Italiae partem priorem (Docum., études et répertoires publ. par l’Institut de Recherche et d’Histoire des textes), Paris: Ed. du CNRS, 1983. —, “The Antiochene biblical canon 400 AD”, Orientalia Christiana Periodica 72 (2006) 417-431. [reconstruction based on the writings of C, Theodore of Mopsuestia and Severian of Gabala] Carvalho, J.A.S. de, S. João Crisóstomo, o boca de ouro, Lisboa: União gráfica, 1959. Cascioli, G., “Del corpo di san Giovanni Crisostomo venerato nella Basilica Vaticana”, Bessarione 33 (1917) 61-66. [uncritical] Caspari, C.P., “Ein Bruchstück des antiochenischen Taufbekenntnisses aus den ephesinischen Concilsakten und ein Bruchstück desselben aus einer Homilie des Chrysostomus”, in Caspari, Ungedruckte, unbeachtete und wenig beachtete Quellen zur Geschichte des Taufsymbols, Christiania 1866, 73-99. Cassingena-Trévedy, F., “Le ministère et les médiations de la paraclèse dans les Homélies «sur les statues» de Jean Chrysostome”, Revue des Études Augustiniennes et Patristiques 54/2 (2008) 257-284. Castelli, Elizabeth, “Virginity and its meaning for women’s sexuality in early Christianity”, Journal of Feminist Studies in Religion 2.1 (1986) 61-88. [to be read alongside the articles by Elizabeth Clark from this period; discusses C among other sources] Castelli, R., Il poema di Claudiano ‘In Eutropium’ e l’omelia di S. Giovanni Crisostomo Eis Eutropion, Parallelo, Verona 1899. Castiglioni, L., “Decisa forficibus, XLIII-XLV”, Rendiconti dell’Istituto Lombardo, Classe di Lettere, Scienze morali e storiche 83 (1950) 41-62. [C and Galen; Greek philosophical trad. in C] Castle, E.B., “The Christian Fathers and the moral training of the young”, British Journal of Educational Studies 3/1 (1954) 24-32. Cataldi Palau, A.C., “Catalogo dei manoscritti greci della Biblioteca Franzoniana (Genova), II”, Studi Italiani di Filologia Classica 5 (1987) 232-390. [among the mss. Urbani 616 contain exclusively works of C] Cataldo, Antonio, “La data della Homilia in illud: in faciem ei restiti (Gal. 2, 11) di S. Giovanni Crisostomo”, Rudiae 15 (2003) 53-74. [dates the homily to 28 Dec. 390] —, “Giovanni detto Marco diffamato e riabilitato nelle omelie di Giovanni Crisostomo”, Rudiae 19 (2007) 5-20.

—, Mi opposi a lui a viso aperto: (Hom. in illud : In faciem ei restiti). Giovanni Crisostomo (Testi e studi, Università degli Studi di Lecce, Dipartimento di Filologia Classica e Medioevale 16), introd., testo, trad. e commento a cura di Antonio Cataldo, Galatina: Congedo, 2007. 135 pp. [trans.] —, “L’imperatore Nerone negli scritti di Giovanni Crisostomo”, in A. Capone e A. Beccarisi (edd.), Aliter. Controversie religiose e definizioni di identità tra tardoantico e medioevo (Temi e Testi 137), Roma: Edizioni di Storia e Letteratura, 2015, 53-72. Cataudella, Q., “Giovanni Crisostomo imitatore di Aristofane”, Athenaeum. Studii periodice di letterature e storia dell’antichità n.s. 18 (1940) 236-243. —, art. “Giovanni Crisostomo”, Enciclopedia cattolica 6 (1951) 534-543. [1955?] —, “Giovanni Crisostomo nel romanzo di Achille Tazio”, La Parola del Passato 9 (1954) 25-40. —, “Aristoph., Plut. 566”, in Antidoron U.E. Paoli oblatum, Genova: Ist. di Filol. class., 1956, 73-76. [on In Eph. hom. 2] —, “Di un ignorato protreptico cristiano alla filosofia”, Rendiconti della Classe di Scienze morali, storiche e filologiche dell’Accad. dei Lincei 29 (1974) 39-60. [on Adv. Opp. vitae monasticae] —, “Kalos ho kindunos”, Sileno 1.1 (1975) 23-36. Cattaneo, E., Trois homélies pseudo-chrysostomiennes sur la Pâque comme oeuvre d’Apollinaire de Laodicée. Attribution et étude théologique (Théologie historique 58), Paris: Beauchesne, 1981. [269 pp.; rev. Voicu, Augustinianum 22 (1982) 621] —, “Le Traité d’Apollinaire Contre Photin et les Homélies pascales pseudochrysostomiennes”, Orientalia Christiana Periodica 60 (1994) 233-237. —, “Le cause della decadenza del clero nel Dialogo sulla vita di Giovanni Crisostomo di Palladio”, Augustinianum 37 (1997) 333-349. Cattenoz, J.-P., “La philanthropie divine dans l’oeuvre de Jean Chrysostome”, in Recherches et traditions. Mélanges pastristiques offerts à Henri Crouzel, s.j. (Théologie Historique 88), Paris: Beauchesne, 1992, 61-76. —, Le baptême, mystère nuptial: théologie de saint Jean Chrysostome (Centre Notre-Dame de Vie 5), Venasque: Éd. du Carmel, 1993. Cavallera, F., L’schisme d’Antioche (IVe-Ve siècle), Paris: Alphonse Picard et fils, Editeurs, 1905. —, “Notes. Hieronymiana, 4 ser.”, Bulletin de Litt. eccl. (1923) 298-301. [on an alleged allusion to C] Cazier, P., “Du Serpent et de l’Arbre de la Connaissance: lectures patristiques (Philon, Grégoire de Nysse, Jean Chrysostome, Augustin)”, Graphè 4 (1995) 73-103. Ceillier, D.R., art., in Histoire générale des Auteurs Sacrés et Ecclésiastiques, t.9, Paris 1741, 1-790. [life treated briefly, extensive analysis of his works, discussion of his theology and bibliography of editions and translations] Célérier, Pascal, “La présence et l’utilisation des écrits de l’Empereur Julien chez les auteurs païens et chrétiens du IVe au VIe siècle”, unpub. PhD diss., Université Paris-X Nanterre, 2010. [English summary: The critics have usually thought that Emperor Julian's books have not deeply influenced the literature of Late Antiquity. On the one hand, it would seem that pagan writers, especially neoplatonic philosophers, have completely ignored his works because they denied them any philosophical significance. On the other hand, Christian writers, obsessed by their polemic against paganism and the Apostate, would have paid little attention to his writings, using very few quotations and above all misquoting him. However, if we research systematically how Julian’s works and the main points of his thought appear in this literature, we can challenge such a statement. In fact, Christian writers like Gregory of Nazianzenus and John Chrysostom quote many words from Julian's philosophical and theological vocabulary and church historians like Socrates and Sozomen quote many large

extracts of Julian, especially his letters. We can’t find the same phenomenon with pagan writers. Their attitude towards Julian is ambiguous: behind a general eulogy or a complete silence, we can see that several of them, like Libanius, Ammianus, Sallustius and Ammonius of Alexandria tried to continue his thought, especially his devotion to King Helios and his polemic against Christianity, using language with double meaning.]

Ceran, W., “Stagnation or fluctuation in early Byzantine society”, Byzantinoslavica 31(1970) 192-203. [refs from C to social mobility and condition of shopkeeper-craftsmen] —, “Cesarz w politycznej teologii Euzebiusza z Cesarei i nauczaniu Jana Chryzostoma”, Acta Universitatis Lodziensis. Folia Historica 44 (1992) 13-27. Ceresa-Gastaldo, A., Vanità. Educazione dei figli. Matrimonio (Coll. di testi patrist. 7), Roma: Città Nuova, 1977. [translation; 138 pp.] —, Giovanni Crisostomo. La catechesi battesimale (Collana di testi patristici 31), Roma: Città Nuova Ed., 1982. [translation, 218 pp.] —, “Teoria e prassi nella catechesi battesimale di S. Giovanni Crisostomo”, in S. Felici (ed.), Catechesis battesimale e riconcilizaione nei Padri del IV secolo (Biblioteca di scienze religiose 60), Roma 1984, 57-63. —, “Maria di Nazaret nell’antica letteratura cristiana”, in C. Curti e C. Crimi (eds), Scritti classici e cristiani offerti a Franscesco Corsaro, Catania: Facoltà di Lettere e Fiolosofia Università degli Studi di Catania, 1994, I, 155-163. Chahine, C.C., “Le témoignage de Thomas de Margâ sur les extraits d’Abraham Nethprâïâ dans le «Livre du Paradis» de Naniso”, Augustinianum 40 (2000) 439-460. —, “Une version syriaque du Sermo cum iret in exsilium (CPG 4397) attribué à Jean Chrysostome”, in Miscellanea Bibliothecae Apostolicae Vaticanae, IX (Studi e testi 409), Città del Vaticano 2002, 85-102. Chapman, D.J., “St. Chrysostom on Peter”, Dublin Review (1903) 1-27. Charvay, L.J., Saint Jean Chrysostome moraliste, Lyon: Vitte, 1969. 95 pp. Chase, F.H., Chrysostom: A Study in the History of Biblical Interpretation, Cambridge: Deighton, Bell, & Co., 1887. Chatzoglou-Balta, E.S. [ΧΑΤΖΟΓΛΟΥ-ΜΠΑΛΤΑ, ΕΛΕΝΗ Σ.], “Λόγοι στὴν ἑορτὴ τῆς Ἀναλήψεως τοῦ Κυρίου ἀποδιδόµενοι στὸν ἅγιο Ἰωάννη τὸν Χρυσόστοµο. Προλεγόµενα σὲ µιὰ κριτικὴ ἔκδοση”, in Χρυσοστοµικὸ Συµπόσιο. Ἡ προσωπικότητα καὶ ἡ θεολογία ἁγίου Ἰωάννου τοῦ Χρυσοστόµου, Ἀτήνα: Ἀποστολικὴ Διακονία, 2007, 837-844. [“Sermons on the feast of Ascension attributed to John Chrysostom: Prolegomena to a critical edition”] —, “῞Εξ λόγοι εἰς τὴν Ἀνάληψιν τοῦ Κυρίου ἐπιγραφόµενοι ἐπ᾽ὀνόµατι τοῦ ἁγίου Ἰωάννου τοῦ χρυσοστόµου”, Ἐπετηρὶς. Ἑταιρείας Βυζαντινῶν Σπουδῶν. Καταθεσις εἰς µνηµην του καθηγητου Δηµητριου Ζ. Σοφιανου 53 (2007-2009) 303-376.[intro. and edition, in Greek; “Six sermons on the Ascension attributed to John Chrysostom”] Chatzeephraimides, E.I., Ioannes ho Chrysostomos: pragmatistes tou parontos horamatistes tou mellontos, Thessalonike: Ekdotikos Ant. Stamoule, 2012. Chétanian, R.V., La version Arménienne ancienne des homélies sur les Actes des Apôtres de Jean Chrysostome. Homélies I, II, VII, VIII (Corpus Scriptorum Christianorum Orientalium 607, 608, Scriptores Armeniaci 27, 28), Leuven: Peeters, 2004. [rev. by R.C. Hill in RBL 2006] —, “Les citations scripturaires dans la version arménienne du XIe siècle de quatre homélies de Jean Chrysostome sur les Actes des Apôtres”, Le Muséon 119 (2006) 321-376. —, “Un fragment grec des Homélies sur les Actes des Apôtres de Jean Chrysostome au Matenadaran d’Erevan”, Le Muséon 123 (2010) 39-60. [contains an extract of In Acta apost. hom. 14; comparison with two other Armenian versions, M 1315 and 1316 shows that it utilizes a different Greek model. Appendices I, pp. 48-52: “Texte grec

du fragment 10”; II, pp. 52-55: “Texte arménien du Matenadaran 1315”; III, pp. 5560: “Traduction du texte arménien du M 1315”] Chevallon, C. see Tilmannus, G., C. Chevallon and J.M. Callewaert [re Chevallon edition of C’s works, 1536] Childers, J.W., “Studies in the Syriac versions of St. John Chrysostom’s Homilies on the New Testament with special reference to Homilies 6, 20, 22, 23, 37, 62, 83 and 84 on John”, unpub. DPhil. diss., Oxford 1996. [systematic study of the Syriac version of C’s homilies on the New Testament – Matthew, John and epistles of Paul; focuses mainly on 6th and 7th century British Library mss, which preserve translation from the 5th and 6th centuries; analysis of translation methods allows placement of version within framework of development of Syriac translation technique and highlighting of methodological issues that arise when relating Syriac versions to their Greek source texts; anlaysis shows that the homilies on the epistles translated last and most literal; those on Matthew and John translated earlier, relatively less literal and most likely to have Peshitta or even on occason Old Syriac bible texts rather than translation from the Greek. Several homilies on John edited and translated allowing a critique of Boismard’s interpretation and use of the Syriac version, which seen to be unsatisfactory in several ways]

—, “Chrysostom’s exegetical homilies on the New Testament in Syriac translation”, Studia Patristica 33 (1997) 509-516. —, “The Syriac evidence for the ‘pre-Johannine text’ of the Gospel: a study in method”, in D.G.K. Taylor (ed.), Studies in the Early Text of the Gospels and Acts: the papers of the First Birmingham Colloquium on the Textual Criticism of the New Testament (Text-critical Studies 1), Atlanta, Ga.: Society of Biblical Literature, 1999, 49-85. [addresses Boismard’s study; see Boismard and Lamouille] —, “Patristic citations and versional evidence: The Syriac version[s] of Chrysostom’s Homilies on Matthew and the Old Syriac text”, Le Muséon 115 (2002) 129-156. [looks exclusively at Gospel citations, utilising them for understanding the history of the text; the citations follow the Greek text of Chrysostom, with influence from the Peshitta and occasionally also the Vetus Syra] —, “Chrysostom in Syriac dress”, Studia Patristica 67 (2013) 323-332. — (ed., trans.), The Syriac Version of John Chrysostom’s Commentary on John. I. Mêmrê 143 (Corpus Scriptorum Christianorum Orientalium 652, Scriptores Syri 250-251), Louvain-la-Neuve: Peeters, 2013. Chiocchetta, P., La teologia della storia. Saggi di sintesi patristiche (Profilie sintesi 3), Roma: Studium, 1953. 192 pp. Chitulescu, P., “Activitatea misionara a Sf. Ioan Gura de Aur”, Glasul Bisericii 65/9-12 (2006) 97-105. [The missionary activity of St John Chrysostom; in Romanian] Chitescu, N.S., “Jean Chrysostome fut-il semi-pélagien?”, Mitropolia Moldovei si Sucevei 41 (1965) 136-162. [in Romanian] Chivu, C., Comentariu la Ioan (I), Bucuresti, 2014. [trans. of In Iohannem; Romanian]

Хлынова И.Л. Хризостомика в Патрологии Ж.-П. Миня: сопоставительная таблица = Chlynova I.L. Chrysostomica in J.P. Migne’s Patrology: A Comparative Table // На сайте Православного СвятоТихоновского Гуманитарного Университета (ПСТГУ) http://pstgu.ru/e_resources/patr_minya/ [comparative table of the Migne edition and modern editions of Chrysostom texts, published on the web site of St Tikhon Orthodox Humanitarian University] Christidis, D.A., “Ariston ho Chios kai Gnomologium Neapolitanum”, Hellenica 51 (2001) 412-414. [Frag. Gn. Neap. 1,8 attrib. by Sbordone to Ariston, belongs in reality to C; found in Eclogue 12]

—, “He paroimiake ekphrase «panta konis»”, Hellenica 53 (2003) 394-398. [in Greek; makes ref. to CPG 4333, 4554 and 4562, as well as to a homily of Basil of Caesarea and Gregory of Nazianzus] Christo, G.G., “The notions of martyrdom according to St. John Chrysostom”, MA thesis, University of Durham 1984. —, Martyrdom According to John Chrysostom. “To Live is Christ, To Die is Gain”, Lewiston-Queenston-Lampeter: Mellen University Press, 1997. [theology only; little analysis] —, John Chrysostom. On Repentance and Almsgiving (The Fathers of the Church 96), Washington, DC: The Catholic University of America Press, 1998. [translation] —, The Church’s Identity Established through Images according to Saint John Chrysostom (Patristic Theological Library 2), Rollinsford, NH: Orthodox Research Institute, 2006. —, Bishops as Successors to the Apostles according to John Chrysostom: Ecclesiastical Authority in the Early Church, Lewiston, NY: Edwin Mellen Press, 2008. Christofis, G.G. see Christo, G.G. Christophis, G.G. see Christo, G.G. Christou, P. (=ΧΡΗΣΤΟΥ, Π.), “Ἰωάννης ὁ Χρυσόστοµος”, ΘΗΕ 6, Ἀθῆναι 1966, 11701192. —, “Ὁ Ἰωάννης ὁ Χρυσόστοµος καὶ οἱ Καππαδόκαι”, in P.C. Christou (ed.), SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 13-22. [in Greek; “John Chrysostom and the Cappadocians”; repr. in P. Christou, Theologika meletemata 2: Grammateia tou D aionos, Thessaloniki: Patriarchikon Hidruma Paterikon Meleton, 1975, 257-266] —, “Ho Illiggos enopion tes theias parousias kata ton Ioannen Chrysostomon”, in P. Christou, Theologika meletemata 2: Grammateia tou D aionos, Thessaloniki: Patriarchikon Hidruma Paterikon Meleton, 1975, 269-272. Chrysanthou, Metr. Eleutheroupoleos, “Ho monachikos bios kata ton hagion Ioannen ton Chrysostomon”, Nea Sion. Jerusalem 57 (1962) 331-339; 58 (1963) 86-94. [in Greek] CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908. Ciarlo, D., Giovanni Crisostomo. Commento a Isaia, Omelie su Ozia (Collana di Studi Patristici 162), Roma: Città Nuova, 2001. [trans.] —, “Pentimento, conversione, penitenza: «metánoia» in Giovanni Crisostomo”, Atti della Accademia Ligure di Scienze e Lettere 6a ser. 7 (2004) 143-169. —, A Teodoro. Giovanni Crisostomo (Collana di testi patristici 174), Roma: Città Nuova, 2004. [trans.] —, “Terminologia esegetica in Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 185-220. —, “Sulla teoria e la prassi della «providentia Dei» in Giovanni Crisostomo”, Atti della Accademia Pontaniana N.S. 56 (2007) 87-93. —, “De mutatione nominum. L’interpretazione del cambiamento dei nomi biblici da Filone Alessandrino a Giovanni Crisostomo”, Augustinianum 48 (2008) 149-203. Cimosa, M., “Giovanni Crisostomo commenta il Salterio greco (LXX)”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 767-784. —, “Il testo biblico usato nel Commento a Giobbe di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi

dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 417-427. —, “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. Cindea, S., “Sfintul Ioan Gura de Aur ca Pastor de Suflete”, Biserica Ortodoxa Romîna. Buletinul Oficial al Patriarhiei Romine 75/10 (1957) 922-927. [St. John Chrysostom as Pastoral carer] Ciobotea, D.-I., “Invatatura Sfintului Ioan Gura de Aur despre rugaciunile pentru cei adormiti in Domnul”, Mitropolia Banatului 26 (1976) 643-654. [in Romanian; John Chrysostom’s teaching concerning the prayers for the dead] Cioffi, A., “L’eredità filosofica e retorica (diatriba e sentenza) nel «Quod nemo laeditur nisi a seipso» di Giovanni Crisostomo”, Nicolaus 6 (1978) 3-45. —, “Il De inani gloria et de educandis liberis di Giovanni Crisostomo. Famiglia e società”, Nicolaus 7 (1979) 137-144. —, “Un témoignage de ‘sygkatábasis’ pastorale: l’usage de la maxime dans ‘Quod nemo laeditur nisi a seipso’ de Jean Chrysostome”, Studia Patristica 16.2 (1985) 449-455. —, “Aretè e prove della vita in Giovanni Crisostomo”, in L’etica cristiana nei secoli III e IV: eredità e confronti. XXIV Incontro di studiosi dell’antichità cristiana, 4-6 maggio 1995 (Studia Ephemeridis Augustinianum 53), Roma 1996, 503-511. —, “Per essere liberi dal male: fedeltà a Dio e resistenza al maligno in Giovanni Crisostomo”, in O.F. Piazza (ed.), Padre nostro…liberaci dal male. Teologi in dialogo, Cinisello Balsamo: Edizione S. Paolo, 2000, 173-178. —, “La preghiera nelle Omelie di Giovanni Crisostomo sulla Prima Lettera a Timoteo”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 785-792. —, “Giovanni Crisostomo e il ‘vero’ filosofo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 513-520. Ciulei, M., “La doctrine sur l’homme de Saint Jean Chrysostome”, Biserica Ortodoxa Romana 117 No.7-12 (1999) 400-430. Clapsis, Emmanuel, “The dignity of the poor and almsgiving in St. John Chrysostom”, Greek Orthodox Theological Review 56 (2011) 55-87. [also published in: Servant of the Gospel. Studies in Honor of His All-Holiness Ecumenical Patriarch Batholomew, Brookline, MA: Holy Cross Orthodox Press, 2011, 23-51] Clark. E.A., “John Chrysostom and the subintroductae”, Church History 46 (1977) 171-185. —, “Sexual politics in the writings of John Chrysostom”, Anglican Theological Review 59 (1977) 3-20. [?? repr. in Paul Corby Finney, David M. Scholer and Everett Ferguson (eds), Women in Early Christianity, London: Routledge/New York: Garland Publishing, 1993, 233-251] —, Jerome, Chrysostom and Friends. Essays and Translations (Studies in Women and Religion 2), New York-Toronto: The Edwin Mellen Press, 1979. —, “The virginal Politeia and Plato’s Republic: John Chrysostom on women and the sexual relation”, in Jerome, Chrysostom and Friends, 1-34. —, “Friendship between the sexes: Classical theory and Christian practice”, in Jerome, Chrysostom and Friends, 35-105.

—, “Introduction”, John Chrysostom—On Virginity, and Against Remarriage, trans. Sally Rieger Shore (Studies in Women and Religion 9), New York: Edwin Mellen Press, 1983. —, “Authority and Humility: A Conflict of Values in Fourth-century Female Monasticism”, Byzantinische Forschungen 9 (1985) 17-33 = E.A. Clark, Ascetic Piety and Women's Faith. Essays on Late Ancient Christianity (Studies in Women and Religion 20), Lewiston-Lampeter-Queenston: The Edwin Mellen Press, 1986, 209-228. [discusses C and Olympias] —, “Theory and practice in late ancient asceticism: Jerome, Chrysostom, and Augustine”, Journal of Feminist Studies in Religion 5.2 (1989) 25-46. —, “Comment: Chrysostom and Pauline social ethics”, in W.S. Babcock (ed.), Paul and the Legacies of Paul, Dallas: Southern Methodist University Press, 1990, 193-199. [response to A.M. Ritter, pp. 360-369 in same volume; see below] —, “Patrons, not Priests: Gender and Power in Late Ancient Christianity”, Gender & History 2 (1990) 253-273. [refers to Olympias among others] —, “Ideology, history, and the construction of «woman» in late ancient Christianity”, Journal of Early Christian Studies 2 (1994) 155-184. —, Reading Renunciation: Asceticism and Scripture in Early Christianity, Princeton: Princeton University Press, 1999. —, “Genesis 1-3 and gender dilemmas: the case of John Chrysostom”, in B. Feichtinger, S. Lake, u. H. Seng (hrsg.), Körper und Seele: Aspekte spätantiker Anthropologie, München, Saur, 2006, 159-180. Clark, E.G., “Pastoral Care: Town and Country in Late-Antique Preaching”, in T.S. Burns and J.W. Eadie (eds), Urban Centers and Rural Contexts in Late Antiquity, East Lansing, Michigan: Michigan State University Press, 2001, 265-284. [discusses issues of audience composition in regard to C, among others] Classen, P., Burgundio von Pisa. Richter, Gesandter, Übersetzer (Sitzungsberichte der Heidelberger Akademie der Wissenschaften 1974.4), Heiderlberg: Universitätsverlag C. Winter, 1974. 106 pp. [translator of C’s Hom. in Ioh.] Clow, W.M., “The preaching of Chrysostom”, Expositor 23 (1922) 359-368. Cocchini, F., “Da Origene a Teodoreto: la tradizione esegetica greca su Gal 2,11-14 e la controversia origeniana”, in W.A. Bienert u. U. Kühneweg (hrsg.), Origeniana septima: Origenes in den Auseinandersetzungen des 4. Jahrhunderts, Leuven: Leuven University Press, 1999, 293-309. [particularly concerned with the reception of Origen by Jerome and C] Coco, L. with C. Moreschini, A Stagirio tormentato da un demone (Collana di testi patristici 163), Roma 2002. [trans.] Cognet, A., De Ioannis Chrysostomi dialogo qui inscribitur peri hierosunes logoi hex. Thesim Facultati Litterarum Parisiensi proponebat, Paris 1900. Cohausz, O., “Das Chrysostomusdrama”, Theol.-praktische Quartalschrift 84 (1931) 1-20. [vol. no. = 81?] Cohen, J., “The mystery of Israel’s salvation: Romans 11:25-26 in patristic and medieval exegesis”, Harvard Theological Review 98 (2005) 247-281. [considers among other texts C’s Adv. Iud. or. 1, and In Rom. hom.17 and 19] Coillie, Geert Van, “Des «ruses de l’intelligence» à la prudence et au-delà: Homère, Sophocle, Aristote et Jean Chrysostome”, L’Études classiques 68 (2000) 129-145. [includes among the examples examined, C and the sophistic conception of just deception] Coleman-Norton, P.R., “The Vita sancti Chrysostomi by Georgius Alexandrinus”, Classical Philology 20 (1925) 69-72.

—, Paladii dialogus de vita s. Johannis Chrysostomi, Cambridge: Cambridge University Press, 1928. [edition of Palladius, Dial., now superseded by the SC edition of Malingrey] —, “The correspondence of S. John Chrysostom (with special reference to his Epistles to Pope S. Innocent I)”, Classical Philology 24 (1929) 279-284. —, “St. John Chrysostom and the greek philosophers”, Classical Philology 25 (1930) 305317. —, “St. John Chrysostom’s use of Josephus”, Classical Philology 26 (1931) 85-89. —, “St. John Chrysostom’s use of the greek poets”, Classical Philology 27 (1932) 213-221. Collett, B., “A Benedictine scholar and Greek Patristic thought in pre-Tridentine Italy: A monastic commentary of 1538 on Chrysostom”, Journal of Ecclesiastical History 36 (1985) 66-81. Cololo, A., Ideja mira v tvorenijach sv. Ioanna Zlatousta, Leningrad 1960. 182 pp. [Der Begriff ‘Welt’ bei J. Chrys., in the Geistliche Akademie in ms.] Colombo, G., “L’Eucarestia come sacramento di unità in S. Giovanni Crisostomo”, Diss., Pont. Univ. Gregorianae, Rome 1959. Colombo, S., “Il prologo del peri hierosunes di S. Giovanni Crisostomo”, Didakaleion 1 (1912) 39-47. —, “Il dialogo peri hierosunes di S. Giovanni Crisostomo e la retorica”, Didakaleion 1 (1912) 173-200. —, “Sull’origine del concetto di apate in un passo di S. Giovanni Crisostomo”, Didakaleion 1 (1912) 437-454. —, Dialogo del sacerdozio, Torino: Soc. ed. internaz., 1937. [edition] Coman, I.G., “Actualité de S. Jean Chrysostome”, Studii teologice 7 (1955) 403-422. [in Romanian] —, “Personalitatea Sf. Ioan Gura de Aur”, Studii teologice. Bucuresti 9 (1957) 595-616. [Die persönlichkeit des hl. J. Chrys.] —, “Sensul ecumenic al Sfintei Euharistii la Sfintul Ioan Gura de Aur”, Ortodoxia. Bucuresti 17 (1965) 520-535. [in Romanian; Le sens oecuménique de l’Eucharistie chez S. Jean Chrysostome] —, “Raportul dintre justificare si dragoste in Omiliile sfintului Ioan Gura de Aur la Epistola catre Romani”, Studii teologice 18 (1966) 199-221. [Ortodoxia. Bucuresti 18 (1966) 199-221??; Le rapport entre la justification et l’amour dans les homélies de S. Jean Chrysostome à l’Épître aux Romains] —, “Le rapport de la justification et de la charité dans les homélies de Saint Jean Chrysostome à l’Épître aux Romains”, Studia Evangelica 5 = TU 103 (1968) 248271. —, “L’unité du genre humain d’après saint Jean Chrysostome”, Mitropolia Olteniei 25 (1973) 559-570. [in Romanian] —, “L’unité du genre humain d’après saint Jean Chrysostome”, in P.C. Christou (ed.), SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessaloniki: Patriarch. Hidruma Paterikon Meleton, 1973, 41-58. —, “La coppia nei Padri [e Crisostomo su Ef 5,22s]”, in G. Sfameni Gasparro (ed. and trans.), Letture cristiane del primo millenio, vol. 9, Milan: Paoline, 1991. Compton, M.B., “Introducing the Acts of the Apostles: A study of John Chrysostom’s On The Beginning of Acts”, unpub. PhD diss., University of Virginia, 1996. [contains an English trans. of the four homilies In princ. Actorum in an appendix] Conevsky, I.K., “Socialno-eticnite vozgledi na sv. Joan Zlatoust”, Dukhovna Kultura (1941) 308-317. —, Social Ideas in the Church Fathers I. St. John Chrysostom, Sofia 1948. [in Greek]

—, “Las ideas sociales de los Padres de la Iglesia. I. San Juan Crisóstomo”, Godisnik (SU) 26 (1949). Congourdeau, M.-H., M.-C. Rosset & C. Bouchet, Dieu et le mal: textes de Basile de Césarée, Grégoire de Nysse, Jean Chrysostome, Paris: Migne/Turnhout: Brepols, 1997. [trans. of Quod nemo laeditur nisi a se ipso] Connolly, R.H., “New attributions to Hippolytus”, Journal of Theological Studies (1945) 192-200. [ps. C] Constantelos, Demetrios J., “John Chrysostom’s Greek classical education and its importance to us today”, Greek Orthodox Theological Review 36 (1991) 109-129. 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??] Conti Bizarro, F. and R. Romano, Giovanni Crisostomo: Omelie per Eutropio (Quaderni di Koinonia a cura dell’Associazione di Studi Tardoantichi 9), Napoli 1987. [intro. and trans. of both Eutropius homilies, 20 pp.] Conybeare, F., “On the western text of the Acts as evidenced by Chrysostom”, The American Journal of Philology 17 (1896) 135-171. Cooper, K., “An(n)ianus of Celeda and the Latin readers of John Chrysostom”, Studia Patristica 27 (1993) 249-255. —, 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] Cornitsescu, C.I., “Idei dogmatice in cuvintarile sfintului Ioan Hrisostom la praznicile imparatesti”, Studii teologice 17 (1965) 441-449. [Idées dogmatiques dans les sermons de S. Jean Chrysostome aux grandes fêtes de l’Église] —, Ho anthropismos kata ton hieron Chrysostomon (Analekta Blatadon 10), Thessaloniki: Patriarch. Hidruma Paterikon Meleton, 1971. [in Greek; 146 pp.] —, “Le fidèle dans les préoccupations de S. Jean Chrysostome”, Ortodoxia. Bucuresti (1974) 681-686. [in Romanian] —, “Les Saints Trois Hiérarques, interprètes des Saints Écritures”, Studii teologice (1974) 82-94. [in Romanian] —, “Chipul mamei Sfintului Ioan Gura de Aur”, Studii teologice. Bucuresti 29 (1977) 616620. [in Romanian; Die Gestalt der Mutter des hl. Johannes Chrysostomus] Correale, R.M., “The origin of the homily De paenitentia observanda of Pseudo-Caesarius of Arles”, Sacris Erudiri 27 (1984) 203-208. [ps. Chrys. latin] Corsaro, F., “Un martire cristiano nella Costantinopoli di Arcadio. Giovanni Crisostomo dalla sinodo dell quercia all’esilio”, Orpheus N.S. 16 (2005) 48-65. —, “Clero, popolo e potere imperiale nella Costantinopoli del Crisostomo dalla sinodo dell quercia all’esilio”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 833-848. Corsato, C., “Dottrina battesimale nelle catechesi di San Giovanni Crisostomo. Una puntualizzazione critica”, Studia Patavina 23 (1976) 270-296. Corvinus, A., Augustini et Chrysostomi Theologia, ex libris eorundem deprompta inque communes locos digesta, Halae Suevorum 1539.

Cosma, S., “Idées éthico-sociales dans les oeuvres des Saints Trois Hiérarques”, Mitropolia Banatului 24 (1974) 50-55. [in Romanian] Costanza, M. see Constanza, M. Costanza, M., “Waar predikte Sint Chrysostomus zijn vier en twintig homiliën als commentaar op Sint Paulus’ brief aan de Ephesiërs?”, Studia Catholica 27 (1952) 145-154. Costanzo, E., “Alsmgiving: A missiological analysis of John Chrysostom’s view and practice”, unpub. doctoral diss., Southwestern Baptist Theological Seminary, Texas, 2011. —, Harbor for the Poor: A Missiological Analysis of Almsgiving in the View and Practice of John Chrysostom, Eugene, OR: Pickwick Publications, 2013. Costel, Ciulinaru, “The priority of virtues in the social-moral order of life of all mankind, according to Saint John Chrysostom”, Scientific Journal of Humanistic Studies 3.4 (2011) 202-208. Côté, Dominique, “Le problème de l’identité religieuse dans la Syrie du IVe siècle. Le cas des «Pseudo-Clémentines» et de l’«Adversus Judaeos» de saint Jean Chrysostom”, in S.C. Mimouni et B. Pouderon (édd.), La croisée des chemins revisitée. Quand l’Église et la Synagogue se sont-elles distinguées? Actes du colloque de Tours, 18–19 juin 2010 (Patrimoines, Judaïsme antique), Paris: Éditions du Cerf, 2012, 339-370. Courcelle, P., “La figure du philosophe d’après les écrivains latins de l’Antiquité”, Journal des savants (1980) 85-101. Court, J.M., “The preacher with a golden tongue: John Chrysostom”, in J.M. Court (ed.), Biblical Interpretation: The Meanings of Scripture – Past and Present, London: T & T Clark, 2003, 41-53. Cox, James W., “’Eloquent, ... mighty in the Scriptures:’ Biblical preachers from Chrysostom to Thielicke”, Review and Expositor 72 (1975) 189-201. Cox, W.A., “Notes”, The Classical Review 13 (1899) 135-136. [on a passage in In Eph. hom. 13] Le Coz, Raymond, “Les pères de l’église grecque et la médecine”, Bulletin de littérature écclesiastique 98 (1997) 137-154. Cozic, Michael, “Jean Chrysostome ou une spiritualité de l’évènement”, in Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Cqonia, T., “Une instruction de Jean Chrysostome citée dans le commentaire du Chevalier à la peau de tigre In Ioh. Ev., 62”, Sot‘ a Rust‘ aveli. Recherches historicophilologiques, Tiflis: Institut des manuscrits (1966) 92-108. [in Georgian] Cracco Ruggini, L., “Poteri in gara per la salvezza di città ribelli: il caso di Antiochia (387 d.C)”, in Studi tardoantichi I. Studi di tarda antichità offerti à S. Calderone, Messina 1988, 265-290. Cramer, D., “Abhandlungen von den Fehlern der Beredsamkeit des Chrysostomus”, Journal für Prediger 3 (Halle 1772) 425-458. Cramer, J.A., Des heiligen Kirchenlehrers Johannes Chrysostomus Erzbischofs und Patriarchen zu Constantinopel Predigten und Kleine Schriften. Aus dem Griechischen übersetzt. Mit Abhandlungen und Anmerkungen begleitet. Zweyter Band. Herausgegeben von Johann Andreas Cramer, Prediger zu Cröllwitz und Daspig, Leipzig 1749. Cramer, J.A., Catenae graecorum patrum in Novum Testamentum. II. In evangelia s. Lucae et s. Joannis, Oxford 1844. [citations of C’s Hom. in Ioh.; follow short recension]

Crehan, J.H., “Sinful marriage and the Pseudo-Chrysostom”, in P. Granfield & J.A. Jungmann (eds), Kyriakon: Festschrift Johannes Quasten, I, Münster: Aschendorff, 1970, 490-498. Crépey, C., “Jean Chrysostome: Homélies sur la Genèse (I à X), introduction, traduction et notes”, unpubl diss., Université Paris-4, 2004. [Summary: Les Homélies sur la Genèse de Jean Chrysostome sont un commentaire, en forme d'homélies, du livre de la Genèse. Cette thèse propose une traduction des homélies I à X, portant sur le premier récit de la création (Gn 1 1-2 3). La traduction est munie d'une annotation qui l'éclaire sur le plan de l'exégèse — par la mise en perspective du commentaire chrysostomien avec le reste de la tradition exégétique — de la spiritualité, des realia, des parallèles chrysostomiens, et accompagnée d'indices (scripturaire, des noms propres, de mots grecs). Elle est précédée d'une introduction, dont le premier chapitre présente ces homélies et discute la question de leur datation, finalement fixée en 388. Le deuxième chapitre, consacré à l'exégèse, en analyse les clefs : son littéralisme, caractéristique de la tradition antiochienne, dont on dégage les fondements, les principes et la méthode, et le recours au concept de condescendance divine dans l'Écriture, contrepoids du littéralisme ; et expose les enseignements qui s'en dégagent, doctrinaux et spirituels. Un troisième chapitre, portant sur la pastorale, analyse d'abord les moyens qu'elle met en œuvre : la condescendance du pasteur, qui se traduit par l'exploitation des motivations humaines des fidèles et par la référence aux réalités familières à ces derniers, son engagement rhétorique, et l'attention qu'il porte à la réception du discours ; ensuite le message servi par cette pastorale. Celui-ci réside à la fois dans une défense de l'orthodoxie et dans un appel vigoureux à la mise en pratique de la foi chrétienne, en particulier par l'exercice de la charité. La thèse conclut sur les paradoxes du réalisme chrysostomien]

—, “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] —, “Les Homélies sur la Genèse de Jean Chrysostome: unité de la série, chronologie de la succession, provenance et datation”, Revue des Études Augustiniennes et Patristiques 55/1 (2009) 73-112. —, “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. —, “Le vrai sens de la littéralité de l’exégèse dans les Homélies sur la Genèse de Jean Chrysostom: illustration à partir de l’exégèse de Gn 1:1”, Studia Patristica 47 (2010) 249-254. —, “La prière chrétienne selon Origène, Grégoire de Nysse et Jean Chrysostome”, in J. Goeken (éd.), La rhétorique de la prière dans l’Antiquité grecque (Recherches sur les rhétoriques religieuses), Brepols: Turnhout, 2010, 155-174. [examines In Matt. hom. 19] Cricovean, M., “Reprezantanti de seama ai epocii patristice: Sfantul Ioan Gura de Aur si diaconita Olimpiada”, Altarul Banatului 18/10-12 (2007) 54-62. [Témoins importants de l’âge patristique: S. Jean Chrysostome et la déaconesse Olympias; in Romanian] Cristache, I.S., “L’activité homilétique de Saint Jean Chrysostome à Antioche”, Glasul Bisericii 27 (1968) 701-710. [in Romanian] Cross, F.L., art. “John Chrysostom”, in The Oxford Dictionary of the Christian Church (1957) 282-283 [later ed., Oxford 1997, 342-343].

Cuomo, V., “Fozio e Giovanni Crisostomo in un anonimo viennese”, Quaderni di Storia 29 (2003) n. 58, 125-140. Curti, C., “Ancora sulla tecnica di abbreviazione del compilatore della Catena palestinese”, in Studi di filologia classica in onore di Giusto Monaco. I. Letteratura greca, Palermo: Fac. di Lettere e Filosofia, 1991, 497-515. —, La catena palestinese sui Salmi graduali, introd., ed. critica, trad., note di commento e indici (Saggi e testi classici, cristiani e medievali 18), Catania: Centro di Studi sull’ antico Cristianesimo, 2003. [includes trans. of fragments from Apollinaris, Chrysostom, Didymus, Eusebius, Origen and Theodoret] 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   Dacier, H., Saint Jean Chrysostome et la femme chrétienne au IVe siècle de l’église grecque, Paris: H. Falque Editeur, 1907. (Rev. in AB 1908 101-104; BZ 1911 570) Dagemark, S., “Panegyrical elements in some Fathers’ hagiographic descriptions of Peter’s and Paul’s lives in Rome”, in Pietro e Paolo. Il loro rapporto con Roma nelle testimonianze antiche, XXIX Incontro di studiosi del’antichità cristiana, Roma, 4-6 maggio 2000 (Studia Ephemeridis Augustinianum 74), Roma 2001, 191-231. —, “John Chrysostom the monk-bishop: A comparison between Palladios’ and Possidius’ pictures of a bishop”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di studiosi dell’antichità cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 933-1031. Dagron, G., “Histoire et civilisation du monde byzantin”, Annuaire du Collège de France 84 (1983-1984) 701-706. [C on the hippodrome at Constantinople] Dal Covolo, E., “Le catechesi battesimali di san Giovanni Crisostomo”, Salesianum 63 (2001) 157-167. —, “Wymogi formacji i tozsamosci kaplan skiej: miedzy Antiochia i Aleksandria (II-IV wiek.)”, Vox Patrum 21, No 40-41 (2001) 157-172. [“Les requisits de la formation et l’identité sacerdotales: entre Antioche et Alexandrie (2e-4e s.)”, in Polish] —, “Omelia 50 sul Vangelo di Matteo di Giovanni Crisostomo (disproporzione dell’esegesi)”, Vox Patrum 23 (2003) 77-83. [in Polish] —, “L’omelia 50 del Crisostomo sul vangelo di Matteo. Un «caso» di sproporzione esegetica”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 355-362. D’Alès, A., “Glanes d’exégèse patristiques”, Revue des Études Grecques (1921) 47. —, “De incomprehensibili chez Jean Chrysostome”, Recherches de Science Religieuse 23 (1933) 306-320. —, “Un text eucharistique de saint Chrysostome”, Recherches de Science Religeuse 23 (1933) 451-462. Daloz, L., Le travail selon saint Jean Chrysostome (Théologie, pastorale et spiritualité, recherches et synthèses 4), Paris: Lethielleux, 1959. 194 pp.

Dal Santo, A., “De homilia priore ab Joanne Chrysostomo A. ICCCC pro Eutropio habita quid sit iudicandum”, Latinitas 9 (1961) 189-202. D’Alton, J.F., “Chrysostom in exile”, The Irish Ecclesiastical Record (1935) 225-238. —, Selections from St. John Chrysostom, ed. with comm., London: Burns Oates & Washbourne, 1940. D’Alzon, E., “Études sur S. Jean Chrysostome”, Annales de Philosophie chrétienne n.s. 18 (1839) 123-142. Damgaard, F. “Skygger og allegori. Origenes’ og Chrysostomos’ homilier over Isaks ofring”, Patristik 5 (2007) 1-26 [= www.patristik.dk/Patristik5.pdf] Damian, T., “Virtutea dragostei la Sfintul Ioan Gura de Aur”, Biserica Ortodoxa Romana 97 (1979) 675-685. [Die Tugend der Liebe beim hl. Johannes Chrysostomus; in Romanian] Damian, Theodor, “St. John Chysostom’s teaching on neighborly love”, in M.J. Pereira (ed.), Philanthropy and Social Compassion in Eastern Orthodox Tradition. Papers of the Sophia Institute Academic Conference. New York. Dec. 2009, New York: Theotokos Press, 2010, 106-114. Danassis, A., Johannes Chrysostomos: Pädagogisch-psychologische Ideen in seinem Werk (Abhandlungen zur Philosophie, Psychologie und Pädagogik 64), Bonn: Bouvier Verlag, 197l. Daniel, Demetrios, Ioannou tou Chrysostomou he genike ethike en to schesei autes pros ten tes hellenikes philosophias/ Ἰωάννου τοῦ Χρυσοστόµου ἡ γενικὴ ἠθικὴ ἐν τῆ σχέσει αὐτῆς πρὸς τὴν τῆς ἑλληνικῆς φιλοσοφιάς. Didaktorike diatribe. En Barne (typogr. tes Odysou), 1894. [C’s dependence on greek philosophy; in Greek; 38 pp.; date 1884?] Daniélou, J., “L’incomprehensibilité de Dieu d’après S. Jean Chrysostome”, Recherches de science religieuse 37 (1950) 176-194. —, “Le kairos de la messe d’après les Homélies sur l’incomprehensibilité de St. Jean Chrysostome”, in F.X. Arnold u. B. Fischer (hrsg.), Die Messe in der Glaubensverkündigung. FS Josef Andreas Jungmann, Freiburg 1950, 71-78. Datema, C., “Amphiloque d’Iconium et Pseudo-Chrysostome”, Jahrbuch der Österreichischen Byzantinistik 23 (1974) 29-32. —, “An unedited homily of Ps. Chrysostom on the birth of John the Baptist (BHG 843k)”, Byzantion 52 (1982) 72-82. —, “Another unedited homily of Ps. Chrysostom on the birth of John the Baptist (BHG 847i)”, Byzantion 53 (1983) 478-493. —, “A supposed Narratio on Job (BHG 939t)”, Analecta Bollandiana 103 (1985) 303-304. —, “Towards a critical edition of the Greek homilies of Severian of Gabala”, Orientalia Lovaniensia Periodica 19 (1988) 107-115. Datema, C. and P. Allen, “Text and tradition of two Easter homilies of Ps. Chrysostom”, Jahrbuch der Österreichischen Byzantinistik 30 (1981) 87-102. —, “Three fragments of Ps. Chrysostom identified”, Vigiliae Christianae 35 (1981) 32-34. —, “New evidence for the encounter between Constantinople and «India»”, in C. Laga, A. Munitiz and L. Van Rompay (eds), After Chalcedon: Studies in theology and Church History offered to Albert Van Roey for his seventieth birthday (Orientalia Lovaniensia Analecta 18)), Leuven: Departement Oriëntalistiek, Peeters, 1985, 57-65. [based on ps.-C In s. Thomam et in oeconomiam domini nostri, CPG 4924] —, “BHG 1841s. An unedited homily of Ps. Chrysostom on Thomas”, Byzantion 56 (1986) 28-53. —, “Leontius, presbyter of Constantinople the author of Ps. Chrysostom, In psalmum 92 (CPG 4548)?”, Vigiliae Christianae 40 (1986) 169-182.

—, “Leontius, presbyter of Constantinople and an unpublished homily of Ps. Chrysostom on Christmas (BHG 19141/k)”, Jahrbuch der Österreichischen Byzantinistik 39 (1989) 65-84. Datt, C., Saint Jean Chrysostome comme Prédicateur. Thèse présentée à la Faculté de Théologie de Strasbourg, Strasbourg: G. Silbermann, 1837. Dattrino, L., Giovanni Crisostomo. Contro i detrattori della vita monastica (Collana di testi patristici 130), Roma: Città Nuova, 1996. [trans.] —, “Sollecitudine pastorale di Innocenzo I, papa di Roma, per la Chiesa sorella di Costantinopoli”, Lateranum NS 64 (1998) 221-225. [concerns Innocent’s actions at time of C’s exile] —, Il matrimonio nel pensiero di Giovanni Crisostomo (Lezioni e dispense 5), Città del Vaticano: Lateran University Press, 2002. —, “Giovanni Crisostomo di fronte al matrimonio”, Rivista di archeologia cristiana 78 (2002) 145-155. Davis, D., “John Chrysostom on ministry, discernment, and call”, Theology Today 62 (2005) 408-413. Dbar, Dorotheos [Dbar, Δωρόθεος], “Τόπος θανάτου του αγ. Ιωάννου του Χρυσοστόµου”, unpub. PhD diss., Aristotle University, Thessaloniki, 2013. http://openarchives.gr/ view/2409946 [“The death-site of St. Jonn Chrysostom”; Summary: The aim of the present thesis was the study of the place of the death of St. John Chrysostom. In the first parts of this dissertation all the sources narrative of the life of Chrysostom were analyzed until the following conclusion was reached regarding the death of the Saint: going from the Armenian Cucusos (now Göksun, Turkey), to the final point of his confinement, Pityus (now Pitzunda, Abkhazia), he died on 14 September, 407, in the Pontic Comana (now Gömenek, Turkey). This investigation excluded the possibility of the death of St. John in the Armenian Comana (now Şar, Turkey). Also excluded was the Abkhazian Comana. The latest version appeared in 1884, and it was associated with the name of a Greek archeologist Konstantine Vrissis. Mentioning the village of Bizéri (now Akbelen, Turkey) where according to the accounts of travellers, the tomb and the place of burial of Chrysostom was believed to be until the twentieth Century, was considered to be an error. The second parts of the dissertation is dedicated to establishing the identity of St. Basiliscus and we came to the following conclusion: the Saint who appeared to Chrysostom in Comana, was most probably the St. Martyr Basiliscus, a companion of the Saintly Eutropius and Cleonicus. His martyrdom was in the Pontic Comana. The third parts of this dissertation is dedicated to the story of the transfer of the relics of Chrysostom. The majority of the narrative sources of the discovery of the relics of St. John make it clear that they were removed from the Pontic Comana. Other accounts of their removal from the Armenian Comana or Pityus, were excluded.]

Decock, P.B., “The reception of the Letter to Philemon in the early church: Origen, Jerome, Chrysostom, and Augustine”, in: D.F. Tolmie (ed.), Philemon in Perspective: Interpreting a Pauline Letter (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 169), Berlin: De Gruyter, 2010, 273288. Degen, P.H., Die Tropen der Vergleichung bei Johannes Chrysostomos. Beitrag zur Geschichte von Metaphor, Allegorie und Gleichnis in der griechischen Proseliteratur, diss., Freiburg i.d. Schweiz: Olten Walter, 1921. Dehandschutter, B. see also Leemans, J., W. Mayer, P. Allen and B. Dehandschutter Dehandschutter, B., “Meketi hydropotei: Some Notes on the Patristic Exegesis of 1 Timothy 5:23”, Louvain Studies 20 (1995) 265-270. —, “Polycarpiana: notes on the hagiographic ‘dossier’ of a saint”, Ephemerides Theologicae Lovaniensae 80/4 (2004) 475-484. [on ps.-C BHG 1564]

Dekkers, E., “Limites sociales et linguistiques de la pastorale liturgique de saint Jean Chrysostome”, in Ecclesia Orans. Mélanges A.G. Hamman = Augustinianum 20, Roma (1980) 119-129. Delage, P. Pascal-Grégoire, “Jean Chrysostome et le clan des veuves”, in P. Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Delegiannopoulou, Chr., Tou en Hagiois Patros hemon Ioannou Archiepiskopou Konstantinoupoleos tou Chrysostomou homilia, “Oti ton heauton me adikounta oudeis parablapsai dunatai”, Argos 1964. Delgado Jara, I., “Breve acercamiento a los temas y a la técnica compositiva en la obra Sermones in Genesim de s. Juan Crisóstomo”, Helmántica 51 (2000) 309-331. —, “El período antioqueno de la vida de san Juan Crisóstomo”, Helmántica 52 No 157-159 (2001) 23-50. —, «Sermones in Genesim» de San Juan Crisóstomo: edición bilingüe griego-español, trad., intro. y notas, Salamanco: Universidad Pontificia de Salamanca, 2002. [= Helmántica 53 No 160, 2002; trans., 202 pp.] —, “Los primeros años del episcopado de san Juan Crisóstomo”, Helmántica 53, No 161-162 (2002) 211-241. —, “Los últimos años del episcopado de san Juan Crisóstomo”, Helmántica 54 (2003) 269294. —, Sermones antes y después del primer exilio (PG 52, 427-448). San Juan Crisosóstomo, trad., introd. y notas. Edición bilingüe griego-español, (= Helmantica 57 No 173), Salamanca” Universidad Pontificia de Salamanca, 2006. Delmaire, R. “Les «lettres d’exil» de Jean Chrysostome. études de chronologie et de prosopographie”, Recherches Augustiniennes 25 (1991) 71-180. —, “Jean Chrysostome et ses ‘amis’ d’après le nouveau classement de sa Correspondance”, Studia Patristica 33 (1997) 302-313. —, “Jean Chrysostome et les brigands Isauriens”, in F. Chausson et E. Wolff (eds), «Consuetudinis amor»: fragments d’histoire romaine (IIe-VIe siècles) offerts à JeanPierre Callu (Saggi di storia antica 19), Roma: L’Erma di Bretschneider, 2003, 217230. —, “Les lettres de Jean Chrysostome. Espérances et désillusions d’un évêque en exil”, in R. Delmaire, J. Desmulliez, and P.-L. Gatier (édd.), Correspondances. Documents pour l’histoire de l’antiquité tardive, Actes du colloque international Université Charlesde-Gaulle-Lille 3, 20–22 novembre 2003 (Collection de la Maison de l’Orient et de la Méditerranée 40, série littéraire et philosophique 13), Lyon: 2009, 283–291. Demetrakopoulou, S.G., Ioannou tou Chrysostomou Enkomion eis ton hagion Ioannen ton prodromon. Athenai 1959. [in Greek] Demopoulou, G., Hoi thesauroi tes Hagias Graphes kata ton hieron Chrysostomon. Ekdosis b. Athenai 1960. [in Greek; 2nd ed. 1961?; 270 pp.] —, He oikogeneia kata ton hieron Chrysostomon, Athenai 1963. [185 pp.] —, He oikomeneia kata ton hieron Chrysostomon. Ekdosis b’ “Soteros”, Athenai 1965. [in Greek, 188 pp.] Demougeot, E., “Quelques témoignages de sympathie d’Orientaux envers saint Jean Chrysostome exilé”, in Atti dello VIIIo Congr. Intern. di Studi Biz. Palermo aprile 1951, I (= Studi Biz. e Neoellen. VII), Roma: Assoc. nazion. per gli Studi Biz., 1953, 44-54. —, “A propos des interventions du pape Innocent Ier dans la politique séculière”, Revue Historique 212 (1954) 23-38.

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] Déroche, V., “La politique anti-judaïque au VIe et au VIIe siècle un memento inédit, les képhalaia”, Travaux et Mémoires 11 (1991) 275-311. De Simone, G., “Ministero ordinato: spunti e provocazioni dalla lettura del Dialogo sul Sacerdozio di s. Giovanni Crisostomo”, Vivarium n.s. 18 (2010) 261-277. Desjacques, F., “S. Jean Chrysostome et l’hagiographie rationaliste”, Études religieuses, historiques et littéraires 16, Ve Série, t.2 (1872) 848-870. [response to Thierry] Destephen, Sylvain, “L’évergétisme artistocratique au féminin dans l’Empire romain d’Orient”, in Beatrice Caseau (éd.), Les réseaux familiaux antiquitétardive et moyen âge in memoriam A. Laiou et É. Patlagean (Collège de France – CNRS, Centre de Recherche d’Histoire et Civilisation de Byzance, monographies 37), Paris: ACHCByz, 2012, 183-203. [see pp. 190-196 on C] Deun, P. Van, “Un recueil chrysostomien, le Patmiacus 165”, Byzantion 56 (1986) 285-294. —, “Un début de traduction italienne pour un texte chrysostomien”, Sacris Erudiri 29 (1986) 13-17. Deutsch, F., Exercitatio Théologica, sistens Chrysostomi et Theodoreti De Sacramento Coenae sententiam, Hodierno Pontificae Transsubstantiationis dogmati contrariam, Regiomonti 1700. Devine, A.M., “The manuscripts of St. John Chrysostom’s Commentary on the Acts of the Apostles: A preliminary study for a critical edition”, Ancient World 20 (1989) 111125. De Vinne, M.J., “The advocacy of empty bellies: Episcopal representation of the poor in the late Roman empire”, unpub. PhD diss., Stanford 1995. [133 analyses the writings of C, the Cappadocians, Augustine and Ambrose; utilises theory of the gaze to show how bishops made the poor visible to the wealthy; puts forward the thesis about advocacy of the poor by bishops, later developed by Peter Brown in Poverty and Leadership] Devos, P., “Deux feuillets coptes sur Pierre et Élie”, Orientalia Lovaniensia Periodica 6-7 (1975-1976) 185-203. —, “L’apparition du ressuscité à sa mère. Un nouveau témoin copte”, Analecta Bollandiana 96 (1978) 388. [re a coptic life of C.] —, “De Jean Chrysostome à Jean de Lycopolis. Chrysostome et Chalkèdôn. Addendum. Deux autres textes. Appendice: Les apparitions des apôtres Pierre et Jean à Jean Chrysostome”, Analecta Bollandiana 96 (1978) 389-403. —, “La translation de s. Jean Chrysostome BHG 877h: Une œuvre de l’empereur Léon VI”, Analecta Bollandiana 107 (1989) 5-29. —, “Approches de Pallade a travers le Dialogue sur Chrysostome et l’Histoire Lausiaque, deux œuvres, un auteur”, Analecta Bollandiana 107 (1989) 243-266. —, “Saint Jean Chrysostome à Antioche dans quatre homélies baptismales (dont BHG 1930w)”, Analecta Bollandiana 109 (1991) 137-156. —, “Du nouveau sur «Chrysostome et Chalkèdon»”, Analecta Bollandiana 113 (1995) 107114. [7 passages more or less parallel in the coptic and ethiopic version of the Vita s. Ioh. Chrys.] Devreesse, R., Le Patriarcat d’Antioche depuis la paix de l’église jusqu’a la conquête Arabe (Études Palestiniennes et Orientales), Paris: Libraire Lecoffre, 1945.

Dhôtel, J.-C., “La ‘sanctification’ du Christ d’après Hébreux II,11. Seconde partie: L’exégèse de Heb. II,11 dans les commentaires de l’épître aux Hébreux de saint Jean Chrysostome à saint Thomas”, Recherches de science religieuse 48 (1960) 420-452. Díaz del Rey, M., “La synkatábasis en los comentarios al Antiguo Testamento de San Juan Crisóstomo”, Thesis ad Doctoratum in Theologia, Pontificia Universitas Sanctae Crucis, Rome, 2010. Di Berardino, A., “Giovanni Crisostomo e la festa delle calende di gennaio”, in L. Padovese (ed.), XI Simposio Paolino: Paolo tra Tarso e Antiochia. Archeologia /Storia /Religione (Turchia: la Chiesa e la sua storia XXII), Roma, 2008, 177-194. Dickie, M.W., “The Fathers of the Church and the Evil Eye”, in H. Maguire (ed.), Byzantine Magic, Dumbarton Oaks, Washington, DC: Harvard University Press, 1995, 9-34. Dickinson, F.W.A., The Use of the Optative Mood in the Works of St. John Chrysostom (Catholic University of America Patristic Studies 11), Washington, DC: Catholic University of America Press, 1926. [5 chapters: 1-Hist. of optative mood; 2-Optative of wish; 3-Potential opt.; 4-Opt. in conditionals; 5-various uses; sumamry/conc. Format, e.g., 4.1: future less vivid: a)discussion, b) list of passages, c) number of times. In general: the bulk of John's use follows attic usage, though examples stray from strict usage, if they are not unexampled in attic. John's usage has a different profile from Attic, but the optative is lively & not vestigial. Helpful for lists.]

Dicks, C.D., “The Matthaean text of Chrysostom in his Homilies on Matthew”, unpub. diss., Chicago 1947. —, “The Matthaean text of Chrysostom in his Homilies on Matthew”, Journal of Biblical Literature (1948) 365-376. Diehl, E., “Eine neue Hs. des Johannes Chrysostomus”, Gnomon (1928) 57. Diethart, J., “Reminiszenzen an die Schule bei Pseudo-Chrysostomus?”, Tyche 6 (1991) 4546. Dieu, L., “Le Commentaire de saint Jean Chrysostome sur Job”, Revue d’histoire ecclésiastique 13 (1912) 640-658. —, “Le commentaire sur Jérémie du Pseudo-Chrysostome serait-il l’oeuvre de Polychronius d’Apamée?”, Revue d’histoire ecclésiastique 14 (1913) 685-701. —, “Le Commentaire arménien de saint Jean Chrysostome sur Isaïe est-il authentique?”, Revue d’histoire ecclésiastique 17 (1921) 7-30. —, “La mariologie de saint Jean Chrysostome”, in Mémoires et Rapports du Congrès Marial (Sect. Franç.), Bruxelles 1921, 71-83. [uncritical, uses very few sources, undiscriminating regarding authenticity] Dill, U., “Johannes Chrysostomos im Basler Buchdruck des 16. Jahrhunderts”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 255-265. Dimitri of Rostov, The Lives of the Three Great Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, trans. I.E. Lambertisen & X.G. Endres, Buena Vista, Colorado: Dormition Skete, 1985. Dimitrova, Aneta, “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. —, “Сборникът „Златоструй” и Изборникът от 1076 г.: De precatione oratio II от Йоан Златоуст в две старобългарски версии”, Slavia, 82 (2013), 4, 408-422. [Summary: In the long redaction of the Zlatostruy collection (L) two different OCS versions of a part of the Chrysostom’s De precatione oratio II are included. One of the versions can

be found also in the short Zlatostruy (S), as well as in the Izbornik 1076. An assumption has been made that the two versions of the extract represent different translations. In the article they are collated and thoroughly analysed with regard to their structure, lexis, and syntax. The results of the analysis prove that there was only one translation, which was revised so that the new fragment could be used as an independent text in various collections, such as the Izbornik 1076.] —, “Псевдо-Златоустовото слово „За лъжепророците” в „Беседа против богомилите” – цитиране или нов превод?”, in Dorota Gil and Marzanna Kuczyńska (eds), Słowiańska mozaika kultur wobec historii (nie)tolerancji i waśni religijnych, Seria Poświecona Starozytnościom Słowiańskim, Krakowsko-Wileńskie Studia Slawistyczne 9, Krakow, 2014, 23-32. [in Bulgarian; “The Pseudo-Chrysostomian homily De pseudoprophetis in Oratio contra bogomilos – Citation or a New Translation?”; Summary: The sermon “De pseudoprophetis” (CPG 4583), traditionally falsely attributed to St. John Chrysostom, was translated very early into Old Church Slavonic and at the time was very popular in the Slavic literary tradition. It is well known as one of the sources for “Oratio contra bogomilos” by Presbyter Cosmas of Bulgaria. The article examines in detail the common places between the two texts. It tries to answer the question whether Cosmas had known and cited the full Old Church Slavonic translation.] Di Nola, G., Giovanni Crisostomo. L’unità delle nozze, Discorso ad una giovane vedova, Elogia di Massimo, Quali donne bisogna sposare, Trad., introduzione e note (Collana di testi patristici 45), Roma: Città Nuova, 1984. [translation, 141 pp.] —, Giovanni Crisostomo. Commento alla prima lettera a Timoteo (Collana di testi patristici 124), Roma: Città Nuova, 1995. [trans.] —, La dottrina eucaristica di Giovanni Crisostomo (Bibliotheca Patristica Eucaristica), Città del Vaticano, Libreria Ed. Vaticana, 1997. [trans.?, 427 pp.] Dion, G.-M., “Le baptême chez saint Jean Chrysostome. Étude de théologie positive”, Thèse de Doctorat présentée à la Faculté de Théologie du Saulchoir, 1964. [unpub.] Dirimtekin, F., “Le skeuophylakion de Sainte-Sophie”, Revue des Études byzantines 19 (1961) 390-400. Di Salvo, E., “Giuliano l’Apostata nel pensiero di Giovanni Crisostomo: imperatore, filosofo, persecutore”, Augustinianum 45 (2005) 349-387. di S. Maria, M., “S. Paolo nella prospettiva di S. Giovanni Crisostomo”, in Studiorum Paulinorum Congressus internationalis catholicus 1961, simul Secundus Congressus internationalis catholicus de Re Biblica, completo XIX saecolo post S. Pauli in Urbem adventum (Analecta Biblica 17-18), Pont. Ist. Bibl., Roma 1963, II 491-502. Dmitruk, M., “Obyczaje weselne i pograzebowe chrzescijan w swietle duszpasterskiej dzialalnosci sc. Jana Chryzostoma”, Vox Patrum 21 No 40-41 (2001) 263291.[“Christian marriage and funeral rites in light of the pastoral activity of St John Chrysostom”, in Polish] Dobrynina, E., “The Moscow St. John Chrysostom’s Homilies and the group of manuscripts of the late 9th-early 10th c.”, summary p.27 in XXe congrès international des études byzantines, Collège de France – Sorbonne, 19-25 août 2001. Pré-acts. III. Communications libres, Paris 2001. Doehner, T., Satura critica, Plaviae 1875. [55 pp.; proposes corrections to various readings in Montfaucon] Dolbeau, F. and J. Lemarié, “Un traduction latine inconnue d’un sermon pseudochrysostomien sur le baptême du Christ (CPG 4522)”, Revue Bénédictine 113 (2003) 217-234.

Doležal, S., “Joannes Chrysostomos and the Goths”, Graecolatina Pragensia 21 (2006) 165185. —, “Possible legal impact of the homilies Against the Jews by Joannes Chrysostomos”, Graecolatina Pragensia 23 (2010) 15-29. [argues that the homilies literally incited the audience to religious hatred towards the Jews, leading to a temporary deterioration in the situation of Jews within the empire that required imperial enforcement of policies of tolerance towards the Jews] Domanski, J., “Z patrystycznych zrodel philosophia christi: sw. Jan Chryzostom I erazmianska koncepcja filozofii”, Zeszyty Naukowe Uniwersytetu Jagiellonskiego 250 (1971) f. 33, 87-102. [in Polish; On the patristic sources of philosophia christi. St John Chrysostom and the Erasmian concept of philosophy] Donegan, Sr Susan, “John Chrysostom’s exegesis of Romans 5:12-21: Does it support a doctrine of original sin?”, Diakonia 22 (1988-1989) 5-14. —, “St John Chrysostom: An argument for a greater appreciation of his theology of salvation,” Diakonia 23 (1990) 21-42. Dorival, G., “L’apport des Synopses transmises sous le nom d’Athanase et de Jean Chrysostome à la question du corpus littéraire de la Bible”, in G. Dorival et al. (eds), Qu’est-ce qu’un corpus littéraire. Recherches sur le corpus biblique et les corpus patristiques (Collection de la Revue des Études Juives 35), Paris-Louvain 2005, 5393. —, “La Protheôria de la Synopse de Jean Chrysostome”, Theologische Zeitschrift 62/2 (2006) 222-247. [argues that the Protheôria to the Synopsis of the Old and New Testaments, PG 56,313-386, attributed to C is genuine] Dorozynski, D., De munere pastorali quid J. Chrysostomus senserit, atque docuerit demonstratur, Leopoli 1910. Dörries, H., “Die Erneuerung des kirchlichen Amtes im vierten Jahrhundert. Die Schrift De sacerdotio des Johannes Chrysostomus und ihre Vorlage, die Oratio de fuga sua des Gregor von Nazianz”, in B. Moeller u. G. Ruhrbach (hrsg.), Bleibendes im Wandel der Kirchengeschichte. Kirchenhistorische Studien. FS H. von Campenhausen, Tübingen: Mohr, 1973, 1-46. Dostál, A., Clozianus. Codex palaeoslovenicus glagoliticus [s. XI] tridentinus et oenipontanus. Editio phototypica, textus litteris cyrillicis transciptus cum annotationibus ad lectiones libri manuscripti, fontes graeci cum apparatu critico, textus palaeoslovenicus litteris latinis conscriptus cum apparatu critico, traductio bohemica textus palaeoslovenici, glossarium completum, Pragae: Sumptibus Academiae Scientiarum Bohemoslovenicae 1959. [400 pp.; homilies of John Chrysostom, Epiphanius, Athanasius] Dotti, G., “I codici Agostiniani della Biblioteca Statle di Cremona”, Augustiniana 31 (1981) 330-380; 32 (1982) 392-424. Doublet, ?, Les Richesses oratoires de S. Jean Chrysostome, réunies et disposées pour la prédication, 2 vols, Paris: Berche et Tralin, 1902. Dragas, G.D., “St. John Chrysostom’s doctrine of God’s providence”, Ekklesiastikos Pharos 57 (1957) 375-406. —, “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.), Χρυσοστοµικό συµπόσιο: Ἡ προσωπικότητα καί ἡ θεολογία ἁγίου Ἰωάννου τοῦ Χρυσοστόµου, Athens: Apostoliki Diakonia, 2007, 269-332.

—, “Perceptions of Chrysostom in contemporary Greek Orthodoxy”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 373-409. Dragulin, G.I., “Saint Jean Chrysostome sur le sacerdoce”, Mikhtav, Schitul Stanceni 50 (2007) 36-49 [in Romanian] Drake, S., “Sexing the Jew: Early Christian constructions of Jewishness”, unpub. doctoral diss., Duke University, 2008. [final chapter focuses on Chrysostom] —, 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”] Dritsas, D., “He katholikotes tes paideias kata tous treis Hierarchas”, Ekklesia. Athens 61 (1984) 71-72. Drobner, H., art. “John Chrysostom”, in H. Drobner, The Fathers of the Church: A comprehensive introduction, trans. by S.S. Schatzmann with bibliographies updated and expanded for the English edition by W. Harmless Jr & H. Drobner, Peabody, Mass.: Hendrickson Publishers, 2005, 334-344. Druet, F.-X., Langage, images et visages de la mort chez Jean Chrysostome (Collection d’études classiques 3 = Facultés universitaires Notre-dame de la paix. Bibliothèque de la Faculté de Philosophie et Lettres, Fascicule 74), Namur: Société des études classiques/Presses universitaires, 1990. Dübner, F., “Kirchenväter. Chrysostomi opera, Basilii opera, Augustini opera”, Neue Jahrbücher für Philologie und Pädagogik 32 (1841) 46-71. —, S. Joannis Chrysostomi opera graece et latine codicibus antiquis denuo excussis emendavit F. Duebner, Tom. 1, Paris 1861. [only volume published] Dubois, J.-D., “Les «Actes de Pilate» au quatrième siècle”, Apocrypha 2 (1991) 85-98. [ps. Chrys.] Duchatelez, K., “La «condescendance» divine et l’histoire du salut”, Nouvelle Revue Théologique 6 (1973) 593-621. [addresses C among others] Dudley, M., “Danger and glory. Priesthood in the writings of John Chrysostom”, Studia Patristica 27 (1993) 162-165. Dumitrache, C., “La tristesse chez le saint Jean Chrysostome”, Ortodoxia 56,1-2 (2005) 195214. Dumitrașcu, Nicu, “Poverty and wealth in the Orthodox spirituality (with special reference to St. John Chrysostom”, Dialog 49.4 (2010) 300-305. Dumitrescu, Carmen-Laura, “Remarques en marge du ‘Coislin 79’: Les trois eunuques et le problème du donateur”, Byzantion 57.1 (1987) 32-45. [re the marginal miniatures in an 11th century ms of C’s homilies, especially an image of the emperor and empress with C on one side and the archangel Michael on the other which includes an image of the monk Sabas as a eunuch and the scribe/painter as supplicant] Dumortier, J., “Le mariage dans les milieux chrétiens d’Antioche et de Byzance d’après saint Jean Chrysostome”, Lettres d’humanité 6 (Paris, 1946) 102-166. —, “L’éducation des enfants au IVe siècle. Le témoignage de saint J. Chrysostome”, Revue des Sciences Humaines 15 (1947) 222-238. —, “La tradition manuscrite des traités de saint Jean Chrysostome adressés aux moines et vierges”, summarised 151-152, Actes du Congrès de l’Assoc. G. Budé, Grenoble 1948.

—, “La date des deux traités de saint Jean Chrysostome aux moines et aux vierges. Contra eos qui subintroductas habent. Quod regulares feminae viris cohabitare non debeant (P.G. 47,495-514; 513-532)”, Mélanges de science religieuse 6 (1949) 247-252. —, “La valeur historique du dialogue de Palladius et la chronologie de s. Jean Chrysostome”, Mélanges de science religieuse 8 (1951) 51-56. —, “De quelques principes d’ecdotique concernant les traités de saint Jean Chrysostome”, Mélanges de science religieuse 9 (1952) 63-72. —, “La culture profane de s. Jean Chrysostome”, Mélanges de science religieuse 10 (1953) 53-62. —, “Platon et saint Jean Chrysostome”, summary in Association G. Budé. Congrès de Tours et de Poitiers, 3-5 septembre 1935. Actes du Congrès, Paris 1954, 262-265. —, “Les idées morales de saint Jean Chrysostome”, Mélanges de science religieuse 12 (1955) 27-36. —, Saint Jean Chrysostome. Les cohabitations suspectes; Comment observer la virginité Nouvelle Collection de Textes & Documents), Paris: Les Belle Lettres, 1955. —, “L’auteur présumé du corpus asceticum de S. Jean Chrysostome”, Journal of Theological Studies n.s. 6 (1955) 99-102. —, “Saint Jean Chrysostome et les missions”, Mission Catholique NS 5 (1955) 358-366. —, “Les citations scripturaires des Cohabitations (PG 47,495-532) d’après leur tradition mansucrite”, Studia Patristica 1 (1957) 291-296. —, “La question d’authenticité des Lettres à Théodore”, Byzantinische Zeitschrift 51 (1958) 66-72. —, “La tradition manuscrite des traités à Théodore”, Byzantinische Zeitschrift 52 (1959) 265275. —, “Les citations bibliques des Lettres de S. Jean Chrysostom à Théodore (P.G. 47,277316)”, Studia Patristica 4 (1961) 78-83. —, Jean Chrysostome. A Théodore (SC 117), Paris: Les Éditions du CERF, 1966. —, “L’ancienne traduction latine de l’Ad Theodorum”, Studia Patristica 7 (1966) 178-183. —, “Comparaisons et métaphores chrysostomiennes”, in Littérature et religion. Mélanges offerts à Monsieur le Chanoine Joseph Coppin à l’occasion de son quatre-vingtième anniversaire (Mélanges de science religieuse 23 Suppl.), Lille: Fac. cath., 1966, 3138. —, “Une assemblée chrétienne au IVe siècle”, Mélanges de science religieuse 29 (1972) 1522. —, “Les homélies sur Ozias. Essai d’analyse structurale”, in Studi classici in onore di Quinino Cataudella, 3 vols, Catania: Fac. di Lett. e Filos., 1972, II, 529-543. —, “Une homélie chrysostomienne suspecte”, Mélanges de science religieuse 30 (1973) 185191. —, “Tradition manuscrite et sequences d’homélies dans In illud: Vidi dominum (PG 56,97142)”, in SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 104-111. —, “Les homélies sur Ozias In illud vidi dominum PG LVI 97-142”, Studia Patristica 12 (1975) 283-293. —, “Une énigme chrysostomienne, le Commentaire inachevé d’Isaïe”, Mélanges de science religieuse 34 (1977) 43-47. —, Jean Chrysostome. Homélies sur Ozias (In illud, Vidi Dominum) (SC 277), Paris: Les Éditions du CERF, 1981. —, “A propos du commentaire sur Isaïe de saint Jean Chrysostome”, Revue des Études Grecques 95 (1982) 174-177.

—, “La version arménienne du Commentaire sur Isaïe de Jean Chrysostome”, Studia Patristica 17.3 (1982) 1159-1162. Dumortier, J avec A. Liefooghe, Jean Chrysostome. Commentaire sur Isaïe (SC 304), Paris: Les Éditions du CERF, 1983. Dunlop, B.E., “Earliest Greek patristic orations on the Nativity: a study including translations”, unpub. PhD diss., Boston College, Boston,Mass., 2004. [includes C’s In diem natalem, with homilies by Gregory of Nyssa, Gregory of Nazianzus and Amphilochius of Iconium] Dunn, G.D., “Roman primacy in the correspondence between Innocent I and John Chrysostom”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 687-698. —, “The date of Innocent I’s epistula 12 and the second exile of John Chrysostom”, Greek, Roman, and Byzantine Studies 45 (2005) 155-170. —, “The Roman response to the ecclesiastical crises in the Antiochene Church in the latefourth and early-fifth 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-New York: T&T Clark, 2012, 112-128. [section 3 focuses on the exiles and death of C] —, “Cassian in Syria?” The evidence of Innocent I”, Vigiliae Christianae 69 (2015) 3-17. [distinguishes two Cassians: the one, probably John Cassian, who was at Constantinople and involved in C’s exile; the other a presbyter of Antioch who acted as courier between Antioch and Rome] Dunning, Benjamin H., “Chrysostom’s serpent: Animality and gender in the Homilies on Genesis”, Journal of Early Christian Sudies 23 (2015) 71-95. Dupleix, A., “Jean Chrysostome. Un évêque social face à l’Empire”, in Recherches et traditions. Mélanges pastristiques offerts à Henri Crouzel, s.j. (Théologie Historique 88), Paris: Beauchesne, 1992, 119-139. Durand, M-G. de, “Évagre le Pontique et le ‘Dialogue sur la vie de saint Chrysostome’”, Bulletin de littérature ecclésiastique 77 (1976) 191-206. —, “La colère chez s. Jean Chrysostome”, Revue des sciences religieuses 67 (1993) 61-77. Dürks, W., “Eine fälschlich dem Irenäus zugeschriebene Predigt des Bischofs Severian von Gabala”, Zeitschrift für neutestamentliche Wissenschaft 21 (1922) 64-69. [ps. Chrys.] Duse, I., “S. Jean Chrysostome, prédicateur de la miséricorde”, Teologia 11/2 (2007) 146163. [in Romanian] Dyobouniotis, K.I., “Kosma Bestitoros anekdota enkomia eis Chrysostomon”, Epeteris Hetaireas Byzantinon Spoudon 2 (1925) 50-83. [5 encomia by Kosmas Vestitor on the translation of the relics of C; in Greek] —, in Epeteris Hetaireas Byzantinon Spoudon 3 (1926) 67-84 [Die Beteiligung des Epiphanius an der Verurteilung des Joh. Chrys.; in Greek] —, “Epistolai ek tou Biennaiou kodikos Phil. Gr. 342”, Neos Hellenomnemon (1925) 3-33, 139-191, 269-296; (1926) 31-46, 139-157, 324-346; (1927) 3-29; 136-141. [publication de lettres, notamment de saint Jean Chrysostome, de Nicolas le Patriarche, de Nicetas Magister, de Théodore de Cyzique; in Greek] —, in Ekklesiastikos Pharos (1932) 80-91. [encomium on C, Basil and Greg. Naz.; in Greek] —, in Theologia (1934) 51-68. [encomium on C of Nicetas Paphlagonios; in Greek] —, “Kosma Bestitoros anekdoton enkomion eis Ioannen ton Chrysostomon”, Epeteris Hetaireas Byzantinon Spoudon 16 (1940) 148-155. [encomium on C by Kosmas Vestitor; in Greek]

E   Eadier, J., “Chrysostom, a sketch”, The Journal of Sacred Literature 1 (1848) 193-236. Eckmann, A., “Tradycyjne znaczenie rzeczownika to onoma u Jana Chryzostoma w Expositiones in Psalmos”, Ropczniki Humanistyczne 25/3 (1977) 55-63. [La signification traditionnelle du substantif to onoma dans les Expositiones in Psalmos de Jean Chrysostome; in Polish] —, “Onoma tou theou jako okreslenie Boga i jego przymiotow w Expositiones in Psalmos Jana Chryzostoma”, Roczniki Teologiczno-Kanoniczne 25 (1978) 203-218. [in Polish; Onoma tou theou comme définition de Dieu et de ses attributs dans les Expositiones in Psalmos de Jean Chrysostome] Eggersdorfer, F.X., “Die grossen Kirchenväter des 4. Jahrhunderts auf den heidnischen Hochschulen ihrer Zeit”, Theol prakt. Monatsschrift 13 (1903) 335-345, 426-432. Ehrhard, A., “Die Legendensammlung des Symeon Mataphrastes und ihr ursprünglicher Bestand”, in Festschrift zum elfhundert jährigen Jubiläum des deutschen CampoSanto in Rom, Freiburg 1897, 46-82. —, Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche von den Anfängen bis zum Ende des 16. Jahrhunderts I-III (TU 50-52), Leipzig: J.C. Hinrichs Verlag, 1937-1952. Eising, H., “Schriftgebrauch und Schriftverständnis in den Matthäus-Homilien des Johannes Chrysostomus”, Oriens Christianus = Mélanges Engberding 48 (1964) 84-106. Elder, E.T., “Contextual impact on the use of Scriptures in the post-baptismal homilies of John Chrysostom and Cyril of Jerusalem”, Unpub. diss., Ann Arbor, Michigan: UMI 1987. Ellero, G.M., “Maternità e virtù di Maria in San Giovanni Crisostomo”, Marianum 25 (1963) 405-466. —, Maternità e virtù di Maria in S. Giovanni Crisostomo, Roma: Fac. Theol. Marianum, 1964. —, Esegesi e teologia dell’incarnazione secondo Giovanni Crisostomo (Saggi e Ricerche 4), Vicenza: Ed. patristiche, 1967. 204 pp. Elm, S., “The dog that did not bark. Doctrine and patriarchal authority in the conflict between Theophilus of Alexandria and John Chrysostom of Constantinople”, in L. Ayres and G. Jones (eds), Christian Origins. Theology, Rhetoric and Community, London: Routledge, 1998, 66-93. —, “What the bishop wore to the synod: John Chrysostom, Origenism, and the politics of fashion at Constantinople”, Adamantius 19 (2013) 156-169. Elser, K., “Der heilige Chrysostomus und die Philosophie”, Theologische Quartalschrift 76 (1894) 550-576. Eltester, W., “Die Kirchen Antiochias im IV. Jahrhundert”, Zeitschrift für Neutestamentliche Wissenschaft 36 (1937) 251-286. —, “Zum syrisch-makedonischen Kalender im IV. Jh.”, Zeitschrift für Neutestamentliche Wissenschaft 37 (1938) 286-288. —, art. “Chrysostomus”, Die Religion in Geschichte und Gegenwart 1 (1957) 1818-1819. Eméreau, C., “Mélanges de philologie byzantine”, Échos d’Orient (1921) 295-300. [on the ps. Chrys. metrical Christmas homily ed. S.G. Mercati, Biblica 1 (1920) 75-90; not C’s] 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]

—, Comentariu la Isaia. Omilii la Ozia, Iasi 2013. [trans. Romanian; Commentary on Isaiah and Homilies on Uzziah] Enache, M., “La doctrine sur l’Église selon S. Jean Chrysostome”, Ortodoxia. Bucuresti (1974) 128-140. [in Romanian] Enepekides, P.K., “Le sommaire d’un ms. byzantin inconnu, égaré dans le fonds français de la Bibliothèque Nationale à Paris”, in Atti dello VIIIo Conf. Intern. di Studi Bizantini, I, 66 =Studi bizantini e neoellenici 7 (1953) 66. Engberg. S., “The prophetologion and the triple-lection theory: the genesis of a liturgical book”, Bolletino della Badia Greca di Grottaferreta 3a ser. 3 (2006) 67-91. [uses Basil and C as sources for knowledge of the triple lection] —, “Profetologion og tre-laesningsteorien. Om tilblivelsen af en liturgisk bog”, Patristik 9 (2008) 1-33. [= www.patristik.dk/Patristik9.pdf; uses C’s homilies as one of a number of sources in resolving whether three lections was normative at Constantinople] Eno, R.B., “Some patristic views on the relationship of faith and works in justification”, Recherches augustiniennes 19 (1984) 3-27. Ermoni, V., Saint Jean Chrysostome (Le Pensée et l’oeuvre sociale du Christianisme. Etudes et Documents), Paris: Tralin, 1911. Esbroeck, M. van, “Nathanael dans une homélie géorgienne sur les archanges”, Analecta Bollandiana 89 (1971) 155-176. —, “Archéologie d’une homélie sur la Pâque attribuée à Chrysostome ou Epiphane de Chypre”, in M.E. Stone (ed.), Haykakan ew S. Grayin Owsowmnasirowt’iwnner Armenian and Biblical Studies, Jerusalem 1976, 165-181. —, “Deux feuillets du Sinaiticus 492 (VIIIe-IXe siècle) retrouvés à Leningrad”, Analecta Bollandiana 96 (1978) 51-54. —, “Une homélie arménienne sur la dormition attribuée à Chrysostome”, Oriens Christianus 74 (1990) 199-233. Eschenauer, M., “Saint Jean Chrysostome considéré comme orateur populaire”, Mémoirs de la société impériae des Sciences de l’agriculture et des arts de Lille 8 (1861) 1-19. Ess, L. van, Der hl. Chrysostomus oder die Stimme der Katholischen Kirche über das nützliche, heilsame und erbauliche Bibellesen, Darmstadt 1824. Esteves Pereira, F.M., Homilia sobre o baptismo de N.S. Jesus Christo attribuida a S. João Chrysostomo (Homilia primeira), Academia Real das Sciencias de Lisboa, Separato do “Boletin da Sgunda Classe” 4, Lisboa, 1911. [Ethiopic version of CPG 4522, ps.C] —, Duas homilias sobre s. Thomé, attribuidas a S. João Crisostomo, Coimbra, 1914. Estrada Barbier, B., “La autoridad del Espíritu Santo en las Homilías de S. Juan Crisóstomo a los Hechos de los Apóstolos”, in Excerpta e dissertationibus in Sacra Theologia, IX, Pamplona: Eunsa, 1985, 175-252. Étaix, R., “«Tractatus in Matthaeum» partiellement inédits, pouvant être attribués à Chromace d’Aquilée”, Revue Bénédictine 70 (1960) 469-503. —, “Fragments inédits de l’Opus imperfectum in Matthaeum”, Revue Bénédictine 84 (1974) 271-300. —, “Les sermons de saint Jean Chrysostome traduits par Cristoforo Persona”, Revue des Études Agustiniennes 30 (1984) 42-47. Étaix, R. and J. Lemarié, “La tradition manuscrite des Tractatus in Matthaeum de saint Chromace d’Aquilée”, Sacris Erudiri 17 (1966) 302-354. Ettlinger, G., “Some historical evidence for the date of St. John Chrysostom’s birth in the treatise ‘Ad viduam iuniorem’”, Traditio 16 (1960) 373-381. Ettlinger, G.H., “John Chrysostom: Christian history timeline”, Christian History (Oct. 1 1994) 22-23.

Evans, C.A. “Patristic interpretation of Mark 2:26. when Abiathar was high priest”, Vigiliae Christianae 40 (1986) 183-186. Exarchos, B.K., “Ho gnesiotes tes syngraphes Ioannou tou Chrysostomou Peri kenodoxias kai hopos dei tous goneas anatrephein ta tekna”, Theologia (Athens) 19 (1941-1948), 153-170, 340-355, 559-571. [in Greek] —, Peri kenodoxias kai hopos dei tous goneas anatrephein ta tekna, Über Hoffart und Kindererziehung. Mit Einleitung und kritischem Apparat (Das Wort der Antike 4), München: Hueber, 1953. [Edition; there may be multiple publications, incl. 1952, 1954] F   Fabbi, F., “La condiscendenza divina nell’ispirazione biblica secondo s. Giovanni Crisostomo”, Biblica 14 (1933) 330-347. Fabrège, F., “Saint Jean Chrysostome et les idées politiques des Pères de l’église”, Revue générale n.s. 2 (1868) 229-244, 359-370. Fabricius, C., “Vier Libaniusstellen bei Johannes Chrysostomus”, Symbolae Osloenses 33 (1957) 135-136. —, “Addressat und Titel der Schriften an Theodor”, Classica et mediaevalia 20 (1959) 6897. —, Zu den Jugendschriften des Johannes Chrysostomos: Untersuchungen zum Klassizismus des vierten Jahrhunderts, Lund: Gleerup, 1962. [159 pp.] Faggin, G., “La pedagogia della patristica”, in La pedagogia, Storia e problemi, maestri e metodi, social. e psicol. dell’educazione e dell’insegnamento, Milano: Vallardi, 1971, 225-292. Fairbairn, Donald, “Patristic exegesis and theology: The cart and the horse”, Westminster Theological Journal 69 (2007) 1-19. [locates C within Alexandrian theology; critiques Hazlett on Calvin’s Preface to his translation of C’s works; deconstructs the dichotomy Antiochene-Alexandrian] Fairweather, J., “The Epistle to the Galatians and classical rhetoric”, Tyndale Bulletin 45 (1994) 1-38, 213-244. [draws on C in discussion of Paul’s rhetorical proficiency] Falanga, M., Il pensiero pedagogico di Giovanni Crisostomo, Bari: Edipuglia 1984. Falbo, G., San Giovanni Crisostomo. Dialogo sul sacerdozio, Milano: Jaca Book, 1978. Fallà Castelfranchi, M, “Gli influssi della liturgia battesimale dell’età di San Basilio il Grande († 379) sull’iconografia dei battisteri e l’origine della dizione «martyriumbattistero» in Oriente”, in Atti del Congresso internazionale su Basilio di Caesarea, la sua età e il Basilianesimo in Sicilia (Università degli studi di Messina, Facoltà di Lettere e Filosofia, 3-6 dicembre 1979), Messino: Centre di Studi umanistici, 1983, 933-958. Fantin, D., Discorso in favore di Eutropio, Livorno: Giusti, 1928. 29 pp. [with commentary] Fantini, J., De la vanagloria y de la educaciòn de los hijos. Homilía sobre Job, Salamanca: Ed. «Perficit» Colegio de S. Estanislao, 1959. [translation] Farner, K., Theologie des Kommunismus?, Frankfurt a. Main: Stimme-Verlag, 1969. [vol. 1 = Der frühchristliche Kommunismus; Farner discusses C at pp. 56-64] Farris, G., Un padre della Chiesa imitato da Leon Battista Alberti (Quaderni di civiltà letteraria 5), Savona: Sabatelli 1973. [28 pp.] Fatti, F., “«Eretico, condanna Origene!»: conflitti di potere ad Alessandria nella tarda antichità”, Annali di storia dell’esegesi 20 (2003) 383-435. [deals with C in relation to the role of Isidore, presbyter of Alexandria] —, “Meglio non far nomi. Isidoro Xenodochos e l’Oratio funebris in laudem S. Iohannis Chrysostomi”, Augustinianum 49 (2009) 177-189.

Faulkner, J.A., “St John Chrysostom”, The Bibliotheca Sacra 47 (1890) 237-252. Fecioru, D., “Saint Jean Chrysostome: Homélie au 4e Dimanche après la Pentecôte”, Mitropolia Alteniei 24 (1972) 456-468. [in Romanian; trans.] —, “Saint Jean Chrysostome: Homélie au 5e Dimanche après la Pentecôte”, Mitropolia Alteniei 24 (1972) 632-637. [in Romanian; trans.] —, “Saint Jean Chrysostome: Homélie au 24e Dimanche après la Pentecôte”, Glasul Bisericii 32 (1973) 514-519. [trans.; in Romanian] —, “Sf. Ioan Gura de Aur: Despre Reotie”, Biserica Ortodoxa Romina 75 (1957) 928-1011. [St. J. Chrys.: On the priesthood; trans.??] —, “Sfintul Ioan Gura de Aur. Cuvînt la ‘femeia este legata de lege cita vreme traieste barbatul ei’”, Mitropolia Moldovi si Sucevei 55 (1979) 555-560. [trans., Hom. on I Cor. 7,39] —, “Sfintul Ioan Gura de Aur. La cuvîntul profetului Ieremia: ‘Doamne, ni nu-i în puterea omului calea lui, nici nu-i este dat omului care merge sa-si ispraveasca calatoria sa’”, Ortodoxia. Bucuresti 32 (1980) 321-330. [trans.; Hom. in Jer. 10:23] —, “Sfintul Ioan Gura de Aur. Cuvint de sfatuire cate Teodor cel cazut”, Glasul Bisericii 39 (1980) 343-369. [trans., Ad Theodorum lapsum] —, “Sfintul Ioan Gura de Aur. Lauda lui Maxim. Cu ce femei trebuie sa ne casatorim”, Mitropolia Moldovi si Sucevei 56 (1980) 353-364. [trans., Laus Maximi] —, “Sfintul Ioan Gura de Aur. Cuvînt despre rugaciune”, Ortodoxia. Bucuresti (1983: 3) 421-426. [trans., De precatione orationes 1-2, CPG 4516] —, “Sfintul Ioan Gura de Aur. Despre dragostea desavîrsita, despre rasplata dupla merit a meritelor si despre cainta”, Glasul Bisericii (1983: 4/5) 203-212. [trans., De perfecta caritate, CPG 4556] —, “Din epistolele Sfintului Ioan Gura de Aur catre Olimpiada III”, Mitropolia Olteniei 39 (1987/6) 62-78. [trans.] —, “Din epistolele Sfintului Ioan Gura de Aur, «Scrisori» IV”, Mitropolia Olteniei 40 (1988/1) 81-94. [trans.] —, “Din epistolele Sfintului Ioan Gura de Aur, «Scrisori» 53-92”, Mitropolia Olteniei 40 (1988/2) 70-86. [trans.] Fee, G.D., “The text of John and Mark in the writings of Chrysostom”, New Testament Studies 26 (1980) 525-547. Feldman, H., “Some aspects of the Christian reaction to the tradition of classical munificence with particular reference to the works of John Chrysostom and Libanius”, unpub. diss., Oxford 1980. Feldman, L.H., “Proselytism by Jews in the third, fourth and fifth centuries”, Journal for the Study of Judaism 24 (1994) 1-58. Ferguson, E., “Preaching at Epiphany: Gregory of Nyssa and John Chrysostom on baptism and the church”, Church History 66 (1997) 1-17. —, Baptism in the Early Church: History, Theology and Liturgy in the First Five Centuries, Grand Rapids, MI: Eerdmans, 2009. [C’s thought on baptism and baptismal practice are discussed at pp. 533-563] Fermeglia, G., “Note critiche al testo del Codex Suprasliensis”, Rendiconti dell’Ist. Lombardo 100 (1966) 423-434. Fernández, Tomás, “Byzantine tears – A pseudo-Chrysostomic fragment on weeping in the Florilegium Coislinianum”, in P. Van Deun and C. Macé (eds), Encyclopedic Trends in Byzantium? Proceedings of the International Conference held in Leuven, 6-8 May 2009 (Orientalia Lovaniensia Analecta 212), Leuven: Peeters, 2011, 125-142. [discussion plus edition of the fragment, which is preserved in a 9th-10th century florilegium]

Fernández Galiano, M., “Eutropio defendido”, Estudios Clásicos 5 (1960) No29 233-242. Ferrari, A., “Las dos ciudades cristianas de san Juan Crisostomo: Antioquia (Matt. hom. 66) y Constantinopla (Act. Ap. hom. 11)”, Boletin de la real academia de la historia 158 (1966) 25-105. Ferraro, G., “L’hora di Cristo nel commento di San Giovanni Crisostomo al quarto Vangelo”, Studia Patavina 23 (1976) 373-393. —, “San Giovanni Crisostomo come fonte di San Tommaso. La sua esposizione dei testi pneumatologici nel commento del quarto vangelo”, Angelicum 62 (1985) 194-244. —, Lo Spirito Santo nel Quarto Vangelo: i commenti di Origene, Giovanni Crisostomo, Teodoro di Mopsuestia e Cirillo di Alessandria (Orientalia Christiana Analecta 246), Roma: Pont. Ist. Orientale, 1995. Festugière, A.J., Antioche païenne et chrétienne. Libanius, Chrysostome et les moines de Syrie (Bibliothèque des Écoles Francaises d’Athènes et de Rome Fasc. 194), Paris: Éditions E. de Boccard, 1959. Feuerlin, J.W., Dissertatione ad verba Chrysostomi et Oecumenii, quibus Christus Hamartolos et Sphodra Hamartolos appellatur, Gottingae 1749. Fick, W. see also Pradels, W. Fick, W., “Les homélies de Jean Chrysostome sur les Épîtres à Tite et Philémon: texte grec, traduction et commentaire”, unpub. diss., Université de Strasbourg 2, 1992. [edition of the 3 homilies In Titum and 6 homilies In Philemon] Field, F., Joannis Chrysostomi homiliae in Matthaeum, 3 vols, Cambridge, 1838-1839. —, Sancti patris nostri Joannis Chrysostomi archiepiscopo Constantinopolitani interpretatio omnium epistularum Paulinarum homilias facta, 7 vols, Oxford: Bibliotheca Patrum, 1849-1862. [edition which supercedes PG for all of the series on the NT epistles from Romans to Hebrews; vol. 1 = Romans, 2 = 1 Corinthians, 3 = 2 Corinthians, 4 = Galatians and Ephesians, 5 = Philippians, Colossians, Thessalonians, 6 = Timothy, Titus, Philemon, 7 = Hebrews] Filipczak, Paweł, “Prefekci Konstantynopola wobec niepokojów społecznych zwiazanych z wygnaniem Jana Chryzostoma (403 i 404 r.)”, Acta Universitatis Lodziensis. Folia Historica 87 (2011) 57-76. [“The prefects of Constantinople in the face of social unrest related to the explusion of John Chrysostom (403 and 404 CE)”; with summary in French] Finch, S.L., “The text of Chrysostom on the Acts”, summary in Transactions of the American Philological Association (1936) xxxv. Finn, R., Almsgiving in the Later Roman Empire. Christian Promotion and Practice (313450) (Oxford Classical Monographs), Oxford: Oxford University Press, 2006. [makes frequent ref. to C] Finn, T., The Liturgy of Baptism in the Baptismal Instructions of St. John Chrysostom (Catholic University of America Studies in Christian Antiquity 15), Washington, DC: Catholic University of America Press, 1967. —, “Baptismal death and resurrection: A study in fourth century eastern baptismal theology”, Worship 43 (1969) 175-189. Fittkau, G., Der Begriff des Mysteriums bei Johannes Chrysostomus. Eine Auseinandersetzung mit dem Begriff des ‘Kultmysteriums’ in der Lehre Odo Casels (Theophaneia 9), Bonn: Hanstein, 1953. Flacelière, R. et J.-Y. Leloup, Homélies de Jean Chrysostome sur l’incompréhensibilité de Dieu (Spiritualités vivantes 113. Série Spiritualités chrétiennes), Paris: Albin Michel & Éd. du Cerf, 1993. Flanagan, M.H., “Chrysostom on the condescension and accuracy of the Scriptures”, unpub. doctoral thesis, St. Patrick’s College, Maynooth 1946.

—, Johannes Chrysostomus on the Condescension and Accuracy of the Scriptures, New Zealand: Mount St. Mary’s, 1948. —, Chrysostom on the Condescension and Accuracy of the Scriptures, Nabier (Wellington) 1958. 43 pp. Flechia, M., “La traduzione di Burgundio Pisano delle Omelie di S. Giovanni Crisostomo sopra Matteo”, Aevum 26 (1952) 113-130. Floëri, F. et P. Nautin, Homélies pascales. III. Une homélie anatolienne sur la date de Pâques en l’an 387 (SC 48), Paris: Editions du Cerf, 1957. [ps. Chrysostom] Floris, A.T., “Chrysostom and the charismata”, Paraklete 5/1 (1971) 17-22. Florovsky, G., “St John Chrysostom: The prophet of charity”, St Vladimir’s Seminary Quarterly 4 (1955) 37-42. Fluck, J., Die ascetischen Schriften des hl. Johannes Chrysostomus, Freiburg i.B. 1864. [translation] Foerster, Th., Chrysostomus in seinem Verhältnis zur antiochenischen Schule: Ein Beitrag zur Dogmengeschichte, Gotha 1869. Foerster, W., “Antica Parafrasi Lombarda del ‘Neminem laedi nisi a se ipso’ di S. Giovanni Grisostomo (Cod. Torin. N.V,57) edita e illustrata”, Archivio glottologico italiano 7 (1880-1883) 1-120. Fonrobert, C., “Jewish Christians, Judaizers, and anti-Judaism”, in V. Burrus (ed.), Late Ancient Christianity: A People’s History of Christianity, Minneapolis: Fortress press, 2005, 234-254. [argues that the episode in which the woman is dragged into the synagogue to swear an oath described by C in Adv. Iud. or. 1 is not a real episode, but a rhetorical construct] Ford, D.C., “Misogynist or advocate? St. John Chrysostom and his views on women”, unpub. PhD diss., Drew University, Madison, MJ 1989. —, “The interrelationship of clergy and laity within the church according to St John Chrysostom”, St Vladimir’s Theological Quarterly 36 (1992) 329-353. —, Women and Men in the Early Church: The Full Views of St. John Chrysostom, South Canaan, Pennsylvania: St. Tikhon’s Seminary Press, 1996. —, “St. John Chrysostom’s ‘Letter to the Italian women’”, Alive in Christ (Fall 1996). http://www.stots.edu/chrys.html [brief description and english translation] Forlin Patrucco, M., Giovanni Crisostomo. Lettere a Olympiade (Letture cristiane del primo millennio 23), Milano: Paoline, 1996. [trans.] —, “Bishops and monks in Late Antique society”, Zeitschrit für Antikes Christentum 8 (2004) 332-345. [discusses C at 339-341] Förster, J., “Die Exegese des vierten Evangeliums in den Johannes-Homilien des Chrysostomus”, unpub. diss., Berlin 1951. Förster, Th., Chrysostomus in seinem Verhältnis zur Antiochenischen Schule. Ein Beitrag zur Dogmengeschichte, Gotha: Fr. A. Perthes, 1869. —, “Chrysostom als Apologet”, Jahrbücher für deutsche Theologie 15 (1870) 428-454. Foti, M.B., “Un codice di San Giovanni Crisostomo ricostruito”, Scriptorium 33 (1979) 244249. —, “Frammenti di un codice di S. Giovanni Crisostomo nel cod. Rep. II 27 della Universitätsbibliothek di Lipsia”, Orpheus N.S. 1 (1980) 482-487. Fotopoulos, J., “John Chrysostom: On Holy Pascha”, Greek Orthodox Theological Review 37 (1992) 123-134. [re CPG 4408] Fouyas, Methodius (former Archbishop of Thyateira), “The social message of those homilies of St. John Chrysostom which were delivered in Constantinople from A.D. 398 to A.D. 404”, diss., Manchester, 1962.

—, The Social Message of St John Chrysostom, Athens 1968. 164 pp. [in Greek, repr. in Theologikai kai historikai meletai 6, Athens 1984??] 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] Franchi de’ Cavalieri, P., Note agiografiche (Studi et Testi 65), Vatican City 1935. [pp. 281303 deal with two ps. chrysostom homilies on Pelagia] Franco, N., “Il Logos Katechetikos della domenica di Pasqua attribuito a S. Giovanni Crisostomo”, Roma e l’Oriente 1 (1910) 368-373. Frank, G., “‘Taste and See’: The Eucharist and the Eyes of Faith in the Fourth Century”, Church History 70 (2001) 619-643. [examines the visual strategies taught catechumens for heightening sensual involvement in the eucharistic liturgy; based on the catecheses of Cyril of Jerusalem, John Chrysostom and Theodore of Mopsuestia] —, “L’eucharistie et la mémoire sensorielle selon Jean Chrysostome”, in N. Bériou, B. Caseau and D. Rigaux (édd.), Pratiques de l’eucharistie dans les Églises d’Orient et d’Occident. II. Les receptions (Collection des Études Augustiniennes, série Moyen Âge et Temps Modernes 46), Paris: Institut d’Études Augustiniennes, 2009, 765-777. Frank, K.S., “John Henry Newman und der heilige Chryosostomus”, in G. Biemer u. H. Fries (hrsg.), Christliche Heiligkeit als Lehre und Praxis nach John Henry Newman (Internationale Cardinal-Newman-Studien 12), Sigmaringendorf 1988, 52-64. Frantz, P.I., Apologia S. Joannis Chrysostomi de usu ad necessitate Confessionis Sacramentalis, Pragae 1759. Franz, P.J., “Die berühmte Rede des hl. Chrysostomus für Eutropius”, Theologischpraktische Monatsschrift 7 (1897) 829-832. Frede, H.J., Kirchenschriftsteller. Verzeichnis und Sigel. Repertorium scriptorum ecclesiasticorum latinorum saeculo nono antiquiorum siglis adpositis quae in editione Bibliorum Sacrorum iuxta veterem latinam versionem adhibentur (Vetus Latina, Die Reste der altlateinischen Bibel 1/1), Beuron 1995. [fourth edition] French, D., “Rhetoric and the rebellion of A.D. 387 in Antioch”, Historia 47 (1998) 468-484. Freydank, D., “Die Himmelfahrtshomilie ‘Veselite se nebesa’ des Exarchen Johannes und ihre griechischen Vorlagen”, Zeitschrift für Slawistik 20 (1975) 382-390. Frick, M., in Archäologischer Anzeiger (1857) 89; and Archäologische Zeitung (1858) 132. [inscription found on statue of Eudoxia] Frings, H.J., Medizin und Arzt bei den griechischen Kirchenvätern bis Chrysostomus, Phil. diss., Bonn 1959. Froben, J., Opera d. Jo. Chrys. archiep. Constantinopolitani, quotquot per graecorum exemplarium facultatem in latinam linguam hactenus traduci potuerunt: in quibus quid hac postrema editione sit prestitum, ex Epistola ad Lectorem et Tomorum catalogis licebit cognoscere, 5 tomes, Basileae, 1558. [pp. 369-381 refer to the collection of 38 latin homilies; see Wilmart (1918)] Fromm, F., Das Bild des verklärten Christus beim hl. Paulus. Nach den Kommentaren des hl. Johannes Chrysostomus, Rome 1938. Fronton du Duc, Sancti Patris Nostri Ioannis Chrysostomi archiepiscopi Constantinopolitani opera omnia, 4 vols, Paris 1636. Fruechtel, L., “Zur Iohannes-Chrysostomusvita des Palladios von Helenopolis”, Philologische Wochenschrift (1942) 621-623. Funk, F.X., “Johannes Chrysostomus und der Hof von Konstantinopel”, Theologische Quartalschrift 57 (1875) 449-480 = F.X. Funk, Kirchengeschichtliche Abhandlungen und Untersuchungen, t.2, Paderborn 1899, 23-44. —, “Zum Opus imperfectum in Matthaeum”, Theologische Quartalschrift 86 (1903) 424428.

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. Fürst, A., “Was nützt ein Feind: eine kynische Maxime in der antiken Christlichen Literatur”, Vigiliae Christianae 51 (1997) 40-50. G   Gager, John G., The Origins of Anti-Semitism: Attitudes Toward Judaism in Pagan and Christian Antiquity, Oxford: Oxford University Press, 1985. [pp. 118-120 focus on C] Gaggiotti, M., “Il Maiuma: una festa dimenticata”, Annali della Facoltà di Lettere e Filosofia (Univ. di Perugia) 27.1 (1989-1990) 231-242. Gagniard, C., “Les saint Pères au tribunal de Mr. A. Thierry”, Études religieuses, historiques et littéraires 13 (1867) 351-375, 757-784. [response to Thierry’s work on Chrysostom] Gain, B., “Des intellectuels chrétiens pour confirmer la foi. Les Pères de l’Église Basile, Grégoire de Nazianze. Jean Chrysostome”, in A. Corbin, F. Thgelamon, N. Lemaître, and C. Vincent (éds), Histoire du christianisme: Pour mieux comprendre notre temps, Paris 2007, 110-115. Galanos, M., Ioannou tou Chrysostomou duo homiliai eis to Aspasasthe Priskillan kai Akulan, Corinth 1968. [edition; Greek; 104 pp.] Galtier, P., “Saint Jean Chrysostome et la confession”, Recherches de science religieuse 1 (1910) 209-240, 313-350. Gambero, L., “Un’omelia pseudo-crisostomica sul Vangelo dell’Annunciazione”, Marianum 47 (1985) 517-535. Gamillscheg, E., “Übersetzer und Kopist: Beobachtungen zum Werk des Christophoros Persona”, Bolletino della Badia Greca di Grottaferreta NS 51 (1997) 233-241. [on the intellectual activity of the copyist of Origen and Chrysostom] Gamillscheg, E. and M. Aubineau, “Eine unbekannte Chrysostomus-Handschrift (Basel, Universitätsbibliothek, B.II.25)”, Codices manuscripti. Zeitschrift für Handschriftenkunde 7 (1981) 101-108. Ganoczy, A. and K. Müller, Calvins handschriftliche Annotationen zu Chrysostomus: ein Beitrag zur Hermeneutik Calvins (Veröffentlichungen des Instituts für Europäische Geschichte Mainz 102), Wiesbaden: Franz Steiner Verlag, 1981. Garbarino, Collin, “Resurrectiong the martyrs: The role of the cult of the saints, A.D. 370430”, 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 the cult 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] Garijo Guembe, M.M., “La justificación por la fe y no por las obras en las Homilías «in Epistolam ad Romanos» de Juan Crisóstomo”, in Quaere Paulum. Miscelánea a Monseñor Dr. Lorenzo Turrado, vol. 39, Salamanca: Bibliotheca Salmanticensis, 1981/82, 237-243. Garrett, D.A., “Chrysostom’s Interpretatio in Isaiam. An English translation with an analysis of its hermeneutics”, unpub. diss., Baylor University, Waco, Texas, 1981. —, An Analysis of the Hermeneutics of John Chrysostom’s Commentary on Isaiah 1-8 with an English Translation (Studies in the Bible and Early Christianity 12), Lewiston, NY: Edwin Mellen Press, 1992. Garroway, J., “The law-observant Lord: John Chrysostom’s engagement with the Jewishness of Christ”, Journal of Early Christian Studies 18 (2010) 591-615. [focuses on the homilies Adversus Iudaeos, on Matthew and on John] Gärtner, M., Die Familienerziehung in der Alten Kirche. Eine Untersuchung über die ersten vier Jahrhunderte des Christentums mit einer Übersetzung und einem Kommentar zur der Schrift des Johannes Chrysostomus über Geltungssucht und Kindererziehung (Kölner Veröffentlichungen zur Religionsgeschichte 7), Köln 1985. [487 pp.; Bern: Univ. Diss. 1984] Garzón Bosque, I., Homilías sobre el Evangelio de San Juan (Biblioteca de patrística 54), vol. 2, Madrid: Ciudad Nueva, 2001. [trans.; 334 pp.] —, Homilías sobre el Evangelio de San Juan (Biblioteca de patrística 55), vol. 3, Madrid: Ciudad Nueva, 2001. [trans.; 352 pp.] Garzón Bosque, I. & S. García-Jalón with A. Viciano & A. Del Zanna, San Juan Crisóstomo. Homilías sobre el Evangelio de San Juan (Biblioteca de patrística 15), vol. 1, Madrid: Ciudad Nueva, 1991. [translation; 2nd ed. 2001; 346 pp.] 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. Gaze, E., Ho deuteros vios ton trion hierarchon: Mia genealogia tou “hellenochristianikou politismou”, Athena: Nephele 2004. [in Greek; examines the afterlife of the three hierarchs and the ideological use of their legacy in Greek culture, and more specifically in the educational and academic system. 272 pp.] Geerlings, J. and S. New, “Chrysostom’s text of the Gospel of Mark”, Harvard Theological Review 24 (1931) 121-142. Géhin, P., “Un recueil d’extraits patristiques. Les Miscellanea Coisliniana (Parisinus Coislinianus 193 et Sinaiticus gr. 461)”, Revue d’Histoire des Textes 22 (1992) 89130. Gelston, A., “Notes on a citation of Chrysostom by Severus”, Journal of Theological Studies n.s. 50 (1999) 162-163. George, B.M., “Ioan Hrisostom ca episcop înnoitor”, Revista teologica 17 (2007) 77-82.

Gerard, J., “St. Chrysostom or questions of the present day”, The Month 18 (1873) 56-85. Gerhardt, H., “Die Bedeutung Innozenz I. für die Entwicklung der päpstlichen Gewalt”, dissertation, Leipzig 1901. Gesché, A., “L’âme humaine de Jesus dans la christologie du IVe siècle”, Revue d’histoire ecclésiastique 54 (1959) 385-390, 403-409. Gheorghiescu, C., “Les Saints Trois Hiérarques, modèles de maîtres et de pasteursdans l’Église chrétienne”, Glasul Bisericii 33 (1974) 38-48. [in Romanian] Gheorghiu, C.V., Johannes Chrysostomus. Der Goldmund, der unliebsame Mahner, trans. H. Flesch-Brunningen, Köln: J.P. Bachem, 1960. 300 pp. = Saint Jean Bouche d’Or, trans. L. Lamoure (Coll. Hommes de Dieu), Paris: Plon, 1957. [originally in Romanian] Ghiselotti, V., Le novanta omelie del Crisostomo sopra il Vangelo di S. Matteo. Lezioni sei, Bassano 1850. Gianelli, C., “Témoignages patristiques grecs en faveur d’une apparition du Christ resuscité à la Vierge Marie”, Revue des Études Byzantines 11 (1953) 106-119. Giebits, A., He ekklesiologia tou Apostolou Paulou kata ton hieron Chrysostomon, Athenai 1967. [in Greek] Giet, S., “La doctrine de l’appropriation des biens chez quelques-uns des Pères”, Recherches de science religieuse (1948) 55-91. —, “L’argumentation de quelques passages de S. Jean Chrysostom contre la propriéte”, in La Révélation chrétienne et le Droit, Paris 1961, 51-62. Gifford, S.K., Pauli Epistolas qua forma legerit Joannes Chrysostomus (Dissertationes philologicae Halenses 16.1), Halis Saxonum 1902. Gignac, F.T., “The text of Acts in Chrysostom’s homilies”, Traditio 26 (1970) 308-315. —, “Messina, Biblioteca Universitaria, Cod. Gr. 71 and the rough recension of Chrysostom’s Homilies on Acts”, Studia Patristica 12 (1975) 30-37. —, “Codex Monacensis Graeca 147 and the text of Chrysostom’s Homilies on Acts”, in T. Halton and J.P. Williman (eds), Diakonia. Studies in Honor of Robert T. Meyer, Washington, DC: The Catholic University of America Press, 1986, 14-21. —, “The new critical edition of Chrysostom’s Homilies on Acts: A progress report”, in J. Dummer, J. Irmscher, F. Paschke and K. Treu (eds), Texte und Textkritik. Eine Aufsatzsammlung (TU 133), Berlin Akademie Verlag, 1987, 165-168. —, “Evidence for deliberate scribal revision in Chrysostom’s Homilies on the Acts of the Apostles”, in J. Petruccione (ed.), Nova & Vetera. Patristic Studies in Honor of Thomas Patrick Halton, Washington, DC: The Catholic University of America Press, 1998, 209-225. Gillard, G.V., “God in Gen 1:26 according to Chrysostom”, in Studia Biblica 1978, Sheffield: JSOT Press, 1979, 149-156. [= Studia Biblica 1] Gilliam, J.F., “Scylla and sin”, Philological Quarterly 29 (1950) 345-347. Giordani, I., S. Giovanni Crisostomo, Padova 1929. Giorgiatis, B., Die Lehre des Johannes Chrysostomus über die hl. Schrift, Athens 1947. [in Greek?] Gkosebits, S.I., “Ἡ περὶ θείας χάριτος διδασκαλία Ἰωάννου τοὺ Χρυσοστόµου”, Theologia. Athens 27 (1956) 206-239, 367-389. [in Greek; “The teaching of John Chrysostom on divine charity/almsgiving] Goebel, R., De Ioannis Chrysostomi et Libanii orationibus quae sunt de seditione Antiochensium, Officina Academica Dieterichiana typis expressit, Gottingae 1910. Goerlings, J., “Chrysostom’s text of the Gospel of Mark”, Harvard Theological Review 24 (1931) 121-142. [or: Geerlings, J.–S. New, “Chrysostom’s text…?]

Goffinet, J., “Péché et corps mystique d’après S. Jean Chrysostome”, Revue ecclésiastique de Liège 45 (1958) 3-17, 65-87. —, Le sens du péché d’après saint Jean Chrysostome, Liège, 1960. Goggin, Sr Thomas Aquinas, Saint John Chrysostom: Commentary on Saint John the Apostle and Evangelist (Fathers of the Church 33 and 41), Washington, DC: Catholic University of America Press, 1957, 1960. [translation] Gómez Robledo, A., “San Juan Crisóstomo, Homilía después del terremoto”, Nova Tellus 4 (1986) 183-197. González Blanco, A., “Alusiones a Esapaña en las obras de San Juan Crisóstomo”, Hisapania antiqua 4 (1974) 345-368. —, “Aspectos de la sociedad del bajo imperio segun las obras de san Juan Crisostomo (Extracto de tesis doctoral)”, Facultad de Filosofia y Letras, Universidad Complutense, Madrid 1975, 7-43. —, “La condición de los colonos en la trama de la sociedad bajoimperial según S. Juan Crisóstomo y la Historia Augusta”, Memorias de historia antigua (Oviedo) 2 (1978) 81-91. —, “S. Juan Crisostomo ante el problema barbaro. Dimensiones políticas del universalismo evangélico”, Miscelánea Comillas. Revista de estudios históricos 36 (1978) 263-299. —, “El problema de la ciencia en el Bajo Imperio: S. Juan Crisóstomo y el hermetismo”, Hispania antiqua 8 (1978) 201-214. —, “Los judíos en la predicación de San Juan Crisóstomo”, El Olivo. Documentación y estudios para el Diálogo entre Judíos y Cristianos 2 (1978) 59-72. —, “Sexualidad y matrimonio en San Juan Crisóstomo”, Scriptorium Victoriense (Seminario diocesano. Vitoria) 25 (1978) 42-66. —, “Cristo rebeldo politico en el pensiamento de San Juan Crisóstomo. Evolución del santo y politización del cristianismo”, Estudios Eclesiásticos 54 (1979) 539-560. —, “Los problemas del primer arte cristiano segun las obras de san Juan Crisostomo”, Caesaraugusta 51-52 (1980) 187-209. —, Economia y sociedad en el bajo imperio segun San Juan Crisostomo (Publicationes de la Fundacíon Universitaria Española 17), Madrid 1980. —, “El concepto de politeia en la obra de San Juan Crisóstomo. Prolegómenos a su teología sobre la Ciudad de Dios”, Sandalion 3 (1980) 251-272. —, “Herejes y herejias en la configuración del pensamiento de San Juan Crisóstomo”, in G. Wirth mit K.H. Schwarte u. J. Heinrichs (hrsg.), Romanitas-Christianitas. Untersuchungen zur Geschichte und Literatur der römischen Kaiserzeit. Johannes Straube zum 70. Geburtstag am 18. Oktober 1982 gewidment, Berlin De Guyter, 1982, 553-585. [525-585??] —, “El pensamiento heresiológico de san Juan Crisóstomo”, in Homenaje a Pedro Sáinz Rodríguez, 4 vols, Madrid: Fundacíon Universitaria Española, 1986, III 305-319. —, “La configuración del cristianismo como religión cósmica. El testimonio de S. Juan Crisóstomo”, in A. Gonzalez Blanco y J.M. Blanquez Martinez (eds), Cristianismo y aculturacíon en tiempos del Imperio Romano (Antigüedad y cristianismo 7), Murcia: Secretariado de Publicaciones de la Univ., 1990, 301-312. Goodall, B., The Homilies of St. John Chrysostom on the Letters of St. Paul to Titus and Philemon. Prolegomena to an Edition (University of California Publications in Classical Studies, Vol. 20), Berkeley-Los Angeles-London: University of California Press, 1979. Gorazd (Archimandrite), “Sveti Ioan Zlatoust – podvizi I velicie, stradanija I vekovna prosslava”, Carkoven vestnik. Sofija 28 (1979) 5-8. [in Bulgarian; Der hl. Johannes Chrysostomus – Großtaten und Erhabenheit, Leiden und ewige Verherrlichung]

Gorce, D., “Mariage et perfection chrétienne d’après S. Jean Chrysostome”, Études Carmélitaines 21 (1936) 245-284. Gorday, P., “The place of chapters 9-11 in the argument of the Epistle to the Romans. A study of the Romans exegesis of Origen, John Chrysostom, and Augustine”, unpub. PhD diss., Vanderbilt University, Nashville, Tenn. 1980. —, Principles of Patristic Exegesis: Romans 9-11 in Origen, John Chrysostom, and Augustine (Studies in the Bible and Early Christianity 4), New York: Edwin Mellen Press, 1983. Gordon, B., “The problem of scarcity and the Christian Fathers: John Chrysostom and some contemporaries”, Studia Patristica 22 (1989) 108-120. Gordon, O., “Sf. Ioan Gura de Aur. Despre iubire”, Studii Teologice 3/2 (2007), 105-119. [St. John Chrysostom. On almsgiving; trans.; In Romanian] Gorman, M.M., “Anianus of Celeda and the Latin translations of John Chrysostom’s homilies on the gospel of Matthew”, Revue Bénédictine 122 (2012) 100-124. Gorses, A., “Notes et remarques concernant l’Écriture Sainte, la christologie, la gráce, dans les homélies de Chrysostome, sur l’Év. selon s. Mt.”, diss., Fac. Théol. Prot. de Montpellier, 1965. Gosevic, S. see Gkosebits, S.I. Gottwald, J., “La statue de l’impératrice Eudoxie à Constantinople”, Échos d’Orient 10 (1907) 274-276. Gounelle, R., La descente du Christ aux enfers. Institutionnalisation d’une croyance (Collection des Études Augustiniennes – Série Antiquité 162), Paris, Institut des Augustiniennes, 2000. [discusses C’s homilies on the topic at pp. 159-175] Gounou, F., Chrisostome. Prédicateur aux églises d’Antioche et de Constantinople. Thèse présentée à la Faculté de Théologie protestante de Strasbourg, Strasbourg: V. BergerLevrault, 1853. Grabar, A., “Un manuscrit des homélies de Saint Jean Chrysostome à la Bibliothèque Nationale d’Athènes (Atheniensis 211)”, Seminarium Kondakovianum 5 (1932) 259298. [repr. in A. Grabar, L’Art de la fin de l’Antiquité et du Moyen Age, vol. 2, Paris 1968, 804-839. Grace, M., “The ponderings of Ignatius of Antioch and John Chrysostom on the great gift of the Eucharist”, Diakonia 34 (2001) 95-108. Graf, Fritz, “Feste und Fehden. Städtische Feste und der Konflikt der Religionen im spâtantiken römischen Reich”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 3-22. [provides context to C’s sermon on the Kalends] —, “Fights about festivals: Libanius and John Chrysostom on the kalendae Ianuariae in Antioch”, Archiv für Religionsgeschichte 12 (2012) 167-186. Graf, G., “Arabische Chrysostomus-Homilien, untersucht und zum Teil übersetzt”, Theologische Quartalschrift 92 (1910) 185-214. —, Geschichte der christlichen arabischen Literatur. I (Studie e Testi 118), Vatican City 1944, 337-354. Graffin, F. and A.-M. Malingrey, “La tradition syriaque des homélies de Jean Chrysostome sur l’incompréhensibilité de Dieu”, in J. Fontaine and C. Kannengiesser (eds), Epektasis: Mélanges J. Daniélou, Paris: Beauchesne, 1972, 603-609. Graffin, F. and F. Nau, “Johannes Chrysostomus, Quatre homélies sur les tentations de Notre-Seigneur et l’Incarnation”, Patrologia Orientalis XIII, Fasc. 2, 115-157. Granado, C., “La confirmación en el siglo IV. Ambrosio de Milán, Catequesis Jerolimitanas, Juan Crisóstomo”, Estudios Trinitarios 27 (1993) 21-79.

Granstrem. E.E., “Ivann Zlatoust v drevnej russkoj I juznoslavjanskoj pismennosti XI-XIV vv.”, Trudy Otdela devnerusskoj literatury 29 (1974) 186-193. [John Chrysostom in the Old Russian and South Slavic literature of the 11th-14th centuries] Granstrem, E., O.V. Tvorogov & A. Valevicius, Johannes Chrysostomos im altrussischen und südslavischen Schrifttum des 11.-16. Jahrhunderts. Katalog der Homilien (Abhandlungen der nordrhein-westfälischen Akademie der Wissenschaften 100. Patristica Slavica Bd 4), Opladen: Westdeutscher Verlag/ St Petersburg: Dimitrij Bulanin Publishing House, 1998. Grappe, C., “Paul et la rhétorique: regard sur l’historie et les enjeux d’un débat”, Revue d’histoire et de philosophie religieuses 89 (2009) 511-530. Grasmück, E.L., “Redefreiheit und Staatsgewalt: Erwägungen zu Politik und Gesellschaft in nachtheodosianischer Zeit”, in D. Schwab, D. Giesen, J. Listl & H.-W. Strätz (hrsg.), Staat, Kirche, Wissenschaft in einer pluralistischen Gesellschaft: Festschrift zum 65. Geburtstag von Paul Mikat, Duncker & Humblot 1989, 531-543. [place of publ.?] Greeley, R.S.M. D.L., “The church as ‘Body of Christ’ according to the teaching of Saint John Chrysostom”, PhD diss., University of Notre Dame, 1971. —, “St. John Chrysostom, prophet of social justice”, Studia Patristica 17/3 (1982) 11631168. —, “John Chrysostom, On the Priesthood. A model for service”, Studia Patristica 22 (1989) 121-128. Green, H.B., “The significance of the pre-baptismal seal in St. John Chrysostom”, Studia Patristica 6 (1962) (= TU 81) 84-90. Greenan Mulheron, T., “La opción por los pobres en las homilías de Monseñor Romero y de San Juan Crisóstomo: Análisis de las convergencias y de las peculiaridades en los presupuestos teológicos y en las orientacionees morales”, unpubl. diss., Madrid, 2003. Greenslade, S.L., “The printer’s copy for the Eton Chrysostom, 1610-1613”, Studia Patristica 7 (1966) 60-64. Greer, R., The Captain of our Salvation: A Study in the Patristic Exegesis of Hebrews, Tübingen: J.C.B. Mohr, 1973. [on C and Theodoret see pp. 264-306] —, Broken Lights and Mended Lives, University Park: Pennsylvania State University Press, 1986. —, The Fear of Freedom, University Park: Pennsylvania State University Press, 1989. —, “Reflections on priestly authority”, Saint Luke’s Journal of Theology 34 (1991) 103-113. [on De sacerdotio] —, “Who seeks for a spring in the mud? Reflections on the ordained ministry in the fourth century”, in R.J. Neuhaus (ed.), Theological Education and Moral Foundation, Grand Rapids, Mich.: Eerdmans, 1992, 22-55. [on De sacerdotio] Gregory, T.E., “Zosimus 5,23 and the people of Constantinople”, Byzantion 43 (1973) 61-83. —, Vox Populi: Popular Opinion and Violence in the Religious Controversies in the Fifth Century A.D., Columbus, OH: The Ohio State University Press, 1979. [out of print; free online version for scholarly use: http://ohiostatepress.org/Books/Complete PDFs/Gregory Vox/Gregory Vox.htm; see Ch. 3 on C’s episcopacy in Constantinople] Gribomont, J., “Les succès littéraires des Pères grecs et les problèmes d’histoire des textes”, Sacris Erudiri 22 (1974-1975) 23-49. [significant article on issues of transmission] Grieser, H., “Mönchisches Leben nach Johannes Chrysostomus”, Edith Stein Jahrbuch 8 (2002) 235-245. —, “Olympias von Konstantinopel und ihre biographischen Zeugen”, unpub. diss., Johannes Gutenberg-Universität Mainz, 2004.

Grigorij (hieromonk), “Obraz na istinski pastir v traktata na sveti Ioan Zlatoust «Za svestenstvoto»”, Carkoven vestnik 24 (1984) 1-4. [Das Bild des wahrhaftigen Hirten im Traktat «De sacerdotio» des hl. Johannes Chrysostomus] Grillet, B. see also Schatkin, M.A. avec la collab. de C. Blanc & B. Grillet Grillet, B., “Jean Chrysostome et le traité Sur la virginité”, Bulletin de l’Association G. Budé (1966) 458-464. [summary of his introduction to the SC edition] Grillet, B. and G.H. Ettlinger, Jean Chrysostome: À une jeune veuve. Sur le mariage unique (SC 138), Paris: Éditions du CERF, 1968. Grissom, F.A., “Chrysostom and the Jews. Studies in Jewish-Christian relations in fourthcentury Antioch”, unpub. diss., The Southern Baptist Theological Seminary, Louisville, Kentucky, 1978. [Grisson??; 272 pp.] Gröhl, R., “Der heilige Johannes Chrysostomu über die christliche Familienerziehung”, Theologie und Glaube 34 (1942) 301-307. de Groote, M., “Die Kirchenväter in Oecumenius’ Scholia in Iohannem Chrysostomum”, Vigiliae Christianae 55 (2001) 191-200. Groß-Albenhausen, K., Imperator christianissimus: Der christliche Kaiser bei Ambrosius und Johannes Chrysostomus (Frankfurter Althistorische Beiträge 3), Frankfurt: Buchverlag Marthe Clauss, 1999. Grosso, Anna Maria, “La controversia origenista tra IV e V secolo: la testimonianza di Palladio. Riflessioni a margine di una lettura del Dilogo sulla vita di Giovanni Crisostomo”, Adamantius 19 (2013) 111-138. Grozdanov, C., “L’image de l’apparition de la sagesse divine à saint Jean Chrysostome dans l’église de sainte sophie à Ochrid”, Recueil des travaux de l’institut d’études byzantines 19 (1980) 147-155. [French precis of Serbian article] Gruninger, J.H., “Les dernières années de Saint Jean Chrysostome 404-407. Son second exil et sa mort”, Proche-orient Chrétien 6 (1956) 3-10. [summary of events without documentation] Grusková, J., Untersuchungen zu den griechischen Palimpsesten der Österreichischen Nationalbibliothek: Codices historici, Codices philosophici et philologici, Codices iuridici (Österreichische Akademie der Wissenschaften. Philosophisch-historische Klasse. Denkschriften, 401; Veröffentlichungen zur Byzanzforschung 20), Wien: Österreichische Akademie der Wissenschaften, 2010. [describes several C fragments in capital mss] Guardasole, Alessia, “Les Problemata hippocratiques: un exemple original de catéchisme et commentaire dans la tradition médicale et religieuse”, Revue des etudes grecques 120 (2007) 142-160. [the 9th C corpus draws on sources in addition to the medical, including those on physical and medical matters from the literary genre of questions and answers, like ps-Alexander of Aphrodisias, neo-platonic commentaries on Aristotle, like Olympiodoros, and from the patristic tradition, principally the homilies of C, which receive a privileged treatment] Guida, A., “Frammenti di un codice greco all’Archivo di Stato di Firenze”, Prometheus 3 (1977) 274-280. —, “Sul De inani gloria et de liberis educandis attribuito a Giovanni Crisostomo”, Studi Italiani di Filologia Classica 50 (1978) 241-244. Guillaumin, M.-L., “Problèmes posés aux éditeurs de Jean Chrysostome par la richess de son inspiration biblique”, in SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 59-76. —, “Bible et liturgie dans la prédication de Jean Chrysostome”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 161-174.

Guinot, J.-N. see also Schatkin, M.A. avec la collab. de C. Blanc & B. Grillet Guinot, J.-N., “La typologie comme technique herméneutique”, in Figures de l’Ancien Testament chez les Pères (Cahiers de Biblia Patristica 2), Strasbourg: Centre d’Analyse & de Documentation patristique, 1989, 1-34. [cites a number of passages in which C discusses the rules of typological interpretation as part of his exegesis] —, “L’Homélie sur Babylas de Jean Chrysostome: la victoire du martyr sur l’hellénisme”, in S. Pricoco (ed.) La narrativa cristiana antica. XXIII Incontro di studiosi dell’antichità cristiana (Studia Ephemeridis Augustinianum 50), Roma: Istituto Patristico Augustinianum, 1995, 323-341. —, “L’apport des panégyriques de Jean Chrysostome à une definition de l’évêque modèle”, in Vescovi e pastori in epoca Teodosiana. In occasione del XVI centenario della consacrazione episcopale di S. Agostino, 396-1996. XXV Incontro di studiosi dell'atichità cristiana. Roma, 8-11 maggio 1996, vol. 2 (Studia Ephemeridis Augustinianum 58), Roma: Institutum Patristicum Augustinianum, 1997, 395-421. —, “Un souci pastoral de Jean Chrysostome: l’éducation du chrétien à la pratique de la prière”, in La preghiera nel Tardo antico: Dalle origini ad Agostino. XXVII Incontro di studiosi dell’antichità cristiana. Roma, 7-9 maggio 1998, (Studia Ephemeridis Augustinianum 66), Roma: Institutum Patristicum Augustinianum, 1999, 189-219. —, “Eschatologie et Écriture en milieu antiochien à partir du IIe siècle”, Annali di storia dell’esegesi 17 (2000) 9-45. —, “L’Histoire du siège d’Antioche relue par Jean Chrysostome. Idéalisation ou déformation intentionelle?”, in B. Cabouret, P.-L. Gatier et C. Saliou (éd.), Antioche de Syrie. Histoire, images et traces de la ville antique. Colloque organisé par B. Cabouret, P.L. Gatier et C. Saliou, Lyon, Maison de l’Orient et de la Méditerranée, 4-6 octobre 2001 (Topoi supplément 5), Lyon: De Boccard, 2004, 459-479. —, “Les exempla bibliques dans l’Ad Stagirium de Jean Chrysostome . Proposition d’une clef de lecture”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 163-183. —, “Prédication et liturgie chez saint Jean Chrysostome”, in N. Bériou and F. Morenzoni (édd.), Prédication et liturgie au Moyen Âge, Actes du XIVe Symposium d’études sur las predication médiévale, Lyon 2004 (Bibliothèque d’Histoire Culturelle du Moyen Âge), Turnhout: Brepols, 2008, 53-77. Guroian, Vigen, “Family and Christian virtue in a post-Christendom world: Reflections on the ecclesial vision of John Chrysostom”, St Vladimir’s Theological Quarterly 35 (1991) 327-350. —, “The ecclesiastical family: John Chrysostom on parenthood and children”, in M. Bunge (ed.), The Child in Christian Thought, Grand Rapids, Mich.: W.B. Eerdmans, 2001, 61-77. Gvosdev, N.K., “St. John Chrysostom and John Locke: an Orthodox basis for the social contact?”, Philotheos 3 (2003) 150-153. Gysens, S., “Libellus hic aureus est… Sur l’édition princeps du De virginitate de saint Jean Chrysostome (Anvers 1575) et son manuscrit de base”, Sacris Erudiri 41 (2002) 5579. H   Hacki, J.F., Divus Joannes Chrysostomus Aureus Ecclesiae Christi Doctor, Romanae Catholicae Veritatis Oecumenici Concilii Tridentini Decretis firmatae incorruptus assertor a Lutheranismo cuius eum Joan. Fridericus Mayerus D. Grimmensis reum

conficto nomine fecit et falsis argumentis probavit Lib. edito anno D. 1680, vindicatus, Typis monasterii Olivensis, sacri Ord. Cisterciensis, 1683. Haddad, G., Aspects of Social Life in Antioch in the Hellenistic-Roman Period, Diss., University of Chicago, New York 1949. Hadjioannou, Themistocles, “’Paul and the Law’ in John Chrysostom and modern scholarship”, unpub. diss., University of Glasgow, 2005. Hadzega, J., “De discrimine inter sententiam theologorum orthodoxorum et S. Joannis Chrysostomi de Primatu S. Petri”, Operum Academiae Velehradensis 4 (1912) 1-10. —, Life of St. John Chrysostom and Analysis of his works, Uzhgorod 1934. 389 pp. [in Russian; rev. in OCP 2 (1936) 508; EO (1936) 495] [1936?] Hagedorn, D. & U., “Zur Katenenüberlieferung des Hiobkommentars von Didymus dem Blinden”, Bulletin of the American Society of Papyrologists 22 (1985) 55-78. [comparison with that of C] Hagedorn, U. & D., Johannes Chrysostomus. Kommentar zu Hiob (Patristische Texte und Studien 35 ), Berlin De Gruyter, 1990. [edition and translation] —, “Neue Fragmente des Hiobkommentars Didymos des Blinden?”, I 245-254 in M. Capasso, G. Messeri Savorelli & R. Pintaudi (eds), Miscellanea papyrologica in occasione del bicentenario dell’edizione della Charta Borgiana (Papyrologica Florentina 19), 2 vols, Firenze: Gonnelli, 1990. [attrib. to C] —, “Chrysostomisches und Pseudo-chrysostomisches: eine Analyse der Fragmente zu Hiob in PG 64,504-656”, in G.W. Most, H. Petersmann u. A.M. Ritter (hrsg.), Philanthropia kai eusebeia: Festschrift für Albrecht Dihle zum 70, Geburtstag, Göttingen: Vandenhoeck & Ruprecht, 1993, 148-168. —, “Keine Narratio in Iob: eine Edition des Homilie-Konglomerats BHG 939t”, in A. Haltenhoff and F.-H. Mutschuler (hrsg.), Hortus litterarum antiquarum: Festschrift für Hans Armin Gärtner zum 70. Geburtstag (Bibliothek der klassischen Altertumswissenschaft, Neue Folge 2. Reihe; 109), Heidelber, 2000, 211-218. 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. Hahn, J., “Die jüdische Gemeinde im spätantiken Antiochia: Leben im Spannungsfeld von sozialer Einbindung, religiösem Wettbewerb und gewaltsamem Konflikt”, in R. Jütte u. A.P. Kustermann (hrsg.), Jüdische Gemeinden und Organisationsformen von der Antike bis zur Gegenwart, Wien 1996, 57-89. Hahn-Hahn, I. von, Eudoxia die Kaiserin. Ein Zeitgemälde aus dem 5. Jahrhundert, Mainz 1866. Haidacher, S., “Zur 18. Genesis-Homilie des hl. Chrysostomus”, Zeitschrift für katholische Theologie 18 (1894) 762-764. —, “Eine interpolierte Stelle in des hl. Chrysostomos Büchlein ad Demetrium monachum”, Zeitschrift für katholische Theologie 18 (1894) 405-411. —, “Des hl. Chrysostomus Homilie De Melchisedeco (PG 56,256ss.)”, Zeitschrift für katholische Theologie 19 (1895) 162-165. —, “Quellen der Chrysostomus-Homilie De perfect caritate (PG 56, 279-290)”, Zeitschrift für katholische Theologie 19 (1895) 387-389. —, “Bemerkungen zu den Homilien des hl. Chrysostomus”, Zeitschrift für katholische Theologie 21 (1897) 398-400. —, Die Lehre des heiligen Johannes Chrysostomus über die Schriftinspiration, Salzburg 1897.

—, “Zu den Homilien des heiligen Chrysostomus”, Zeitschrift für katholische Theologie 25 (1901) 365-367. —, “Chrysostomus-Excerpte in der Rede des Johannes Nesteutes”, Zeitschrift für katholische Theologie 26 (1902) 380-385. —, “Neun Ethika des Evangeliumkommentars von Theodor Meliteniotes und deren Quellen”, Byzantinische Zeitschrift 11 (1902) 370-387. —, “Studien über Chrysostomus-Eklogen”, Sitzungsberichte der philosophisch-historischen Klasse der kaiserlichen Akademie der Wissenschaften. Wien 144/IV (1902) 1-70. —, “Chrysostomische Fragmente zu den katholischen Briefen”, Zeitschrift für katholische Theologie 26 (1902) 190-194. —, “Eine unbeachtete Rede des heiliges Chrysostomus an Neugetaufte”, Zeitschrift für katholische Theologie 28 (1904) 168-193. —, “Rede des Nestorius über Hebr. 2,1 überliefert unter dem Namen des hl. Chrysostomus”, Zeitschrift für katholische Theologie 29 (1905) 192-195. —, “Rede über Abraham und Isaak bei Ephraem Syrus und Pseudo-Chrysostomus – ein Excerpt aus Greogor von Nyssa”, Zeitschrift für katholische Theologie 29 (1905) 764766. —, “Chrysostomus-Fragmente unter den Werken des hl. Ephrem Syrus”, Zeitschrift für katholische Theologie 30 (1906) 178-183. —, “Die Chrysostomos-Homilia De Charnanaea unter dem Namen des Laurentius Mellifluus”, Zeitschrift für katholische Theologie 30 (1906) 183. [PL 66,16-124 = Latin trans. of PG 52,449-460] —, “Drei unedierte Chrysostomus-Texte einer Baseler Handschrift”, Zeitschrift für katholische Theologie 30 (1906) 575-581; 31 (1907) 141-171, 349-360. —, “Chrysostomos-Fragmente im Maximos-Florilegium und in den Sacra Parallela”, Byzantinische Zeitschrift 16 (1907) 168-201. —, Des hl. Joh. Chrysostomus Büchlein über Hoffart und Kindererziehung samt ein der Blumenlese über Jugenderziehung, aus seinen Schriften übersetzt und herausgegeben, Freiburg i. B. 1907. [edition and trans.] —, “Chrysostomus-Fragmente”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I, Rome: Libreria Pustet, 1908, 217-234. —, “Pseudo-Chrysostomus. Die Homilie über Mt. 21,23 von Severian von Gabala”, Zeitschrift für katholische Theologie 32 (1908) 410-413. Haidenthaller, M., Johannes Chrysostomus. Nachweis der Gottheit Christi. Acht Predigten über alttestamentliches Gesetz und Evangelium, Linz: Oberösterreich. Landesverl., 1951. [translation] Halkin, F., “Un nouveau ménologe de janvier dans un manuscrit de Glasgow”, Analecta Bollandiana 75 (1957) 66-71. —, “Un nouveau manuscrit grec à la Bibliothèque royale de Belgique (Le Bruxellensis IV.322)”, Analecta Bollandiana 83 (1965) 357-360. [contains a text of BHG3 875c, Vita Chrys.] —, “Nouvelles ressemblances entre le Sinait. Gr. 521 et le Vat. Gr. 1174”, Analecta Bollandiana 89 (1971) 46. —, “Une invocation métrique à S. Jean Chrysostome”, Analecta Bollandiana 92 (1974) 366. —, “L’éloge de saint Jean Chrysostome par Proclus de Constantinople”, Analecta Bollandiana 93 (1975) 20. —, “Un appendice inédit à la Vie de S. Jean Chrysostome par Syméon Métaphraste”, Analecta Bollandiana 94 (1976) 19-21.

—, Douze récits byzantines sur Saint Jean Chrysostome (Subsidia hagiographica 60), Bruxelles: Société des Bollandistes, 1977. Hall, C.A., “John Chrysostom’s On Providence: a translation and theological interpretation”, unpub. diss., Drew University, Madison, NJ 1991. —, “Nature wild and tame in St John Chrysostom’s On the providence of God”, in K. Tanner and C. Hall (eds), Ancient and Postmodern Christianity: paleo-orthodoxy in the 21st Century. Essays in honor of Thomas C. Oden, Downers Grove, IL: InterVarsity Press, 2002, 23-37. —, “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, D.R., “A disguise for the wise: metaschematismos in 1 Corinthians 4.6”, New Testament Studies 40 (1994) 143-139. 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. Hall, T.N. and M.L. Norris, “The Chrysostom texts in Bodley 516”, Journal of Theological Studies ns 62.1 (2011) 161-175. [Bodley 516, a ninth-century Continental manuscript that was in England by the eleventh century, contains excerpts from De reparatione lapsi and Ad Theodorum monachum, two Latin translations of Greek works by John Chrysostom that circulated in the Middle Ages in the Wilmart collection of 38 sermons by and attributed to Chrysostom. Sermons from this collection were also known to Bede, and the complete collection was probably circulating in Northumbria in the early eighth century. The Bodley 516 excerpts reinforce the perception that the Wilmart sermons are in fact the only texts by Chrysostom and identified with him by name that were known in Anglo-Saxon England.]

Halton, T., “John Chrysostom on Education”, Catholic Educational Review 61 (1963) 163175. —, John Chrysostom: In Praise of St. Paul, Boston: Daughters of St. Paul, 1963. [translation] —, In Praise of Saint Paul by John Chrysostom, Washington, DC: Catholic University of America Press, 1963. [trans.] —, “Saint John Chrysostom, De fato et providentia. A study of its authenticity”, Traditio 20 (1964) 1-24. —, “Some images of the Church in St. John Chrysostom”, American Ecclesiastical Review (1965) 96-106. [vol. no.?] —, “Two newly edited homilies of John Chrysostom”, The Irish Theological Quarterly 43 (1976) 133-138. —, “The kairos of the mass and the deacon in John Chrysostom”, in T. Halton & J.P. Williman (eds), Diakonia. Studies in Honor of Robert T. Meyer, Washington, DC: The Catholic University of America Press, 1986, 53-59. Ham, A.B.A.M. van der, “L’oeuvre de Tzanès Vendramos Historia ton gynaikon, ton kalon kai ton kakon et son modèle”, Hellenica 38 (1987) 342-349. [a 1549 Venetian poem based on a sermon variously attrib. to C. or Ephrem Syrus] Hamblenne, P., “La notice de Jérôme sur Jean d’Antioche (Hier., vir. inl. CXXIX). Analyse critique d’un dossier d’histoire littéraire”, Augustinianum 49 (2009) 5-63. Hamelian, P., Tome commémorative de la Bibliothèque Patriarchale d’Alexandrie, 1953, 225-230. [mss. of C] Hamman, A.G. and J. Daniélou, L’initiation chrétienne. Cyrille de Jérusalem: Catéchèses mystagogiques; Ambroise de Milan: Traité des mystères; Jean Chrysostome: Sermon aux néophytes, Paris: Desclée de Brouwer, 1980. [trans.??; 298 pp.]

Hammerstaedt, J., “Der Mimendichter Philistion in einem Brief des Neilos von Ankyra und in einer pseudochrysostomischen Predigt (ClavisPG 4640)”, Jahrbuch für Antike und Christentum 39 (1996) 102-104. —, “Die Vergöttlichung unwürdiger Menschen bei den Heiden als apologetisches Argument in Schriften des Sokrates, Theodoret, Cyrill von Alexandrien und Johannes Chrysostomos”, Jahrbuch für Antike und Christentum 39 (1996) 76-101. Hannick, C., “Ein südslavische Epitome der Homilie des Ps.-Chrysostomos auf die Theophanien (BHG 1928)”, Cyrillomethodianum (Thessaloniki) 8/9 (1984/85) 339354. Hansack, E., Die Vita des Johannes Chrysostomos des Georgios von Alexandrien in kirchenslavischer Übersetzung (Monumenta linguae Slavicae dialecti veteris. Fontes et dissertationes 10), Würzburg: Jal-Verlag, 1975. [edition and translation; 255 pp.] Hanula, Gergely, “Biblikus exegézis Chrysostomos János evangéliumához írt homíliáiban”, unpub. PhD diss., University of Debrecen, 2008. [ “The biblical exegesis of John Chrysostom in his Homilies on the Gospel of John”; http://ganymedes.lib.unideb.hu:8080/dea/handle/2437/108731; English summary: The object of this study is an investigation of the exegetical theory and practice of John Chrysostom according to his homilies on the Gospel of John. My attention to these homilies representing an extraordinary stage of the exegetical tradition of the New Testament, led me into the field of early Christian exegesis, which was aptly characterized by Manlio Simonetti’s words that “Anyone engaged in studies related to the Fathers of the Church has not had readily available any historical outline of patristic exegesis.” Thus I found myself dealing with two subjects: the historical context of these homilies (first part) and the exegetical theory and practice of Chrysostom (second part). In the first part, sketching the outlines of the patristic use of exegetical methods, I had to rely on the fact that a great deal of material lies in studies of outstanding exegetes and scholarly monographs, and comparing them each time with the sources. The introduction and the analysis of the homilies on John was placed in this broad framework. The purpose of my study was originally the examination of these homilies regarding their form and the exegetical methods being used in them, but it has turned to the hermeneutical principles as well and the theory of sugkatbasis. The first part of this study is built on the method called Canonical Approach. Starting from the analysis of the exegetical methods employed in the text of the Old Testament itself, these methods of interpretation are examined in the sources of early Judaism (Philo and Qumran), in the New Testament, in the writings of the apostolic Fathers and the Fathers of the Church. All of these efforts are taken to reconfigure the standard outlines of patristic exegesis of the Bible, in which Chrysostom had no tribute of respect as an exegete. The primary hypothesis of this research was the assumption of the continuity of the exegetical tradition in the patristic era. As a result of this investigation, it can be said, that traces of this continuity can be found throughout the patristic exegetical literature, but the assumption cannot be verified. Even though methods of the interpretation and the terms are present in different parts of the world, they could be rooted in the similarity of solutions given to similar problems. Nevertheless the similarity may come from the universal schemas of argumentation proposed by Arnold Kunst. The results of the history of scriptural exegesis can be summed up in the following: In Greek and Judaic antiquity the interpretation of fundamental (holy) writings was an essential part of mental activity and literacy. Taking a fundamental role in education, the methods of interpretation were widely known, at least on the level of understanding. The endeavour of the exegetes to engage methods accepted by the learned can help us to understand the significance of the critic of Porphyry on the allegorizing of Origen. 1 We can more clearly see the significance of public relations in the formation of exegetical methods in the light of the socio-cultural investigations. It shows a more detailed picture of this formation, which was seen earlier as a reason for the struggle of exegetical schools, or defence against heretical attacks. Thus the direction of the research turns from the casual factors to the elocutio. The second part of this study relies on the decision of rejecting the philological approach may be

required by reason of the pending points of the textual history of these homilies. The basis of my investigation is the text of the homilies as is, that is the conventional benedictin-type text, accepted by the Church as well. The research is based on the text itself, taking into consideration that secondary literature is hardly available. From the stylistic analysis of these homilies (which covers the dialogical and rhetorical character of them) the formal and structural tradition of diatribe can be shown, not stating its prescriptive effect. Though the homilies are determined by the Greek interpreting structures and rhetorical tools, their typical Judeo-Christian character is guaranteed by the extensive use of auctoritas and the usage of biblical symbols, pictures and vocabulary. The question of the genre is discussed by way of digression. The problem of drawing borders between these genres is not the only one: is it a scholion or a fragment of a commentary surviving in quotations, a commentary reworked into a homily, or a part of a tract? The same ambiguity recurs in defining the type of commentary, whether an original problemata kai lÚseij type or an abstract from a verse by verse interpretation or an apologetic-polemic correction of a heretically misinterpreted locus... And the textual history usually denies the help in answering this question. What can be stated is the diversity and flexibility of exegetical genres in the circle of Christianity, without reference to the orthodoxy or heretical standpoint of the author, or the master-disciple relation. Nevertheless the inflexibility of antiquity towards the literary genres warns us of the danger of far-fetched liberality. The research of the hermeneutic of Chrysostom was forced by the inevitable duality of the terms tapeinôn and Øyhlôn, which led to the theory of sugkatabasis and the exami-nation of the apophatism. The homilies of Chrysostom written on the Gospel of John give us information about a time preceding by 50-100 years the writings of Ps-Dionysius, which were seen as the first documents of the apophatism of the eastern part of the Church. This was the time of the development of the orthodox dogma of the duplex nature of Christ, in which the Gospel of John had elemental role. In the homilies of Chrysostom an elaborated hermeneutic can be found throughout, derived from the apophatic locution. Chrysostom gives a simple answer to the epistemological problem of the incomprehen-sibility of God: “God never discloses himself in his essence, but as his beholder can bear”, 2 3 namely the revelation of God accomodates itself to the level of human beings. The understanding of divine knowledge is shown as a process of divine correction of human misun-derstandings. This hermeneutic calls forth another biblical teaching formulated only centuries later, the dogma of sufficiency of the Scriptures (perfectio seu sufficientia scripturae sacrae). The sugkatabasis of the self-revelation of God means that God reckons with the restricted capacity of human knowledge and mind. The exegetical methods of Chrysostom are examined first in accordance with the terms used by Chrysostom, then the other methods which can be hardly described by any term. The result of this investigation shows a considerable liberty in the choice of methods. The apophaticism excludes any positive statement (except doxology) about God, thus the exegete has a free choice to take any kind of exegetical methods. The only determining factor is the audience, which can influence the inventio of the author. Chrysostom is not an innovative exegete. He uses conventional exegetical techniques and themes. But this has a great significance. It means, that the traditional exegesis is sufficient: there is no need to reinterpret the Scriptures. The comparison of the loci used in the commentaries of Origen, Chrysostom and Cyril has led to a striking result: despite the traditional interpretation he gives in these homilies, the borrowing of these loci can not be detected. Although 6000 loci were tested, of which 160 were used by all the three author, and another 125 by Origen and Chrysostom, only 18 quotations were found in the same context, of which 11 in the same or similar thought. This result shows that the biblical exegesis does not depend on the usage of proof-texts or loci communes. The main characteristic of Chrysostom’s exegesis can be defined by the midrashic han-dling of the scriptural text or story and by the inventive treatment of the traditional exegetical material. The presence of the traditionally Jewish midrash-technique can be measured on the level of terms as well, but its real significance is in making the Scriptural text inward and handling as free as his own. This is a substantial difference from the often mechanically used historical method of Diodore or Theodore. Chrysostom treats freely the means of typology. For him all that is in the Old Testament can serve as type of the teachings of Jesus, and what is more,

some element of the New can be interpreted as the type of further events or things, which can not be compared with the restricted use of typology in Diodore’s or Theodore’s exegesis. At the same time there is a lack of historical interest in Chrysostom’s writings. The existence of the antiochene exegetical school thus cannot be proven from the homilies under consideration.]

Hare, B.W., “St. John Chrysostom on education”, Prudentia 6 (1974) 99-104. Harjunpää, Toiva, “St. John Chrysostom in the light of his catechetical and baptismal homilies”, Lutheran Quarterly 29 (1977) 167-195. —, “Pyhä Johannes Krysostomos katekeettisten homiliainsa valossa”, Ortodoksia (Helsinki) 26 (1977) 38-73. Harkins. P.W. see also Schatkin, M.A. and P.W. Harkins Harkins, P.W., “Text tradition of Chrysostom’s Commentary on John”, unpub. diss., University of Michigan, Ann Arbor, 1948. —, “The text tradition of Chrysostom’s Commentary on John”, Theological Studies 19 (1958) 404-412. —, St. John Chrysostom: Baptismal Instructions (ACW 31), Westminster, Md.: Newman Press, 1963. [translation] —, “The text tradition of Chrysostom’s Commentary on John”, Studia Patristica 7 (1966) (= TU 92) 210-220. —, “Pre-baptismal rites in Chrysostom’s baptismal catecheses”, Studia Patristica 8 (1966) 219-238. —, art. “John Chrysostom”, New Catholic Encyclopaedia 7 (1967) 1940-1044. —, “Chrysostom the apologist: On the divinity of Christ”, in P. Granfield and J.A. Jungmann (eds), Kyriakon: Festschrift Johannes Quasten, vol.1, Münster: Aschendorff, 1970, 441-451. —, “Chrysostom’s Sermo Ad Neophytos”, Studia Patristica 10 (1970) (= TU 107) 112-117. —, “Chrysostom’s post-baptismal instructions”, in D. Neimann and M. Schatkin (eds), The Heritage of the Early Church. Essays in honor of the Very Reverend Georges Vasilievich Florovsky (Orientalia Christiana Analecta 195), Rome: Pont. Institutum Studiorum Orientalium 1973, 151-165. —, Saint John Chrysostom: Discourses Against Judaizing Christians (Fathers of the Church 68), Washington, DC: Catholic University of America Press, 1979. [translation] —, St. John Chrysostom: On the Incomprehensible Nature of God (Fathers of the Church 72), Washington, DC: Catholic University of America Press, 1984. [translation] Harl, M., “La dénonciation des festivités profanes dans le discours épiscopal et monastique, en orient chrétien, à la fin du IVe siècle”, in La Fête, pratique et discours. D’Alexandrie hellénistique à la mission de Besançon (Centre de Recherches d’Histoire Ancienne 42), Paris: Annales littéraires de l’Université de Besançon, 1981, 123-147. Harlfinger, D., “Weitere Beispiele frühester Minuskel”, in G. Prato (a cura di), I manoscritti greci tra riflessione e dibattito. Atti del V Colloquio internazionale id Paleografia greca (Papyrologica Florentina 31), Firenze, 2000, I, 153-156 (Testo), 75-92 (Tavole). [re an early c.6th century ms that transmits a selection of C’s homilies on Matthew in Greek] Harper, Kyle, Slavery in the Late Roman World, AD 275-425, Cambridge-New York: Cambridge University Press, 2011. [uses C as a major source] —, From Shame to Sin: The Christian Transformation of Sexual Morality in Late Antiquity, Cambridge, MA: Harvard University Press, 2013. [uses C as a major source] Harrent, A., Les écoles d’Antioche. Essai sur le savoir et l’enseignement en Orient au IV. siècle après J.C., Paris 1898.

Harrison, Carol, The Art of Listening in the Early Church, Oxford: Oxford University Press, 2013. [pp. 154-164 discuss C’s approach to scripture in preaching] Harrison, Nonna V., “The inevitability of hermeneutics: David C. Ford on St John Chrysostom”, St Vladimir’s Theological Quarterly 44 (2000) 195-205. [see D.C. Ford above] —, “Women and the Image of God according to St. John Chrysostom”, in P. Blowers et al. (eds), In Lordly Eloquence/In dominico eloquio: Essays on Patristic Exegesis in Honor of Robert Louis Wilken, Grand Rapids, Mich.: Eerdmans, 2002, 259-279. Harrisville, R.A., “Pistis Christou: Witness of the Fathers”, Novum Testamentum 36 (1994) 233-241. [draws on C] Hartney, A., “Manly women and womanly men: The subintroductae and John Chrysostom”, in L. James (ed.), Desire and Denial in Byzantium (Society for the Promotion of Byzantine Studies), Aldershot: Ashgate Publishing, 1999, 41-48. —, “Men, women and money – John Chrysostom and the transformation of the city”, Studia Patristica 37 (2001) 527-534. —, “Dedicated followers of fashion: John Chrysostom on female dress”, in L. LlewellyJones (ed.), Women’s Dress in the Ancient Greek World, London: Duckworth; Swansea: Classical Press of Wales, 2002, 243-258. —, John Chrysostom and the Transformation of the City, London: Duckworth, 2004. —, “Asceticism and administration in the life of St John Chrysostom”, in A. Smith (ed.), The Philosopher and Society in Late Antiquity: Essays in Honour of Peter Brown, Swansea: Classical Pr. of Wales, 2005, 171-188. Hartung, E., “Joh. Chrysostomus und die Heidenmission”, Allgemeine Missionszeitschrift 21 (1894) 310-326. Harvey Jr, P.B., “’Scripta velut fulgura percurrentia’”, Athenaeum. Studi di letteratura e storia dell’antichità 87 (1999) 267-279. [review article on Kelly, Golden Mouth, 1995] Hassoun, J., “D’un symptôme nommé exil et d’un impossible de la métonymie”, Patio 1 (1983) 140-141. Hauser-Borel, Sylvie, “Participantes à la résurrection: Marthe et Marie selon Jean 11, 1-45 et 12, 1-11 dans l'exégèse de Jean Chrysostome, Théodore de Mopsueste et Cyrille d'Alexandrie”, unpub. doctoral diss., Université de Neuchâtel, 2006. [Summary: L’objectif de cette thèse est de traiter l’ambivalence des textes fondamentaux du christianisme concernant la femme. - Comment comprendre la juxtaposition dans le Nouveau Testament d’affirmations aussi contradictoires que celles de Galates 3, 28 et 1 Timothée 2, 11-15 ? Une telle ambivalence se retrouve dans la littérature patristique, et tout au long de l’histoire du christianisme, jusqu’à nos jours. Pour ouvrir des perspectives nouvelles à la réflexion sur le statut de la femme dans le christianisme, la recherche s’est concentrée sur l’interprétation patristique d’un texte canonique dépourvu de toute ambivalence : l’Évangile de Jean. Au centre même de cet évangile, deux femmes jouent un rôle primordial : Marthe y est présentée comme une partenaire prééminente de Jésus, dans un dialogue théologique d’une teneur intense. C’est à elle qu’il révèle qu’il est la résurrection et la vie (Jean 11, 25) ; c’est donc une femme qui reçoit la révélation christologique la plus accomplie de l’évangile. De plus, c’est elle aussi qui prononce la confession de foi la plus élaborée de l’évangile (Jean 11, 27). Marie, également, est investie d’un rôle clef : Son onction des pieds de Jésus (Jean 12, 3-8) ouvre le temps de la passion, de la mort et de la résurrection. Quant à la valeur et à la signification de son acte, elles seront reconnues par Jésus lui-même, par sa parole (Jean 12, 78) et par sa pratique (Jean 13, 5). - Comment les Pères de l’Église, souvent soupçonnés de misogynie, ont-ils interprété ces textes centraux qui offrent de quoi renouveler fondamentalement la compréhension de l’identité féminine pour le christianisme ? Origène est le premier exégète à avoir commenté l’Evangile de Jean dans son intégralité. Cependant son commentaire est actuellement trop fragmentaire pour permettre de reconstituer son

approche de la question féminine. Ce sont quatre exégètes de « l’âge d’or patristique » qui apportent les premières grandes interprétations du 4e évangile : Jean Chrysostome et Augustin avec leurs homélies, Théodore de Mopsueste et Cyrille d’Alexandrie avec leurs commentaires. Augustin, dans ses homélies sur Jean 11 et 12, révèle une vision de la femme marquée par sa doctrine du péché originel, une vision empreinte de cette anthropologie pessimiste qui influencera l’Occident jusqu’à nos jours. Par contre, les trois Pères orientaux choisis pour cette recherche ouvrent des perspectives insoupçonnées en filigrane de leur exégèse johannique, une exégèse encore méconnue en Occident et qui, en grande partie, n’avait pas encore été traduite en français. Cette thèse contribue à combler cette double lacune. L’œuvre exégétique de ces trois théologiens grecs révèle une approche étonnante de la féminité. Par exemple, Chrysostome développe une anthropologie renouvelée en profondeur par le Christ et selon laquelle l’homme et la femme sont égaux en dignité : La femme, dans la mesure où elle vit une relation de foi avec le Christ, est libérée de la sujétion due au péché, et elle peut participer pleinement au salut, sans discrimination. Théodore, s’appuyant sur son exégèse de Jean 11 et 12, relativise les affirmations de 1 Timothée 2, 1115 au sujet des femmes : Il interprète les paroles de Jésus concernant Marie (Jean 12, 7-8) dans le sens d’une réhabilitation plénière et définitive du genre féminin. Cyrille, dans une interprétation allégorique de Marthe, Marie et Lazare, renverse catégoriquement certains schémas anthropologiques qui, situant l’homme et l’esprit dans une relation privilégiée avec le divin, placent la femme et le corps tout en bas de la hiérarchie : Il reconnaît à la femme la capacité de collaborer à l’œuvre de résurrection accomplie par le Christ. Ces trois Pères témoignent d’une anthropologie foncièrement inclusive du féminin et du masculin. De manière inédite, l’approfondissement de leur démarche exégétique pourrait réorienter les « gender studies », non seulement en théologie, mais encore dans d’autres disciplines.]

Available for reading online at: http://doc.rero.ch/record/5880 Hausherr, I., “De Chrysostome à pseudo-Chrysostome ou de la liberté à l’unicité”, Orientalia Christiana Periodica 26 (1960) 102-107. Hay, C., “St. John Chrysostom and the integrity of the human nature of Christ”, Franciscan Studies 19 (1959) 298-317. —, 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.] —, “Antiochene exegesis and Christology”, Austrian Biblical Review 12 (Dec. 1964) 10-23. Hazlett, I.P., “Calvin’s Latin preface to his proposed French edition of Chrysostom’s homilies: Translation and commentary”, in J. Kirk (ed.), Humanism and Reform: The Church in Europe, England and Scotland, 1400-1643: Essays in Honour of James K. Cameron, Oxford-Cambridge, MA: Blackwell Publishers, 1991, 129-150. Heaney-Hunter, J., “The links between sexuality and original sin in the writings of John Chrysostom and Augustine”, unpub. PhD diss., Fordham University, NY 1988. —, “’Disobedience and curse’ or ‘affection of the soul’?: John Chrysostom, marriage, and sin”, Diakonia 24 (1991) 171-186. Heath, Malcolm, “John Chrysostom, rhetoric and Galatians”, Biblical Interpretation 12 (2004) 369-400. [the influence of contemporary rhetoric on C’s approach to Galatians] Heffening, W., “Eine arabische Version der zweiten Paraenesis des Johannes Chrysostomus an den Mönch Theodorus”, Oriens Christianus n.s. 12-14 (1922-1924) 71-98. [repr. by Gorgias Press under the same title, Analecta Gorgiana 461, 2010; trans.] Heid, S., “Isidor von Pelusium und die Schrift ‘Über das Priestertum’ des Johannes Chrysostomus”, in Prof. Dr Ernst Dassmann zum 60. Geburtstag = Forum katholische Theologie 7 (1991) 196-210.

Heidenthaller, M., Johannes Chrysostomos. “Nachweiss der Gottheit Christi” (sei echt) und “Acht Predigten über das alttestamentliches Gesetz und Evangelium”, Linz: Oberösterreichischer Landesverlag, 1951. Heimgartner, M., “Der Ostertermin der sogenannten «Protopaschiten» in der dritten Rede gegen die Juden von Johannes Chrysostomus”, Theologische Zeitschrift 60 (2004) 131-144. Heiser, A., “’Ich weiß, … daß mich viele für sehr verrückt halten werden, wenn ich an den alten Bräuchen zu rütteln wage’. Weingenuß bei Johannes Chrysostomus”, Das Altertum 51 (2006) 139-155. —, “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 Chrysostomos und das Nicaeno-Constantinopolitanum”, Teologia 14 (2010) 11-27. —, Die Paulusinszenierung des Johannes Chrysostomus. Epitheta und ihre Vorgeschichte (Studien und Texte zu Antike und Christentum 70), Tübingen: Mohr Siebeck 2012. —, “Johannes Chrysostomus und die Taufe – Tod, Grab und Auferstehung in spätantiker Perspektive”, Teologia 16 50/1 (2012) 10-31. Heiss, R., “Mönchtum, Seelsorge und Mission nach dem heiligen Johannes Chrysostomus”, in Lumen Caecis, St Ottilien 1928, 1-23. 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] Hello, E., “Saint Jean Chrysostome, étude historique”, Revue du Monde catholique 26 (1869) 356-371. [on C’s preaching style] Hemmerdinger-Iliadou, D., “Un manuscrit de Dorothée”, Scriptorium 16 (1962) 363. Hennephof, H., Das Homiliar des Patriarchen Neilos und die Chrysostomische Tradition. Ein Beitrag zur Quellengeschichte der spätbyzantinischen Homiletik, Leiden: Brill, 1963. 156 pp. Hermantius, G., La vie de saint Jean Chrysostome patriarche de Constantinople et docteur de l’église. Divisée en douze livres; dont les neuf premiers contiennent l’histoire de sa Vie, et les trois derniers représentent son esprit et sa conduite, Paris: Ch. Savreux, 1664 (3rd ed., Paris 1683). [first scientific biography] Herzog, E., “S. Jean Chrysostome et la Confession”, Revue internationale de Théologie 10 (1902) 21-36. Herzog zu Sachsen, Prinz Max, Des heiligen Johannes Chrysostomus, Homilien über das Evangelium des heiligen Matthäus, I-II, Regensburg: G.J. Manz, 1910-1911. [translation and introduction] Hidal, S., “Jobs seger. I Johannes Chrysostomos kommentar till Jobs bok”, Pilgrim 3 årg. 5 (1998) 42-44. —, “Johannes Chrysostomos: fornkyrkans Job och Paulus”, Pilgrim 3 årg. 5 (1998) 45-49. Hilgenfeld, A., “Des Chrysostomos Lobrede auf Polykarp”, Zeitschrift für Wissensch. Theologie 45 (1902) 569-572. Hill, R.C., “Saint John Chrysostom’s teaching on inspiration in six homilies on Isaiah”, Vigiliae Christianae 22 (1968) 19-37.

—, “St. John Chrysostom and the incarnation of the Word in scripture”, Compass Theology Review (1980) 34-48. —, “St. John Chrysostom’s teaching on inspiration in his Old Testament homilies”, unpub. PhD diss, Pontificiam Universitatem S. Thomas de Urbe, Rome 1980. —, “Akribeia: A principle of Chrysostom’s exegesis”, Colloquium: the Australian and New Zealand Theological Review 14 (1981) 32-36. —, “On looking again at synkatabasis”, Prudentia 13 (1981) 3-11. —, “On giving up the horses for Lent (Chrysostom on Genesis)”, The Clergy Review 68 (March 1983) 105-106. —, “Chrysostom’s terminology for the inspired Word”, Estudios Biblicos 41 (1983) 367-373. —, St John Chrysostom, Homilies on Genesis (The Fathers of the Church 74, 82, 87), Washington, DC: Catholic University of America Press, 1986, 1990, 1992. [trans.] —, “Chrysostom as Old Testament commentator”, Prudentia 20.1 (1988) 44-56. —, “Chrysostom as Old Testament commentator”, Estudios Biblicos 46 (1988) 61-77. —, “The spirituality of Chrysostom’s Commentary on the Psalms”, Journal of Early Christian Studies 5 (1997) 569-579. —, “Chrysostom, interpreter of the Psalms”, Estudios Biblicos 56 (1998) 61-74. —, “Chrysostom’s Commentary on the Psalms: Homilies or tracts?”, in P. Allen, R. Canning, L. Cross with B.J. Caiger (eds), Prayer and Spirituality in the Early Church, I, Brisbane: Centre for Early Christian Studies, Australian Catholic University, 1998, 301-317. —, St. John Chrysostom. Commentary on the Psalms, 2 vols, Brookline, Mass.: Holy Cross Orthodox Press, 1998-1999. [trans.; vol. 1 = Ps 1-50; vol. 2 = Ps 109-150] —, “’Norms, definitions, and unalterable doctrines’: Chrysostom on Jeremiah”, Irish Theological Quarterly 65 (2000) 335-346. —, “Chrysostom’s homilies on David and Saul”, St. Vladimir Theological Quarterly 44 (2000) 123-141. —, “St John Chrysostom’s homilies on Hannah”, St Vladimir Theological Quarterly 45 (2001) 319-338. —, “Two Antiochenes on the Psalms”, Studia Patristica 34 (2001) 353-369. —, “St John Chrysostom, preacher on the Old Testament”, Greek Orthodox Theological Review 46 (2001) 267-286. —, “Chrysostom on the obscurity of the Old Testament”, Orientalia Christiana Periodica 67 (2001) 371-383. —, St. John Chrysostom: Old Testament Homilies, 3 vols, Brookline, Mass.: Holy Cross Orthodox Press, 2003. [trans.; vol. 1 = Homilies on Hannah, David and Saul; vol. 2 = Homilies on Isaiah and Jeremiah; vol. 3 = Homilies on the obscurity of the Old Testament and on Psalms] —, “St John Chrysostom as biblical commentator: Six homilies on Isaiah 6”, St Vladimir’s Theological Quarterly 47 (2003) 307-322. —, St John Chrysostom. Spiritual Gems from the Gospel of Matthew, Brookline, Mass.: Holy Cross Orthodox Press, 2004. [trans.] —, St John Chrysostom. Eight Sermons on the Book of Genesis, Brookline, Mass.: Holy Cross Orthodox Press, 2004. [trans.] —, St John Chrysostom. Spiritual Gems from the Book of Psalms, Brookline, Mass.: Holy Cross Orthodox Press, 2004. [trans.] —, Reading the Old Testament in Antioch (Bible in Ancient Christianity 5), Leiden-Boston: Brill, 2005. [examines the approach to the Old Testament of Diodore, Theodore of Mopsuestia, John Chrysostom, and Theodoret of Cyrus]

—, St John Chrysostom: Commentary on Job, Brookline, Mass.: Holy Cross Orthodox Press, 2006. [trans.] —, St John Chrysostom: Commentaries on the Sages, 2 vols, Brookline, Mass.: Holy Cross Orthodox Press, 2006. [trans.; vol. 1 = ; vol. 2 = Commentary on Proverbs, commentary on Ecclesiastes] —, “’The art of prayer’ (Chrysostom on Psalm 4): Antioch’s recipe for the spiritual life”, in W. Mayer, P. Allen and L. Cross (eds), Prayer and Spirituality in the Early Church. 4. The Spiritual Life, Strathfield: St Pauls Publications, 2006, 1-18. Hippolytos, Archimandrite, “Zwei Reden unter d. Namen des hl. Johannes Chrysostomus”, Nea Sion 17 (1925) 629-633, 752-755. [in Greek?] Hlebowicz, H., Unitas ecclesiae Christi secundum S. Joannem Chrysostomum, Wilno 1932. [in Polish?] Hofer, A., “The reordering of relationships in John Chrysostom’s «De sacerdotio»”, Augustinianum 51 (2011) 451-472. Hoff, G.A., Du Sacerdoce chrétien d’après S. Chrysostome. Thèse présentée à la faculté de Théologie protestante de Strasbourg, Strasbourg 1851. Hoffman, Andries M., “Die funksionering van die Ou Testament by die vroee kerkvaders met spesiale verwysing na die kerkvader Chrysostumos”, unpub. MTh diss, Universiteit van Stellenbosch, 1985. [“The role of the Old Testament in the early church fathers with special attention to the church father Chrysostom”] Hoffmann, A., “Der Mysterienbegriff bei Johannes Chrysostomus und die Mysterientheologie Odo Casels”, Freiburger Zeitschrift für Philosophie und Theologie 3 (1956) 418-422. Hoffmann-Aleith, E., “Das Paulus Verständnis des Johannes Chrysostomus”, Zeitschrift für Neutestamentliche Wissenschaft 38 (1939) 181-188. Höger, C., Theios Ioannes Chrysostomos epikletheis hos alethine tou eusebous hiereos idea demosio logo probeblemenos para tou Korrhadiou Oigerou, Norimbergeos 1682. [collection of all the passages in Socr., Soz., Theod., Suidas, Nicephoros Call. and Chrysostom which celebrate C as pastor and bishop; in Greek] Holdefreund, J.M., De Scriptis Chrysostomi su Praesidio M. Chrysostom. Guil. Vollandi Ord. Phil. adi. In Eruditorum publico congressu disputabit J.M. Holdefreund Quedlingburgensis Phil. et SS. Theolog. Stud., Vitembergae: Kreusig, 1711. Holl, K., Amphilochius von Ikonium, Tübingen 1904. [pp. 91-102 deal with ps. chrysostomica] Holloway, P.A., “Portrait and presence: a note on the Visio Procli (George of Alexandria, Vita Chrysostomi 27), Byzantinische Zeitschrift 100 (2007) 71-83. Holman, S., “Out of the fitting room: Rethinking Patristic social texts on ‘the common good’”, in J. Leemans, B. Matz and J. Verstraeten (eds), Reading Patristic Texts on Social Ethics: Issues and Challenges for Twenty-first Century Christian Social Thought (CUA Studies in Early Christianity), Washington, DC: CUA Press, 2011, 135-157. [focuses primarily on Basil, Hom. 6, but also cites Chrysostom on the topic along with later Byzantine writers] Horst, P.W. van der, “Jews and Christians in Antioch at the end of the fourth century”, in S. Porter, B.W.R. Pearson and D.S. College (eds), Christian-Jewish Relations through the Centuries (Journal for the Study of the New Testament: Supplement series 192), Sheffield: Shefflied Academic Press, 2000, 228-238. Hristov, V., “La notion de l’Église d’après S. Jean Chrysostome”, Studii teologice. Bucuresti 12 (1960) 76-92. [in Romanian?] Hubbell, H.M., “Chrysostom and rhetoric”, Classical Philology 19 (1924) 261-276.

Hübenthal, S., “Johannes Chrysostomus' Predigten über den Titusbrief. Ein Beitrag zur biblischen Rezeptionsforschung”, in H.-U. Weidemann u. W. Eisele (hrsg.), Ein Meisterschüler. Titus und sein Brief (SBS 214, FS Michael Theobald), Stuttgart 2008, 143-174. Hug, A., “Antiochia und der Aufstand des Jahres 387 n. Chr.”, in A. Hug, Studien aus dem klassischen Altertum, Heft 1, Freibourg-Tübingen 1881, 132-200. [also titled “Die pädagogische Grundsätze des hl. Chrysostomus”??] 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] Hülster, A., “Die pädagogischen Grundsätze des hl. Chrysostomus”, Theologie und Glaube 3 (1911) 203-227. Hunter, D.G., “John Chrysostom’s Adversus oppugnatores vitae monasticae. Ethics and apologetics in the late fourth century”, unpub. PhD diss., University of Notre Dame, 1986. —, “Borrowings from Libanius in the Comparatio Regis et Monachi of St. John Chrysostom”, Journal of Theological Studies 39 (1988) 525-531. —, A Comparison Between a King and a Monk/Against the Opponents of the Monastic Life. Two Treatises by John Chrysostom (Studies in the Bible and Early Christianity 13), Lewiston, NY: Edwin Mellen Press, 1988. —, “Preaching and propoganda in fourth century Antioch: John Chrysostom’s Homilies on the Statues”, in D.G. Hunter (ed.), Preaching in the Patristic Age. Studies in Honor of Walter J. Burghardt, S.J., New York/Mahwah: Paulist Press, 1989, 119-138. —, “Libanius and John Chrysostom: New thoughts on an old problem”, Studia Patristica 22 (1989) 129-135. —, art. “John Chrysostom”, in E. Fohlbusch (ed.), The Encyclopedia of Christianity, vol. 1, Grand Rapids, Michigan: Eerdmans 1999, 475-477. Hyatt, Martin A., “The active and contemplative life in St. John Chrysostom’s treatise On the Priesthood”, Diakonia 15 (1980) 185-192. I   Iana, C.M., “Foloasele intelegerii intre oameni dupa sfintului Ian Gura de Aur”, Studii teologice (Bucuresti Inst. Bibl.) 20.9-10 (1968) 722-731. [in Romanian; Les avantages de l’entente entre les hommes selon Saint Jean Chrysostome] Ica, I.I., Sfintul Ioan Gura de Aur, Cuvioasa Olimpiada diaconita: o viata, o prietenie, o corespondenta, Sibiu 1997. [in Romanian] Ilski, K., “Johannes Chrysostomus und Kaiser Theodosius II”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 848-862. Illert, M., “Das Lichtkleid der Mönche bei Johannes Chrysostomus”, in K. Fitschen u. R. Staats (eds), Grundbegriffe der christliche Ästhetik. Beiträgungen des V. MakariosSymposiums (Göttinger Orientforschungen Reihe 1. Syriaca), Wiesbaden: Harrassowitz, 1997, 27-34. —, Johannes Chrysostomus und das antiochenisch-syrische Mönchtum. Studien zu Theologie, Rhetorik und Kirchenpolitik im antiochenischen Schrifttum des Johannes Chrysostomus, Zürich-Freiburg i. Br.: Pano Verlag, 2000. [rev. by B. Aland in ZKG 113 (2002) 264-265]

—, “’Verlockende Reden’ zu ‘seelischem und leiblichem Nutzen’. Johannes Chrysostomos in der altbulgarischen Literatur”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 213-222. Iluk, J., “John Chrysostom explains the song of love (1 Cor 13) (In epistolam ad Corinthos hom. 33-34)”, Vox Patrum 28 (2008) 281-315. [in Polish, with English summary] Ingalls, Matthew, “Golden mouth, empty pockets: An investigation of the motivations and aims behind John Chrysostom’s theology of wealth and poverty”, unpub. MA diss., George Fox University, Oregon, 2013. Inglisian, P.V., “Ein Fragment aus dem sog. Cäsareer-Buch des Matthäuskommentars des hl. Joh. Chrysostomus (Mt 17:1-9)”, Handes Amsorya 75 (1961) 84-101. [in Armenian] —, “Ein Fragment aus dem Kommentar des hl. Joh. Chrys. zum Epheserbrief”, Handes Amsorya 76 (1962) 1-8. [in Armenian] Ioannidis, F., “L’interpretazione di Giovanni Crisostomo al capiltolo terzo della Lettera di Paolo Apostolo ai Filippesi”, in Filippi: inizio del dialogo di S. Paolo con l’Occidente. Esegesi patristica su Fil 3-4 (Analecta Nicolaiana 6), Bari, 2009, 105110. Ionita, V., “Rolul Bisericii în societate dupa Sfintii Trei ierarhi”, Studii teologice. Bucuresti 35 (1983) 8-18. [Die Rolle der Kirche in der Gesellschaft nach den Heiligen drei Hierarchen; in Romanian] Isambert, ?, art. in Nouvelle biographie générale, t.10 (1856) 482-495. J   Jackson, Pamela, “The Holy Spirit in the Catechesis and Mystagogy of Cyril of Jerusalem, Ambrose, and John Chrysostom”, unpub. PhD diss., Yale University, New Haven, CN, 1987. —, “John Chrysostom’s use of Scripture in initiatory preaching”, Greek Orthodox Theological Review 35 (1990) 345-366. Jacob, C., “Zur Amtsterminologie des Johannes Chrysostomus. Die ἀρχήv des ἱερεύς nach De sacerdotio”, Trierer theologische Zeitschrift 100 (1991) 307-315. Jacob, C., Das Geistige Theater: Ästhetik und Moral bei Johannes Chrysostomus, Münster: Aschendorff Verlag, 2010. [rev. by R. Laird, JThS ns 63 (2012) 326-328] Jacobs, Andrew, “’Let him guard pietas’: Early Christian exegesis and the ascetic family”, Journal of Early Christian Studies 11 (2003) 265-281. [examines, among other texts, C’s In Matt. hom.35] —, “A Jew’s Jew: Paul and the early Christian problem of Jewish origins”, Journal of Religion 86 (2006) 258-286. [examines, among other texts, C’s In Phil. hom.10] Jacoby, H., “Die praktische Theologie in der alten Kirche. I. Gregor von Nyssa, Gregor von Nazianz, Chrysostomus”, Theologische Studien und Kritiken 63 (1890) 295-323. [on De sacerdotio] Jaeger, Wulf, “Die Sklaverei bei Johannes Chrysostomus”, unpub. DTheol. diss., ChristianAlbrechts-Universität zu Kiel, 1974. [348 pp.] Jaitner-Hahner, U., “‘Cum prior dies sit posterioris discipulis’: Fronto Ducaeus und seine Chrysostomus-Edition”, in S. Eklund (ed.), Συγχάρματα. 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] Jakôic, D., Leben und Lehre des hl. Johannes Chrysostomus, Karlovci 1934. [in Serbian] Jakšić, Dušan, Život i učenje svetog Jovana Zlatousta, Kraljevo, 2011. [Life and Works of St. John Chrysostom; in Serbian] Janeras, S., “Saint Jean Chrysostome et la ‘Grande Entrée’”, in Crossroad of Cultures. Studies in liturgy and patristics in honor of Gabriele Winkler (Orientalia Christiana Analecta 260), Roma: Pontificium Istitutum Studiorum Orientalium, 2000, 395-403. Jaskiewicz, S., “Sulla retta fede intorno all’unigenito figlio di dio nei Commenti al prologo (Gv 1,1-18) di Giovanni Crisostomo ed Agostino”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 913-926. Jatsch, J., Des hl. Kirchenlehrers Iohannes Chrysostomus Kommentar zum Briefe des Paulus an die Römer. I. Homilie 1-15; II. Homilie 16-32 (Bibliothek der Kirchenväter 39, 42), München: J. Kösel & F Pustet, 1919, 1923. [translation] Jeannin, M., Saint Jean Chrysostome. Oeuvres complètes, traduites pour la première fois en français, 11 vols, Paris-Bar-le-Duc: L. Guérin & Cie, 1864-1867. [1863-1867??] Ježek, V., “The relationship between the state and the church in Byzantium as evidenced in the homilies of John Chrysostom”, Byzantinslovaca 2 (2008) 68-79. Jivi, A., “Saint Jean Chrysostome archipasteur à Constantinople”, Mitropolia Banatului 19 (1969) 1-3, 22-38. [in Romanian] Joann, A., “Raskrytie trajny kresta v toorenijach sv. Ioanna Zlatousta”, Zurnal Moskovskoj Patriarchii 4 (1957) 39-48. [Die Klärung der Geheimnisse des Kreuzes in den Werken des J. Chrys.] Joannidou, B., “Hoi theioi paragontes en te hagia zoe tou Ioannou Chrysostomou”, Epistemoniki. Epiteris tes Theologikes Scholes tu Panepistemiu. Athens (1955-1956) 179-208. [in Greek] Joly, L’Abbé, Oeuvres complètes de s. Jean Chrysostome, traduites du grec en français, 8 vols, Paris-Nancy: Bordes Frères, 1864-1867. [trans.] Jones, A.H.M., “St. John Chrysostom’s parentage and education”, Harvard Theological Review 46 (1953) 171-173. Joslyn-Siemiatkoski, D., Christian Memories of the Maccabean Martyrs, New York: Palgrave Macmillan, 2009. [Ch. 2 on their reception in late antiquity addresses C’s sermons on the Maccabees] Jouassard, G., “Ad Theodorum lapsum”, Historisches Jahrbuch 77 (1958) 140-150. Jourjon, M. see Soler, P. and M. Jourjon Jung Suk John Yang, “Five key recommendations for a Korean Protestant pastor concerning understanding and applying biblical ethics in finances: John Chrysostom as a model for ministry”, unpub. DMin diss., Liberty Baptist Theological Seminary, Virginia, 2011. http://digitalcommons.liberty.edu/doctoral/480/ [Summary: The purpose of this project is investigating the biblical view of the principle of economics and also study of the South Korean pastors' role concerning the poverty and the wealthy. This project utilizes the New Testament first and foremost, and I will read avidly John Chrysostom's sermons on the indigent and the wealthy, as well as many books about clergy ethics and statistical information from the church ministry in Korea. The author writer hopes that through this dissertation a pastor who is longing for a frugal life will gain new insight about biblical economic perspectives and desire to constantly transmit to other believer's truth on poverty, reaffirming the role of the wealthy, the almsgiving, and the poor within his Christian community.]

Jugie, M., “Saint Jean Chrysostome et la primauté de St. Pierre”, Échos d’Orient 11 (1908) 5-15. —, “Saint Jean Chrysostome et la primauté du Pape”, Échos d’Orient 11 (1908) 193-202. Jungmann, J.A., Die Stellung Christi im liturgischen Gebet, Münster: Aschendorff, 1925 = The Place of Christ in Liturgical Prayer, trans. A. Peeler, 2nd rev. ed., Staten Island, NY: Alba House, 1965, republished with new Foreword by Geoffrey Chapman, London 1989. [argues that the doxologies which conclude C’s sermons altered at Antioch in response to the Anomoeans] Jurgens, W.A., The priesthood. A translation of the Peri hierosynes of St. John Chrysostom, New York: Macmillan, 1955. [translation] Juzek, J.H., Die Christologie des hl. Johannes Chrysostomus: Zugliech ein Beitrag zur Dogmatik der Antiochener, diss., Breslau 1912. —, “Die Lehre des hl. Johannes Chrysostomus über den Heiligen Geist”, Der Katholik (1913) 309-320. K   Kaczmarek, S., “How to talk about Christ so that the community might grow? John Chrysostom’s exegesis of Acts 2,37-47 in Homily 7 on the Acts of the Apostles”, Vox Patrum 32 (2012) vol. 57, 225-245. [in Polish, with Polish title] Kaczynski, R., Das Wort Gottes in Liturgie und Alltag der Gemeinden des Johannes Chrysostomus (Freiburger Theologische Studien 94), Freiburg-Basel-Wien: Herder, 1974. —, Johannes Chrysostomus, Catecheses Baptismales (Taufkatechesen) I-II, GriechischDeutsch (Fontes Christiani 6.1-2), Freiburg: Herder, 1992. [translation with greek text; reviewed by P. Klasvogt in Jahrbuch für Antike und Christentum 36 (1993) 228230] —, art. “John Chrysostom”, in S. Döpp and W. Geerlings (eds), trans. M. O’Connell, Dictionary of Early Christian Literature, New York: The Crossroad Publishing Co., 2000, 330-336 (= ibid., Lexikon der antiken christlichen Literatur, Freiburg in Breisgau: Verlag Herder, 1998). Kalantzis, G., “Crumbs from the table: Lazarus, the Eucharist and the banquet of the poor in the homilies of John Chrysostom”, in M. Husbands and J.P. Greenman (eds), Ancient Faith for the Church’s Future, Downers Grove, Ill.: IVP Academic, 2008, 156-168. —, “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. Kalleres, Dayna S., “Exorcising the Devil to silence Christ’s enemies: Ritualized speech practices in Late Antique Christianity”, unpub. PhD diss., Brown University, Providence, Rhode Island, May 2002. [Part I: John Chrysostom and Antioch; Ch.1: Oaths and contracts: Renegotiating cosmological territories in catechetical exorcisms; Ch. 2: Cleansing dianoia: Movement from the daemonic to the divine through ritualized speech; Ch. 3: Jews and Judaizers: Combat with the Devil after baptism; Part II: Cyril of Jerusalem and the Holy City; Ch. 4: The construction of Pistis; Ch. 5: The crucifixion, the Holy Spirit and the Antichrist: Eschatology in defense of the Jerusalem See; Ch. 6: Caesarea and Jerusalem; Conclusion]

—, “Imagining martyrdom during Theodosian peace: John Chrysostom and the problem of Judaizers”, in J. Engberg, U. Holmsgaard Eriksen and A. Klostergaard Petersen (eds),

Contextualising Early Christian Martyrdom (Early Christianity in the Context of Antiquity 8), Frankfurt am Main: Peter Lang, 2011, 257-275. [argues that for C combating the devil becomes the new form of persecution] —, “Drunken hags with amulets and prostitutes with erotic spells: The re-feminization of magic in late antique Christian homilies”, in Kimberley B. Statton and Dayna S. Kalleres (eds), Daughters of Hecate: Women and Magic in the Ancient World, New York-Oxford: Oxford University Press, 2014. [page nos??] —, “Demon”, in Catherine M. Chin and Moulie Vidas (eds), Late Ancient Knowing: Explorations in Intellectual History, Berkeley: University of California Press, 2015, 259-284. —, City of Demons: Violence, Ritual, and Christian Power in Late Antiquity, A Joan Palevsky Book in Classical Literature, Berkeley: University of California Press, 2015. [the first 3 chapters focus on John Chrysostom] Kalogeros, I., “Hoi Treis Hierarhai kai to ergon ton ek tou kentrou tes christianikes ton hypostaseos theoroumenou”, Gregorios ho Palamas 47 (1964) 22-37, 87-101. [in Greek] Kanaan, M., “Le diable et les démons chez saint Jean Chrysostome”, Bulletin de littérature ecclésiastique 113 no. 3 (2012) 291-302. Kania, W., “Ideal kaplana wedlug sw. Jana Chryzostoma”, Ateneum Kaplanskie 46 No 39 (1947) 105-130. —, “Ideal mowcy kóscielnego wedlug sw. Jana Chryzostoma”, Ateneum Kaplanskie 46 No 39 (1947) 113-131, 225-240, 329-339. —, O kaplanstwie, z greck. przetlim., Posnan: Kseigarnia Akademicka, 1949. —, Homilie i kazania wybrane (Pisma starochrezscijanskich pisarzy 8), Warsaw: Warszawa Acad. theol. katol., 1971. [trans. of 20 select homilies] —, “La problématique pastorale dans les écrits exégétiques de s. Jean Chrysostome à la lumière de l’herméneutique biblique contemporaine (Hab. 1976)”, BAcThWsz 27 (1977/2). [in Polish??] —, “Prima catechesis domestica secundum Joannem Chrysostomum”, Vox Patrum 5 (1985) 215-222. [on De inani gloria et puer. educ.] —, “Problematyka pasterska w pismach egzegetycznych sw. Jana Chryzostoma w swietle wspólczesnej hermeneutyki”, Tarnowskie Studia Teologiczne 10 (1987) 234-253. [Die Seelsorge in den exegetischen Schriften des Johannes Chrysostomos und die moderne Hermeneutik] —, “Godnosc i wielkosc chrzescijanskiego kaplanstwa wedlug sw. Jana Chryzostoma”, Vox Patrum 13-15 No 24-29 (1993-1995) 121-129. [the dignity and grandeur of the Christian priesthood according to John Chrysostom; on De sacerdotio] —, “Caritas u sw. Jana Chryzostoma”, Vox Patrum 16 No 30-31 (1996) 141-150. [charity in C] —, Jean Chrysostome. Homélies choisies, Varsoviae 1999. [translation in Polish] Kania, W. and M. Starowiesky, Jean Chrysostome. Catéchèses, Lublin 1993. [translation in Polish] Kannengiesser, C., “Le mystère pascal du Christ mort et ressuscité selon Jean Chrysostome”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 221-246. —, art. “John Chrysostom” in C. Kannengiesser, Handbook of Christian Exegesis. The Bible in Ancient Christianity, vol. 2, Leiden: Brill, 2004, 783-798. —, “‘Clothed with spiritual fire’: John Chrysostom’s Homilies on the Letter to Hebrews”, in J.C. Laansma and D.J. Trieier (eds), Christology, Hermeneutics, and Hebrews:

Profiles from the History of Interpretation (Library of New Testament Studies 423), London: T&T Clark, 2012, 74-83. Kanzaki, S., “Johannes Chrysostomus. De incomprehensibile Dei natura homiliae”, intro., trans. and notes, in H. Miyamoto (ed.), Corpus Fontium Mentis Medii Aevii, vol. 2, Tokyo: Heibonsha, 1992, 613-667. [in Japanese; translation] Kapsalis, Maria-Fotini Polidoulis, “Image as authority in the writings of John Chrysostom”, unpub. doctoral diss., University of Toronto, St Michael’s College, 2001. —, “John Chrysostom’s interpretation of kephale in 1 Corinthians 11:3-16”, Greek Orthodox Theological Review 49 (2004) 321-356. Karayiannis, A.D., “The eastern Christian Fathers (AD 350-400) on the redistribution of wealth”, History of Political Economy 26 (1994) 39-67. Kariotoglou, A., Hoi antilepseis ton Trion Hierarchon gia ten paideia kai te sygchrone technokratike ekpaideuse, Athenai 1984. Karmann, T., Meletius von Antiochien. Studien zur Geschichte des trinitätstheologischen Streits in den Jahren 360-364 n. Chr. (Regensburger Studien zur Theologie 68), Frankfurt am Main-Berlin-Bern-Bruxelles-New York-Oxford-Wien: Peter Lang, 2009. [includes a German translation of C's homily on Meletius, pp. 497-502] —, “Johannes Chrysostomus und der Neunizänismus. Eine Spurensuche in ausgewählten Predigten des antiochenischen Presbyters”, Sacris Erudiri 51 (2012) 79-108. [includes an excursus arguing again H.J. Vogt on behalf of the authenticity of Cat. 3] —, “’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. Karmire, I., “Ekklesia kai Politeia kata tous Treis Hierarchas”, Ekklesia. Athens 38 (1961) 415-420. [in Greek] Karnthaler, F., “Die Einleitung zu Joannes Chrysostomos ‘Über das Priestertum’, eine comparatio”, Byzantinisch-neugriechische Jahrbücher 9 (1932) 36-38. Karras, V., “Male domination of woman in the writings of Saint John Chrysostom”, Greek Orthodox Theological Review 36 (1991) 131-140. Kastner, K., “Der hl. Johannes Chrysostomus und der Priester”, in E. Puzik u. O. Kuss (hrsg.), Sacramentum Ordinis. Geschichtliche und systematische Beiträge, Breslau: Verlag des Schlesischen Bonifatiusvereins-Blattes, 1942, 120-138. Katos, D., “Socratic dialogue or courtroom debate? Judicial rhetoric and stasis theory in the Dialogue on the Life of St. John Chrysostom”, Vigiliae Christianae 61 (2007) 42-69. —, Palladius of Helenopolis: The Origenist Advocate (Oxford Early Christian Studies), Oxford: Oxford University Press, 2011. [Chapters 2-3 present an analysis of P’s Dialogue] Kaufmann, F., “Beiträge zur Quellenkritik der gothischen Bibelübersetzung”, Zeitschrift für deutsche Philologie 30 (1898) 180ff, 431ff; 31 (1899) 178ff; 32 (1900) 305ff; 35 (1903) 433ff. [argues that the Gothic NT based on the Greek text of Lucian, also used by C] —, Zur Textgeschichte des Opus imperfectum in Matthaeum, Kiel 1909. Kaupel, H., “Die Wertung des Alten Testamentes im Römerbriefkommentar des hl. Johannes Chrysostomus”, Theologie und Glaube 30 (1938) 17-25. Kazatchov, Y., “Une approche du problème de la datation de l’homélie In annuntiationem beatae virginis (CPG 4519)”, summary p.111 in XXe congrès international des études byzantines, Collège de France – Sorbonne, 19-25 août 2001. Pré-acts. III. Communications libres, Paris 2001. [ps.-Chrys.; dates between 431 (Ephesus) and

530/533 (introduction of the feast of the Annunciation; sees parallels to the Akathistos hymn] Keane, H., “The sacrament of penance in St. John Chrysostom”, The Irish Theological Quarterly 14 (1919) 305-317. Kecskeméti, J., “Severien de Gabala. Homélie inédite sur le Saint-Esprit (CPG 4947)”, These pour le doctorat du 3e cycle, Université Paris-Sorbonne, 1978, —, “Exégèse chrysostomienne et exégèse engagée”, Studia Patristica 22 (1989) 136-147. —, “Doctrine et drame dans la prédication grecque”, Euphrosyne 21 (1993) 29-67. [ps. Chrys.] —, “Personnages tragiques et personnages comiques dans les homélies dramatisées des prédicateurs grecs”, Euphrosyne 22 (1994) 45-61. [ps. Chrys.] —, “Deux caractéristiques de la prédication chez les prédicateurs pseudo-chrysostomiens: la répétition et le discours fictif”, Rhetorica 14 (1996) 15-36. —, Une rhétorique au service de l’antijudaïsme: IVe siècle-VIIe siècle, avec préface de D. Tollet (Bibliothèque d’études juives 26), Paris: Champion, 2006. [examines ps-C homilies, in particular those of Severian of Gabala] Kellner, H., “Die Verehrung des hl. Johannes Chrysostomus im Morgen- und Abendland”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 1007-1012. Kelly, J.N.D., Golden Mouth. The Story of John Chrysostom - Ascetic, Preacher, Bishop, London: Gerald Duckworth & Co. Ltd., 1995. Kenny, A., “Was St. John Chrysostom a semi-pelagian?”, Irish Theological Quarterly 27 (1960) 16-29. —, “Grace and freedom in St. John Chrysostom”, in A. Kenny, Reason and Religion: Essays in Philosophical Theology, Oxford: Blackwell, 1987, 103-120. Kepple, R.J., “Analysis of Antiochene exegesis of Galatians 4:24-26”, Westminster Theological Journal 39 (1977) 239-249. Kern, P.J., “Ein missverstandenes Zeugnis des heiligen Chrysostomus für das Sakrament des letzten Ölung”, Zeitschrift für katholische Theologie 29 (1905) 382-389. Kerssemakers, J.W., Eloquentia. Handboek van de niet-gewijde welsprekenheid, Voorhout: Foreholte, 1948. 327 pp. [on Demosthenes and Chrysostom] Kertsch, M., “Das Katenenfragment des Nicetas zu Hiob 1,21 und seine Dublette bei Chrysostomus, Ad eos qui magni aestumant opes (PG 64,456B-457D)”, in N. Brox et al. (hrsg.), Anfänge der Theologie. Charisterion. Johannes B. Bauer zum Jänner 1987, Graz: Styria-Verlag, 1987, 257-272. —, “Patristische Miszellen”, Vigiliae Christianae 42 (1988) 395-400. [critical notes] —, “Patristische Zitate bei späteren griechisch-christlichen Autoren”, Jahrbuch der Österreichischen Byzantinistik 38 (1988) 113-124. —, “Zur Topik des Fehlurteils über die Adiaphora bei Johannes Chrysostomus (und Isidor von Pelusium)”, Wiener Studien 102 (1989) 187-204. —, “Frauenfeindliche Äusserungen der Kirchenväter im Dienste der Askese? Das Beispiel von Johnannes Chrysostomus”, in O. König u. A. Wolkinger (hrsg.), Horizonte sittlichen Handelns Richard Bruch Octogenario (Grazer Theologische Studien 14), Graz: Graz Institut für Ökumenische Theologie und Patrologie an der Universität, 1991, 299-319. —, “Gregor von Nazianz und Johannes Chrysostomus bei Nilus dem Asketen”, Grazer Beiträge 18 (1992) 149-153. —, “L’esegesi di Mt 19,11-12 in Gregoria Nazianzeno e Giovanni Crisostomo”, in C. Moreschini e G. Menestrina (eds), Gregorio Nazianzeno teologio e scrittore (Pubbl.

dell’Istituto di scienze religiose in Trento 17), Bologna: Centro Editoriale Dehoniano, 1992, 103-114. —, “Notizen zur Formulierkunst des Johannes Chrysostomos und ihrem Nachwirken bei Isidor von Pelusion und Neilos von Ankyra. Das Vorbild der (wilden) Tiere für naturgemässes, korrektes Verhalten”, Jahrbuch der Österreichischen Byzantinistik 42 (1992) 29-39. —, “Beispiele chrysostomischer Stilkunst bei Isidor v. Pelusium”, Byzantion 62 (1992) 301310. —, Exempla Chrysostomica. Zu Exegese, Stil und Bildersprache bei Johannes Chrysostomus (Grazer Theologische Studien 18), Graz: RM-Druck-&Verlagsges. m.b.H., 1995. —, “Weitere Chrysostomos-Reminiszenzen bei Isidor von Pelusion: (zugleich ein Spiegelbild des biblisch-platonischen Synkretismus in der patristischen Gräzität der Spätantike sowie der Konsistenz bzw. Homogenität stilistischer und lexikalischer Ausdrucksformen)”, Jahrbuch der Österreichischen Byzantinistik 46 (1996) 45-61. —, “Johannes Chrysostomos, Isidor von Pelusion, Agapetos Diakonos. Zur Rezeption oder Tradition bildersprachlich (bildhaft) formulierter Paränesen ethischen Vorwurfs in der griechischen Patristik des 4. und 5. Jahrhunderts”, Mitteilungen zur Christlicher Archäologie 3 (1997) 66-73. —, “Aspekte chrysostomischer Sündenlehre bei Isidor von Pelusion”, Wiener Studien 111 (1998) 231-242. —, “Der Ring- bzw. Faustkampf mit dem Sparringpartner oder auch mit dem Punchingball: ein bildersprachliches Motiv in der Patristik”, Nikephoros 12 (1999) 231-241. —, “Patristische Schlaglichter”, Jahrbuch der Österreichischen Byzantinistik 50 (2000) 7785. [deals, among either items, with Chrys., PG 60,296 and the sources of Ps-Chrys., PG 64,25-34] —, “Eine Prosaversion des homerischen Pferdegleichnisses in M 50ff. bei Johannes Chrysostomus?”, Orpheus 22 (2001) 119-129. Kessler, S.C., “Rom bei Johannes Chrysostomus: Petrus und Paulus als Motiv einer rhetorischen Idealisierung der Reichshauptstadt”, in Pietro e Paolo. Il loro rapporto con Roma nelle testimonianze antiche. XXIX Incontro di studiosi dell’antichità cristiana, Roma, 4-6 maggio 2000 (Studia Ephemeridis Augustinianum 74), Roma: Institutum Patristicum Augustinianum, 2001, 543-554. —, “Kirche und Staat in Leben und Werk des Johannes Chrysostomus: Ein Vater der Kirche im Spannungsfeld zwischen ekklesialer und politischer Macht”, in J. Arnold, R. Berndt u. R.M.W. Stammberger (hrsg.), Väter der Kirche. Ekklesiales Denken von den Anfängen bis in die Neuzeit (Festgabe für H.J. Sieben zum 70. Geburtstag), Paderborn: Schöningh, 2004, 257-282. —, “Kirche und Staat in den Säulenhomilien des Johannes Chrysostomus: Mönche werden Philosophen”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 809-820. Keuk, W. “Sünder und Gerechter. Römer 7,14-25 in der Auslegung der griechischen Väter”, diss., Tübingen 1955. Kim, Sergey, “Une homélie inédite sur la décollation de Jean-Baptiste attribuée à Jean Chrysostome. Introduction, édition et traduction d’après le ms. Ochrid, Musée National, Inv. 1 (Mosin gr. 72)”, Analecta Bollandiana 131/2 (2013), 241-267. [Abstract: The present article offers the editio princeps of a pseudochrysostomian homily on the Beheading of John the Baptist as found in the manuscript Ochrid, National Museum, Inv. 1 (Gr. 72). The first part of the introduction contains a list of the hagiographical and patristic

entries in the manuscript. In the second section we endeavour to identify the patristic and apocryphal sources of the homily and submit the text to a concise literary analysis. It is shown that it goes back to Chrysostomus’ Homilia XLVIII in Matthaeum. One interesting feature of the sermon is the allusion to certain liturgical features for the birthday holiday: the readings of Psalms and Isaiah implied by the homilist (§ 31) have not been hitherto attested. The Greek original is accompanied by a French translation.]

Kimball, Paul E., “The shadow of the future: ritual and eschatology in the early Byzantine city (AD 394-404)”, Unpub. PhD diss., State University of New York at Buffalo, 2004. [contextualises C’s homily on the translation of relics at Constantinople, CPG 4441.1] Kinzig, Wolfram, “’Non-separation’: Closeness and co-operation between Jews and Christians in the fourth century”, Vigiliae Christianae 45 (1991) 27-53. [discusses the homilies Adv. Iudaeos and Judaizing at Antioch in section 3] —, “The Greek Christian writers”, Ch. 21 in S.E. Porter (ed.), Handbook of Classical Rhetoric in the Hellenistic Period 330 B.C.-A.D. 400, Leiden-New York-Köln: Brill, 1997, 633-670. Kirchmeyer, J., “L’homélie acéphale de Sévérien sur la Croix dans le Sinaiticus gr. 493”, Analecta Bollandiana 78 (1960) 18-23. Kirillov, ?, “La doctrine dogmatique sur le mystère de l’eucharistie dans les oeuvres de S. Jean Chrysostome”, Christianskoje Ctenije (1906) 26-52. [in Russian?] Klasvogt, P., Leben zur Verherrlichung Gottes. Botschaft des Johannes Chrysostomos. Ein Beitrag zur Geschichte der Pastoral (Hereditas. Studien zur Alten Kirchengeschichte 7), Bonn: Borengässer, 1992. Kleanthous, C., “St. John Chrysostom’s doctrine of baptism”, unpub. MLitt. diss., University of Durham (UK), 1992. Klein, R., “Spectaculorum voluptates adimere ...: zum Kampf der Kirchenväter gegen Circus und Theater”, in J. Fugmann, M. Janka, U. Schmitzer u. H. Seng (hrsg.), Theater, Theaterpraxis, Theaterkritik im kaiserzeitlichen Rom: Kolloquium anlässlich des 70. Geburtstages von Prof. Dr. Peter Lebrecht Schmidt, 24./25/ Juli 2003, Universität Konstanz, München-Leipzig: K.G. Saur/Berlin: De Gruyter, 2004, 155-173. [on C, Gregory of Nazianzus and Isidore of Pelusium] Knupp, J., Das Mystagogieverständnis des Johannes Chrysostomus (Benediktbeurer Studien 4), hrsg. von A. Bodem u. A. Kothgasser, München: Don Bosco Verlag, 1995. —, “Das Mystagogieverständnis des Johannes Chrysostoms”, Antonianum 75 (2000) 188191. Koch, A., “Ein ‘Partikularexamen’ grossen Stils in den Säulen Homilien des hl. Joh. Chrysostomus”, Zeitschrift für Aszese und Mystik 7 (1932) 134-136. Koch, A., Johannes Chrysostomus und seine Kenntnisse der antiken Agonistik im Spiegel der in seinen Schriften verwendeten Bilder und Vergleiche (Nikephoros Beihefte. Beiträge zu Sport und Kultur im Altertum 14), Hildesheim: Weidmannsche Verlagsbuchhandlung, 2007. Kochlamazashvili, T., “Fragments of John Chrysostom’s Pearls in a Collection of Euthymios the Athonite’s Translations”, Religion 7-9 (2003) 13-25. [in Georgian] Kohlgraf, P., Die Ekklesiologie des Epheserbriefes in der Auslegung durch Johannes Chrysostomus. Eine Untersuchung zur Wirkungsgeschichte paulinischer Theologie (Hereditas. Studien zur Alten Kirchengeschichte 19), Bonn: Borengasser 2001. Kolbe, M., “Nur eine Metapher?: Tetimími oder Wo badete die grosse Badende?”, in R. Einicke, S. Lehmann, H. Löhr et al. (hrsg.), Zurück zum Gegenstand: Festschrift für Andreas E. Furtwängler (Schriften des Zentrums für Archäologie und Kulturgeschichte des Schwarzmeerraumes 16), Langenweissbach: Beier un Beran, 2009, vol. 2, 567-576. [re In Matt. hom. 7]

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—, “Penthos et larmes dans l’oeuvre de saint Jean Chrysostome”, Proche-orient chrétien 41 (1991) 220-257. —, “La parabole des dix vierges commentée par Jean Chrysostome”, Proche-orient chrétien 48 (1998) 63-72. Lee, Eun Hye, “John Chrysostom, a glorious failure: the poor, the rich and the authentic Christian community”, unpub. PhD diss., Drew University, Madison, Wisconsin, 2003. Lee, Won Sang see Won Sang Lee Leemans, J., “John Chrysostom’s First Homily on Pentecost (CPG 4343): Liturgy and theology”, Studia Patristica 67 (2013) 285-294. Leemans, J., W. Mayer, P. Allen and B. Dehandschutter, ‘Let us Die That We May Live’. Greek homilies on Christian martyrs from Asia Minor, Palestine and Syria c. AD 350-AD 450, London: Routledge, 2003. [contains introduction to and translations of Chrysostom, De s. Babyla, De s. Pelagia, In s. Iulianum and De ss. martyribus = CPG 4347, 4350, 4357, 4360] Legée, J. and R. Winling, Jean Chrysostome commente saint Paul: Homélies choisies sur l’épître aux Romains, Homélies sur la 1re lettre aux Corinthiens (Coll. Les Pères dans la foi), Paris: Desclée de Brouwer, 1988. [translations, notes by A.G. Hamman] Legrand, P.E., Saint Jean Chrysostome (Coll. de Moralistes chrétiens. Textes et commentaires), Paris 1924. 315 pp. —, Contre les détracteurs de la vie monastique (Bibl. patrist. de spiritualité), Paris: Gabalda, 1933. [translation] —, Exhortations à Theodore, Lettres à Olympias (Bibl. patrist. de spiritualité), Paris: Gabalda, 1933. [translation] Lehmann, H.J., “The attribution of certain Pseudo-Chrysostomica to Severian of Gabala confirmed by the Armenian tradition”, Studia Patristica 10 (1970) (= TU 107) 121130. —, “Severian of Gabala: New identifications of texts in Armenian translation”, in T.J. Samuelian (ed.), Classical Armenian Culture: Influences and Creativity (Armenian Texts and Studies 4), Philadelphia: University of Pennsylvania Press, 1982, 113-124. —, “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] Lejay, P., “Le Concile Apostolique d’Antioche”, Revue du Clergé Français 36 (1903) 352ff. [re restoration of the two letters of Basil Ad Innocentium to C and their signif.] Leloup, J.-Y. see Flacelière, R. et J.-Y. Leloup Lemarié, J. see also Aubineau, M. and J. Lemarié; Étaix, R. and J. Lemarié; Dolbeau, F. and J. Lemarié Lemarié, J., “Les homiliaires de Bobbio et la tradition textuelle de l’Opus imperfectum in Matthaeum”, Revue Bénédictine 85 (1975) 358-362. Lembo, M., “Ancora un esempio di manipolazione nel corpus pseudocrisostomico”, Le Parole et le Idee 11 (1969) 43-46. Lengyel, B., “Sur le codex Chrysostomus de la bibliothèque de l’Université de Graz”, Magyar Könyy 100 (1984) 95-99. [in Hungarian?] Lenski, N., “Valens and the monks: Cudgeling and conscription as a means of social control”, Dumbarton Oaks Papers 58 (2004) 93-117. [reconsiders the dating of Adv. oppugn.] Leppin, H., “Steuern, Ausfstand und Rhetoren: Der Antiochener Steueraufstand von 387 in christlicher und heidnischer Deutung”, in H. Brandt (Hg.), Gedeutete Realität. Krisen,

Wirklichkeiten, Interpretationen (3.-6. Jh. n. Chr.) (Historia-Einzelschriften Nr. 134), Stuttgart: Franz Steiner Verlag, 1999, 103-123. Leroux, J.-M., “Monachisme et communauté chrétienne d’après Jean Chrysostome”, in Théologie de la vie monastique. Etudes sur lat tradition patristique (Théologie 49), Paris: Aubier, 1961, 143-190. —, “Saint Jean Chrysostome: Les Homélies sur les Statues”, Studia Patristica 3 (1961) (= TU 78) 232-239. —, “Saint Jean Chrysostome: Mission de l’esprit dans le salut du monde”, Spiritus 19 (1964) 149-156. —, “Relativité et transcendence du text biblique d’après Jean Chrysostome”, in La Bible et les Pères. Colloque de Strasbourg (1-3 octobre 1969), Paris: Presses Universitaires de France, 1971, 67-78. —, “Jean Chrysostome et la querelle origéniste”, in J. Fontaine et C. Kannengiesser (eds), Epektasis. Mélanges patristiques offerts au Cardinal Jean Daniélou, Paris 1972, 335341. —, “Saint Jean Chrysostome et le monachisme”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 125-144. —, art. “Johannes Chrysostomus (ca. 350-407)”, Theologische Realenzyklopädie 17 (1988) 118-127. Leroy, F.-J. see also Aubineau, M. and F.-J. Leroy Leroy, F.-J., “Les mansucrits de Montfaucon et l’édition de S. Jean Chrysostome”, Traditio 20 (1964) 411-418. —, “Pseudo-Chrysostomica: Jean de Jérusalem. Vers une résurrection littéraire?”, Studia Patristica 10 (1970) (= TU 107) 131-136. —, “Les sermons africains pseudo-augustiniens Caillau S.Y.I. 46 et Scorialensis 19 (Chrysostomus Latinus) sur l’épisode de Zachée (Lc 19)”, Wiener Studien 106 (1993) 215-222. —, “Vingt-deux homélies africaines nouvelles attribuables à l’un des anonymes du Chrysostome latin (PLS 4)”, Revue Bénédictine 104 (1994) 123-147. —, “Comment travaille un éditeur patristique parisien du XVIe siècle? Le P.G. Tilmann, chartreux, et les Chrysostomi Opera de Chevallon en 1536: sondage dans la collection Arsenal du Chrysostome latin”, Sacris Erudiri 35 (1995) 45-53. Lewy, H., art. “Johannes Chrysostomos”, in Encyclopaedia Judaica. Das Judentum in Geschichte und Gegenwart, 9 (Berlin 1932) 246-248. Leyerle, Blake, “Ascetic pantomime: John Chrysostom against spiritual marriage”, unpub. PhD diss., Duke University, North Carolina 1991. —, “John Chrysostom on the gaze”, Journal of Early Christian Studies 1 (1993) 159-174. —, “John Chrysostom on almsgiving and the use of money”, Harvard Theological Review 87 (1994) 29-47. —, “Appealing to children”, Journal of Early Christian Studies 5 (1997) 243-270. —, “John Chrysostom: Sermons on city life”, in R. Valantasis (ed.), Religions of Late Antiquity in Practice, Princeton, NJ: Princeton University Press, 2000, 247-260. —, Theatrical Shows and Ascetic Lives. John Chrysostom’s Attack on Spiritual Marriage, Berkeley-Los Angeles-London: University of California Press, 2001. —, “Filth and excrement in the homilies of John Chrysostom”, Journal of Late Antiquity 2 (2009) 337-356. —, “The consolation of nature: Fields and gardens in the preaching of John Chrysostom”, in B. Leyerle and R. Darling Young (eds), Ascetic Culture: Essays in Honor of Philips

Rousseau, Notre Dame, IN: University of Notre Dame Press, 2013, 269-293. [page nos??] —, “‘Keep me, Lord, as the apple of your eyes’: An early Christian child’s amulet”, Journal of Early Christian History 3.2 (2013) 73-93. —, “Children and ‘the child’ in early Christianity”, in J. Evans Grubbs, T. Parkin and R. Bell (eds), The Oxford Handbook of Childhood and Education in the Classical World, New York-Oxford: Oxford University Press, 2013, 559-579. —, “The etiology of sorrow and its therapeutic benefits in the preaching of John Chrysostom”, Journal of Late Antiquity 8.2 (2105) 368-385. [Summary: Ancient philosophers differed on whether grief was truly an emotion, based in cognitive assessment, or simply a sensation, linked to other pathologies of the body, but its undeniable intensity provoked continuing comment. Over the course of his career, John Chrysostom returned repeatedly to the topic of despondency, often describing it in strongly medical terms as either a symptom or a remedy for an underlying pathology. This essay explores the medical basis of this imagery and argues that these two quite different ways of characterizing grief are united by the preacher’s fundamentally ascetic orientation.] Liébaert, J., “Deux homélies anoméennes inédites”, Mélanges de science religieuse 21 (1964) 115-132. —, Deux homélies anoméennes pour l’octave de Pâques (SC 146), Paris: Éd. du Cerf, 1969. Liebeschuetz, J.H.W.G., Antioch. City and Imperial Administration in the Later Roman Empire, Oxford: Clarendon Press, 1972. —, “Friends and enemies of John Chrysostom”, in A. Moffatt (ed.), Maistor. Classical, Byzantine and Renaissance Studies for Robert Browning (Byzantina Australiensia 5), Canberra: Australian Association for Byzantine Studies, 1984, 85-111. —, “The fall of John Chrysostom”, Nottingham Medieval Studies 29 (1985) 1-31. —, Barbarians and Bishops. Army, Church, and State in the Age of Arcadius and Chrysostom, Oxford: Clarendon Press, 1990. —, From Diocletian to the Arab Conquest: Change in the Late Roman Empire (CS 310) Aldershot: Variorum Press, 1990. —, Review of A. Cameron and J. Long, Barbarians and Politics at the Court of Arcadius (Berkeley 1993), Journal of Roman Studies 84 (1994) 277-278. —, “The view from Antioch: from Libanius via John Chrysostom to John Malalas and beyond”, in R. Lizzi Testa (ed.), Le relazioni tra pagani e cristiani: nuove prospettive su un tema antico = Cristianesimo nella storia 30 (2009) 441-470. —, “Bischof, Kaiser, Kaiserinnen in der Arianer Krise: Ambrosius von Mailand und Johannes Chrysostomus von Konstantinopel”, in D. Kreikenbom, K.-U. Mahler, P Schollmeyer, u. T.M. Weber (Hrsg.), Krise und Kult: Vorderer Orient und Nordafrika von Aurlien bis Justinian (Millennium-Studien/Millennium Studies 28), Berlin: De Gruyter, 2010, 41-60. —, Ambrose and John Chrysostom: Clerics between Desert and Empire, Oxford: Oxford University Press, 2011. [rev. by A. Hartney, JThS ns 63 (2012) 324-326] —, “How God made the world in seven days: The commentaries on Genesis of John Chrysostom (Homilies 1-12) and of Eusebius of Emesa (1-10) and the school of Antioch”, Antiquité Tardive 22 (2014) 243-253. Liefooghe, A. see Dumortier, J avec A. Liefooghe Lietzmann, H., “Über das Datum der Weihnachtspredigt des Johannes Chrysostomos”, in H. Usener, Das Weihnachtsfest2, Verlag von Friedrich Cohen, Bonn 1911, 379-384.

—,

art. “Johannes Chrysostomos”, Paulys Realencyclopädie der klassischen Altertumswissenschaft 9 (1916) coll. 1811-1828 = Kleine Schriften I (TU 67), Berlin Akad. Verlag, 1958, 326-347. Lieu, S.N.C. (ed.), The emperor Julian. Panegyric and polemic (Claudius Mamertinus, John Chrysostom, Ephrem the Syrian) (Translated Texts for Historians), Liverpool: Liverpool University Press, 1986. Lilla, S., “Un’omelia greca sulla Pasqua”, Byzantion 38 (1968) 282-286. [ps. Chrys] —, “Alcuni frammenti delle omelie XV e XVI (sulla Genesi) di S. Giovanni Crisostomo nel codice Vat. gr. 2646”, Bolletino dei classici, a cura del Comitato per la preparazione dell’Edizione nazionale dei Classici greci e latini 9 (1988) 89-99. —, Gregorio di Nissa, Giovanni Crisostomo. La verginità (Collana di testi patristici 4), Roma 1990. [2nd ed.] Limburg, K., Las homilías de san Juan Crisóstomo sobre la Epístola a los Romanos, Pamplona: Universidad de Navarra, 1980. Lipatov-Chicherin, Nikolai, “Preaching as the audience heard it: Unedited transcripts of patristic homilies”, Studia Patristica 64 (2013) 277-297. [discusses In illud: Vidi dom. hom. 4 and 5] Litfin, B.M., Getting to Know the Church Fathers: An Evangelical Introduction, Grand Rapids, Mich.: Baker, 2007. [301 ; includes a 20 page introduction to John Chrysostom, among ten other patristic figures] Loader, J.A., “Chrysostomos, Jeseja und die Antiochenische Sicht der Heiligen Schrift”, in J.A. Loader, Begegnung mit Gott: gesammelte Studien im Bereich des Alten Testaments (Wiener alttestamentliche Studien 3), Bern-Frankfut am Main Lang, 2001, 245-256. [on the distinction between the Alexandrian and Antiochene exegesis on the basis of C’s Isaiah homilies] Lochbrunner, M., Über das Priestertum. Historische und systematische Untersuchung zum Priesterbild des Johnnes Chrysostomus (Hereditas. Studien zur Alten Kirchengeschichte 5), Bonn: Borengässer, 1993. Lods, M., “Le traité ‘Sur le sacerdoce’ de saint Jean Chrysostome”, Positions Luthériennes 30 (1982) 275-283. [275-284??] Lombino, V., “Metafore generative nell’ideale coniugale e familiare di s. Giovanni Crisostomo”, Ho Theológos 29 (2011) 195-218. Long, J. see Cameron, Alan and J. Long, with L. Sherry Longosz, S., “Die Rezeption der klassischen Tragödie in den Schriften des hl. Johannes Chrysostomus”, in W. Ceran (ed.), Mélanges d’histoire byzantine offerts à Oktawiusz Jurewicz, Lodz 1998, 56-70. —, “Contraception and abortion in St John Chrysostom’s opinion”, Roczniki Teologiczne 54/10 (2007) 279-301. [in Polish] Longosz, S. and R. Sawa, “Ioannis Chrysostomi Adversus eos qui apud se habent virgines subintroductas”, Vox Patrum 13-15 (1993-1995) 413-421. [translation in Polish] Looshorn, M., “Die lateinischen Uebersetzungen des hl. Johannes Chrysostomus im Mittelalter nach den Handschriften der Münchner Hof- und Staats-Bibliothek”, Zeitschrift für katholische Theologie 4 (1880) 788-793. Lorenzo da Volturino, P., “Il IV secolo della chiesa, e l’episcopato del Grisostomo. Ragionamento storico”, Giornale Arcardico di Scienze, Lettre ed Arti 178 (1864) 163-244. —, “San Paolo e il Grisostomo”, Giornale Arcardico di Scienze, Lettre ed Arti 182 (1864) 40-82.

—, Studio oratorii sopra S. Giovan Grisostomo, rispetto al modo di predicare dignitosamente e fruttuosamente, Typ. de collegio di s Bonaventura, Quaracchi 1884. [rep. of the two articles of 1864 plus lengthy study of Hom. in Gen. and De statuis] Lorini, F., “Una traduzione latina del Peri hierosunes di Giovanni Crisostomo attribuita ad Ambrogio Traversari”, Aevum 73 (1999) 549-570. Loukatos, D.S., “Laographikai peri teleutes endeixeis para Ioannh to Chrysostomo”, Epeteris tou Laographikou Archeiou 2 (1940) 30-117. [in Greek] Louth, A., “John Chrysostom and the Antiochene School to Theodoret of Cyrrhus”, Ch. 30 in F. Young, L. Ayres, and A. Louth (eds), The Cambridge History of Early Christian Literature, Cambridge: Cambridge University Press, 2004, 342-352. Lowe, E.A., “An uncial (palimpsest) manuscript of Mutianus in the Collection of A. Chester Beatty”, Journal of Theological Studies 29 (1927) 29-33. [contains Latin trans. of Hom. in Heb., attributed to Cassiodorus; art. repr. in E.A. Lowe, Palaeographical Papers, 1907-1965, Oxford: Clarendon Press, 1972] Loy, R. van, “Le ‘Pro templis’ de Libanius”, Byzantion 8 (1933) 7-39. [re C, De s. Babyla contra Julianum et gentiles] Lubac, H. de, “L’arbre cosmique”, in Mélanges E. Podechard. Études de science religieuse offerts pour son éméritat au doyen homoraire de la Faculté de Théologie de Lyon, Lyon: Fac. Cath., 1945, 191-198. [in ps. Chrys] —, “Le Dialogue sur le sacerdoce de saint Jean Chrysostome”, Nouvelle revue théologique 100 (1978) 822-831. Lucà, Santo, “Su un probabile codice di Calamizzi. Il Mess. Gr. 18”, in J. Dummer, J. Irmscher & F. Paschke (eds), Studia codicologica (TU 124), Berlin Akad.-Verlag, 1977, 313-323. [contains some of Hom. in Gen.] —, “Manoscritti greci dimenticati della Biblioteca Vallicelliana”, Augustinianum 28 (1988) 661-702. —, “Frammenti di codici greci in Calabria”, Archivio storico per la Calabria e la Luciania 67 (2000) 171-188. —, “Frammenti di codici greci in Umbria”, Bolletino della Badia Greca di Grottaferreta N.S. 56-57 (2002-2003) 107-131. [contains among other texts, C’s In Ioh. hom. 7475] —, “Scritture e libri in Terra d’Otranto fra XI e XII secolo”, in Bizantini, Longobardi e Arabi in Puglia nell’alto medioevo. Atti del XX Congresso internazionale di studio sull’alto medioevo, Savelletri di Fasano (BR), 3-6 novembre 2011, Spoleto, 2012, 487-548. —, “Frammenti dell’ ‘Ad Theodorum lapsum’ di Giovanni Crisostomo in un palinsesto di Grottaferrata: Crypt. Γ. β. XX, ora Gr. 145,” in P. Fioretti con collaborazione di A. Germano e M.A. Siciliani (a cura di), Storie di cultura scritta. Studi per Francesco Magistrale (Collectanea 28), Spoleto: Centro italiano di studi sull' alto medioevo, 2012, 519-536. Lucchesi, E., “D’un encomio copto di Raffaele Arcangelo à un sermon sur la pentecôte attribué à Chrysostome”, Vigiliae Christianae 35 (1981) 352-353. —, “In Chrysostomum copticum (CPG 4529)”, Analecta Bollandiana 113 (1995) 362-364. [coptic version of De Chananaea] —, “Deux commentaires coptes sur l'Évangile de Matthieu”, Le Muséon 123 (2010) 19-37. [re 15 folios preserved in Naples, Bibl. Naz., casetta 1.B. 13, fasc. 440 = Zoega 263, erroneously attributed by G. Zoega (Catalogus codicum copticorum manuscriptorum, Romae, 1810) to Rufus of Shotep, but belonging to a Coptic trans. of C’s In Matt. hom. 82. Appendix, pp. 36-37: “Un recueil d’homélies de Jean Chrysostome dans le Par. ar. 4796”]

—, “Deux témoins coptes de l’homélie sur l’archange Gabriel, attribuée à Jean Chrysostome”, Analecta Bollandiana 129 (2011) 324. [see also Alin Suciu, September 14, 2012 post] Luckensmeyer, D., “‘To meet the Lord in the air’. First Thessalonians 4.17, imperial receptions, and John Chrysostom”, in D. Luckensmeyer and P. Allen (eds), Studies of Religion and Politics in the Early Christian Centuries (Early Christian Studies 13) Strathfield: St Pauls Publications, 2010, 59–78. Ludwig, F., Der hl. Johannes Chrysostomus in seinem Verhältnis zum byzantinischen Hof, Braunsberg 1883. [serious and critical study, which argues that Eudoxia less responsible for C’s exile than certain bishops allied with influential women] 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. 695812]. Lukakes, K., Erga. I. Ethika kai Koinonika, eisagoge, metaphr., scholia, Athens 1967. 334 [in Greek] Lukakes, K. with B. Mustakes, Erga. II. Athens 1968. 315 pp. [in Greek] Lunde, I., art. “Pseudo-chrysostomica slavica”, in Cyrillic Manuscript Heritage 9, Publication of the Hilandar Research Library and the Resource Center for Medieval Slavic Studies, Colombus, Ohio: The Ohio State University, 2001, 5. Lundgren, S., “Johannes Chrysostomos – en fornkyrkans pastoralteolog”, Forum theologicum 26 (1969) 30-36. Luneau, A., L’histoire du salut chez les Pères de l’Église: la doctrine des âges du monde, Paris: Beauchesne, 1964. [in the brief chapter devoted to C, “Jean Chrysostome: les étapes de l’amour divin”, Luneau argues that the history of salvation is overwhelmingly characterized by C as an act of divine love; for similar conclusions see Krstitch, and Papageorgiou] Luongo, G., “Desertor Christi miles”, Koinonia 2 (1978) 71-91. [in Italian] —, “I panegirici di Giovanni Crisostomo sulle santé martiri Antiochene”, in L. Padovese (ed.), XI Simposio Paolino: Paolo tra Tarso e Antiochia. Archeologia /Storia /Religione (Turchia: la Chiesa e la sua storia XXII), Roma, 2008, 235-255. Lupieri, E., “I due Giovanni: la figura di Giovanni Battista nell’esegesi, nella vita e nella leggenda di Giovanni Crisostomo”, Annali di Storia dell’esegesi 2 (1985) 175-199. Lusini, G., “Appunti sulla patristica greca di tradizione etiopica”, SCO 38 (1988) 469-493. [on the importance of C’s works within Ethiopic homiliaries] Lutz, J., Chrysostomus und die übrigen berühmsten kirchlichen Redner alter und neuer Zeit – eine Entwicklung der homiletischen Prinzipien, Tübingen 1846. Lympere, Archimandrite Chrysanthou, “Ho monachikos bios kata ton Ioannen ton Chrysostomon”, Nea Sion. Jerusalem 57 (1962) 178-206. [in Greek] Lyonnet, S., “Témoignage de saint Jean Chrysostome et de saint Jérôme sur Jacques le frère du Seigneur”, Recherches de science religieuse (1939) 335-351. M   Maas, M., “Die Macabäer als christliche Heilige”, Monatsschrift für Geschichte und Wissenschaft des Judentums 33 (1900) 145-156. Maas, P., “Zu den Beziehungen zwischen Kirchenvätern und Sophisten. Anhang: Libanios und Johannes Chrysostomus”, Sitzungsberichte der Preußischen Akademie der Wissenschaften (Berlin 1912/II) 1123-1126.

Maat, W.A., A Rhetorical Study of St. John Chrysostom’s De Sacerdotio (Patristic Studies 71), Washington, DC: Catholic University of America Press, 1944. Maayan-Fanar, E., “The scribe as artist in the Chrysostom manuscrript in Venice: reconsideration”, Scriptorium 59 (2005) 119-131. [argues that the scribe and the decorator of ms. Venice, Bibl. Marciana gr. II.179 are two distinct persons; the artist is also not the same as that of Paris BNF, gr. 654 and Vatican, BAV, Orrob. gr. 14, as argued by S.P. Madigan] Maccoby, Hyam, Judas Iscariot and the Myth of Jewish Evil, New York: Free Press/Toronto: Macmillan Canada/New York: Macmillan International, 1992. [Appendix: St. John Chrysostom on Judas Iscariot, pp. 193ff] Macdonald, S.J., “Pro-Nicence hermeneutical techniques in the preaching of John Chrysostom: A case study of the homilies of John Chrysostom”, unpub. MTh diss., Moore Theological College, Newtown, NSW, 2010. [available online at jeltzz.com/Essays/ChrysostomThesis.pdf] Macgilvray, D.D., John of the Golden Mouth, preacher of Antioch and primate of Constantinople, London 1871. [uncritical and laudatory] Macias, J. a Jesu, “La dotrina de la justificación en el comentario de S. Juan Crisóstomo a los Romanos”, diss., Gregorianum, Rome 1951. MacMullen, R., “The preacher’s audience (AD 350-400)”, Journal of Theological Studies NS 40 (1989) 503-511. [study based on Chrysostom and the Cappadocians] Mada, T, “Spécifique de la morale chrétienne d’après saint Jean Chrysostome”, Revista teologica 15/2 (2005) 159-189. Madigan, S.P., “Athens 211 and the illustrated homilies of John Chrysostom”, unpub. PhD diss., University of Chicago, 1984. —, “Three manuscripts by the ‘Chrysostom initialer’. The scribe as artist in tenth-century Constantinople”, Scriptorium 41 (1987) 205-220. Madureira, V., Oito catequeses baptismais (Origens do Cristianismo 1), Lisboa-S. Paolo: Verbo, 1974. [greek text and translation] Maenchen-Helfen, O., “Ein unbeachtetes Zeugnis für das Keltentum der Bastarnen”, Beiträge zur Namenforschung 13 (1962) 174-177. Maguire, H., “Garments pleasing to God: The significance of domestic textile designs in the early Byzantine Period”, Dumbarton Oaks Papers 44 (1990) 215-224. [draws on C’s homilies] —, “Magic and money in the early Middle Ages”, Speculum 72 (1997) 1037-1054. [draws on C’s homilies] Mahler, E., “Zur Chronologie der Predigten des Chrysostomos wegen der Weihnachtsfeier”, Orientalistische Literaturzeitung 24 (1921) 59-63. Makar, M., “The three sacraments of initiation in the Patristic period”, in Y. de Andia u. P. Leander Hofrichter (hrsg.), Christus bei den Vätern: Forscher aus dem Osten und Westen Europas an den Quellen des gemeinsamen Glaubens. Pro OrienteStudientagung über «Christus bei den Griechischen und Lateinischen Kirchenvätern im ersten Jahrtausend» in Wien, 7.-9. Juni 2001 (Pro Oriente 27; Wiener Patristische Tagungen 1), Innsbruck: Tyrolia, 2003, 263-271. [on the sacraments of Baptism, Annointing, Eucharist in the homilies of Cyrill of Jerusalem, Ambrose, C, Theodore of Mopsuestia, and Augustine] Maksutov, I.Kh., “Greek (Chrysostom) and Syriac (Ephrem) aspects of ‘authority’ as the Image of God”, Scrinium 4 (2008) 311-317. Malavickienė, Rima, “Skaistumo dorybės samprata šventojo Jono Auksaburnio raštuose ir jos aktualumas X mokyklos 14-15 metų amžiaus mokiniams”, unpub. MTh. diss., Vytautas Magnus University, Latvia, 2012. [“The conception of the virtue of purity in

the writings of St. John Chrysostom and it’s relevance to 14-15 year-old schoolchildren in 10th grade”; English summary: Methods: using the method of analyzing the literature sources, it was collected and analyzed primary useful information. In processing data there were applied qualitative – interpretational methods, specifically the qualitative content analyzing method. The qualitative research - semi-structured interview. The research is referring to constitutions of the Christian ethics (Peschke, 1997; Puzaras 2004). The virtue and the value conception background is kept as the foundation of the moral philosophy (Navickas, 1988), also ideas of Buber (2001) , conception of the philosophical maternity (Maceina, 2006). The main statues – out of documents of the Cathechism of Catholic Church, the II Vatican Council, John Paul II, Paul VI, also of St. John Chrysostom teaching, about virginity. The First part of work discusses the virtue of purity in context of the cultural, the Church teaching and the education system. The Second part presents the teaching of St. John Chrysostom, about the virginity, discussing conception of the purity in features of the first centuries Christianity. The Third empirical part shows the conception about purity among the modern teenagers and their attitudes towards the virtue of purity. The importance of results: in the theoretical part are reviewed the important things in the system of values and virtue conception, the meaning of purity of a person in an ontological angle of viewing. There were found the contacting points between the writings of St. John Chrysostom and the modern youth attitudes towards the same problems, that may be meaningful for teachers of catechetical, religion and other subjects, also in the work of leader of the class, concerning the spiritual growth of youth. The basic findings: the research shows: 1) There is not enough objective information about purity, because the main source is internet, in which there are lots of misguiding information, that prompts to start thinking about the sexual activity and polluting inner life. 2) Faith helps to choose the right information. 3) The school often is a place to collect information in the sexual education, while teenagers should be introduced to this subject in a dignified categories, moreover adults usually have difficulties in talking to youngsters in this subject. 4) The conception of purity is not clear enough for teenagers, still youngsters asked, gives answers of desiring to have a strong marriage and are not in a thinking as solely intended on satisfying the bodily wants.]

Malingrey, A.-M. see also Graffin, F. and A.-M. Malingrey Malingrey, A.-M., “Vers une édition critique des œuvres de saint Jean Chrysostome”, Studia Patristica 3 (1961) (= TU 78) 81-84. —, “Philosophia”: Étude d’un groupe de mots dans la littérature grecque, des Présocratiques au IVe siècle après J.C. (Études et Commentaires XL), Paris: Librairie C. Klincksieck, 1961. —, Jean Chrysostome. Sur la Providence de Dieu (SC 79), Paris: Les Éditions du CERF, 1961. —, “Étude sur les manuscrits d’un texte de Jean Chrysostome, De providentia Dei, incipit: Iatron men paides”, Traditio 18 (1962) 25-68. —, “Étude d’un thème philosophique dans l’oeuvre de Jean Chrysostome”, in Actes du VIIe Congrès de l’Assoc. G. Budé, Paris: Les Belles Lettres, 1964, 289-291. —, “Le commentaire de saint Jean Chrysostome sur les psaumes 101 et 106”, in Actes du XIIe congrès internat. d’études byzantines 1961, II, Beograd 1964, 491-494. —, “Étude sur les manuscrits d’un texte de Jean Chrysostome. Lettre d’exil à Olympias et à tous les fidèles”, Traditio 20 (1964) 418-427. —, Jean Chrysostome. Lettre d’exil. A Olympias et à tous les fidèles (Quod nemo laeditur) (SC 103), Paris: Les Éditions du CERF, 1964. —, “Étude sur les manuscrits des lettres de Jean Chrysostome à Olympias”, Traditio 21 (1965) 425-444. —, “Une ancienne version latine du texte de Jean Chrysostome Quod nemo laeditur”, Sacris Erudiri 16 (1965) 320-354. [edition of text 327-354]

—, “La tradition latine d’un texte de Jean Chrysostome (Quod nemo laeditur)”, Studia Patristica 7 (1966) 248-254. [Annianus translator] —, “Rôle du Parisinus Gr. 657 dans l’établissement du texte des lettres de Jean Chrysostome à Olympias”, Traditio 23 (1967) 439-441. —, Jean Chrysostome. Lettres à Olympias. Seconde édition augmentée de la Vie anonyme d’Olympias (SC 13bis), Paris: Les Éditions du CERF, 1968. —, “Un essai de classement dans la tradition manuscrite des Homélies de Jean Chrysostome De incomprehensibili”, Traditio 25 (1969) 339-353. —, “Problèmes soulevés par la réalisation d’un Index de Jean Chrysostome”, Revue de l’Organisation internat. pour l’étude des langues anciennes par ordinateur 1 (1970) 45-47. —, “La tradition manuscrite des homélies de Jean Chrysostome De incomprehensibili”, Studia Patristica 10 (1970) (= TU 107) 22-28. —, Jean Chrysostome. Sur la vaine gloire et l'éducation des enfants (SC 188), Paris: Les Éditions du CERF, 1972. —, “L’eucharistie dans l’oeuvre de saint Jean Chrysostome”, Parole et Pain 52 (1972) 338345. —, “L’Édition critique de Jean Chrysostome. Actualité de son oeuvre. Volumes Parus. Projets”, in SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 77-90. —, “Le ministère épiscopal dans l’œuvre de Jean Chrysostome”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 75-88. —, “Les sentences des sages dans la prédication de Jean Chrysostome”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 199-218. —, “La christianisation du vocabulaire païen dans l’oeuvre de Jean Chrysostom”, in I. Fischer, (ed.), Actes de la XIIe Conférence internationale d’Études classiquees Eirene, Cluj-Napoca, 2-7 octobre 1972, Bucuresti: Ed. Academici/Amsterdam: Hakkert, 1975, 55-62. —, “La tradition syriaque du dialogue sur le sacerdoce de Jean Chrysostome”, Parole de l’Orient 6/7 (1975-76) 91-100. [= Mélanges offerts au R.P. Fr. Graffin, s.j., Université Saint-Esprit, Kaslik, Lebanon, 1978] —, “Le personnage de Socrate chez quelques auteurs chrétiens du IVe siècle”, in Forma Futuri. Studi in onore di Michele Pellegrino, Torino: Bottega d’Erasmo, 1975, 159178. —, “Note sur l’exégèse de I Tim. 2,15”, Studia Patristica 12 (1975) 334-339. —, “Les Marciani Gr. 105, 106 et 107 dans la tradition manuscrite des homélies Sur l’incomprehensibilité de Dieu”, in Miscellanea Marciana di studi Bessarionei (a coronamento del V Centenario della fondazione nicena) (Medioevo e Umanesimo 24), Padova: Ed. Antenore, 1976, 233-238. —, “Pour une édition critique du De sacerdotio”, Traditio 27 (1976) 347-352. —, “Le clergé d’Antioche vu par S. Jean Chrysostome”, in Mélanges offerts à Jean Dauvillier, Toulouse: Centre d’histoire juridique méridiionale, 1979, 507-518. —, “Résonances stoïciennes dans l’oeuvre de Jean Chrysostome”, Diotima. Revue de recherche philosophique 7 (1979) 116-121. —, “La controverse antijudaïque dans l’oeuvre de Jean Chrysostome. D’après les discours Adversus Judaeos”, in Valentin Nikiprowetzky (ed.), De l’antijudaïsme antique à l’antisémitisme contemporain, Lille 1979, 87-104.

—, Jean Chrysostome. Sur le sacerdoce (Dialogue et Homélie) (SC 272), Paris: Les Éditions du CERF, 1980. —, “La double tradition manuscrite de la lettre de Jean Chrysostome à Innocent”, Traditio 37 (1981) 381-388. —, art. “Giovanni Crisostomo”, Dizionario patristico e di antichità cristiane, II (Casale Monferrato 1983) 1551-1558. —, “La tradition manuscrite du De sacerdotio de saint Jean Chrysostome à la lumière du ‘vetus interpres latinus’”, in J. Noret et al. (eds), ANTIDORON. Hulde aan Dr Maurits Geerard bij de voltooiing van de Clavis Patrum Graecorum/Hommage à Maurits Geerard pour célébrer l’achèvement de la Clavis Patrum Graecorum, Wetteren: Belgium Cultura, 1984, 27-32. —, “Quelques remarques sur le Cromwell 20”, Studia Patristica 16 (1985) 456-462. —, “Une méthode de catéchèse pour les enfants d’après Jean Chrysostome”, Proche-Orient Chrétien 37 (1987) 52-57. —, “Fragments du commentaire de Jean Chrysostome sur les psaumes 103 à 106”, in J. Dummer, J. Irmscher, F. Paschke and K. Treu (eds), Texte und Textkritik. Eine Aufsatzsammlung (TU 133), Berlin Akademie Verlag, 1987, 351-378. —, “La nuit de Pâques 404 à Constantinople”, Mélanges de la Bibliothèque de la Sorbonne 8 (1988) 61-69. —, “Prolégomènes à une édition des homélies de Jean Chrysostome, Contra Anomoeos”, Studia Patristica 22 (1989) 154-158. —, “L’harmonie des deux Testaments dans les homélies Contra Anomoeos”, Studia Patristica 27 (1993) 198-201. —, “Saint Jean Chrysostome moraliste?”, in M. Soetard (ed.), Valeurs dans le stoïcisme: du Portique à nos jours. Textes rassemblés en hommage à Michel Spanneut, Lille: Presses Universitaires de France, 1993, 171-179. —, Jean Chrysostome. Sur l’égalité du père et du fils. Contre les Anoméens homélies VII-XII (SC 396), Paris: Les Éditions du CERF, 1994. Malingrey, A.-M avec J. Daniélou et R. Flacelière, Jean Chrysostome. Sur l’incompréhensibilité de Dieu. I (Homélies I-V) (SC 28bis), 2e éd., Paris: Les Éditions du CERF, 1970. Malingrey, A.-M. avec M.-L. Guillaumin, Indices Chrysostomici. I. Ad Olympiadem. Ab exilio epistula. De providentia Dei (Alpha-Omega R.A. Lexika, Indizes, Konkordanzen zur klass. Philologie 31), Hildesheim: Olms, 1978. —, “La richesse du vocabulaire patristique comme valeur mesurable”, Revue de l’Organisation internat. pour l’étude des langues anciennes par ordinateur 20 (1984) 149-160. [statistical observations on the vocabulary of C.] —, Indices Chrysostomici. II. De sacerdotio (Alpha-Omega R.A. 31,2), Hilesheim: Olms, 1989. Malingrey, A.-M. avec P. Leclercq, Palladios. Dialogue sur la vie de Jean Chrysostome. I-II (SC 341-342), Paris: Les Éditions du CERF, 1988. Malingrey, A.-M. avec B.H. Vandenberghe, Saint Jean Chrysostome. Le Livre de l’Espérance; Lettres à Olympias (Les Écrits des Saints), Namur: Le Soleil Levant, 1957. Malkowski, J.L., “The element of akairos in John Chrysostom’s anti-Jewish polemic”, Studia Patristica 12 (1975) (= TU 115) 222-231. Malosse, P.-L., “Jean Chrysostome a-t-il été l’élève de Libanios?”, Phoenix 62 (2008) 273280. [concludes that the answer is: probably not] 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.]

Maltese, Enrico V., “Il testo genuino di Teodoro Studita, Epitafio per la madre (BHG 2422), e Giovanni Crisostomo: unicuique suum”, in E. Amato avec V. Fauvinet-Ranson et B. Pouderon (édd.), ΕΝ ΚΑΛΟΙΣ ΚΟΙΝΟΠΡΑΓΙΑ. Hommages à la mémoire de PierreLouis Malosse et Jean Bouffartique (Revue des Études Tardo-antiques, www.revueetudes-tardo-antiques.fr, Supplément 3), 2014, 305-311. Malunowicz, L. see Malunowiczowna, L. Malunowiczowna, L., “Les élements stoïciens dans la consolatio grecque chrétienne”, Studia Patristica 13 (1975) 35-45. —, “Le problème de l’amicitié chez Basile, Grégoire de Nazianze et Jean Chrysostome”, Studia Patristica 16 (1985) 412-417. Malysevsky, J., “Der hl. Johannes Chrysostomos in seiner Stellung als Anagnost, Diakon und Presbyter” (in Russian), Trudii kievskoj duchonovo Akademii 31 (1890) III 183-191; 32 (1891) I 41-98; 33 (1892) I 598-643; II 247-566; III 62-115. Mamone, G., Pagine scelte, Milano: Istit. ed. ital. ed. tip., 1930. 318 pp. [translation, selected passages] Mandrila, Laura-Cristina, “Η παρθενία: κλίση, κατάσταση και έσχατος σκοπός στους περί παρθενίας λόγους των Ιωάννου Χρυσοστόµου, Γρηγορίου Νύσσης και Μεθοδίου Ολύµπου”, unpub. PhD diss., Aristotle University of Thessaloniki, 2010. [“Virginity: Vocation, state and ultimate purpose in the works on virginity of John Chrysostom, Gregory of Nyssa and Methodius of Olympus”; English summary: The present thesis tries to approach from a multilateral point of view the question of παρθενία, as it is presented and analyzed by several representative theological works of 3rd and 4th centuries: the Συµπόσιον of Methodius of Olympus and the homonyms works Περί παρθενίας of Gregory of Nyssa and John Chrysostom. The first chapter, which is divided in two parts focuses on the problem of virtue, as noblesse of the spirit, in relation with the Antiquity and modern metaethical approach. In the second chapter the consideration of virginity is observed from the prospective of his relation with the concept of freedom, which was not completely understood in the Antiquity: only the Christian understanding of Fathers developed and understood the freedom as freedom of evil passions, which is the first condition of acquisition of the real and ontological freedom. In the third chapter, following the direct or indirect commandments of ours Fathers and ecclesiastical writers our research studied the multifaceted relation between virginity and marriage, as one of the most important (among others) theological locus of interpretation of the concept of virginity. This relation between marriage and virginity is not limited at the somatic level, neither approaches exclusively the rapports between masculine and feminine, but the virginity describes a concrete way of being and a specific ethos, which is the substance of state of virginity; exactly this ethos can be cultivated and received by an ascetical methodology and habits, analyzed in the forth chapter. In the fifth chapter we investigated the ethos of virginity in rapport with the particular case of virgin and of the methodological askesis which the virgin itself (that is the soul of man) can pursues, on the grounds of spiritual tradition of Orthodox Church, in order to attain the

perfection, the ultimate purpose and the subject of the sixth chapter of our thesis. The virginity is ?γνεία and ?πάθεια, theological and moral terms at the same times and has as the most inner aim the perfection, the restoration of the initial beauty of mankind. That’s the reason why our theological attempt to understand the meaning of virginity from the point the view of the above mentioned patristic works must investigate the term and the meaning of beauty (κάλλος), in order to return again to the role of marriage as spiritual unification and bearing in the Holy Spirit. Virginity means a possibility of spiritual growth which embodies marriage too (as natural and supernatural reality) and grants to mankind (as unity of the body with the soul) the ultimate communion and participation with God: the sight and the vision of the glory of God.]

Manna, S., “Il ruolo della fede unica condizione dell’unica eucarestia in S. Giovanni Crisostomo (Comm. alla Lettera agli Efesini)”, Nicolaus 9 (1981) 291-302. Manoury, A., “Examen d’un texte de Saint Chrysostome”, Annales du Monde Religieux 3 (1879) 722-724. [argues against Bellarmin re text of In I Cor. hom. 40 on original sin] Manshausen, Udo, “Reiche meinen Worten die Hand – Der Umgang mit der traurigen Verdrossenheit. Die Sichtweisen des Johannes Chrysostomus in seinen Briefen an Olympias”, in C. Sedmak and M. Bogaczyk-Vormayr (hrsg), Patristik und Resilienz: Frühchristliche Einsichten in die Seelenkraft, Berlin: Akademie Verlag, 2012, 73-94. Mara, Maria Grazia, “Note sul ‘De laudibus S. Pauli’ di Giovanni Crisostomo”, in L. Padovese (ed.), Atti del III Simposio di Tarso su s. Paolo Apostolo (Turchia: la Chiesa e la sua storia 9), Roma: Istituto Francescano di Spiritualità, Pontificio Ateneo ‘Antonianum’, 1995, 163-169. —, “Aspetti della polemica antimanichea di Giovanni Crisostomo”, in L. Padovese (ed.), Atti dell’XI simposio Paolino: Paolo tra Tarso e Antiochia. Archeologia/storia/religione (Turchia: la Chiesa e la sua storia XXII), Roma: Pontificia Università Antonianum, 2008, 195-199. Marasco. G., “L’accusa di magia e i cristiani nella tarda antichità”, Augustinianum 51 (2011) 367-422. [on accusations of magic by Christians against Christians; includes discussion of the accusation against C in ps-Martyrius] Marchal, G., Saint Jean Chrysostome (Antioche), Paris: Ch. Poussielgue, 1898. Marcos, M. see Teja, R. with M. Marcos Marcu, G., “’Mens divinor’, o comparatie intre Sf. Apostol Pavel si Sf. Ioan Gura de Aur”, Studii teologice. Bucuresti 9 (1957) 617-624. [comparison between the apostle Paul and St. J. Chrys.] Marechaux, P., Jean Chrysostome. De l’incompréhensibilité de Dieu: homélies 1-5 contre les Anoméens, Paris: Rivages, 2000. [trans., 151 pp.] de Margerie, B., “Saint Jean Chrysostome, docteur de la condescendance biblique”, in Introduction à l’histoire de l’exégèse I. Les pères grecs et orientaux, Paris: Cerf, 1980, 214-239. Margolin, J.-C., “Brèves réflexions sur l’antijudaïsme de Jean Chrysostome et sur celui d’Érasme dans les homélies Adversus Judaeos”, in E. Bury et B. Meunier (eds), Les Pères de l’Église au XVIIe siècle. Actes du colloque de Lyon, 2-5 octobre 1991, Paris: IRHT & Éd. du Cerf, 1993, 33-52. Marianelli, D., “Pseudo-Jean Chrysostome. Sermon 30, sur le psaume 22”, in Le Seigneur est mon berger. Le psaume 22 lu par les Pères (Pères dans la foi 98), Paris 2008, 63-76. Marin, E., “Saint Jean Chrysostome, ses oeuvres et son siècle”, in Jeannin, ?., Saint Jean Chrysostome. Oeuvres Complètes, traduites pour la première fois en français, t.1, Paris-Bar-le-Duc 1864. Marinelli, F., La carta del prete. Guida alla lettura del ‘Dialogo sul sacerdozio’ di san Giovanni Crisostomo, Roma: Rogate, 1986.

Marini, N., Le Macchie apparenti nel Grande Luminare della Chiesa greca, S. Giovani Crisostomo. Saggio critico, Roma: Salviucci, 1910 = Bessarione 13 (1909) 30-40, 159-184; 14 (1910) 367-385. —, Il primato di San Pietro e de suoi successori in San Giovanni Crisostomo, Roma: Tip. pontif., 1919 (2nd ed. Roma: Tipogr. polygl. Vatic., 1922). Markantones, I.S., “Prolegomena eis ten peri hyparxeos theorian ton Trion Hierarchon”, Hellenochristianike Agoge. Athens 34 (1963) 42-57. [in Greek] Markowicz, W.A., “The text tradition of St. John Chrysostom’s Homilies on Genesis and mss. Michiganenses 139,78 and Holkhamicus 61”, unpub. diss., University of Michigan, 1953. —, “Chrysostom’s Sermons on Genesis: A problem”, Theological Studies 24 (1963) 652664. Markschies, C., “Der Heilige Chrysostomos und die ‘Halbchristen’. Vortrag anlässlich der Verleihung der Ehrendoktorwürde”, Revista teologica 17/2 (2007) 250-267. [with Romanian translation in summary: “Sfantul Ioan Gura de Aur si ‘Semicrestinii’”] Marques, J.A., “O Sacerdócio ministerial. A propósito de um livro”, Theologica. Braga 10 (1975) 239-242. Marraccio, P.H., Vindicatio Chrysostomica, seu De S. Joanne Chrysostomo in controversia Conceptionis B.V. Mariae ab adversariorum imputationibus vindicato opusculum, in quo ipsemet Chrysostomus immaculatae conceptionis B. Virginis nunquam contrarius, sed semper propitius, ac mire favens fuisse demonstratur, Romae 1664. Marsaux, Jacky see also Salamito, J.-M. et al. Marsaux, Jacky, “Pour une nouvelle approche de l’eucharistie chez Jean Chrysostome à partir de la pragmatique”, Studia Patristica 37 (2001) 565-570. —, “La Théologie de l’Eucharistie selon Jean Chrysostome: étude du schéma sacrificiel”, unpub. diss., Université Paris-IV et Institut Catholique de Paris, Paris 2008. —, Jean Chrysostome. L’eucharistie école de vie: sélection de sept homélies sur l’eucharistie (Pères dans la foi 99), Paris 2009. [trans.; CPG 4467, 4333, 4336, 4424, 4428, 4440, 4686] Martain, P., “St. Jean Chrysostome et la confession”, Revue Augustinienne 6 (1907) 460-462. Martí, A. “La Sagrada Escritura, fundamento de la pedagogía cristiana de S. Juan Crisóstomo”, Helmantica 12 (1961) 47-59. Martin, C., “Deux homélies attribuées à S. Grégoire le Thaumaturge”, Revue d’histoire ecclésiastique 24 (1928) 364-373. —, “Une homélie De poenitentia de Sévérien de Gabala”, Revue d’Histoire ecclésiastique 26 (1930) 331-343. [argues that Chrys., De paen. hom. 7 is not genuine, but belongs to Severian] —, “Un discours prétendument inédit de S. Cyrille d’Alexandrie sur l’Ascension”, Revue d’Histoire Ecclésiastique 32 (1936) 345-350. [ps. Chrys.] —, “Un florilège grec d’homélies christologiques des IVe et Ve siècles sur la nativité (Paris gr. 1491)”, Le Muséon 54 (1941) 17-57. Martin, E. (L.Abbé), Saint Jean Chrysostome, ses œuvres et son siècle, 3 vols, Montpellier: Félix Seguin/Paris-Tournai: Libraire-Éditeur, 1860. Martin, E. “Golden mouths and speaking bodies: St John Chrysostom’s depiction of Christian martyrs”, eSharp 8 (Autumn 2006) 1-20. Martin, F., Dialogue sur le sacerdoce. Discours sur le mariage. Lettres à une jeune veuve, Paris: Garnier, 1933. [translation] Martin, R.F., Étude parallèlle de l’Apologetikos de fuga de S. Grégoire de Nazianze et du De sacerdotio de s. J. Chrysostome, Lille 1973.

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—, “Female participation and the late fourth-century preacher’s audience”, Augustinianum 39 (1999) 139-147. [concludes that women probably constituted a significant part of his audience] —, “’Les homélies de s. Jean Chrysostome en juillet 399’. A second look at Pargoire’s sequence and the chronology of the Novae homiliae (CPG 4441)”, Byzantinoslavica 60/2 (1999) 273-303. [concludes that Pargoire’s sequence is unsound and that there is no basis to assume that the order of the homilies in Stav. 6 reflects their chronology] —, “Who came to hear John Chrysostom preach? Recovering a late fourth-century preacher’s audience”, Ephemerides Theologicae Lovanienses 76 (2000) 73-87. —, “Cathedral church or cathedral churches? The situation at Constantinople (c.360-404 AD)”, Orientalia Christiana Periodica 66 (2000) 49-68. [discusses the relative roles of the Church of the Apostles and the Great Church at Constantinople] —, “Patronage, pastoral care and the role of the bishop at Antioch”, Vigiliae Christianae 55 (2001) 58-70. —, “At Constantinople, how often did John Chrysostom preach? Addressing assumptions about the workload of a bishop”, Sacris Erudiri 40 (2001) 83-105. [concludes that John’s rate of preaching did not decline when he became bishop and that frequent preaching was vital to the maintenance of his charismatic status] —, “The Homily as historical document: Some problems in relation to John Chrysostom”, Lutheran Theological Journal 35 (2001) 17-22. —, “Antioch and the West in Late Antiquity”, Byzantinoslavica 61 (2003) 5-32. [explores the question of whether John’s networks in Rome at the time of his exile could have originated earlier in Antioch] —, “John Chrysostom as bishop: the view from Antioch”, Journal of Ecclesiastical History 55 (2004) 455-466. [challenges the view of C's election to the episcopate provided by Palladius, Dial. 5] —, The Homilies of St John Chrysostom: Provenance. Reshaping the foundations (Orientalia Christiana Analecta 273), Rome: Institutum Patristicum Orientalium Studiorum, 2005. [critiques and revises the criteria previously used to determine the provenance of C’s homilies; updated version of doctoral diss. with new chapter 4] —, “Progress in the field of Chrysostom studies (1984-2004)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 9-35. — (with B. Neil), St John Chrysostom. The Cult of the Saints, New York: St Vladimir's Seminary Press, 2006. [280 pp., trans. of 17 homilies and 2 letters on martyrs and saints, with substantial introduction and notes] —, “John Chrysostom: Deconstructing the construction of an exile”, Theologische Zeitschrift 62/2 (2006) 248-258. —, “Doing violence to the image of an empress: The destruction of Eudoxia’s reputation”, in H. Drake (ed.), Violence in Late Antiquity. Perceptions and Practices, Aldershot: Ashgate Publishing Ltd, 2006, 205-213. —, “Poverty and society in the world of John Chrysostom”, in W. Bowden, A. Gutteridge and C. Machado (eds), Social and Political Life in Late Antiquity, Late Antique Archaeology 3.1, Leiden: Brill, 2006, 465-484. —, “Les homélies de Jean Chrysostome: Problèmes concernant la provenance, l’ordre et la datation”, Revue des Etudes Augustiniennes et Patristiques 52 (2006) 327-351. —, “What does it mean to say that John Chrysostom was a monk?”, Studia Patristica 41 (2006) 451-455.

—, “The sequence and provenance of John Chrysostom’s homilies In illud: Si esurierit inimicus (CPG 4375), De mutatione nominum (CPG 4372) and In principium Actorum (CPG 4371)”, Augustinianum 46 (2006) 169-186. —, “The making of a saint. John Chrysostom in early historiography”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 39-59. —, “Poverty and generosity towards the poor in the time of John Chrysostom”, in S.R. Holman (ed.), Wealth and Poverty in Early Church and Society (Holy Cross Studies in Patristic Theology and History 1), Grand Rapids, MI: Baker Academic, 2008, 140158. —, “John Chrysostom’s use of the parable of Lazarus and the rich man (Luke 16:19-31)”, Scrinium. Revue de patrologie, d'hagiographie critique et d'histoire ecclésiastique 4 (2008) 45-59. —, “The bishop as crisis manager: An exploration of early fifth-century episcopal strategy”, in D. Luckensmeyer and P. Allen (eds), Studies of Religion and Politics in the Early Christian Centuries (Early Christian Studies 13), Strathfield: St Pauls Publications, 2010, 159-171. —, “The Audience(s) for Patristic Social Teaching: A case study”, in J. Leemans, B. Matz and J. Verstraeten (eds), Reading Patristic Texts in Social Ethics: Issues and Challenges for Twenty-first Century Christian Social Thought (CUA Studies in Early Christianity), Washington, DC: CUA Press, 2011, 83-97. —, “John Chrysostom as crisis manager: The years in Constantinople”, 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-New York: T&T Clark, 2012, 129-143. —, Ch. 18 “John Chysostom”, in A. Casiday (ed.), The Orthodox Christian World, London: Routledge, 2012, 213-217. —, “The topography of Antioch described in the writings of John Chrysostom”, in C. Saliou (ed.), Les sources de l’histoire du paysage urbain d’Antioche sur l’Oronte. Actes des journées d’études des 20 et 21 septembre 2010, Vincennes-Saint-Denis: Université Paris-8, 2012, 81-100. http://www.bibliotheque-numerique-paris8.fr/fre/ref/146505/COLNH1/ —, art. “John Chrysostom”, in R.S. Bagnall , K. Brodersen, C.B. Champion, A Erskine and S.R. Huebner (eds), The Encyclopedia of Ancient History, Oxford: Blackwell Publishing Ltd, 2013, 3607-3608. DOI: 10.1002/9781444338386.wbeah12119. —, “Media manipulation as a tool in religious conflict: Controlling the narrative surrounding the deposition of John Chrysostom”, in W. Mayer and B. Neil (eds), Religious Conflict from Early Christianity to the Rise of Islam (Arbeiten zur Kirchengeschichte 121), Berlin: De Gruyter, 2013, 151-168. —, “John Chrysostom and women revisited”, in W. Mayer and I.J. Elmer (eds), Men and Women in the Early Christian Centuries (Early Christian Studies 18), Strathfield: St Pauls Publications, 2014, 211-225. —, “Medicine in transition: Christian adaptation in the later fourth-century East”, in G. Greatrex and H. Elton (eds), Shifting Genres in Late Antiquity, Farnham: Ashgate, 2015, 11-26. —, “The ins and outs of the Chrysostom letter-collection: New ways of looking at a limited corpus”, in B. Neil and P. Allen (eds), Collecting Early Christian Letters: From the Apostle Paul to Late Antiquity, Cambridge: Cambridge University Press, 2015, 129153.

—, Chapter 9, “John Chrysostom”, in Ken Parry (ed.), The Wiley Blackwell Companion to Patristics, Oxford: Blackwell, 2015, 141-154. [focuses on the reception of C and his works to the present day] —, “Shaping the sick soul: Reshaping the identity of John Chrysostom”, in G.D. Dunn and W. Mayer (eds), Christians Shaping Identity from the Roman Empire to Byzantium: Studies inspired by Pauline Allen, Supplements to Vigiliae Christianae 132, Leiden: Brill, 2015, 140-164. —, “The persistence in Late Antiquity of medico-philosophical psychic therapy”, Journal of Late Antiquity 8 (2015) 337-351. Mayer, W. and P. Allen, John Chrysostom (The Early Church Fathers), London: Routledge, 2000. [introduction to Chrysostom as preacher and pastor, plus translation of homilies and letters illustrating those aspects of his life] —, The Churches of Syrian Antioch (300-638 CE) (Late Antique History and Religion 5), Leuven: Peeters, 2012. [discusses the churches in which C preached, as well as utilizing C’s corpus as one of numerous sources] Mazal, O., “Ein Unzialcodex mit Predigten des Johannes Chrysostomos. Der cod. Guelf. 75a Helmst. der Herzog August Bibliothek zu Wolfenbüttel”, Byzantina 13/2 (1985) 867879. Mazza, E., La mistagogia. Una teologia della liturgia in epoca patristica (BELS 46), Roma 1988. [2nd ed. 1996; on C see pp. 123-167] —, “Il tema del sacrificio nelle mistagogie della fine del quarto secolo”, Annali di storia dell’esegesi 19 (2002) 167-199. Mazzoni Dami, D., Giovanni Crisostomo. Prima omelie sul matrimonio: In illud Propter fornicationes uxorem, Introduzione e edizione critica a cura di, Firenze: Università degli studi di Firenze, Dipartimento di Scienze dell’Antichità “Giorgio Pasquali”, 1998. McCormick, A. Smyth, “John Chrysostom’s Homily 50 as an example of the Antiochene exegetical tradition”, Patristic and Byzantine Review 12 (1993) 65-82. McCormick, K.S., “John Wesley’s use of John Chrysostom on the Christian life. Faith filled with the energy of love”, unpub. diss., Drew University, 1983. McIndoe, J.H., “Chrysostom on St. Matthew: A study in Antiochene exegesis”, unpub. S.T.M. thesis, Hartford Theological Seminary, 1960. —, “John Calvin: Preface to the Homilies of Chrysostom,” Hartford Quarterly 5 (1965) 1926. McKendrick, N.G., “Quod Christus sit Deus, Greek text, edition and introduction”, unpub. diss., Fordham University, New York, 1967. McKevitt, J.R., “A critical edition of two homilies from the collection of 38 Latin homilies of Saint John Chrysostom. De muliere Cananaea and De Pentecoste”, unpub. PhD diss., New York University, 1975. [156 pp.; cf. Wenk (1988) p. 17f] McKibbens, Thomas R., “The exegesis of John Chrysostom: Homilies on the Gospels”, Expository Times 93 (1982) 264-270. McLeod, F.G., The Image of God in the Antiochene Tradition, Washington, DC: Catholic University of America Press, 1999. [rev. in Journal of Early Christian Studies 7 (1999) 613-614] Mean, A., Études des homélies que Jean Chrysostome a prononcées sur le premier chapitre de l’Épître aux Romains, Neuchâtel 1930. Mehat, A., “Divination païenne et prophétie chrétienne. La Pythie, Origène et saint Jean Chrysostome”, in L. Lies (hrsg.), Origeniana Quarta. Die Referat des 4. Internationalen Origeneskongress (Innsbruck, 2.-6. September 1985) (Innsbrucker theologische Studien 19), Innsbruck: Tyrolia-Verlag, 1987, 436-441.

—, “L’exégese des chapitres 12 et 14 de la Première aux Corinthiens dans les homélies de saint Jean Chrysostome”, in Lectures anciennes de la Bible (Cahiers de Biblia Patristica 1), Strasbourg: Centre d’Analyse & de Documentation patristique, 1987, 295-318. Mehrlein, R., “De avaritia quid iudicaverit Johannes Chrysostomus”, diss., Bonn 1951. Meiren, W. vander, “De twee encomia chrysostomica op de martelaressen Bernike, Prosdoke en Domnina (BHG 274-275): tekstuitgave met inleiding en vertaling”, 2 vols, unpub. diss., University of Gand, 1983. [critical edition of PG 50,629-640 and 641-644] —, “Précisions nouvelles sur la généalogie des synaxaires byzantins”, Analecta Bollandiana 102 (1984) 297-301. [relationship between the Synaxarium Ecclesiae Constantinopolitanae entry for Sts Bernice, Prosdoce and Domnina for Oct. 4 and C’s two homilies on the saints] —, “Essai de reconstitution d’une collection homilétique chrysostomienne. Remarques sur le Bodleianus Holkhamicus gr. 30”, Scriptorium 39 (1985) 105-109. Melchiorre di S. Maria. see di S. Maria, M. Melikhisvili, N., Traduction des œuvres homilétiques de Basile le Grand, de Grégoire de Nazianze, de Grégoire de Nysse et de Jean Chrysostome, Tbilissi: Logos, 2000. [134 pp.; on the translation of C into Georgian; in Georgian??] —, “C’m. Ioane Okhropiris kadagebata shemcveli krebuli ‘margalitis’ kartuli redakhcia”, Samecniero-sagvtismetq’velo sromebi. tbilisis sasuliero akademiisa da seminariis gamomcemloba IV (2013) 133-147. [in Georgian; “The Georgian edition of the collection “The Pearl” including the sermons of John Chrysostom”, in ScientificTheological Works. Tbilisi Theological Academy and Seminary Publishing House] Meliset-Bek, L.M., “Ob armjano – gruzino – latino – russkich versijach greceskich gomilij, svjazannych s imenem Joanna Zlatoustogo”, Vizantijskij Vremmenik 17 (1960) 70-77. [the armenian, greek, latin and russian version of the greek homilies that carry the name of J. Chrys.] Menaut, L., “Saint Augustin et le suicide des vierges consacrées”, Bulletin de Littérature Ecclésiastique 88 (1987) 323-328. [unlike C and Ambrose, Augustine disapproves] Menestò, E., “Le lettere di S. Vigilio”, Atti della Accademia Roveretana degli Agiati, Classe di Scienze umane, Lettere ed Arti 25 (1985) 383-388. [examines the dating and manuscript tradition of the two letters by Vigilius of Tridentum, the second of which is addressed to John Chrysostom] Menn, ?, “Zur Lehre des hl. Joh. Chrysostomus über das geistliche Amt”, Revue internationale de théologie 13 (1905) 87-102, 308-321. Mercati, Silvio Giuseppe, “Homilia in mulierem Chananaeam”, Journal of Theological Studies 8 (1907) 114. —, “Antica omelia metrica εἰς τὴν Χριστοῦ γένναν”, Biblica 1 (1920) 75-90. [a christmas homily attrib. to Chrysostom; see Emérau] —, Alla ricerca dei nomi degli «altri» traduttori nelle omelie sui Salmi di S. Giovanni Crisostomo e variazioni su alcune catene del Salterio (Studi e Testi 158), Città del Vaticano: Bibl. Apost. Vat., 1952. 248 pp. —, “Postille del codice Q a Geremia tratte dal commento dello pseudo-Crisostomo”, in Miscellanea Biblica B. Ubach (Scripta et Monumenta 1), Barcelona 1953, 27-30. Meretakês, E., Ioannou Chrysostomou hapanta ta erga 11. Hypomnema eis to kata Matthaion Euaggeliou. Homiliae MTh-OE, Keimenon, metaphrasis, scholia (Hellenes pateres tes ekklesias 42), Thessaloniki: Paterikai ekdoseis Gregorios ho Palamas, 1979. [650 pp.] —, Ioannou tou Chrysostomou hapanta ta erga 7. (a) Hypomnem stous psalmous RKD-RN, (b) Homilies sto David ka Saoul, Eisagoge, keimenou, metaphrasis, scholia (Hellenes

pateres tes ekklesias 64), Thessalonike: Paterikai Ekdoseis «Gregorios ho Palamas», 1983. [in Greek, 671 pp.] —, Ioannou Chrysostomou, Hypomnema stis praxeis ton apostolon, homilies KD-MD, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 66), Thessalonike 1984. [in Greek, 644 pp.] —, Ioannou Chrysostomou, Homiliai dogmatikai kai heortastikai, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 67), Thessalonike 1984. [in Greek, 672 pp.] —, Iôannou Chrysostomou, Homilies Katêchêtikes-Êthikes, Eisagôgê, keimeno, metphrasê (Hellenes pateres tes ekklesias 89), Thessalonike 1987. [in Greek, 670 pp.] Meretakes, E. and Z. Katsanebake-Mpirda, Ioannou Chrysostomou, Hypomnema ste B pros Thessalonikeis, homilies A-E, Hypomnema sten A pros Timotheon, homilies A-IH kai B pros Timotheon, homilies A-I, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 85), Thessalonike 1986. [in Greek, 688 pp.] Meretakes, E. and S. Moustakas, Ioannou tou Chrysostomou hapanta ta erga 16b. I: Hypomnema stis Praxeis (Homil. ME-NE), 2: Hypomnema sten pros Romaious epistole (Homil. A-I), Keimeno-metaphrase-scholia tou hypomnematos stis Praxeis apo ton E. Meretake kai sten pros Romaious epistole apo ton Sp. Moustaka (Hellenes pateres tes ekklesias 71), Thessalonike: Paterikai Ekdoseis «Gregorios ho Palamas», 1984. [in Greek, 667 pp.] Meretakes, E. and N. Tsikes, Ioannou Chrysostomou, Hypomnema ste B pros Korinthious, homilies A-KD, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 81), Thessalonike 1986. [in Greek, 752 pp.] Merino Rodríguez, Marcelo, Juan Crisóstomo. Homilías sobre la carta a los hebreos (Biblioteca de patrística 75), Madrid: Ciudad Nueva, 2008. [trans. in Castilian] —, Juan Crisóstomo. Homilías a los Hechos de los Apóstoles (Bibloteca de patristica 80-81), 2 vols, Madrid: Ciudad Nueva, 2010. [trans. in Castilian] Merzagora, A., “Giovanni Crisostomo commentatore di S. Paulo”, in “Didaskaleion”. Studi di letteratura e storia cristiana antica n. s. 9, Ed. Paola Ubaldi, Torino: Società editrice internazionale (1931) 1-73. Repr. John Benjamins N. V., Amsterdam 1969, 173. —, “Giovanni Crisostomo commentatore di San Paolo: Osservazioni su l’esegesi filosofica (I)”, in Studi dedicati alla memoria di Paolo Ubaldi (Pubblicazioni della università cattolica del sacro cuore 16. Serie quinta: scienze storiche) Milano: Società editrice ‘vita e pensiero’, 1937, 205-246. —, S. Paolo nella prospettiva di S. Giovanni Crisostomo, Rome 1963. Messana, V., “Praxis et theoria chez Nil d’Ancyre”, Studia Patristica 18.2 (1986) 235-241. [influence of C] Meulenberg, L., Johannes Chrysostomus. Handen met eelt (Cahiers Levensverdieping 42), Averbode-Apeldoorn: Altiora, 1983. [79 pp.] Meulenberg, Leonardo, “Pastoral dos ricos. A posiçâo de S. Joâo Crisóstomo”, Revista eclesiástica brasileira 43 (1983) 319-339. —, “«Deus seja louvado por tudo». As tribulaçoes de Joao Crisóstomo, Bispo da Igreja”, Revista eclesiástica brasileira 49 (1989) 371-399. Meyer, G., De Chrysostomo Literarum sacrarum ac potissimum quidem V.T. Interprete disseruit, eiusque interpretandi modum in V.T. Libris historicis praesertim in Geneseos libro pertractando abovium illustravit, Norimbergae 1806. —, De Chrysostomo Literarum Sacrarum interprete, Particula IIa, Norimbergae 1814. —, De Chrysostomo Literarum Sacrarum interprete, Particula IIIa, Norimbergae 1815. —, De Chrysostomo Literarum Sacrarum interprete, Particula IVa, Norimbergae 1816.

Meyer, L., Saint Jean Chrysostome. Maître de perfection chrétienne (Études de théologie historique 19), Paris: Beauchesne et fils, 1933. —, “Liberté et moralisme chrétien dans la doctrine spirituelle de saint Jean Chrysostome”, Revue des sciences religieuses 23 (1933) 283-305. —, “Perfection chrétienne et vie solitaire dans la pensée de St. Jean Chrysostome”, Revue d’Ascetique et Mystique 14 (1933) 232-262. Meyer, R.T., Palladius. Dialogue on the Life of St. John Chrysostom (Ancient Christian Writers 45), New York, NY-Mahway NJ: Newman Press, 1985. [translation] Michaelidis, E., “St. John Chrysostom in arabic litterature”, Ekklesiastikos Pharos 47 (1948) 67-80, 161-167. [in Greek] Michaud, E., “L’ecclésiologie de S. Jean Chrysostome”, Revue internationale de Théologie 11 (1903) 491-520. —, “St. Jean Chrysostome et l’Eucharistie”, Revue internationale de Théologie 11 (1903) 93111. —, “La christologie de S. Jean Chrysostome”, Revue internationale de Théologie 17 (1909) 275-291. —, “La sotériologie de S. Jean Chrysostome”, Revue internationale de Théologie 18 (1910) 35-49. —, “S. Jean Chrysostome et l’apocatastase”, Revue internationale de Théologie 18 (1910) 672-696. Micle, I.V., “San Juan Crisóstomo, predicador social”, Mitropolis Ardealuluia 13 (1968) 526-543. —, “Sfintul Ioan Gura de Aur predicator al unitatii crestine”, Studii teologice (Bucuresti Inst. Buibl.) 21 (1969) 220-231. [in Romanian, St John Chrysostom, preacher on Christian unity] —, “Pentru o propovaduire actuala dupa Sf. Ioan Gura de Aur”, Mitropolia Olteniei 30 (1978) 87-92. [in Romanian; Für eine aktuelle Verkündigung nach dem hl. Johannes Chrysostomus] —, “Citirea si interpretarea Sfintei Scripturi dupa Omiliile Sfintului Ioan Gura de Aur”, Ortodoxia. Bucuresti 32 (1980) 275-298. [in Romanian; The reading and interpretation of holy scripture according to St John Chrysostom] Mihoc, C., “Sfintul Ioan Gura de Aur in spiritualitatea Bisericii Ortodoxe Române pîna la începutul sec. al XIX-lea”, Biserica Ortodoxa Româna 107 (1989/111-12) 112-131. [St John Chrysostom in the spirituality of the Romanian Orthodox Church up to the beginning of the 19th century] 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. Miklosich, F., Monumenta linguae Palaeoslovenicae, Vienna 1851. [contains 20 homilies of C] Milazzo, A., “Le epistole di Giovanni Crisostomo ad Innocenzio I e le epistole 1-4 di Demostene”, Orpheus 3 (1982) 200-223. Miles, R., “Unmasking the self: Church and theatre in the homilies of John Chrysostom”, in E. Theodorakopoulos (ed.), Attitudes to Theatre from Plato to Milton (Nottingham Classical Literature Studies 7), Bari: Levante, 2003, 103-115. Milewski, I., “Die ‘hellenischen’ Sitten im täglichen Leben der Christen im Lichte der Schriften von Johannes Chrysostomus. Ein Beitrag zum Kampf der alten Kirche gegen das Heidentum im 4 Jh.”, Eos 83 (1995) 167-177.

—, “Das Kirchenvermögen und seine Funktion in Schriften der kappadokischen Kirchenväter und bei Johannes Chrysostomus”, Vox Patrum 18 (1998) 415-435. [in Polish] —, “Löhne und Preise bei den Kappadokischen Kirchenvätern und bei Johannes Chrysostomus”, Münstersche Beiträge zur antiken Handelgeschichte 19 (2000) 4858. Milici, S., “La giustificazione in S. Giovanni Crisostomo”, diss., PUG, Catania 1951. Militello, C., La concezione teologica del femminile secondo Giovanni Crisostomo, Palermo: Pontifica Universitas Gregoriana, Faculta Theologiae, 1980. [extract of dissertation, 63 pp.] —, Donna e chiesa. La testimonanza di Giovanni Crisostomo (Coll. Studi della Facoltà teologica di Sicilia 3), Palermo: Edi-Oftes, 1985. —, “Il servizio ecclesiale: Olimpiade e Crisostomo”, in C. Mazzucco, C. Militello, A. Valerio (a cura di), E Dio li creò… Coppie straordinarie nei primi 13 secoli di cristianesimo, Milano 1990, 113-140 = L’amicizia tra uomo e donna nei primi 13 secoli, Milano 1999, 118-145. —, “Amicizia tra asceti e ascete”, in U. Mattioli (a cura di), La donna nel pensiero cristiano antico, Genova 1992, 279-304. [on C’s relationship with the Constantinopolitan deaconesses Olympias, Pentadia, Amprucla] Miller, D.R., “Found: a folio of the lost full commentary of John Chrysostom on Jeremiah”, Harvard Studies in Classical Philology 94 (1992) 379-385. Miller, T.A., “Images de la mer dans les épîtres des Cappadociens et de Jean Chrysostome”, in M.J. Grabar-Passek, M.L. Gasparov, T.I. Kuznecova (eds), Antiquité et temps modernes, pour le 80e anniversaire de Fédor Aleksandrovic Petrovskii, Moscau: Nauka, 1972, 352-358. [in Russian] Miller, T.S., “Byzantine hospitals”, Dumbarton Oaks Papers 38 (1984) 53-63. [refers to C’s reorganisation of health care in Constantinople] —, The Birth of the Hospital in the Byzantine Empire (The Henry E. Sigerist Supplements to the Bulletin of the History of Medicine N.S. 10), Baltimore-London: The Johns Hopkins University Press, 1985. [refers to status of medical care in Constantinople in C’s time] Miller, T.S. and J.W. Nesbitt, “Saint John Chrysostom and the ‘holy disease’: an excerpt from an unpublished, anonymous eulogy (BHG 871; CPG 6517)”, Rivista di studi bizantini e neoellenici 42 (2005) 33-43. [Edition, translation and commentary on the passage from ps-Martyrius’ Vita in which C cares for the lepers of Constantinople; includes discussion of the character of the work and its attribution to Martyrius; also argue that in Greg. Naz., Or. 14.6 the ref. to ‘holy disease’ refers not to leprosy but to epilepsy] Millet, O., Calvin et la dynamique de la parole: Étude de rhétorique réformée, Genève: Editions Slatkine, 1992. [Significant for the discussion of C’s Nachleben. Millet considers C a major source in ‘Chapitre V: Éloquence chrétienne et vulgarisation doctrinale: Les modèles patristiques’, 153-181, especially section ‘III – Calvin et le modèle chrysostomien de l’enseignement chrétien’, 168-181; see also ‘Conclusion generale’ 871-880, where C appears as a major figure.] Miltenov, Yavor, “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, 893927), 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 tenthcentury 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”, Palaeoslavica 20 (2012) 291-303. [“An eleven-piece puzzle: Sources, textual history and importance of the Old Bulgarian compilation Homilia de tormento, ascribed to John Chrysostom”; in Bulgarian. Published abstract: 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: An Old Slavonic Homiletic Collection Commissioned by the Bulgarian Tsar Symeon. Text-Critical and Source Study, Sophia 2013; in Bulgarian] Minasi, P., “Una pittura della basilica di Antiochia accennata da S. Giovanni Crisostomo”, Civiltà Cattolica Ser. 13, 11 (1888) 719-725. 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] Minuti, R. e F. Monti, Commento al Vangelo di San Matteo, 3 vols, Roma: Città Nuova Ed., 1966-67. [translation] Mioni, E., “Altri due manoscritti greci di S. Michele di Murano”, Italia Medioevale ed Umanistica 3 (1960) 389-390. Miranda, A., “L’‘uomo spirituale’ (πνευματικὸς ἄνθρωπος) nella Prima ai Corinzi”. RivBibIt 43 (1995) 485-519.

—, “Le preghiere paoline nell’esegesi di Giovanni Crisostomo”, in La preghiera nel Tardo antico. Dalle origini ad Agostino, Roma: Institutum Patristicum Augustinianum, 1999, 221-228. —, “Leggi umane e divine nell’Adversus detractores: un aspetto ‘eversivo’ del giovane Crisostomo?”, Studi Classici e Orientali 47 (2000) 351-361. —, “Autorità temporale e spirituale nella cultura cristiana del V secolo”, Studia Patavina, Padova 47/2 (2000) 101-127. —, “La risurrezione dei corpi nel Crisostomo (In 1 Cor, 15). Una nuova percezione della realtà «corporea» tra il IV e V secolo”, Angelicum 78/3 (2001) 387-404. —, “Roma città universale ed apostolica in s. Giovanni Crisostomo – un contrastato itinerario tra ostilità e idealizzazione”, in Pietro e Paolo. Il loro rapporto con Roma nelle testimonianze antiche. XXIX Incontro di studiosi dell'antichità cristiana, Roma, 4-6 maggio 2000 (Studia Ephemeridis Augustinianum 74), Roma: Institutum Patristicum Augustinianum, 2001, 555-565. —, “Autorità ecclesiastica e giurisdizione civile nel «Dialogo sulla vita di Crisostomo» di Palladio”, Studia Patavina, Padova 49/2 (2002) 405-423. —, “Ministero presbiterale ed autorità spirituale in Giovanni Crisostomo. I fondamenti e lo spazio ideale del presbitero nella Chiesa tra il IV e V secolo”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 793-813. —, “La nozione di «corpo spirituale» in Origene e nella tradizione antiochena”, Gregorianum 84 (2003) 295-314. —, “La παρρησία come ideale di communicazione in Giovanni Crisostomo”, in Communicazione e ricezione del documento cristiano in epoca tardoantica. XXXII Incontro di studiosi dell’antichità cristiana, Roma, 8-10 maggio 2003 (Studia Ephemiridis Augustinianum 90), Roma: Institutum Patristicum Augustinianum, 2004, 777-791. —, “La dimensione storica dell’“uomo spirituale” nelle Omelie sulla Prima ai Corinzi di Giovanni Crisostomo”, Angelicum, Roma 81/3 (2004) 491-504. —, “Lessico della santità e lessico dello ‘spirituale’ nelle opere di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 491-511. —, “Modelli di perfezione cristiana tra i periodi antiocheno e costantinopolitano del Crisostomo”, Orpheus 26 (2005) 137-151. —, “La definizione di ‘uomo spirituale’ nell’esegesi alla Prima ai Corinzi di Giovanni Crisostomo”, Bibbia e Oriente 67/3 (2005) 169-184. —, “Un modello di ‘uomo spirituale’ nel commento alla Prima ai Corinzi di Giovanni Crisostomo”, Filosofia e teologia, Napoli 20/1 (2006) 122-135. —, “La società Cristiana e l’‘uomo spirituale’ in Crisostomo. Per una rilettura delle dinamiche dello ‘spirituale’“, unpub. doctoral dissertation, Università di Bologna. [date?; “Christian society and ‘spiritual man’ in John Chrysostom. For a new consideration of the ‘spiritual’ dynamics”] Mitchell, L.L., “The baptismal rite in Chrysostom”, Anglican Theological Review 43 (1961) 397-403. Mitchell, Margaret M., “The archetypal image: John Chrysostom’s portraits of Paul”, The Journal of Religion 75 (1995) 15-43. —, “John Chrysostom on Philemon: A second look”, Harvard Theological Review 88 (1995) 135-148.

—, Review of J.N.D. Kelly, Golden Mouth, in Church History 66 (1997) 85-87. —, “’A variable and many-sorted man’: John Chrysostom’s treatment of Pauline inconsistency”, Journal of Early Christian Studies 6 (1998) 93-111. —, “Chrysostom, John”, in D.K. McKim (ed.), Historical Handbook of Major Biblical Interpreters, Downers Grove, IL: InterVarsity Press, 1998, 28-34. —, The Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation (Hermeneutische Untersuchungen zur Theologie 40), Tübingen: Mohr Siebeck, 2000. —, “Pauline palimpsests and the Protestant-Catholic divide”, Harvard Divinity School Bulletin (spring, 2001) 9-16. [contains a comparison of Chrysostom and Augustine on Paul, much excerpted from The Heavenly Trumpet] —, “A patristic perspective on Pauline periautologia”, New Testament Studies 47 (2001) 354371. —, “Reading rhetoric with patristic exegetes. John Chrysostom on Galatians”, in A. Yarbro Collins & M.M. Mitchell (eds), Antiquity and Humanity. Essays on Ancient Religion and Philosophy. Presented to Hans Dieter Betz on His 70th Birthday, Tübingen: Mohr Siebeck, 2001, 333-355. [contra J. Fairweather, in two parts: a 5-step methodology for the “responsible incorporation of the writings of ancient exegetes into current debates about the rhetorical skills of New Testament authors”; and demonstration of the effectiveness of the proposed approach in counteracting negative assessments of C’s rhetorical reading of Galatians] —, “His Most Devoted Interpreter: John Chrysostom and the Art of Pauline Interpretation”, in The Papers of the Henry Luce III Fellows in Theology, Vol. 5 (ATS Series in Theological Scholarship and Research), Pittsburgh: Association of Theological Schools in the United States and Canada, 2002, 47-69. —, “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. Mitterrutzner, J.C., Ausgewähtle Schriften des heiligen Chrysostomos. II. Einundzwanzig Homilien über die Bildsäule nach dem Urtexte übersetzt (Bibliothek der Kirchenväteer), Kempten, 1874. [german translation of the 21 Homilies on the Statues] Mladin, N., “Sf. Ioan Gura de Aur: Despre desavirsirea crestina”, Ortodoxia. Bucuresti 9 (1957) 568-585. [S. J. Chrys: Über die christliche Vollkommenheit] Moesl, V., Des heiligen Kirchenlehrers Johannes Chrysostomus Erzbischofs und Patriarchen zu Constantinopel Predigten und Kleine Schriften. Aus dem Griechischen übersetzt. Herausgegeben von Johann Andreas Cramer, Prediger zu Cröllwitz und Daspig. Nunmehr zu sicherem Gebrauche katholischer Prediger von eingemischten Irrthümern gereinigt, und nach griechisch-lateinischen Ausgaben durhgehends verbessert von P. Vital Moesl, Benedictinern von St. Peter in Salzburg. Zehen Bände. Erster Band. Augsburg und Innsbruck 1772. Möhler, J.A., “Bruchstücke aus der Geschichte der Aufhebung der Sklaverei”, in J.J.I. Döllinger (ed.), Gesammelte Schriften und Aufsätze, Regensburg: Manz, 1939-1940, Bd. 2, 54-140. [2 vols.; 89-97 address C’s approach to slavery; date = 1839-1840??] Mohrmann, C., “Note sur l’homélie pascale VI de la collection pseudo-chrysostomienne dite ‘Des petites trompettes’”, in Mélanges offerts à M. Andrieu (RSR hor série), Strasbourg: Palais Universitaire, 1957, 351-360.

Moisescu, I., “Holy scripture and its interpretation in the works of St. John Chrysostom”, Candela 50-51 (1939-1941) 116-238. [in Romanian] Moldovan, I., “Aspectul hristologic si pneumatologic al bisericii dupa Sfintul Ioan Gura de Aur”, Studii teologice 20.9-10 (1968) 706-721. [in Romanian; the christological and pneumatological aspect of the church according to S. John Chrysostom] Molines, C., Chrysostome Orateur. Thèse publiquement soutenue devant la Faculté de Théologie Protestante de Montauban, J. Granié, Montauban 1886. Molinier, N., Ascèse, contemplation et ministère: d'après l'Histoire Lausiaque de Pallade d'Hélénopolis. Bégrolles-en-Mauges (Maine-&-Loire): Abbaye de Bellefontaine, 1995. [Molinier argues that the LH was written in the spirit of C to remind Palladius’ readers that love is a higher virtue than asceticism. He proposes tenuous, direct influences of John Chrysostom, while dismissing the influence of Origen and Evagrius.] Molitor, J., “Evangelienzitate in einem altgeorgischen Väterfragment”, Oriens Christianus 40 (1956) 16-21. Monaci Castagno, A., “Paideia classica ed esercizio pastorale nel IV secolo. Il concetto di «synesis» nell’opera di Giovanni Crisostomo”, Rivista di Storia e Letteratura Religiosa 26 (1990) 429-459. —, “Gli apostoli retori: interpretazioni dei discorsi degli «Atti» in Giovanni Crisostomo”, Annali di Storia dell’Esegesi 8 (1990) 631-646. —, “Ridefinire il confine. Ebrei, cristiani e guidaizzanti nell’Adversus Iudaeos di Giovanni Crisostomo”, Annali di Storia dell’Esegesi 14 (1997) 70-95. [pages = 135-152??] —, “I giudaizzanti di Antiochia: bilancio e nuove prospettive di riccerca”, in G. Filoramo e C. Gianotto (eds), Verus Israel (Biblioteca di cultura religiosa 65, Paideia), Brescia 2001, 304-338. —, “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. Monchatre, A., Étude sur le traité du Sacerdoce de Chrysostome, Montauban 1859. Mondet, J.-P., “Le sacerdoce dans le Commentaire sur l’Épître aux Hébreux de saint Jean Chrysostome”, unpub. diss., Louvain 1986. [277 pp.] —, “Clartés sur le sacerdoce ministériel: témoignage de saint Jean Chrysostome dans son «Commentaire sur l’épître aux Hébraux»”, La Foi et le Temps 18 (1988) 259-286. —, “Sacerdoce du Christ et sacerdoce ecclésial. Le témoignage de s. Jean Chrysostome”, in A. Houssiau and J.-P. Mondet (éd), Sacerdoce du Christ et de ses serviteurs selon les Pères de l’Église (Collection Cerfaux-Lefort 8), Louvain-la-Neuve 1990, 47-254. Montfaucon, B. de, Sancti Patris Nostri Ioannis Chrysostomi archiepiscopi Constantinopolitani opera omnia quæ exstant, uel quæ eius nomine circumferentur, Ad Mss. Codices Gallicanos, Vaticanos, Anglicanos, Germanicosque; necnon ad Savilianam & Frontonianam Editiones castigata, innumeris aucta: nova Interpretatione ubi opus erat, Præfationibus, Monitis, Notis, variis Lectionibus illustrata, nova Sancti Doctoris vita, Appendicibus, Onomastico & copiosissimis Indicibus locupletata. I-XIII. Sumtibus Ludovici Guerin, Caroli Robustel, Joannis & Josephi Barbou, Guillelmi Desprez & Joannis Desessartz. (Note, however, that different printers involved with different volumes. List given is for volume 1). Parisiis, 1718-1738. (T.1 - 1718; t.2 - 1718; t.3 - 1721; t.4 - 1721; t.5 - 1724; t.6 -

1724; t.7 - 1727; t.8 - 1728; t.9 - 1731; t.10 - 1732; t.11 - 1734; t.12 - 1735; t.13 1738). [2nd ed. = editio Parisina altera, emendata et aucta by Theobald Fix and Louis de Sinner, revised by Friedrich Dübner, 13 vols, Paris: Les frères Gaumes, 1834-1840; for the relationship between these two edition and the text published in PG 47-64 see G. Bady 2012] —, “Vita s. Joannis Chrysostomi Archiepiscopi Constantinopolitani nunc primum adornata et multis aucta antea ignotis, quae ex duodecim Homiliis Constantinopolitanis nuper repertis excerpta sunt”, in id., S.P.N.J. Chrysos. opera omnia, t.13 (1738) 91-213. [= PG 47,83-264] —, “Symposis eorum quae in operibus Chrysostomi observantur”, Mémoires de l’Académie des inscriptions 13 = Opera omnia, t.13 (1738) 177-196. [= PG 64,51-88] Moore, P., “Gold without Dross: Assessing the Debt of John Calvin to the Preaching of John Chrysostom”, Reformed Theological Review 68/2 (2009) 109-129. [The article first examines Calvin's engagement with Chrysostom, focusing on his years living in Strasbourg. The decision to study Chrysostom's influence on Calvin is not eccentric; it reflects Calvin's own special interest, at a critical time in his development as a pastor. Secondly, it considers the use by Calvin of Chrysostom in the 'Institutio'. This further demonstrates the importance of Chrysostom in the Strasbourg years. Thirdly, it surveys recent scholarship on the connections between the two preacher-theologians. Evidence discussed in scholarship in the 1980s about Chrysostom's impact on Calvin has more recently been overstated and misunderstood. In a fourth and final section, it considers the need for a detailed comparison of the two preachers' sermons and makes some tentative suggestions as to how that study might proceed.]

—, “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. Moraïtis, D., “He gnesiotes tes suggraphes Peri kenodoxias”, Theologia (Athens) 19 (19411948) 718-733. [in response to Exarchos] Morelli, G., “Cheremone tragico e Isidoro di Pelusio nello gnomologio di Giovanni Georgides”, Eikasmos 1 (1990) 111-118. [indirect citation of C] Moresca, A. see Campagnano, A., A. Moresca & T. Orlandi Morgan, Boyd, “Bishops/presbyters: An investigtion into the writings of St. Ignatius of Antioch and St John Chrysostom”, unpub. MA diss., McGill University, Montreal, 1985. http://digitool.library.mcgill.ca/thesisfile63348.pdf Morin, G., “Quelques aperçus nouveaux sur l’Opus imperfectum in Matthaeum”, Revue Bénédictine 37 (1925) 239-262. —, “Les homélies latines sur S. Matthieu attribuées à Origène”, Revue Bénédictine 54 (1942) 3-11. [ps. Chrys] —, “Indices de provenance illyrienne du livre d’Évangiles q”, in Miscellanea G. Mercati (Studi e Testi 121), Vatican City 1946, I 99. Morins, L, “Eucharistiae promissio secundum Joannem Chrysostomum in Hom. ad Joannem 6”, diss. propag., Roma 1949.

Morize, G., “Rapport sur une mission en Grèce. Patmos-Athènes, août-octobre 1964”, Bulletin d’information de l’Inst. de Recherche et d’Histoire des Textes 14 (1967) 2542. Moro, M., “La condiscendenza divina in S. Giovanni Crisostomo”, Euntes docete 11 (1958) 109-123. 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. Morris, Stephen, “Fire in the valley: John Chrysostom’s thoughts on the land of Sodom”, in Alexandra Cheira (ed.), (Re)Presenting Magic, (Un)Doing Evil: Of Human Inner Light and Darkness, Oxford: Inter-Disciplinary Press, 2012, 67-74. —, “When Brothers Dwell in Unity”: Byzantine Christianity and Homosexuality, Jefferson: McFarland & Company, Inc., 2016. [Chapter 4, pp. 99-136 focus on C, esp. his In Rom. hom. 4] Mosetto, F., “La figura di Paolo nei panegirici di San Giovanni Crisostomo”, in Atti del IV Simposio di Tarso su S. Paolo Apostolo, a cura di L. Padovese, Roma: Pont. Ateneo Antoniano, 1996, 205-218. Moulard, A., Saint Jean Chrysostome: Le défenseur du marriage et l’apôtre de la virginité, Procure générale du clergé, Paris 1923. —, S. Jean Chrysostome. Sa vie, son oeuvre, Paris 1949. 464 pp. Mouratidou, K.D. [=ΜΟΥΡΑΤΙΔΟΥ, Κ.], “Ἡ οὐσία τῆς ἐκκλησίας κατὰ τὴν διδασκαλίαν τοὺ Ἱωάννου τοὺ Χρυσοστόµου”, Theologia. Athens 29 (1958) 65-91, 377-394. [in Greek] —, He ousia kai to politeuma tes Ekklesias kata ten didaskalian Ioannou tou Chrysostomou. Symbole eis ta themeliode problemata tou Kanonikou Dikaiou (Diatribe epi hyphegesia), Athenai 1958. [in Greek] —, “Ἀπεδέχετο ὁ ἱ. Χρυσόστοµος τὸ παπικὸν πρωτεῖον?” Ekklesia. Athens 36 (1959) 22-23, 40-42, 59-62, 78-81, 96-98. [in Greek] Moustakas, S., Ioannou Chrysostomou, Hypomnema sten pros Romaious, homilies IA-LG, Eisagoge, keimeno, metaphrase (Hellens pateres tes ekklesias 75), Thessalonike 1985. [in Greek, 752 pp.] —, Ioannou Chrysostomou, Homilies peristatikes, meros G, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 78), Thessalonike 1985. [in Greek, 656 pp.] —, Ioannou Chrysostomou, Homilies ethikes-hagiographikes, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 86), Thessalonike 1986. [in Greek, 680 pp.] —, Ioannou Chrysostomou, Homilies hagiographikes-hermeneutikes, Eisagoge, keimeno, metaphrase (Hellenes pateres tes ekklesias 90), Thessalonike 1987. [in Greek, 656 pp.] Moustake, B., Ioannou tou Chrysostomou, Hoi duo logoi eis Eutropion. Eisagoge analytike apodosis sta neoellenika, Athenai 1967. Moutsopoulos, E., “Une archéologie chrétienne de l’être est-elle possible?”, Diotima 8 (1980) 184-186. Moutsoulas, E., “La personne du Christ dans l’histoire selon Saint Jean Chrysostome”, Studia Patristica 47 (2010) 229-236. Mouzakis, Demetrios I., “Law and grace in St. John Chrysostom’s Commentary on St. Paul’s Epistle to the Galatians”, unpub. MA diss., University of Durham (UK), 1991. Mpozines, K. see Bozinis, C.

Mülke, M., “Hieronymus und Johannes Chrysostomos (zu Hier. in Tit. 1,12 und epist. 70,2)”, Vigiliae Christianae 66 (2012) 93-102. Mullen, W. LeRoy, “The polemical sermons of John Chrysostom against the Judaizers: a dramatic analysis”, unpub. diss., University of Nebraska-Lincoln, 1990. Müller, D., in Berliner Philologische Wochenschrift 24 (1904) 574. [defends original reading in PG 57,290 against Nestle] Müller, K. see Ganoczy, A. and K. Müller Müller-Abels, Susanne, “Zurück zu den Anfängen? Die Apostelgeschichtshomilien des Johannes Chrysostomus”. in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 363-370. — , “Christliche Gemeinde in einer spätantiken Großstadt: Die Apostelgeschichtshomilien des Johannes Chrysostomus”, Sacris Erudiri 51 (2012) 109-133. Muller, P.E., Commentatio historica de genio, moribus et luxu Aevi Theodosiani, Typis Schulzii Sumtibus Grieshammeri Bibliopolae Lipsiensis, Hauniae 1797. [makes extensive use of C’s works] Munitiz, J., “A note on the Ps.-Chrysostom sermon On not fearing death”, in SYMPOSION. Studies on St. John Chrysostom (Analekta Blatadon 18), Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1973, 120-124. Murphy, F.X., “The moral doctrine of St. John Chrysostom”, Studia Patristica 11 (1972) 5257. — , “Conflagration: The eschatological perspective from Origen to John Chrysostom”, Studia Patristica 17 (1985) 179-185. Murray, R.J., “The use of conditional sentences in Saint John Chrysostom’s Homilies on the Gospel of Saint John”, unpub. PhD diss., Ohio State University, 1960. Musurillo, H.A., “Fragment of a homily on First Corinthians”, Aegyptus (1953) 179-180. —, “The Problem of Ascetical Fasting in the Greek Patristic Writers”, Traditio 12 (1956) 164. —, “John Chrysostom’s Homilies on Matthew and the version of Annianus”, in P. Granfield & J.A. Jungmann (eds), Kyriakon: Festschrift Johannes Quasten, vol.1, Münster: Aschendorff, 1970, 452-460. Musurillo, H. and B. Grillet, Jean Chrysostome. La Virginité. Texte et introduction critiques par H. Musurillo; Introduction générale, traduction et notes par B. Grillet (SC 125), Paris: Les Éditions du CERF, 1966. Müsseler, A., art. “Johannes Chrysostomus (der Goldmundige) von Konstantinopel”, Lexikon der christlichen Ikonographie, ed. W. Braunfels, Herder, Freiburg, 7 (1974) 93-101. Muto, S., “Shukyo seikatsu kara seikatsu shukyo e: Yon seiki shiria-kirisutokyo no tenkan”, Shukyo Kenkyu: Journal of Religious Studies 3/37 (2003) 53-74. [“From religious life to religion for life: A turning in fourth-century Syria”, in Japanese] —, Seisho kaishaku toshite no Shiika to shuji: Shiria kyofu Efuraimu to girishia kyofu Kuryusosutomosu, Tokyo: Kyobunkwan, 2004. [Poetry and Rhetoric: Ephrem the Syrian and Chrysostom the Greek, in Japanese; examines C’s exegesis and extends the work by H. Amirav (see above) further in relation to the Syrian underpinnings of C’s approach; he points to fundamental differences between the approaches of Ephrem and C and concludes that Syrian exegesis of the type of Ephrem cannot be seen as Antiochene in type] —, “The Syrian origin of the divine condescension as the key to biblical interpretation”, The Harp 20 (2006) 249-261. [in English]

Myrou, Panagiotis, “The theological, ecclesiological and eschatological perspective of the apostolic office according to St. John Chrysostom”, unpub. MA diss., University of Durham (UK), 1996. [etheses.dur.ac.uk/5378/] N   Nägele, Anton, “Johannes Chrysostomos und sein Verhältnis zum Hellenismus”, Byzantinische Zeitschrift 13 (1904) 73-113. —, “Über Arbeitslieder bei Johannes Chrysostomus. Patristisch-Literarisches zu K. Bücher’s «Arbeit und Rhythmus»”, Berichte über die Verhandlung der (königlich) sächsischen Gesellschaft der Wissenschaften zu Leipzig 57 (1905) 101-142. —, “Chrysostomus und Libanius”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 81-142. [87-142??] —, “Die Bedeutung des hl. Johannes Chrysostomus in der Literatur”, Die Kultur 9 (1908) 135-160. [or Nägle, August??] —, “Des Johannes Chrysostomus Homilien zu den Timotheusbriefen des hl. Apostels Paulus und die Zeit ihrer Abfassung”, Theologische Quartalschrift 116 (1935) 117-142. Nägle, August, Die Eucharistielehre des heiligen Johannes Chrysostomus des Doctor Eucharistiae (Straßburger theologische Studien 3, Heft 4-5), Freiburg im Br. 1900. —, “Zeit und Veranlassung der Abfassung des Chrysostomus Dialogs de sacerdotio”, Historisches Jahrbuch 37 (1916) 1-48. —, Ausgewählte Schriften. IV. Sechs Bücher über das Priestertum (Bibliothek der Kirchenväter, 27), München: Kempten & Kösel, 1916. [translation; see also Baur, C and A. Nägle] Naidu, Ashish J., “The Doctrine of Christ as It Relates to the Christian Life in John Chrysostom’s Homilies on the Gospel of John and Hebrews”, unpubl. PhD diss., University of Aberdeen, 2005. —, “John Chrysostom’s Homilies on Hebrews: An Antiochene christological commentary?”, Perichoresis 6.1 (2008) 85-108. —, Transformed in Christ: Christology and the Christian Life in John Chrysostom (Princeton Theological Monograph Series), Eugene, OR: Pickwick Publications, 2012. [examines C’s hermeneutics, Christology, view of grace and the Christian life] Nairn, J.A., “On the text of the De Sacerdotio of St. Chrysostom”, The Journal of Theological Studies 7 (1906) 575-590. —, De Sacerdotio of Saint John Chrysostom, Cambridge 1906. Naldini, M., “Il conflitto di Giovanni Crisostomo con la corte imperiale. Per una rilettura delle fonti”, in Attit dell’accademia romanistica costantiniana. X Congresso internazionale, Naples: Pubblicazioni dell’università degli studi di Perugia, 1995, 213-221. Nanos, Archimandriate Vasilios, “Basic aspects of St. John Chrysostom’s doctrine of justification according to his Commentary on St. Paul’s Letter to the Romans”, unpub. MA diss., University of Durham (UK), 1991. Nardi, C., “Il motivo dell’oikeia arete nel Quod nemo laeditur nisi a se ipso di Giovanni Crisostomo”, Prometheus 1 (1975) 266-272. —, “Motivi diatribici in Giovanni Crisostomo”, doctoral diss., Facoltà di Lettere e Filosofia dell’Università degli Studi di Firenze, 1975. —, “Echi dell’orazione funebre su Basilio di Gregorio Nazianzeno nel Prologo del De sacerdotio di Giovanni Crisostomo”, Prometheus 2 (1976) 175-184. —, “Jo. Chrysost., Adv. oppugn. vit. mon. 3,7; tracce di un logos attribuito a Socrate”, Prometheus 3 (1977) 267-273.

—, “Jo. Chrysost. Hom. 59 (60) in Mt. 7: motivi socratici e pseudo-plutarchei”, in E. Livrea & G.A. Privitera (eds), Studi in onore di Anthos Ardizzoni (Filologia e Critica 25), Roma: Ed. Dell’Ateneo & Bizzarri, 1978, 615-638. —, “Motivi tradizionali ed echi basiliani nella diciottesima omelia De statuis di Giovanni Crisostomo”, Ho Theologos. Cultura cristiana di Sicilia 6 (1979) 61-114. —, “Quibus de fontibus Iohannes Chrysostomus praestigiatorum exemplum sumpserit”, Latinitas 27 (1979) 180-182. —, “Quid de margaritarum origine Ioannes Chrysostomus senserit?”, Latinitas 28 (1980) 9599. [analysis of De educ. lib. 21] —, “A proposito degli atti del martirio di Bernice, Prosdoce e Domnina”, Civilta classica e cristiana 1 (1980) 243-257. —, “La gioia cristiana. Omelia di S. Giovanni Crisostomo”, Rivista di ascetica e mistica 50 (1981) 129-142. [trans. of De statuis hom. 18] —, “Il martirio volontario nelle omelie di Giovanni Crisostomo sulle martiri antiochene”, Ho Theologos NS 1 (1983) 207-278. —, “Note alla Lettera a Teodoro di s. Giovanni Crisostomo”, Rivista di ascetica e mistica 52 (1983) 245-263, 390-417; 53 (1984) 157-170. —, “La Quinta omelia su Lazzaro di S. Giovanni Crisostomo. Traduzione e commento”, Rivista di ascetica e mistica 54 (1985) 37-53. —, “Giovanni Crisostomo: profilo bioletterario e spirituale”, Rivista di ascetica e mistica 55 (1986) 35-53. —, “Motivi di dibattito (o diatriba) nella predicazione del Crisostomo”, Rivista di ascetica e mistica 56 (1987) 347-358. —, “Le idee anthropologiche, morali e pedagogiche di Giovanni Crisostomo e la filosofia popolare”, Vivens Homo 1 (1990) 59-78. —, “Il Paragone fra il souvrano e il monaco di Giovanni Crisostomo. Introduzione, traduzione e note”, Rivista di ascetica e mistica 59 (1990) 36-48. —, “L’ideale di felicità in Giovanni Crisostomo e la filosofia popolare. Spunti epicurei”, Vivens Homo 2 (1991) 29-68. —, “Prete e popolo nell'antichità cristiana”, Rivista di acetica e mistica 60 (1991) 361-378. —, “Ermione o l’epifania del femminino: Omero e Giovanni Crisostomo”, Prometheus 19 (1993) 252-264. [on Ad Theodorum lapsum and the use of the name Hermione] —, “La figura del «verme» nella narratio del Crisostomo (adv. oppugn. vit. mon. I, 1-2)”, in La narrativa cristiana antica. Codici narrativi, strutture formali, schemi retorici. XXIII Incontro di studiosi dell’antichità cristiana, Roma, 5-7 maggio 1994, Roma 1995, 301-322. —, “Motivi diatribici in Giovanni Crisostomo. tra ethos popolare e vangelo”, in L’etica cristiana nei secoli III e IV: eredità e confronti. XXIV Incontro di studiosi dell’antichità cristiana, 4-6 maggio 1995 (Studia Ephemeridis Augustinianum 53), Roma 1996, 465-489. —, “Festa pagana, festa cristiana. Antiochia a capodanno: la proposta pastorale di Giovanni Crisostomo”, in M. Naldini (cur.), Il giorno della festa. Origini e tradizione, Firenze 1997, 86-115. —, “Il sapiente ripescaggio di una distinzione. Giovanni Crisostomo nella Pacem in terris”, Rivista di ascetica e mistica 73 (2004) 309-314. —, “Il De pueris di Giovanni Crisostomo: Passione educativa e gusto del racconto”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 73-85.

Nash, H.S., “The exegesis of the school of Antioch”, Journal of Biblical Literature 11 (1892) 22-37. Nasrallah, Laura S., “Early Christian interpretation in image and word: Canon, sacred text, and the mosaic of Moni Latomou”, in L. Nasrallah, C. Bakirtzis, and S.J. Friesen (eds), From Roman to Early Christian Thessalonikē: Studies in Religion and Archaeology (Harvard Theological Studies 64), Cambridge, MA: Harvard University Press, 2010, 361-396. [The apse mosaic (3rd quarter of the 5th cent. A.D.) from the church of Moni Latomou or Hosios David in Thessalonike, showing Christ sitting on a rainbow, may tell us about the use and appreciation of texts that we might otherwise conclude were excluded from the canon, such as the Apocalypse of John. Juxtaposing the mosaic and the homily of John Chrysostom on 1 Thessalonians reveals that similar midrashic impulses drove each. 1 Thessalonians may have been an important source for local identity in Thessalonike, a piece of literature whose imagery of the appearance of Christ in the sky may have influenced the iconography of local early Christian mosaics, including that at Moni Latomou.] Nassif, B., “Theoria in St. John Chrysostom’s exegesis: A study in biblical hermeneutics and the spiritual life”, unpub. PhD diss., Fordham University, NY 1991. [date: 1990?] —, “The ‘Spiritual Exegesis’ of Scripture: The school of Antioch revisited”, Anglican Theological Review 75 (1993) 437-470. —, “’Spiritual exegesis’ in the school of Antioch”, in B. Nassif (ed.), New Perspectives on Historical Theology: Essays in Memory of John Meyendorff, Grand Rapids: Eerdmans, 1995, 343-377. —, “Antiochene theoria in John Chrysostom’s exegesis”, in K. Tanner and C. Hall (eds), Ancient and Postmodern Christianity: paleo-orthodoxy in the 21st Century. Essays in honor of Thomas C. Oden, Downers Grove, IL: InterVarsity Press, 2002, 49-67. Nataf, G. and P. Sultan, Les sources païennes de l’antisématisme, suivi de l’antijudaïsme d’un Père de l’Église: Jean Chrysostome, Paris: Berg International Éditeurs, 2001. [154 pp.] Natali, A., “Christianisme et cité à Antioche à la fin du IVe siècle d’après Jean Chrysostome”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 41-59. —, “Eglise et évergétisme à Antioche à la fin du IVe siècle d’après Jean Chrysostome”, Studia Patristica 17.3 (1982) 1176-1184. —, “Tradition ludique et sociabilité dans la pratique religieuse à Antioche d’après Jean Chrysostome”, Studia Patristica 16 (1985) (= TU 129) 463-470. —, “Mariages chrétiens à Antioche au IVe siècle”, in Sociabilité, Pouvoirs et Société. Actes du colloque de Rouen 24/26 novembre 1983 (Publications de l’Université de Rouen 110), Rouen 1987, 111-116. Nau, F. see Graffin, F. and F. Nau Naukov, S., “Ikumenisam u svetite tri svetiteli”, Carkoven vestnik. Sofia 6 (1966) 2-5. [in Bulgarian; ecumenism in the three hierarchs] Nautin, P. see also Floëri, F. et P. Nautin Nautin, P., Homélies pascales. I. Une homélie inspirée du traité sur la Pâques d’Hippolyte (SC 27), Paris: Éd. du Cerf, 1950. [ps. Chrysostom] —, “L’Opus imperfectum in Matthaeum et les Ariens de Constantinople”, Revue d’histoire ecclésiastique 67 (1972) 381-408, 745-766. Neamtu, M., “Une homélie inédite de Saint Jean Chrysostome à l’Épiphanie”, Mitropolia Oltaniei 24 (1972) 334-340. [in Romanian]

Neander, August, Der heilige Johannes Chrysostomus und die Kirche, besonders des Orients, in dessen Zeitalter, 2 vols, Berlin 1821-1822 (2nd ed. 1832, 3rd ed. Berlin: Ferd. Dümmler’s Buchhandlung, 1848-1849; 4th ed. 1858). Nebreda, E., De oratione secundum Augustinum, Ioh. Chrysostomum et Thomam Aquinam, Bilbao 1923. Nedeljkovic, O., “Crkvenoslavenske tekstoloske paralele u prijevodu Zlatoustove homilije ‘I jeze ne suditi na lica’”, Slovo. Zagreb 27 (1977) 27-60. [Church slavonic textual parallels in the translation of John Chrysostom’s homily…] Negoita, E., “Saint Jean Chrysostome sur l’unité de l’Église dans son commentaire à l’Épître aux Ephésiens de S. Paul”, Ortodoxia. Bucuresti 14 (1962) 198-205. [in Romanian] Negoita, I., “Demnitatea muncii la sfintul Joan Gura de Aur”, Studii teologice 15 (1963) 210219. [in Romanian; La dignité du travail chez S. Jean Chrysostome] Neil, B. see also Mayer, W. (with B. Neil) Neil, B., “Rufinus’ translation of the Epistola Clementis ad Iacobum”, Augustinianum 43 (2003) 25-39. Neill, S., Chrysostom and His Message: A Selection from the Sermons of St. John Chrysostom of Antioch and Constantinople, New York: Association Press, 1963. [trans.] Nesselrath, Heinz-Günther, “Der Heide Libanius und der Christ Johannes Chrysostomos – Lehrer und Schüler?”, in Tobias Georges, Jens Scheiner u. Ilinca Tanaseanu-Döbler (Hg.), Bedeutende Lehrerfiguren: Von Platon bis Hasan al-Banna, Tübingen: MohrSiebeck, 2015, 153-177. [reprises the debate by Malosse, Wintjes and others as to whether C was or wasn’t a pupil of Libanius, tending towards a positive conclusion] Nestle, E., “Chrysostomus in württembergischen Schulen”, Neues Correspondenzblatt für die Gelehrten – und Realschulen Würtembergs 10 (1903) 449ff. [on the history of editions] —, “Die Editio Princeps der ersten Matthäus-Homilie des Chrysostomus”, Zentralblatt für Bibliothekswesen 20 (1903) 485-486. —, in Berliner Philologische Wochenschrift 24 (1904) 700. [re PG 57,409] —, “Der Hund am Grabe”, Berliner Philologische Wochenschrift 24 (1904) 350-351. [proposes alternative reading in PG 57,290] —, “Chrysostomus zu den Paulinischen Briefen”, Theologisches Literaturblatt 26 (1905) n.34, c.407. [about the Field edition] —, “Chrysostom on the life of John the Apostle”, The American Journal of Theology 9 (1905) 519-520. [against Badham re Hom. in Matth.; not indicative of martyrdom of John] Neureiter, L. “συνοκεῖν. Die beiden Traktate des Johannes Chrysostomus gegen jene Männer und Frauen, die zusammenleben”, D. Theol. dissertation, Institut für Ökumenische Theologie, Ostkirchliche Orthdoxie und Patrologie der KatholischTheologischen Fakultät der Karl-Franzens-Universität Graz, Graz 2004. [critical discussion of the two treatises on the subintroductae, with German translation] —, “Die beiden Traktate des Johannes Chrysostomus gegen das asketische Zusammenleben von Männern und Frauen: Adversus eos qui apud se habent subintroductas virgines und Quod regulares feminae viris cohabitare non debeant”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 577-592. —, “John Chrysostom’s treatises on ‘spiritual marriage’”, Studia Patristica 41 (2006) 457462.

—, “Health and healing as recurrent topics in John Chrysostom’s correspondence with Olympias”, Studia Patristica 47 (2010) 267-272. Neville, G., Saint John Chrysostom: Six Books on the Priesthood, St. Vladimir’s Seminary Press, Crestwood, NY 1984. [translation] Newman, J.H., “Saint Chrysostom”, in John Henry Newman, Historical Sketches II. London 1917, 217-302 (German trans. by Th. Haecker, Historische Skizzen [Hegner Bücheri 16], München 1948). Nicolae, G.A., “Teluri morale in predicile despre pocainta ale sfintului Ioan Gura de Aur”, Studii teologice 18 (1966) 91-99, 131-145. [in Romanian; Les buts moreaux dans les sermons sur la pénitence de Saint Jean Chrysostome] Nicolaescu, Nicolae, “The Church and the State in the work of Saint John Chrysostom”, European Journal of Science and Theology 9 (2013) 115-124. 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. Niescior, L., “Nil z Ancyry a Jan Chryzostom o zyciu monastycznym”, Vox Patrum 32 (2012) vol. 57, 427-435. [in Polish; “Nilus of Ancyra and John Chrysostom on the monastic life”] —, “Nilus von Ankyra und Johannes Chrysostomus über das monastische Leben”, Erbe und Auftrag 89 (2013) 264-274. Nieto Ibáñez, J.M., “Mántica pagana y profecía cristiana en Juan Crisóstomo (In epistulam I ad Corinthios XXIX, 1)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 453-462. —, “La educación fisica en la «paideaia» cristiana: ejercicio y espectácula”, in E. Calderón Dorda, A. Morales Ortiz, M. Valverde Sánchez (eds), «Koinos lógos»: homenaje al profesor José García López, Murcia: Universidad de Murcia, Servicio de Publicaciones, 2006, vol. 2, 713-719. [collects references to physical exercise in the treatises on educating children by Clement of Alexandria, Basil and C] Nigro, Giovanni Antonio, “Musica e canto come fattori d'identità: giudei, pagani e cristiani nell'Antiochia di Giovanni Crisostomo”, Annali di storia dell’esegesi 23/2 (2006) 463-480. —, “Musica e canto come fattori d'identità: giudei, pagani e cristiani nell'Antiochia di Giovanni Crisostomo”, Classica et christiana 2 (2007) 157-176. —, “Antiochia nella seconda metà del IV secolo: Giovanni Crisostomo fra cristiani, pagani ed eretici”, Classica et christiana 3 (2008) 187-207. —, “L’estrazione dell’oro in Giovanni Crisostomo: prassi e metafora”, Vetera Christianorum 45/2 (2008) 283-299. —, “Antiochia nella seconda metà del IV secolo: Giovanni Crisostomo fra cristiani, pagani ed eretici”, Annali di storia dell’esegesi 26 (2009) 81-98. —, “L’unità della Chiesa nelle omelie di Giovanni Crisostomo (I Cor 1, 10-13 ed Eph 4, 116)”, Classica et Christiana 5/1 (2010) 161-179. Nikodim metropolitan, “Die christliche Tempel und der Gottesdienst zur Zeit des Johannes Chrysostomos auf Grund seiner Schriften”, Zournal Moskowskoj Patriarchii (1964) Heft 11-12, 46-53 and 67-70; (1965) Heft 2, 77-79, Heft 3, 71-75, Heft 4, 70-76, Heft 5, 65-73, Heft 6, 53-61. Nikolakopoulos, K. (hrsg.), Johannes Chrysostomos: Zum 1600. Todestag des Kirchenvaters (407-2007), St Ottilien: EOS Verlag, 2008. [163 pp. = Orthodoxes Forum 22]

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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] Pellegrino, M. and G. Cris, Giovanni Crisostomo. Richezza e povertà, Siena 1938. [trans. of 8 homilies] Penov, D., “Svetite tri svetiteli i filosofijata”, Duchovna Kultura 2 (1963) 17-31. [in Bulgarian; The three holy bishops and philosophy] 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.] Peradze, G., “Die altchristliche Literatur in georgischer Überlieferung. Johannes Chrysostomus”, Oriens Christianus 3,6 (1931) 97-107. Pereira, J.M. Esteves, Homilias de S. Joâo Chrysostomo na litteratura ethiopica (Academia Real das Sciencias de Lisbôa: Boletim da Segunda Classe, 3:5), Lisbôa, 1910. —, Homilia sobre o baptismo de N.S. Jesus Christo attribuida a S. Joâo Chrysostomo: a primeira segundo a versâo ethiopica (Academia Real das Sciencias de Lisbôa: Boletim da Segunda Classe, 3:6), Lisbôa, 1910. —, Homilia sobre as vodas de Cana de Galileia atribuida a S. Joâo Chrysostomo, Lisbôa, 1910-1911. —, Homilia sobre o baptismo de N.S. Jesus Christo attribuida a S. Joâo Chrysostomo: Homilia primeira (Academia Real das Sciencias de Lisbôa: Boletim da Segunda Classe, 3:6), Lisbôa, 1911. —, Duas homilias sobre S. Tomè attribuida a S. Joâo Chrysostomo, Coimbra, 1914. Perczel, I., Isten felfoghatatlansága és leereszkedése. Szent Ágoston és Aranyszájú Szent János metafizikája, Budapest, 1999. [The incomprehensibility and condescendence of God. Metaphysics and mysticism in Augustine and Chrysostom] Perialis, C., “St. John Chrysostom: Theorist and practitioner”, Kleronomia 15 (1983) 269301.

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Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 479-490. Piédagnel, A., “L’angoisse du Salut des Juifs dans l’âme de l’Apôtre Paul, d’après le De Laudibus Pauli de Jean Chrysostome”, Studia Patristica 13 (1975) (= TU 116) 269272. —, Jean Chrysostome. Panégyriques de S. Paul (SC 300), Paris: Les Éditions du CERF, 1982. —, Jean Chrysostome. Trois catéchèses baptismales (SC 366), Paris: Les Éditions du CERF, 1990. Pierson, L.G., “An analysis of John Chrysostom’s underlying theory of redemption in the Letters of St. Paul”, unpub. PhD diss., Saint Louis University, Saint Louis, Missouri, 2004. Pierson, Robin, “John Chrysostom”, Parts 1-4, Podcasts at The History of Byzantium, http://thehistoryofbyzantium.com/. [Part 1 is free, the other three require purchase; Summary: Part 1 – Welcome to Antioch. An introduction to life in Antioch in 350AD. Amidst the great buildings live the beleaguered poor of the Roman world. The Christians were destined to care for and convert these people but in 350AD the threat of losing souls to Judaism or Paganism was real. Period: 349-350 AD Part 2 – Building Orthodoxy (349-397). We follow John’s early life and education and his decision to disappear into the wilderness during his 20s. He then returns to Antioch to become a Priest and develop into the Golden Mouth. Part 3 – The Snake Pit (397-400). John is called to become Bishop of Constantinople and finds out that the politics in the capital is ruthless and unforgiving. Part 4 – A Byzantine Story (400-407). After a series of top officials lose their lives to the whims of Arcadius’ court John becomes the latest target. Only his congregation stand between him and exile or worse.] Pietri, C., “Esquisse de conclusion. L’aristocratie chrétienne entre Jean de Constantinople et Augustin d'Hippone”, in C. Kannengiesser (ed.), Jean Chrysostome et Augustin. Actes du colloque de Chantilly 22-24 Septembre 1974 (Théologie historique 35), Paris: Éditions Beauchesne, 1975, 283-305. Pietri, L. and L. Brottier, “Le prix de l’unité: Jean Chrysostome et le système ‘théodosien’”, in J.-M. Mayeur et al. (eds), Histoire du Christianisme des origines à nos jours. II. Naissance d’une Chrétienté (250-430), Paris: Desclée 1995, 481-497. Pil, A., “Humanistica cartusiana. Levinus Ammonius als vertaler van Chrysostomus’ sermoen De providentia Dei et fato”, Sacris Erudiri 26 (1983) 275-310. du Pin, Ellies, art. in Nouvelle Bibliothèque des Auteurs ecclésiastiques 3 (Paris 1689) 20238. Pinard, H., “Les infiltrations païennes dans l’ancienne loi d’après les pères de l’Église. La thèse de la condescendence”, Recherches de science religieuse 9 (1919) 197-221. Pinardi, G., “Natura e significato del concetto di carisma nella letteratura cristiana antica”, Studi e materiali di storia delle religioni 31 (2007) 89-133. [focuses on C] —, “Giovanni Crisostomo commentatore di S. Paolo. Le omelie alle lettere ai tessalonicesi. Note esegetiche, retoriche e stilistiche”, Studi sull’Oriente Cristiano 14 (2010) 49-60. Pinggéra, K., “John Chrysostom in East Syrian Theology of the Late Sixth Century”, The Harp 18 (2005) 193-201. —, “Das Bild des Johannes Chrysostomos in der ostsyrischen Kirche”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der

Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 193-211. Pini, F., Per Eutropio, Brescia: Morcellana, 1948. [translation] Piper, F., “Zur Geschichte der Kirchenväter aus epigraphischen Quellen”, Zeitschrift für Kirchengeschichte 1 (1877) 218ff. [re inscription found on statue of Eudoxia] Piras, A., “Riflessioni cristologiche nella versione siriaca di un’omelia di Giovanni Crisostomo sull’Incarnazione”, Vetera Christianorum 37 (2000) 57-68. —, “Influssi crisostomiani sull’omiletica di Antipatro di Bostra”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 393-399. Piscopiello, L., “L’esegesi di san Giovanni Crisostomo nelle omelie sugli Atti degli Apostoli”, Rivista Scienzia Relig. 4 (1990) 113-130. Pitsiounis, G., “Johannes Chrysostomus über den Vorrang des Bischofs von Rom”, in A. Kallis (hrsg.), Philoxenia. Festschrift für Bernhard Kötting, Münster: Aschendorff, 1980, 247-258. Piush, E., Ioann Zlatoust i nravy ego vremeni, St. Petersburg, 1897. [John Chrysostom and the morals of his time; in Russian] Pizzolato, L.F., “Il valore letterario della mistagogia antiochena”, Annali di scienze religiosa 11 (2006) 131-152. [examines C’s catechetical homilies as part of exploring whether Theodore of Mopsuestia’s homilies fit into the category mystagogical] Plassmann, O., Das Almosen bei Johannes Chysostomus, Münster: Aschendorff, 1961. 100 pp. [Rev. in JEH 14 1963 121, Studia Monastica 6 1964 268] Pleasants, P.R., “Making Antioch Christian: the city in the pastoral vision of John Chrysostom”, Diss., Southern Baptist Theological Seminary, 1991. Plested, M., “The influence of St John Chrysostom in the West”, Symposium in honour of the 1600th anniversary of St John Chrysostom held under the aegis of the Ecumenical Patriarchate, Constantinople, 13-18 September 2007, www.iocs.cam.ac.uk/resources/ texts/st_john_chrysostom_in_the_west.pdf Poccardi, Grégoire, “Topographie et urbanisme d’Antioche à l’époque de Jean Chrysostome”, in P. Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Podaru, A., Ioan Gura de Aur, Omilii la statui, studiu introductiv, traducere si note de Adrian Podaru (colectia "Traditia crestina", 12-13), 2 vols, Editura Polirom, Iasi, 2011. [Romanian trans. of De statuis, 488 pp, 456 pp.] Podskalsky, G., “Johannes Chrysostomos und Byzanz”, Augustinianum 46 (2006) 157-167. Pohlenz, M., “Philosophische Nachklänge in altchristlichen Predigten”, Zeitschrift für wissenschaftliche Theologie 48 (1905) 72-95. [on Basil and C] Poirot, E., “Le prophète Élie dans l’oeuvre de saint Jean Chrysostome”, Mikhtav, SaintRémy, 50 (2007) 5-14. [in Romanian trans., “Prorocul Ilie în opera sfântului Ioan Gura de Aur”, Mikhtav, Schitul Stanceni, 50 (2007) 5-14] Polidoulis Kapsalis, M.-F. see Kapsalis, M.-F. Polidoulis Politis, N.G., “Laographikai endeixeis en to A kai B katechetiko Ioannou tou Chrysostomou”, Laographia (Deltion tes Hellenikes Laographikes Hetaireias) 8 (1921) 5-12. [in Greek] Ponomarev, C.B., “La doctrine de S. Jean Chrysostome sur la sainte Eucharistie”, Pravoslavnji sobesiednik (1904) 510ff. [language?] Poon, Michael Nai-Chiu, “The counsel against despair. A study on John Chrysostom’s ethics”, PhD diss., University of Oxford, 1984.

Popov, N., “O christianskom poste (po sv. Ioannu Zlatoustu)”, Zurnal Moskovskoj Patriarchii (1959) 3, 36-42. [in Russian, On christian fasting according to J. Chrys.] Poppa, I.D., “Aspecte moral-sociale în predica si viata Sfintilor trei ierarhi”, Glasul Bisericii 39 (1980) 369-398. [Moral-social aspects in the preaching and life of the three hierarchs; in Romanian] Pouliot, Stéphane, “La paternité spirituelle du sacerdoce chez Saint Ambroise de Milan, Saint Grégoire de Naziance et Saint Jean Chrysostome”, thèse (de maîtrise), Université Laval, Quebec 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq25716.pdf Powell, J.E., “A palimpsest of St. Chrysostom”, Journal of Theological Studies (1938) 132140. [fragment of a sermon Adv. Iud. in a ms. of Trinity College, Cambridge] Pradels, W. see also Fick, W. Pradels, W., R. Brändle, and M. Heimgartner, “Das bisher vermisste Textstück in Johannes Chrysostomus, Adversus Judaeos, Oratio 2”, Zeitschrift für Antikes Christentum 5 (2001) 23-49. —, “The sequence and dating of the series of John Chyrsostom’s eight discourses Adversus Judaeos”, Zeitschrift für Antikes Christentum 6 (2002) 90-116. Pretila, N., “The influence of John Chrysostom and Cyril of Alexandria on Calvin’s Institutes”, unpub. MTh diss., Dallas Theological Seminary, 2006. Preuschen, Erwin, art. “Johannes Chrysostomos”, Realencyclopädie für protestantische Theologie u. Kirche 4 (18983), 101-111. —, Origenes und Chrysostomus (Unsere religiösen Erzieher 1), Leipzig: Quelle & Meyer, 1917. 127 pp. Prinzig, G., “Mainzer Graeca: vom Palästina-Bericht Thietmars zu den griechischen Handschriften der Staatbibliothek Mainz”, in Philophronema. Festschrift für Martin Sicherl zum 75. Geburtstag: von Textkritik bis Humanismusforschung (Stud. zur Geschichte und Kultur des Altertums NF 1, R. Monogr. 4), Paderborn: Schöningh, 1990, 197-223. Probst, F., “Die antiochenische Messe nach den Schriften des hl. Johannes Chrysostomus dargestellt”, Zeitschrift für katholische Theologie 7 (1883) 250-303. —, Katechese und Predigt von Anfang des vierten bis zum Ende des sechsten Jahrhunderts, Breslau 1884. Protascuk, I., “Pastyrskaja i propovedniceskaja dejatel’nost’ sv. Ioanna Zlatousta na Konstantinopol’skoj kafedre”, diss., Moscow 1959. 110 pp. [The work of St. John Chrysostom as Pastor and Preacher on the throne of Constantinople; in the Geistlichen Akademie in ms.] Proverbio, D.V., “Chrysostomus adversus Chalkedon: Note supplémentaire sur le codex FB du Monastère Blanc à la lumière du manuscrit éthiopien Comboniano H3”, Orientalia 63 (1994) 57-67. —, “Osservazioni sulla Vorlage greca della versione armena di CPG 4588 (In parabolam de ficu)”, Annali, Istituto Universitario Orientale, Napoli 55 (1995) 177-192. —, La recensione etiopica dell’omelia pseudocrisostomica De ficu exarata ed il suo tréfonds orientale (Äthiopistische Forschungen 50), Wiesbaden: Harrassowitz, 1998. [283 pp.; ps-C, De ficu (CPG 4588) but also transmission of C in Ethiopic and intermediate languages] Prümm, K., “Der Abschnitt über die Doxa des Apostolats 2 Kor 3,1-4,6 in der Deutung des hl. Johannes Chrysostomus. Eine Untersuchung zur Auslegungsgeschichte des paulinischen Pneuma”, Biblica 30 (1949) 161-196, 377-400.

Pseutongkas (= Pseftogas), B., “He pseudochrysostomeia homilia ston Timio kai Zoopoio Stauro (BHG 3, 415m kai 415n) einai tou Seberianou Gabalon”, Gregorios ho Palamas 62 (1979) 299-315, 674-675. [in Greek; page nos = 299-318?] Puech, A., Un réformateur de la société chrétienne au IVe siècle: saint Jean Chrysostome et les moeurs de son temps, Paris: Hachette, 1891. [English trans., M. Partridge, London: Duckworth, 1902] —, Saint Jean Chrysostome (344-407), Paris: Gabalda, 1923. —, Histoire de la littérature grecque chrétienne depuis les origines jusqu'a la fin du IVe siècle. III. Le IVe siècle, Paris: Société d'Édition «Les Belles Lettres», 1930. Puric, Joran, Die Philosophie der Pädagogik bei Johannes Chrysostomos, Pravoslavna eparhija Niska, 2012. [in Serbian] Pyykkö, V., Die greichischen Mythen bei den grossen Kappadokiern und bei Johannes Chrysostomus (Annales Univ. Turkuensis Ser. B 193), Turku: Turun Yliopisto, 1991. 188 pp. Q   Quacquarelli, A., Il sacerdozio (Coll. di testi patrist. 24), Roma: Città nuova ed., 1980. [translation; 184 pp.] —, “Le nozze eterne in Giovanni Crisostomo”, Vetera Christianorum 36 (1999) 5-14. Quantin, J.L., “A propos de la traduction de philosophia dans l’Adversus oppugnatores vitae monasticae de saint Jean Chrysostome”, Revue des Sciences Religieuses 56 (1987) 187-197. Quantin, J.-L., “Du Chrysostome latin au Chrysostome grec. Une histoire européenne (15881613)”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 267-346. Quarles, C.L., “From faith to faith: a fresh examination of the prepositional series in Romans 1:17”, Novum Testamentum 45 (2003) 1-21. Quasten, J., “The conflict of early christianity with the Jewish temple worship”, Theological Studies 2.4 (1941) 7f. —, “St. John Chrysostom”, in Patrology. III. The Golden Age of Greek Patristic Literature From the Council of Nicaea to the Council of Chalcedon, Utrecht/Antwerp: Spectrum Publishers, 1960, 424-482. Quinn, J.D., “Saint John Chrysostom on history in the synoptics”, The Catholic Biblical Quarterly 24 (1962) 140-147. Quiroga Puertas, Alberto J., “Juan Crisóstomo De statuis XVIII, 2 y Libanio Or. XXII, 22: Variaciones sobre un mismo hecho”, Florentia Iliberritana: revista de studios de antigüedad clásica 16 (2005) 285-295. —, “Relación retórica-historia-mitología en los discursos XIX-XXIII de Libanio de Antioquía”, Tesis doctoral, Facultad de Filosofia y Letras, Universidad de Granda, 2005 [date?]. —, “Elementos hagiográficos en las ‘Homilías de las estatuas’ de Juan Crisóstomo”, Collectanea Christiana Orientalia 4 (2007) 143-161. —, La retórica de Libanio y de Juan Crisóstomo en la revuelta de las estatuas (Cardo 7, Études et Textes pour l’identité Culturelle de l’Antiquité Tardive), Salerno: Helios Editrice, 2007. —, “‘Utram bibis? Aquam an undam?’: El Encomio a Melecio de Juan Crisóstomo”, Rhetorica 26/3 (2008) 221-253. —, “«Como ángeles venidos del cielo»: los monjes en la homilía XVII («De statuis») de Juan Crisóstomo”, Euphrosyne N.S. 36 (2008) 327-332.

—, “Deflecting attention and shaping reality with rhetoric: the case of the riot of the statues of A.D. 387 in Antioch”, Nova Tellus 26 (2008) 137-153. —, “Vir sanctus dicendi peritus: Rhetorical delivery in early Christian rhetoric”, in Francesca Mestre and Pilar Gómez (eds), Three Centuries of Greek Culture under the Roman Empire: Homo Romanus Graeca Oratione, Barcelona: Publicacions i Edicions de al Universitat de Barcelona, 2014, 347-356. [focuses on C and Ambrose] R   Raab, K., “Wie ein altchristlicher Sozialpolitiker wirkte”, Theol. prakt. Monatsschrift 20 (1910) 632-637. Racle, P.G., “A la source d’un passage de la VIIe catéchèse baptismale de saint Jean Chrysostome?”, Vigiliae Christianae 15 (1961) 46-53. Rader, W., “The Church and Racial Hostility”. A history of interpretation of Ephesians 2,1122 (Beiträge zur Geschichte der biblischen Exegese 20), Tübingen: J.C.B. Mohr (Paul Siebeck), 1978. [273 pp.] Radke, Douglas B., “John Chrysostom, On the Statues: A study in crisis rhetoric”, unpub. MA diss., Portland State University, 1988. Radó, P., “Die Ps.-Chrysostomische Homilie eis ten Christou gennesin”, Zeitschrift für katholische Theologie 61 (1932) 82-83. [vol. 56?] Raduca, V., “S. Jean Chrysostome et la signification morale des Homélies De statuis”, Anuarul Facultatii de Teologie Ortodoxa Bucuresti 7 (2007) 299-314. Rain, A., “S. Jean Chrysostome et la vie de famille de son époque”, Christianskoje Ctenije (1895) Mar.-April 225-248, Sept. 315-344. [language?] —, “S. Jean Chrys. et les théâtres de son époque”, Christianskoje Ctenije (1896) Jan.-Feb. 172-193. [language?] Rajcev, P.I., “Pastirologiceskite vazgledi na sv. Ioanna Zlatousta”, Dukovna Kultura (Sofia) 2 (1960) 21-26. [The pastoral views of St. John Chrysostom] Rambault, Nathalie, “Jean Chrysostome : Homélies pascales (PG 50, 417 ter-442): introduction, texte critique, traduction et notes”, Doctoral diss., Université de Limoges. Limoges, 1999. [394 pp.; considers CPG 4408 ps.-C] —, Jean Chrysostome. Homélies pascales (PG 50, 417 ter-442): introduction, texte critique, traduction et notes, Villeneuve d’Ascq: Presses universitaires de Septentrion, 2001. —, “Pâques à Antioche d’après Jean Chrysostome”, Connaissaince des Pères de l’Église 93 (Mars 2004) 31-38. —, Jean Chrysostome. Homélies sur la résurrection, l’ascension et la pentecôte. 2 vols (SC 561-562), Paris: Les Éditions du Cerf, 2013-2014. —, “La louange de Dieu et la rhétorique de l’éloge chez Jean Chrysostome”, Connaissaince des Pères de l’Église 136 (2014) 53-62. —, “In Ascensionem sermon 2 (CPG 4532), une compilation realisée entre la fin du VI e et VIIe siècle: Édition critique, traduction et étude”, Sacris Erudiri 53 (2014) 263-322. —, “Pâques et l’Ascension au temps de Jean Chrysostome”, in Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Ramelli, I., “Giovanni Crisostomo e l’esegesi scritturale le scuole di Alessandria e di Antiochia e le polemiche con gli allegoristi pagani”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 121-161.

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evidenzia come Paolo testimoni gli effetti deleteri delle divisioni all'interno delle comunità ; la αἵρεσις è affermazione della propria individualità, che inibisce la relazione fraterna, e lo σχίσµα ne è conseguenza. Il contenuto della fede non può essere oggetto di dispute, e la polemica fine a se stessa è una deriva della sapienza greca [Eng. summary p. 6] Rougé, J., “L’Histoire Auguste et l’Isaurie au IVe siècle”, Revue des Études Anciennes 68 (1966) 282-315. —, “Néron à la fin du IVe et au début du Ve siècle”, Latomus 37 (1978) 73-87. [on C see especially pp. 79-84] Rousseau, P., “’Learned women’ and the development of a Christian culture in late antiquity”, Symbolæ Osloenses 70 (1995) 116-147. [discusses the ChrysostomOlympias relationship among others] Roussoudan, G., “Versions géorgiennes anciennes de la Vie de Saint Jean Chrysostome”, Le Muséon 103 (1990) 125-138. Rozeboom, S.A., “The provenance of John Calvin’s emphasis on the role of the Holy Spirit regarding the sacrament of the Lord’s Supper”, unpub. PhD diss., University of Notre Dame, Indiana, 2010. [see pp. 310-328 re Calvin’s use of C’s works] 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. Rubio Mirallews, F., “Los signos de la predicación en I Corintios según san Juan Crisóstomo”, Scripta Fulgentia 1 (1991) 95-126. Rüdisser, A., Chrysostomus – Ein Reformplan der Katholischen Kanzelberedsamkeit, Lindau 1845. Ruf, A.K., “Sünde und Sündenvergebung nach der Lehre des hl. Johannes Chrysostomus”, theol. diss., Fakultät der Albert-Ludwigs-Universitär zu Freiburg i. Br., 1959. 160 pp. Ruiz Bueno, D., Obras de S. Juan Crisóstomo. I. Homilías sobre S. Mateo (1-45); II. Homilías sobre S. Mateo (46-90), ed. bilingüe (Biblioteca de Autores Cristianos 141, 146), Madrid: Ed. Católica, 1955, 1956. —, San Juan Crisóstomo. Tratados ascéticos. Texto griego, versión española y notas (Biblioteca de Autores Cristianos 169), Madrid 1957. —, “El opúsculo ‘De inani gloria’ de San Juan Crisóstomo”, Helmantica 9 (1958) 57-85. —, San Juan Crisóstomo. Los seis libros sobre el sacerdocio (Los Santos Padres 23), Sevilla: Apostolado Mariano, 1990. [translation] von Rummel, Philipp, Habitus barbarus: Kleidung und Repräsentation spätantiker Eliten im 4. und 5. Jahrhundert, Berlin-New York: Walter De Gruyter, 2007. [pp. 148-155 discuss ‘barbarische Fellkleidung bei Synesios und Johannes Chrysostomos’] Rutgers, L.V., “The importance of Scripture in the conflict between Jews and Christians: The example of Antioch”, in L.V. Rutgers et al. (eds), The Use of Sacred Books in the Ancient World, Leuven: Peeters, 1998, 287-303. Ruwet, J. “Origène et l’Apocalypse d’Élie (a propos de 1 Cor. II,9)”, Biblica 30 (1949) 517519. Ryan, P.J., “Chrysostom – a derived stylist?”, Vigiliae Christianae 36 (1982) 5-14. Rylaarsdam, David, “The Adaptability of Divine Pedagogy: Sunkatabasis in the Theology and Rhetoric of John Chrysostom”, unpub. PhD diss., University of Notre Dame, Indiana 1999. —, “Painful preaching: John Chrysostom and the philosophical tradition of guiding souls”, Studia Patristica 41 (2006) 463-468.

—, “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. —, “On earth as if in heaven: John Chrysostom on Christ, priests, and the making of angels”, Studia Patristica 47 (2010) 237-242. —, John Chrysostom on Divine Pedagogy: The Coherence of his Theology and Preaching (Oxford Early Christian Studies), Oxford: Oxford University Press, 2014. S   Sabatini, F., “L’opera sociale di S.G. Cris”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte IIII, Rome: Libreria Pustet, 1908, 61-79. Sachot, M., L’homélie pseudo-chrysostomienne sur la transfiguration, CPG 4724, BHG 1975. Contextes liturgiques, restitution à Léonce, prêtre de Constantinople (Publ. universitaires europ. Sér. 23 Théol. 151), Frankfurt am Main Lang, 1981. —, “Le réemploi de l’homélie 56 in Matthaeum de Jean Chrysostome (BHGa 1984) dans deux homélies byzantines sur la transfiguration (BHG 1980k et BHGa 1985)”, Revue des Sciences Religeuses 57 (1983) 123-146. —, “Édition de l’homélie pseudo-chrysostomienne BHG 1998 (= CPG 5017) sur la transfiguration”, Revue des Sciences Religieuses 58 (1984) 91-104. Saddington, D.B., “The educational effect of catechetical instruction in the fourth century A.D.”, Euphrosyne 5 (1972) 249-271. Saggioro, A., “Il vescovo, l’imperatore e le contese super religione (Codice Teodosiano XVI 4)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 799-808. Sainctes, C. de, De Eucharistia et missae ritibus ex operibus b. Jo. Chrysostomi quae extant, e quibus Liturgica comprobantur, 1575, reed. in De la Bigne, Magna Bibliotheca Veter. Patrum, 3rd ed., t.6 (Paris 1654) 491-518. Sakellaris, C.I., “Charakterolia tou Chrysostomikou kerygmatos”, Gregorios ho Palamas 511 (1968) 420-430. [in Greek] —, “Traits congénitaux de l’image chrétienne de l’homme selon Saint Jean Chrysostome”, Gregorios ho Palamas 54 (1972) 168-176. [in Greek] Salamon, Maciej, “Kilka uwag w sprawie chronologii homilii św. Jana Chryzostoma wygłoszonej w kościele gockim”, in M. Kokoszko and M.J. Leszka (eds), Byzantina Europaea. Księga Jubileuszowa Prof. W. Cerana, Łódź 2007. [In Polish; page nos?] —, “Jan Chryzostom i Goci w Konstantynopolu”, in N. Widok (ed.), Czasy Jana Chryzostoma i jego pasterska pedagogia, Opole 2008. [“John Chrysostom and the Goths in Constantinople”; in Polish; page nos?] Salaville, S., “L’épiclèse d’après saint Jean Chrysostome et la tradition occidentale”, Échos d’Orient 11 (1908) 101-112. Salem, C.E. (Sister Melania), “Sanity, insanity, and man’s being as understood by St. John Chrysostom”, unpub. PhD diss., University of Durham, 2010. http://etheses.dur.ac.uk/3269. Salamito, Jean-Marie, Jacky Marsaux, Marie-Hélène Congourdeau, Christian Bouchet, Antoine Hérouard, Gillaume Bady et Matthieu Cassin (édd. et trad.), Riches et pauvres dans l’Église ancienne: Clément d’Alexandrie, Basile de Césarée, Grégoire de Nazianze, Jean Chrysostome, Ambroise de Milan, Augustin d’Hippone, Paris:

Pollen, 2011. [contains trans. in French of De Lazaro hom. 1, In Ps. 48:17 hom. 2, In Matt. hom. 63, In 1 Cor. hom. 34] Saletta, N., S. Giovanni Crisostomo: Il discorso sul circo, Roma: Istituto Grafico Tiberino, 1964. [trans.?; 24 pp.] Salzman, M.R., “Ambrose and the usurpation of Arbogastes and Eugenius: Reflections on pagan-Christian conflict narratives”, Journal of Early Christian Studies 18 (2010) 191-223. [discusses Nov. hom. 6 Adv. catharos among other sources] Samcuk, P.N., “Svjatoj Ioann Zlatoust po ego pis’man”, diss., Leningrad 1959. 218 [St. John Chrysostom on the basis of his letters; at the Geistlichen Akademie in ms.] Samellas, Antigone, Alienation: The Experiences of the Eastern Mediterranean (50-600 A.D.), Berlin: Peter Lang, 2010. [Ch. 3: “From stigmatization to deculpabilization: Attitudes towards the mentally ill in Late Antiquity and the healing process in their religious and social context” uses Ad Stagirium as a major case study] —, “Public aspects of pain in Late Antiquity: The testimony of Chrysostom and the Cappadocians in their Graeco-Roman context”, Zeitschrift für Antikes Christentum 19.2 (2015) 260-296. Samir, K., “Les Sermons sur Job du pseudo-Chrysostome (CPG 4564=BHG 939d-g) retrouvés en Arabie”, Orientalia Lovaniensia Periodica 8 (1977) 205-216. Samir, K. and J. Scharpé, “Les sermons sur Job du Pseudo-Chrysostome (CPG 4564=BHG 939d-g) dans la version paléo-russe”, Orientalia Lovaniensia Periodica 9 (1978) 167173. Sandwell, I., “Religious interaction between pagans and Christians in Antioch in the late fourth century”, unpub. PhD diss., University College London, 2001. [The thesis consists of three pairs of chapters giving first Libanius and then Chrysostom’s views on certain aspects of interaction between paganism and Christianity – their relationship to civic life and the secular world; conversion and debate; theology and magical practices. On the one hand it considers the ways in which Libanius was forced to readjust his understanding of pagan religion so that it took more private forms and how he understood and articulated this. On the other, it looks at how Chrysostom addresses the problem of Christianity’s place in the fourth-century world in which most of the emperors were Christian but paganism was still a force to be contended with. As a whole it considers the ways in which both authors drew boundaries between pagans and Christians and understood the relationship between the two religions.]

—, “Christian self-definition in the fourth century AD: John Chrysostom on christianity, imperial rule and the city”, in I. Sandwell and J. Huskinson (eds), Culture and Society in Later Roman Antioch, Oxford: Oxbow Books, 2004, 35-58. —, Religious Identity in Late Antiquity. Greeks, Jews and Christians in Antioch (Greek Culture in the Roman World), Cambridge: Cambridge University Press, 2007. [substantial reworking of the doctoral dissertation, with much new material from anthropology and other relevant fields. Chapters: Part I - 1. Understanding religious identity in fourth-century Antioch; 2. Imperial society, religion and literary culture in fourthcentury Antioch; Part II: Constructed and Strategic Religious Identities and Allegiances, 3. Chrysostom and the construction of religious identities; Libanius and the strategic use of religious allegiances; Part III: Religious Identities and Other Forms of Social Identification, 5. Religious identity and other social identities in Chrysostom; 6. Religious allegiance and other social identities in Libanius; Part IV: Religious Identities and Social Organization, 7. Chrysostom and social structure among Christians in Antioch; 8. Libanius, religious allegiance and social structure; Part V: Assessing the Impact of Constructions of Identity, 9. Religious identity, religious allegiance and religious practice; 10. Conclusion]

—, “John Chrysostom’s audiences and his accusations of religious laxity”, in D. Gwynn and S. Bangert (eds), Religious Diversity in Late Antiquity (Late Antique Archaeology 6), Leiden: Brill, 2010, 523-542. [By taking into account Libanius’s broader perspective

on the place of religion in 4th-cent. life, we may conclude that John Chrysostom was unfair in his frequent accusations against his audience of religious laxity. Instead, what we see is that they disagreed with Chrysostom over the extent to which religion should permeate their lives.] —, “How to teach Genesis 1.1-19: John Chrysostom and Basil of Caesarea on the creation of the world”, Journal of Early Christian Studies 19 (2011) 539-564. —, “A milky text suitable for children: The significance of John Chrysostom’s preaching on Gen. 1:1 for fourth-century audiences”, in W.J. Lyons and I. Sandwell (eds), Delivering the Word: Preaching and Exegesis in the Western Christian Tradition, Sheffield: Equinox Publishing Ltd, 2012, 80-98. Sanna, I., “Spirito e grazia nel Commento alla Lettera ai Romani di Teodoreto di Ciro e sua dipendenza, in quest’opera da Giovanni Crisostomo e Teodoreto di Mopsuestia”, Lateranum 48 (1982) 238-260. S. Maria, M. di see di S. Maria, M. Santovito, F., “Ambrogio e Crisostomo. Coscienza critica della Chiesa del IVo secolo di fronte al potere politico”, Nicolaus 12 (1985) 67-181. Sartore, D., “Il mistero del battesimo nelle catechesi di S. Giovanni Crisostomo”, Lateranum 50 (1984) 358-395. —, “La chiesa dal costato di Cristo nel pensiero di S. Giovanni Crisostomo”, in G. Farnedi (ed.), Paschale Mysterium. Studi in memoria dell’Abate Prof. Salvatore Marsili (1910-1983) (Studia Anselmiana 91), Roma 1986, 169-176. Sauget, J.-M., “Deux homéliaires syriaques de la Biblothèque Vaticane”, Orientalia Christiana Periodica 27 (1961) 387-424. —, “Remarques à propos de la récente édition d’une homélie syriaque attribuée à S. Jean Chrysostome”, Orientalia Christiana Periodica 34 (1968) 133-140. —, “Une homélie de Proclus de Constantinole sur l’ascension de Notre-Seigneur en version syriaque”, Le Muséon 82 (1969) 5-33. [ps. Chrys] —, “Une homélie syriaque sur la pécheresse attribuée à un évêque Jean”, Parole de l’Orient 6-7 (1975/76) 159-194. —, “Le traitement subi par l’homélie pseudo-chrysostomienne Sur le fils prodigue dans la traduction syriaque”, Orientalia Christiana Periodica 51 (1981) 307-329. [year = 1985??] —, “Une homélie syriaque sur la vocation de Matthieu attribuée à Jean Chrysostome”, in Mélanges Antoine Guillaumont. Contributions à l’étude des christianismes orientaux, avec une bibliographie du dédicataire (Cahiers d’orientalisme 20), Genève: Cramer, 1988, 187-199. 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?] Sauter, J., “Huit catéchèses inédites de Jean Chrysostome. Cinquantième volume des ‘Sources chrétiennes’”, Revue de théologie et philosophie 8 (1958) 218-221. Sava, V., “La conception de S. Jean Chrysostome sur la famille”, Analele siintifice ale Universitatii din Iasi. Teologie ortodoxa 12 (2007) 73-92. [in Romanian] Savile, H., Tou en hagiois patros hemon Ioannou archiepiskopou Konstantinoupoleos tou Chrysostomou ton heuriskomenon tomos (a - h) – Di’ epimeleias kai analomaton Herrikou tou Sabiliou ek palaion antigraphon ekdotheis, Etonae: John Norton, 16121613. Sawa, R. see also Longosz, S. and R. Sawa Sawa, R. and S. Longosz, “Joannes Chrysostomus, Quod regulares feminae viris cohabitare non debeant”, Vox Patrum 16 (1996) 433-460. [intro. and translation in Polish]

Sawhill, J.A., “The use of athletic metaphors in the biblical homilies of St. John Chrysostom”, diss., Princeton 1928. Saxer, V., “Un sermon médiéval sur la Madeleine. Reprise d’une homélie pour Pâques attribuable à Optat de Milève († 392)”, Revue Bénédictine 80 (1970) 17-50. [attrib. in the mss. to C; see Frede, AN h. Arm. 12; PLS 4,651f] Scaglione, C., “Ideale coniugale e familiare in san Giovanni Crisostomo, in R. Cantalamessa (ed.), Etica sessuale e matrimonio nel cristianesimo delle origini (Studia Patristica Mediolanensia 5), Milano: Pubbl. Univ. Cattol. del Sacro Cuore, Vita e Pensiero, 1976, 273-422. —, “La proposta pastorale di san Giovanni Crisostomo tra rigore e condiscendenza”, in G. Visona et al. (eds), Per foramen acus. Il cristianesimo antico di fronte alla pericope evangelica del Giovane ricco (Studia Patristica Mediolanense 14), Milano: Vita & Pensiero, 1986, 329-360. —, Synkatabasis: la condiscendenza divina in Giovanni Crisostomo (Oi christianoi. Sezione antica 14), Trapani: Il pozzo di Giacobbe, 2011. Scala, A., L’antica traduzione armena della “Lettera a Teodoro” di Giovanni Crisostomo: ricerche linguistiche e filologiche (L’eredita classica nel mondo orientale 2), Alessandria: Edizioni dell’Orso, 2005. [rev. by Bonfiglio in Journal of the Society for Armenian Studies 21 (2012) 283-286] —, “La traduzione armena della «Lettera a Teodoro» di Giovanni Crisostomo a confronto con la tradizione manoscritta greca: alcune considerazioni”, Aevum 79 (2005) 231237. Scaliger, J.J., “Epistola ad Isacium Casaubonum (lib.1,24)”, Museum criticum or Cambridge Classical Researches 2 (1816) 217-220. [on C’s use of the number 6000 in In 2 Tim. hom. 8] Scerri, H., “The social morality of John Chrysostom: The contribution of Adalbert Hamman (1910-2000)”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 649-660. Schäferdiek, K., “Johannes Chrysostomos und die ulfilanische Kirchensprache”, Zeitschrift für Kirchengeschichte 117 (2006) 289-296. Schaff, P., Studies in Christian Biography. Saint Chrysostom and Saint Augustine, London 1891. [not much diff. from his intro. to the Chrysostom vols in A Select Library of the Nicene and Post Nicene Fathers] Scharpé, J, . see Samir, K. and J. Scharpé Schatkin, M.A., “De sancto Babyla, Contra Iulianum et gentiles, critical edition and introduction”, unpub. PhD diss., Fordham University, New York, 1967. [200 pp.] —, “The authenticity of St. John Chrysostom’s De sancto Babyla, contra Iulianum et Gentiles”, in P. Granfield and J.A. Jungmann (eds), Kyriakon: Festschrift Johannes Quasten, vol.1, Münster: Aschendorff, 1970, 474-489. —, “St. John Chrysostom’s homily on the protopaschites: Introduction and translation”, in D. Neimann and M. Schatkin (eds), The Heritage of the Early Church. Essays in honor of the Very Reverend Georges Vasilievich Florovsky (Orientalia Christiana Analecta 195), Rome: Pont. Institutum Studiorum Orientalium 1973, 167-186. —, “The Maccabean martyrs”, Vigiliae Christianae 28 (1974) 97-113. —, John Chrysostom as Apologist, with special reference to De incomprehensibili, Quod nemo laeditur, Ad eos qui scandalizati sunt, and Adversus oppugnatores vitae monasticae (Analekta Blatadon 50), Thessalonike: Patriarch. Hidruma Paterikon

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Soler, E., “La rue à Antioche au IVe siècle après J.-C.: entre kômoi et pompai, les cortèges festifs comme reflet de la sociabilité”, in A. Leménorel (ed.), La rue, lieu de sociabilité (Publications de l’Université de Rouen No 214), Ouvrage publié avec le concours de la Mission au Plan urbain du ministère de l'Equipment, et du Conseil général de la Seine-Maritime, Rouen 1997, 325-330 (= Actes du colloque international ‘La rue, lieu de sociabilité’, Rouen-Mont Saint Aignau 16-19 nov. 1994). —, “Evêque et pasteurs à Antioche sous l’empereur Théodose: L’Engagement chrétien dans la défense de la cité après la sédition des statues (387)”, in Vescovi e pastori in epoca Teodosiana. In occasione del XVI centenario della consacrazione episcopale di S. Agostino, 396-1996. XXV Incontro di studiosi dell'atichità cristiana. Roma, 8-11 maggio 1996, vol.2. (Studia Ephemeridis Augustinianum 58), Roma: Institutum Patristicum Augustinianum, 1997, 461-467. —, “Le sacré et le salut à Antioche au IVe siècle après J.-C.: Pratiques festives et comportements religieux dans le processus de christianisation de la cité.” Ph.D. Thesis Université de Rouen, France 1999. —, “L’utilisation de l’histoire de l’Église d’Antioche au IVe s. par Jean Chrysostome, dans les débuts de sa prédication”, in B. Pouderon and Y.-M. Duval (eds), L’historiographie de l’Église des prémiers siècles [Actes du Colloque de Tours, sept 2000] (Théologie historique 114), Paris: Beauchesne, 2001, 499-509. —, “La mémoire des martyrs, les martyria et la restauration nicéenne à Antioche, à la fin du IVe siècle”, in Autour des morts, mémoire et identité (Ve Colloque international sur la sociabilité, Rouen 19-21 novembre 1998), Rouen 2001, 355-361. —, “Les acteurs d’Antioche et les excès de la cité au IVe s. apr. J.C.” in C. Hugoniot et al. (éd.), Le statut de l’acteur dans l’Antiquité grecque et romaine, Actes du Colloque, Tours 3-4 mai 2002 (Perspectives Historiques 9), Tours: Presses Universitaires François-Rabelais, 2004, 251-272. —, Le sacré et le salut à Antioche au IVe siècle après J.-C. Pratiques festives et comportements religieux dans le processus de christianisation de la cité (Bibliothèque archéologique et historique/Institut français du Proche-Orient 176), Beyrouth: IFPO, 2006. —, “Sacralité et partage du temps et de l'espace festifs à Antioche au IVe siècle”, in É. Rebillard et C. Sotinel (edd.), Les frontiers du profane dans l’Antiquité tardive (Collection de l'École française de Rome 428), Paris: De Boccard, 2010, 273-286. —, “Les ‘demi-chrétiens’ d’Antioche: la pédagogie de l’exclusivisme chrétien et ses resorts dans la prédication chrysostomienne”, in H. Inglebert, S. Destephen, and B. Dumézil (eds), Le problème de la christianisation du monde antique, Paris: Éditions A & J Picard, 2010, 281-291. —, “A propos de la vie de Jean Chrysostome”, in Pascal-Grégoire Delage (éd.), Jean Chrysostome. Un évêque hors-contrôle. Actes de la septième Petite Journée de Patristique 21 mars 2015 – Saintes, Royan: Association CaritasPatrum, 2015. [page nos??] Soler, P. and D. Ellul, Jean Chrysostome. La Genèse, huit discours; M.H. Stébé, Césaire d’Arles, Homélies sur Abraham et Jacob (Coll. Les Pères dans la foi), Paris: Desclée de Brouwer, 1982. [translation] Soler, P. and M. Jourjon, Jean Chrysostome. Homélies sur Saint Paul, intro. de M. Jourjon, trad. par P. Soler, appendices, index par P. Soler, notes de M. Jourjon et P. Soler (Les Père dans la foi 6), Paris: Desclée de Brouwer, 1980. [translation; 132 pp.]

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Sperantsas, Th., Ioannou tou Chrysostomou. Hoi peri Hierosynes logoi. Neoellenike apodosis. Athenai: Ekdosis Ekklesias, 1958. [in Greek; translation; repr. 1961?; 176 ] —, Hoi peri hierosynes logoi tou Hagiou Ioannou tou Chrysostomou (Neoellenike metaphrasis). Athenai 1959. Spidlik, T., “Il matrimonio, sacramento di unità, nel pensiero di Crisostomo”, Augustinianum 17 (1977) 221-226. Spinelli, M., “Il sangue prezioso nelle catechesi battesimali di San Giovannie Crisostomo”, in Centro Studi Sanguis Christi. IV. Atti della Settimana Sangue e antropologia nella liturgia (Roma, 21-26 novembre 1983), Roma 1984, 3 vols, 1231-1250. —, “Giovanni Crisostomo: le catechesi”, in T. Veglianti (ed.), Dizionario teologico sul Sangue di Cristo, Città del Vaticano 2007, 614-620. Spuntarelli, Chiara, “Mesiteia della preghiera e di Gesù celeste in due omelie pseudocrisostomiche di ambiente anomeo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 371-391. —, “Didascalia e potere episcopale nell’ideologia dei panegirici di Giovanni Crisostomo”, Annali di Studi dell’esegesi 27/1 (2010) 77-100. [C’s encomia composed as part of a project to reconstruct the Antiochene community divided by the Flavian schism and to reunite Antioch with Rome] —, “Il Commento a Matteo di Origene e l’opus imperfectum in Matthaeum”, in Il Commento a Matteo di Origene. Atti del X Convegno di Studi del Gruppo Italiano di Ricerca su Origene e la Tradizione Alessandrina, Napoli 24-26 settembre 2008, Brescia: Morecelliana, 2011, 196-233. —, “I logoi e l’agorà in Giovanni Crisostomo”, Annali di Studi dell’esegesi 29/2 (2012) 183217. [Abstract: The day after the 387 C.E. Antiochean revolt, the agorà, observed Chrysostom, was silent. The agora is the site of the logos in that it is a communitarian space designated for confrontation between the rulers and the governed in virtue of its semantictopographic correspondence to the basilica/forum. Likewise, it is the site of the logos in that it is a space destined par excellence for negotiations, a place for the logos in that it is a symbol of Libanian rhetoric. As nexus, it is well known by Chrysostom, and amid politics, community and agora, it implied necessarily that the connection to the pagan logoi and their defeat over the political and social plane might pass as a real and figurative emptying of the public square. What emerges from the confrontation with Antiochicus of Libanius, is how the reversal of the norms of the epidictic genre of the praise of the city asserted by Chrysostom in the homilies On the Statues, corresponds to the delegitimation of places, of space and of traditional symbols of power and of municipal prestige. Such a reversal turns out to be significant on the ideological and aesthetical plane, to the degree in which rhetoric becomes the terrain of religious and cultural confrontation and, both in Libanius and in Chrysostom, eloquence is characterized in an ethnic sense, underlining the inseparability of religious phenomena from paideia.]

Squittier, K.A., “Acts of the Apostles: an unknown book?”, Byzantinische Forschungen 20 (1994) 19-44. Staats, R., “Chrysostomus über die Rhetorik des Apostels Paulus. Makarianische Kontexte zu «De Sacerdotio IV,5-6»”, Vigiliae Christianae 46 (1992) 225-240. —, “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.

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Στεργιούλης, Χαράλαµπος Β. "Λόγοι στην ανακοµιδή των λειψάνων του Ιωάννου του Χρυσοστόµου: Συµβολή στη µελέτη της ταφικής επιδεικτικής ρητορικής των Βυζαντινών", unpub. PhD diss., Aristotle University of Thessaloniki, 2008. http://ikee.lib.auth.gr/record/112532/files/Stergioulis.pdf [re the Byzantine accounts of the return of the relics of C to Constantinople] Sterk, A., Renouncing the World Yet Leading the Church. The Monk-Bishop in Late Antiquity, Cambridge, Mass.-London: Harvard University Press, 2004. [Chapter 6 focuses on C] Stevenson, W., “John Chrysostom, Maruthas and Christian evangelism in Sasanian Iran”, Studia Patristica 47 (2010) 301-306. Stewart, Columba, “The ascetic taxonomy of Antioch and Edessa at the emergence of monastiism”, Adamantius 19 (2013) 207-221. [discusses C’s own ascetic formation along with the various ascetic/monastic models available at Antioch] Stiernon, D., art. “Jean le Chrysostome (Bouche d’or)”, Catholicisme. Hier, aujourd’hui, demain 6 (Paris 1967) 498-511. Stiernon, D. and A.M. Raggi, art. “Giovanni Crisostomo”, Bibliotheca Sanctorum 6 (Roma 1965) 669-701. Stiglmayr, J., “Das Opus impefectum in Matthaeum”, Zeitschrift für Katholische Theologie 34 (1910) 1-38, 473-499. —, “Die historische Unterlage der Schrift des hl. Chrysostomus über das Priestertum”, Zeitschrift für Katholische Theologie 41 (1917) 413-449. —, “Chrysostomos”, Seele 6 (1924) 176-182. —, “Antike Großstädte im Spiegel der Chrysostomus-Homilien”, Stimmen der Zeit 115 (1928) 81-98, 170-185. —, “Zur Aszese des hl. Chrysostomus”, Zeitschrift für Aszese und Mystik 4 (1929) 29-49. [or Seidlmayer, J.??] Stilting, J., art. “De S. Joanne Chrysostomo, episcopo Constantinopolitano et ecclesiæ doctore, prope Comana in Ponto, commentarius historicus”, in Acta Sanctorum Septembris. Tom.IV (Quo dies duodecimus, decimus tertius & decimus quartus continentur), Antverpiae: Apud Bernardum Albertum vander Plassche, 1753, 401700. [re-edited Turnhout: Brepols] Stirnimann, J., “Ein Lebensbild des heiligen Johannes Chrysostomus”, Schweizerische Kirchenzeitung 129 (1961) 505. Stöcker, C., “Eucharistische Gemeinschaft bei Chrysostomus”, Studia Patristica 2 (= TU 64) (1957) 309-316. von Stockhausen, Annette, “Christian Perception of Jewish Preaching in Early Christianity?”, in A. Deeg, W. Homolka, and H.-G. Schöttler (eds), Preaching in Judaism and Christianity: Encounters and Developments from Biblical Times to Modernity, Berlin: De Gruyter, 2008, 49-70. [pp. 68-70 address the evidence from C’s homilies Adv. Judaeos] —, “Insights into the Christian office in Late Antiquity”, in W. Homolka and H.-G. Schöttler (eds), Pastor-Rabbi-Priest: Their Roles and Profiles Through the Ages, Berlin: Walter de Gruyter, 2013, 41-54. [pp. 49-52 = “3. John Chrysostom as exemplary bishop”] Stockmeier, P., Theologie und Kult des Kreuzes bei Johannes Chrysostomus. Ein Beitrag zum Verständnis des Kreuzes im vierten Jahrhundert (Trierer theologische Studien 18), Trier: Paulinus-Verlag, 1966 [also Leiden: Brill 1967??; 263 pp.] —, “Johannes Chrysostomus”, in M. Greschat (ed.), Gestalten der Kirchengeschichte, Bd 2: Alte Kirche II, Stuttgart: Kohlhammer, 1984, 125-144. —, “Eichensynode”, Lexikon des Mittelalters III, München 1986, 1667f.

Stoderl, W., Des hl. Kirchenlehrers Johannes Chrysostomus, Erzbischofs von Konstantinopel, Kommentar zu den Briefen des hl. Paulus an die Philipper und Kolosser (Bibl. der Kirchenväter 45), München: Kösel & Pustet, 1924. [translation] —, Des hl. Kirchenlehrers Johannes Chrysostomus Kommentar zu den Briefen des hl. Paulus an die Galater und Epheser (Bibl. der Kirchenväter Zweite Reihe, Bd 15 = Der heiligen Kirchenlehrers Johannes Chrysostomus ausgewählte Schriften Bd. 8), München: Kösel & Pustet, 1936. [translation] —, Ausgewählte Schriften, München: Kösel & Pustet, 1936. [translation] Stoellger, W., “Das Marienbild des Johannes Chrysostomus”, diss. Heidelberg, 1974. —, “Das Menschenbild des Johannes Chrysostomus”, diss., Heidelberg 1974. [257 pp.] —, “Johannes Chrysostomus bei der Predigtarbeit. Bemerkungen zu Hom. 2 in Matth.”, in E. Mühlenberg & J. van Oort (hrsg.), Predigt in der Alten Kirche, Kampen 1994, 82114. Stoleru, N., “La doctrine de la loi morale naturelle dans l’oeuvre de Saint Jean Chrysostome”, Studii teologice. Bucuresti 24 (1972) 266-274. [in Romanian] Stoppini, M., “Da Ambrogio a Giovanni Crisostyomo: una reinterpretazione di Teodosio il Grande”, Annali della Facoltà di Lettere d Filosofia, Perugia NS 19 (1997-2000) 271-283. [C’s Nov. hom. 6, CPG 4441.6, as an elaboration of the image of Theodosius in Ambrose, De obitu Theodosii] Stötzel, A., Kirche als «neue Gesellschaft». Die humanisierende Wirkung des Christentums nach Johannes Chrysostomus (Münsterische Beiträge zur Theologie 51), Münster: Aschendorff, 1984. [rev. OCP 51 (1985) 472-474] Stratiotes, C.N., He poimantike tou hagiou Ioannou tou Chrysostomou, Saloniki 1935. [in Greek] Stratmann, F.M., Die Heiligen und der Staat. III. Athanasius, Ambrosius, Chrysostomus, Augustinus, Frankfurt: Knecht, 1950. 267 pp. Straub, J., “Divus Alexander-Divus Christus”, in P. Granfield and J.A. Jungmann (eds), Kyriakon: Festschrift Johannes Quasten, vol.1, Münster: Aschendorff, 1970, 461473. [argues that it is Alexander of Macedon and not Alexander Severus whom C. numbers among the Gods in In 2 Cor. hom. 26 (PG 61,580)] Straw, C., “Chrysostom’s martyrs: Zealous athletes and the dangers of sloth”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 521-554. Striedl, P.M., “Antiker Volksglaube bei Johannes Chrysostomus”, diss., Julius-Maximilians Universität, Würzburg 1948. Strobl, W., “Arma tibi sunt adversum immanissimum Teucrum sumenda: Humanismus, Papsttum und Kreuzzugspropaganda im 15. Jh.: das Widmungsschreiben des Hilarion aus Verona an Sixtus IV zu zwei Ps.-Chrysostomus-Übersetzungen”, Wiener Studien 119 (2006) 261-298. [also on the reception of ps-C in late antiquity and the reception history up to the Renaissance] Stuck, J.G., De Angelis angelicoque hominum praesidio atque custodia Meditatio. – His inserta sunt nonnulla ex variis S. Chrysostomi Homiliis manuscriptis et nondum in lucem editis, deprompta, Tiguri 1595. Stuiber, A., “Ein griechischer Textzeuge für das Opus imperfectum in Matthaeum”, Vigiliae Christianae 27 (1973) 146-147. Suciu, Alin, “The Borgian Coptic manuscripts in Naples: Supplementary identifications and notes to a recently published catalogue”, Orientalia Christiana Periodica 77 (2011) 299-325. [supplies additions to the list of homilies attributed to C in Coptic, published by Voicu 2011]

—, “John Chrysostom’s Homilies on the Epistle to the Romans also in Coptic”, posted May 6, 2011, http://alinsuciu.com/2011/05/06/john-chrysostoms-homilies-on-the-epistleto-the-romans-also-in-coptic/ [re a folio from hom. 7] —, “New writings attributed to John Chrysostom in Coptic”, posted June 27, 2011, http://alinsuciu.com/2011/06/27/new-writings-attributed-to-john-chrysostom-incoptic/ [re two ps-C homilies, In ps. 50 hom. 2, CPG 4545, and Si qua in Christo nova creatura, CPG 4701] —, “The Homilies on the Epistle to the Hebrews by John Chrysostom: A complement to the Coptic version”, posted (with photographs) on Alin Suciu’s Patristics, Apocrypha, Coptic Literature and Manuscripts site, July 12, 2011, http://alinsuciu.com/2011/07/12/the-homilies-on-the-epistle-to-the-hebrews-by-johnchrysostom-a-complement-to-the-coptic-version/ —, “An Encomium on the Archangel Gabriel of Unknown Authorship”, posted August 25, 2011, http://alinsuciu.com/2011/08/25/an-encomium-on-the-archangel-gabriel-ofunknown-authorship/ —, “A Lost Coptic Fragment from a Sermon on Penitence by Severian of Gabala (CPG 4186)”, posted May 2, 2012, http://alinsuciu.com/2012/05/02/a-lost-coptic-fragmentfrom-a-sermon-on-penitence-by-severian-of-gabala-cpg-4186/ [wrongly published by Migne as a genuine homily by C, De paenitentia hom. 7] —, “A solved riddle: The authorship of a Coptic Encomium on the Archangel Gabriel”, posted September 14, 2012, http://alinsuciu.com/2012/09/14/a-solved-riddle-theauthorship-of-a-coptic-encomium-on-the-archangel-gabriel/ [attributed in Arabic to C] —, “A Coptic fragment from John Chrysostom, Quod nemo laeditur nisi a seipso (CPG 4400; BHG 488d), Analecta Bollandiana 130 (2012) 283-293. Syngopoulos, A., in Epeteris Hetaireias Byzantinon Spoudon 9 (1932) 351-360. [remarks on the death of C and the events that followed; in Greek] Szczur, P., “L’élection et la déposition de Jean Chrysostome, évêque de Constaninople. Essai de réinterpretation des traditions historiques”, Vox Patrum 26 (2006) 613-631. [in Polish] —, “Ideal doskonolosci chrzescijanskiej wedlug Jana Chryzostoma”, Studia Sandomierskie 17 nr. 1-2 (2010) 197-221. [in Polish; “The ideal of Christian perfection according to John Chrysostom”] —, “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-Greekspeaking 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) 371382. [“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] —, “John Chrysostom’s assessment of drunkenness”, Vox Patrum 33 (2013) vol. 59, 387400. —, “Opieka duszpasterska jako zadanie biskupa w praktyce św. Jana Chryzostoma. Zarys prolematyki”, in W. Myszor (ed.), Ecclesia in Republica. Studia patrystyczne zebrane w 90. roznicę ustanowienia administracji apostolskiej na Górnym Śląsku, Katowice, 2014 = Studia Antiquitatis Christianae. Series Nova 15 (2014) 70-89. [“Pastoral care as the role of the bishop in the practice of John Chrysostom. A survey of the problematic”] —, “Pochodzenie Kościoła melecjańskiego w prezekazie Jana Chryzostoma”, in J. Walkusz and M. Krupa (eds.), Universitati serviens. Księga pamiątkowa ku czci Księdza Profesora Stanisława Wilka SDB, Lublin, 2014, 239-245. [“The origin of the Meletian schism in the teaching of John Chrysostom”] —, “Praca w źyciu chrześcijanina. Stanowisko św. Jana Chryzostoma”, Verbum Vitae 25 (2014) 171-201. [“Work in the Christian life. The views of John Chrysostom”] —, “Rola postrzegania duchowego w nauczaniu katechetycznym Jana Chryzostoma”, Vox Patrum 34 (2014), vol. 62, 493-504. [“The role of spiritual perception in the catechetical teaching of John Chrysostom”] Szram, M., “Pokora w walce z pycha – fundamentalny spór moralno-duchowy w rozumieniu Ojców Kapadockich i Jana Chryzostoma”, Vox Patrum 33 (2013) vol. 59, 531-545. [in Polish; “Humility in the fight against pride – fundamental spiritual and moral controversy according to the Cappadocian fathers and John Chrysostom”] —, “Can humility exist without poverty? A response by the Cappadocian Fathers and John Chrysostom”, Vox Patrum 34 (2014), vol. 62, 505-510. T   Taft, R., “The Frequency of the Eucharist Throughout History”, Concilium 152 (2/1982) 1324. —, “The authenticity of the Chrysostom anaphora revisited. Determining the authorship of liturgical texts by computer”, Orientalia Christiana Periodica 56 (1990) 5-51. [argues that the anaphora really does contain traces of Antiochene liturgical material, which can be demonstrated from the homilies of C.]

—, “St. John Chrysostom, preacher committed to the seriousness of worship”, in M.C. Ross and S. Jones (eds), The Serious Business of Worship: Essays in Honour of Bryan D. Spinks, London-New York: T&T Clark, 2010, 13-21. Talbert, Andrew R., “The reception history of 2 Thessalonians with special reference to John Chrysostom, Haimo of Auxerre, and John Calvin”, unpub. PhD thesis, University of Nottingham, 2012. [etheses.nottingham.ac.uk/2899/] Tamarati, M., “S. Jean Chrysostome dans la littérature géorgienne”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 213-216. Tǎnasǎ, Zvetlana-Michaela, “ELTE Codex Graecus 2 and some problems of editing a Chrysostomian text”, in K. Szende (ed.), Annual of Medieval Studies at CEU, 19971998, Budapest: CEU Dept of Medieval Studies, 1999, 295-319. [on the ms. tradition of In Genesim hom. 1-67 (CPG 4409)] Tanner, R.G., “Chrysostom’s exegesis of Romans”, Studia Patristica 17/3 (1982) 1185-1197. Tarazi, Paul Nadim, “Chrysostom on Isaiah: A paradigm for hearing Scripture”, in R.D. Millar (ed.), Syriac and Antiochian Exegesis and Biblical Theology for the 3rd Millennium (Gorgias Eastern Christian Studies 6), Piscataway, NJ: Gorgias Press, 2008. [page nos?] Tardif, H., Jean Chrysostome (Église d’Hier et d’Aujourd’hui), Paris: Les Éditions Ouvrières, 1963. [128 pp.] Tatse, P. [=Τάτση, Παρασκευή], “Ο Απόστολος Παύλος κατά τον Άγιο Ιωάννη Χρυσόστοµο”, unpub. PhD diss., Aristotle University of Thessaloniki, 2008. [“St John Chrysostom on the Apostle Paul”; English summary: The devotion of Saint John Chrysostom to the apostle Paul is unrivalled throughout history. This devotion was not based on simple human emotions but rather resulted out of their common love for Christ. As a natural consequence of his love for Christ was Chrysostom’s adoration for Paul who was according to the former the most perfect imitator of Christ. In his writings Chrysostom analytically explores all the facets of Paul’s life and as a result he admonishes his audience to become imitators of Paul. Chrysostom’s devotion to Paul becomes initially evident with his usage of numerous epithets with which he underlines the charisms and the virtues of Paul. After his call, Saul was transformed into the great apostle to the gentiles and to the entire oikoumene, forever to be known as the apostle Paul. Chrysostom’s extensive writings and sermons about Paul played a major role in continuing the good fame of Paul throughout history. Characteristic of the high esteem that Chrysostom nurtured for Paul is his placing of Paul above all the philosophers of the ancient world. Furthermore, Chrysostom’s comparison with the Old Testament characters finds that Paul’s virtues outweigh theirs, for Paul’s life is according to Chrysostom an endless “field of virtues.” Paul’s life and writings attests to the high place he held in the mind of John Chrysostom as a prototype pastor and teacher. In the consciousness of the Church this prototype of pastor and teacher is unsurpassed and is imitated most perfectly by Chrysostom himself.]

Taylor, J., “The text of St John Chrysostom’s homilies on John”, Studia Patristica 25 (1993) 172-175. Taylor, W.F., “The resurrection: a study in the history of preaching”, PhD diss., Clermont: School of Theology, 1980. [300 pp.] Tbancis, G., “Die ‘Laien’ in Kirche und Öffentlichkeit nach griechischen Zeugnissen des 4. Jahrhunderts, besonders des Johannes Chrysostomus”, Münster, Univ. Fachbereich Kath. Theol. diss., 1977. [231 pp.] Tchernetska, N., “A Homeric fragment: Cambridge University Library Add. 7828”, Hyperboreus 7 (2001) 72-75. [written over in 10th C hand by part of In faciem ei restiti]

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Quod deus superbis resistat (CPG 5047), In illud: Nemo potest duobus dominis (CPG 5059), De nativitate II (5064), De nativitate III (CPG 5068), Quod debet episcopus docere (CPG 5073), Hom. in Ps. 71 (CPG 5074), Contra Iudaeos et Graecos et haereticos, De exitu animae, In illud: Attendite vobis ipsis, In illud: Noli aemulari in malignantibus, De paenitentia sermo II, Sermo in Adam; the last 6 are not listed in CPG] V   Vacchina, M.G., “Squarci narrativi nell Omelie del Crisostomo sulla I Epistola di S. Paolo ai Corinzi”, in La narrativa cristiana antica. Codici narrativi, strutture formali, themi retorici. XXIII Incontro di studiosi dell’Antichità cristiana, Roma, 5-7 maggio 1994 (Studia Ephemeridis Augustinianum 50), Rome: Institutum Patristicum Augustinianum, 1995, 343-351. —, “San Giovanni Crisostomo: L’etica del filosofo cristiano come pratica dell’agape”, in L’etica cristiana nei secoli III e IV: eredità e confronti. XXIV Incontro di studiosi dell’antichità cristiana, 4-6 maggio 1995 (Studia Ephemeridis Augustinianum 53), Roma 1996, 513-522. —, “Saint Jean Chrysostome «Maître de la Parole» au service de Dieu”, Helmantica 50 No151-153 (1999) 743-751. Vakaloudi, A.D., “The Kinds and the Special Function of the ejpw/daiv (epodes) in Apotropaic Amulets of the First Byzantine Period”, Byzantinoslavica 59 (1998) 222-238. —, “Apotropaika phylakta tes Protes Byzantines Periodou: He Leitourgia ton Apeikoniseon kai ton Epodon. Ho pholos ton Christianon Agion”, Byzantina 19 (1998) 207-224. [in Greek] —, “Mageia, politike, threskeia kai philosophia sto proimo Byzantio”, Byzantiaka 19 (1999) 99-136. [in Greek] —, “Demonic-Mantic Practices – the Implication of the Theurgists and Their Power of Submission in the Early Byzantine Empire”, Byzantinoslavica 60 (1999) 87-113. —, “Religion and magic in Syria and wider Orient in the early Byzantine Period”, Byzantinische Forschungen 26 (2000) 255-280. [uses C as a source] —, “Deisidaimonia and the role of the apotropaic magic amulets in the early Byzantine empire”, Byzantion 70 (2000) 182-210. [uses C as a source] Valantasis, R., “Body, hierarchy, and leadership in Chrysostom’s On the Priesthood”, Greek Orthodox Theological Review 30 (1985) 455-471. Valevicius, A. see also Granstrem, E., O.V. Tvorogov & A. Valevicius Valevicius, A., “The earliest Slavonic translations of John Chrysostom”, Studia Patristica 32 (1997) 380-385. —, “Les 24 homélies De statuis de Jean Chrysostome. Recherches nouvelles”, Revue des Études Augustiniennes 46 (2000) 83-91. —, “Jean Chrysostome et la politique de l’empire”, summary in XXe congrès international des études byzantines, Collège de France – Sorbonne, 19-25 août 2001. Pré-acts. III. Communications libres, Paris 2001, p.128. Valgiglio, E., “Plutarco e Giovanni Crisostomo. Motivi di pedagogia cristiana nell’ambito della pedagogia antica”, Renovatio (Genova Via XII ott.14) (ott.-dic. 1979) 578-582. Valiavitcharska, Vessela, Rhetoric and Rhythm in Byzantium: The Sound of Persuasion, Cambridge: Cambridge University Press, 2013. [uses authentic and ps-C homilies in her analysis including homilies translated into Old Slavonic?] Vallejo Girvés, M., “El entorno montañoso de Antioquia según Juan Criosóstomo (In Matth. hom. 72, 4)”, in La cultura scientifico-naturalistica nei Padri della Chiesa (secc. I-

V). XXXV Incontro di studiosi dell’antichitå cristiana, Roma 4-6 maggio 2006 (Studia Ephemeridis Augustinianum 101), Roma 2007, 271-280. Vallianos, P.S., “The attitude of the three Hierarchs towards knowledge and learning”, Greek Orthodox Theological Review 24 (1979) 43-57. Vance, J.M., Beiträge zur Byzantinischen Kulturgeschichte am Ausgange des IV. Jahrhunderts aus den Schriften des Johannes Chrysostomus, Jena: Universitätsbuchdruckerei G. Neuenhahn, 1907. Van Coillie, Geert see Coillie, Geert Van Vandenberghe, B.H., Chrysostomus, de grote redenaar. Cultuurbeeld van het oude Antiochië, Utrecht 1939. —, “Chrysostome et Paul”, La Vie Spirituelle 34 (1952) 161-174. —, “Saint Jean Chrysostome et les spectacles”, Zeitschrift für Religions- und Geistesgeschichte 7 (1955) 34-46. —, “S. Jean Chrysostome et la dignité du travail”, La vie spirituelle 92 (1955) 477-487. —, “La théologie du travail dans Saint Jean Chrysostome”, Revista española di Teología 16 (1956) 475-495. —, “La charte du prêtre selon saint Jean Chrysostome”, La vie spirituelle 97 (1957) 175-186. —, De Chrysostomustragedie en de standvastigheid van twee heiligen (Verhandelingen K.V.H.U. 451), Antwerpen: Standaardboekhl., 1957. 58 pp. —, “L’âme de Chrysostome”, La vie spirituelle 99 (1958) 255-281. —, Saint Jean Chrysostome. Dialogue sur le sacerdoce (Les écrits des Saints), Namur: Le Soleil Levant, 1958. [translation] —, John of the Golden Mouth, Westminster, MD: Newman, 1958. —, “Les raisons de souffrir d’après saint Jean Chrysostome”, La vie spirituelle 100 (1959) 187-206. —, St. John Chrysostom and St. Olympias, London 1959. —, Saint Jean Chrysostome et la Parole de Dieu, Paris: Les Éditions du Cerf, 1961. 232 pp. —, Saint Jean Chrysostome. Homélies sur saint Matthieu. L’évangile de l’enfance, sermons christologiques réunis (Coll. Les écrits des saints), Namur: Ed. du Soleil levant, 1961. Vanderspoel, J., “Claudian, Christ and the cult of the saints”, Classical Quarterly 36 (1986) 244-255. [speculates about the identity of the martyrs in Nov. hom. 2-3 = CPG 4441.1-2] Vannier, M.-A., “L’influence de Jean Chrysostome sur l’argumentation scripturaire du De incarnatione de Jean Cassien”, Revue des Sciences Religieuses 69 (1995) 453-462. Van Veller, Courtney Wilson see Veller, Courtney Wilson Van Vanyó, L., “L’omelia anatolica sulla Pasqua nell’anno 387”, Augustinianum 15 (1975) 225228. [Ps-C, In s. pascha sermo 7 (CPG 4612: Floëri-Nautin 1957, 111-173] Varalda, P., “Ambrogio Traversari e la traduzione della prima omelia De statuis di Giovanni Crisostomo”, Rudiae 16-17 (2004-2005) 481-494. —, “L’Homilia 1 ad populum Antiochenum (de statuis) di Giovanni Crisostomo nella versiona latina di Ambrogio Traversari”, Medioevo Greco 6 (2006) 215-257. [critical edition of the Latin translation, critique of the rapport between the three mss, and observations on the translation technique] Vardanian, A., [John Chrysostom's Homily on the Turtle-Dove], Handes Amsorya 36 (1922) 333-344. [Ps-C, De turture (PG 55, 599-602); 5th cent. Armenian version; in Armenian] Vardanian, P.A., “Inedita aus den Homilien des hl. Chrys. über die Paulus-briefe nach der Handschrift No.48 von Angora”, Handes Amsorya 27 (1913) 222-227. [in Armenian]

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—, “Une homélie inédite (de Sévérien de Gabala?) sur l’Épiphanie”, Analecta Bollandiana 95 (1977) 73-90. [hom. found in ms. Sinait. Gr. 491 attrib. in the mss. to Chrysostom] —, “Restauration de l’Homélie de Chrysostome sur Eléazar et les sept frères Macchabées (PG 63, 523-530)”, in J. Dummer, J. Irmscher, F. Paschke and K. Treu (eds), Texte und Textkritik. Eine Aufsatzsammlung (TU 133), Berlin Akademie Verlag, 1987, 599-604. Wenk, W., “Zur Sammlung der 38 Homilien des Chrysostomus Latinus (mit Edition der Nr. 6, 8, 27, 32 und 33)”, unpub. diss., Wien 1980. —, Zur Sammlung der 38 Homilien des Chrysostomus Latinus (mit Edition der Nr. 6, 8, 27, 32 und 33) (WS Beih. 10), Wien: Verlag der Österreichischen Akademie der Wissenschaften, 1988. [cf. Frede, s.v. CHRY, p.369] Wessel, S., “The morality of disgust in Jerome and John Chrysostom”, Augustinianum 50 (2010) 147-162. [examines the approach of both authors towards people’s response to the poor] de Wet, C.L. see also Stander, H.F. and C. de Wet de Wet, C.L., “The homilies of John Chrysostom on Corinthians 12: A model of Antiochene exegesis on charismata”, unpub. MA diss., University of Pretoria, 2007. —, “John Chrysostom on slavery”, Studia Historiae Ecclesiasticae 34 (2008) 1-13. —, “John Chrysostom on envy”, Studia Patristica 47 (2010) 255-260. —, “The vilification of the rich in John Chrysostom’s Homily 40 On First Corinthians”, Studia Patristica et Byzantina 21 (2010) 82-93. —, “Husbands, wives and the Haustafeln in Chrysostom’s Homilia in Epistulam ad Ephesios 20”, Acta Patristica et Byzantina 21, no. 2 (2010) 51-62. —, “John Chrysostom and hermeneutics of resuscitation: A critical glimpse into the reading and preaching of Pauline texts in the 4th century A.D. and its implications for biblical studies today”, Ekklesiastikos Pharos 92 (2010) 393-407. —, “Honour discourse in John Chrysostom’s exegesis of the Letter to Philemon”, in D.F. Tolmie (ed.), Philemon in Perspective: Interpreting a Pauline Letter (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 169), Berlin: De Gruyter, 2010, 317-332. —, “Sin as slavery and/or slavery as sin? On the relationship between slavery and Christian hamartiology in late ancient Christianity”, Religion & Theology 17 no. 1-2 (2010) 2639. —, “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 exegesis of the spiritual gifts (1 Cor. 12:27-13:3): A Commentary of Homilia in Primum Epistulam ad Corinthios 32”, Ekklesiastikos Pharos 93 (2011) 104-117. —, “John Chrysostom’s exegesis on the resurrection in 1 Corinthians 15”, Neotestamentica 45/1 (2011) 92-114. —, “The priestly body: Power-discourse and identity in John Chrysostom’s De sacerdotio”, Religion & Theology 18 (2011) 1-29. —, “John Chrysostom and the mission to the Goths: Rhetorical and ethical perspectives”, Hervormde Teologiese Studies 68/1 (2012) 256-266. http:// dx.doi.org/10.4102/hts.v68i1.1220. —, “Slavery in John Chrysostom’s homilies on the Pauline epistles and Hebrews: A culturalhistorical analysis”, unpub. DLitt diss., University of Pretoria, 2012. —, “Claiming corporeal capital: John Chrysostom’s homilies on the Maccabean martyrs”, Journal of Early Christian History 2 no. 1 (2012) 3-21. —, “John Chrysostom’s advice to slaveholders”, Studia Patristica 67 (2013) 359-366.

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Wijk, N. van, “Die älteste kirchenslavische Übersetzung der Homilie In Annuntiationem s. Deigenetricis”, Byzantinoslavica 7 (1937-1938) 108-123. [ps. Chrys., PG 60,755ff] Wikenhauser, A., “Der hl. Chrysostomus und die Tachygraphie”, Archiv für Stenographie 58, Neue Reihe 3 (1907) 268-272. —, “Die Homilien des hl. Chrysostomus über die Apostelgeschichte”, Korrespondenzblatt. Amtliche Zeitschrift des Königlichen Stenographischen Instituts zu Dresden 60 (1915) 38-42. Wikgren, A., “A Chrysostom leaf in the Kurdian Collection”, Byzantion 17 (1944-1945) 329. Wiles, J.W. “A reconstruction and evaluation of the Matthaean text of John Chrysostom”, unpub. diss., Southwestern Baptist Theological Seminary, Fort Worth, Texas 1992. 285 pp. 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, 137139] Wilhelmsson, Ingrid, Studien zu Mutianus dem Chrysostomosübersetzer, Lund: Häkan Ohlssons Boktryckeri, 1944. [Phd diss., 105 pp.] Wilken, R.L., John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century (The Transformation of the Classical Heritage IV), Berkeley-Los AngelesLondon: University of California Press, 1983. —, “The pastor as icon”, Dialog 32 (1993) 19-24. [on De sacerdotio] —, art. “John Chrysostom”, in E. Ferguson (ed.), The Encyclopedia of Early Christianity, London: Garland, 1998, 622-624. [2nd ed.] Willey, J.H., Chrysostom: The Orator, Cincinnati-New York: Jennings and Graham, 1906. Willien, R., “L’amicizia nelle opere di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 51-72. Willoughby, Russell E., “The use and misuse of wealth in selected homilies of John Chrysostom”, in John H. Morgan (ed.), Church Divinity 1987, Church Divinity Monograph Series (Bristol, IN: Wyndham Hall, 1987). [page nos??] Wilmart, A., “La collection des 38 homélies latines de saint Jean Chrysostome”, Journal of Theological Studies 19 (1918) 305-327. [cf. Frede, p. 369f] Wilson, L.J., “The Trier procession ivory. A new interpretation”, Byzantion 54 (1984) 602614. [represents the events of Nov. hom. 2-3 = CPG 4441.1-2] Wimmer, J., Des heiligen Kirchenlehrers Johannes Chrysostomus Homlien zum Römerbrief (Bibliothek der Kirchenväter 67), München: Kempten Kösel, 1880. [translation] Winling, R. see also Legée, J. and R. Winling Winling, R., “Jean Chrysostome et la question sociale à Antioche”, Connaissance des Pères de l’Église 43 (1991) 24. [page nos??] —, “La justice selon Jean Chrysostome d’après les oeuvres de l’époque antiochenne (386397)”, VS 146 (1992) 241-250. —, “Jean Chrysostome, prédicateur au service des pauvres, Les Pères et la prédication”, Connaissance des Pères de l’Église 99 (2005) 28-38. Winner, G., “Zur Bibliotheksgeschichte des ehemaligen Augustiner-Chorherrenstiftes St. Pölten”, in J.G. Plante (ed.), Translatio studii. Manuscript and library studies honoring O.L. Kapsner, Collegeville, Min.: St. John’s University Press, 1973, 48-74. Wintjes, J., Das Leben des Libanios (Historische Studien der Universität Würzburg, Bd 2), Rahden, Westfalen: Verlag Marie Leidorf, 2005. [devotes chapter 13 to the influence on C of Libanios, but see Malosse 2008]

Witakowski, W., art. “John Chrysostom”, in ed. S. Uhlig, Encyclopaedia Aethiopica 3 He-N, Otto Harrassowitz Verlag, 2007, c. p. 290+ [page nos?] —, “The Ethiopic Life of John Chrysostom”, in M. Wallraff, u. R. Brändle (hrsg), Chrysostomosbilder in 1600 Jahren: Facetten der Wirkungsgeschichte eines Kirchenvaters (Arbeiten zur Kirchengeschichte 105), Berlin-New York: Walter de Gruyter, 2008, 223-231. Wittig, A., “Die Stellung des Johannes Chrysostomus zum Staat”, Ostkirchliche Studien 34 (1985) 187-191. Wittig, J., “Studien zur Geschichte des Papstes Innocenz I und der Papstwahlen des 5ten Jahrhunderts”, Theologische Quartalschrift 84 (1902) 388-439. Wlodarczyk, S., “L’image de Dieu dans l’anthropologie de Jean Chrysostome”, Excerpta ex dissert. Univ. Pontif. Gregoriana, Rome 1973. —, “Rola synkatabasis w interpretacji Pisma sw. wedlug Jana Chryzostoma”, Ruch Biblijny i Liturgiczny 27 (1974) 246-252. [The role of synkatabasis in biblical interpretation according to St John Chrysostom] —, “Antyteza Pawlowa sarx-pneuma w interpretacji sw. Jana Chryzostoma”, Ruch Biblijny i Liturgiczny 30 (1977) 198-201. [in Polish; The Pauline antithesis flesh-spirit in the interpretation of John Chrysostom] —, “Czlowiek obrazem Boga wedlug Jana Chryzostoma”, Ruch Biblijny i Liturgiczny 43 (1990) 121-127. [Man as imago Dei according to S. John Chrysostom] Wojtowicz, H., “De officiis familiae christianae in doctrina S. Joannis Chrysostomi”, Vox Patrum 5 (1985) 201-214. [in Polish?] Womack, M.M., “A study of the life and preaching of John Chrysostom”, unpub. PhD diss., Wayne State University, 1967. 209 (microfilm). See Dissertation Abstracts 28 (1968) 3288A. Won Sang Lee, Pastoral Leadership: A Case Study, including Reference to John Chrysostom (West Theological Monograph Series), Eugen, OR: Wipf & Stock, 2015. Woods, D., “The Church of ‘St.’ Acacius at Constantinople”, Vigiliae Christianae 55 (2001) 201-207. Worp, Klaas A. and Sofia Torallas Tovar, “John Chrysostomos and Methodios at Montserrat”, in Paul Schubert (ed.), Actes du 26e Congrès international de papyrologie. Genève 16-21 août 2010, Genève: Librarie Droz, 2012, 763-771. [Von den Pergamentfragmenten der Abtei lässt sich möglicherweise P.Monts.Roca Inv. 722 mit P.Monts.Roca Inv. 995 verbinden. Er befasst sich ebenfalls mit Johannes Chrystomos' Traktat « De virginitate », wie ein Textvergleich deutlich macht. Der Text auf dem Recto von P.Monts.Roca Inv. 731 hat sich als Teil des « Symposium sive Convivium decem virginum » des Methodios erwiesen und ist damit der früheste Textzeuge für Methodios' Werke. Das Verso enthält einen bisher nicht identifizierten griechischen literarischen Text. Mit Publikation der drei Texte einschliesslich textkritischem Apparat, Übersetzung und Kommentar] Wright, Jessica, “Between despondency and the demon: Treating spiritual disorders in John Chrysostom’s Letter to Stageirios”, Journal of Late Antiquity 8.2 (2015) 352-367. Wuest, George J., “Saint John Chrysostom’s theory and practice of preaching”, Masters Theses, Paper 1333, Loyola University, Chicago 1955. Wunderle, G., “Zur religionsphilosophischen Würdigung der fünf Predigten des hl. Johannes Chrysostomus über das Unbegreifliche in Gott”, in F.J. von Rintelen (hrsg.), Philosophia Perennis. Festgabe für Joseph Geyser, Regensburg 1930, 69-82. Wünscher-Becchi, E., “Saggio d’iconografia di S. Giovanni Crisostomo”, in CHRYSOSTOMIKA. Studi e ricerche intorno a s. Giovanni Crisostomo a cura del

comitato per il xvo centenario della sua morte I-III, Rome: Libreria Pustet, 1908, 1113-1138. Wylie, A. Berry, “John Chrysostom’s Homilies on Acts”, in M.S. Burrows and P. Rorem (eds), Biblical Hermeneutics in Historical Perspective: Studies in Honor of Karlfried Froehlich on His Sixtieth Birthday, Grand Rapids, Mich.: Eerdmans, 1991, 59-72. Wylie, A.L.B., “John Chrysostom and his homilies on the Acts of the Apostles: reclaiming ancestral models for the Christian people”, unpub. diss., Princeton Theological Seminary, 1992. —, “Musical aesthetics and Biblical interpretation in John Chrysostom”, Studia Patristica 32 (1997) 386-392. Wyss, B., “Johannes Chrysostomus und der Aberglaube”, in Heimat und Humanität. Festschrift für K. Meuli zum 60. Geburtstag (Schweizer Archiv für Volkskunde 47), Basel: Krebs, 1951, 262-274. X   Xyngopoulos, A., “Hagios Ioannes ho Chrysostomos, ‘Pege tes sophias’”, Archaiologike Ephemeris 81-83 (1942-44) 1-36. [vol. 79??; St. John Chrysostom, ‘Fount of Wisdom’; in Greek] Y   Yanney, R., “Priesthood between St Gregory the Theologian and St John Chrysostom”, Coptic Church Review 20 (1999) 135-141. 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. Yatskov, D., “Rola ojca na podstawie 20. homilii Jana Zlotoustego na List sw. Pawla do Efezjan”, Vox Patrum 33 (2013) vol. 60, 513-523. [in Polish; ‘The role of father according to St. John Chrysostom’s 20th homily on Ephesians”] Yazigi, P.I., Eschatology and Ethics – The Eschatological Basis of the Life in Christ according to St John Chrysostom, Thessalonica 1992. [in Greek?; Ἐσχαταλογία καὶ Ἠθικὴ, ἡ ἐσχατολογικὴ θεµελίωσις τῆς ἐν Χριστῶι ζωῆς κατὰ τὸν ἅγιον Ἰωάννην τὸν Χρυσόστοµον] —, “Fleshly, psychic and spiritual man – flesh’s and soul’s warfare – according to the apostle Paul and St John Chrysostom”, Chronicle of the Theological Faculty of Balamand (2001-2, 2002-3) 48-65 [www.balamand.edu.lb/theology/Hawliyat/vol4-5/hawlia.1fr. pdf] —, “L’homme charnel, psychique et spirituel. Combat spirituel et charnel selon l’exégèse de l’Apôtre Paul et de Saint Jean Chrysostome”, in L. Padovese (ed.), Atti del IX Simposio Paolino: Paolo tra Tarso e Antiochia. Archeologia/Storia/Religione (Turchia: la Chiesa e la sua storia 20), Roma 2006, 87-104. Young, F.M., “Christological ideas in the Greek commentaries on the Epistle to the Hebrews”, Journal of Theological Studies NS 20 (1969) 150-163. [in John Chrysostom and Cyril of Alexandria] —, The Use of Sacrificial Ideas in Greek Christian Writers from the New Testament to John Chrysostom (Patristic monograph series 5), Philadelphia: Patristic Foundation/Cambridge: Cambridge University Press, 1979. [317 pp.] —, “Grace and demand – the heart of preaching”, Epworth Review 12/2 (1985) 46-55. [on C and John Wesley] —, “John Chrysostom on 1 and 2 Corinthians”, Studia Patristica 18.1 (1986) 349-352.

—, Biblical Exegesis and the Formation of Christian Culture, Cambridge: Cambridge University Press, 1997. [devotes considerable attention to C’s homilies; see esp. pp. 248-264] —, “John Chrysostom: [They speak to us across the centuries]”, Expository Times 109 no.2 (1997) 38-41. —, “The typology of listening: The transformation of Scripture in early Christian preaching”, in W.J. Lyons and I. Sandwell (eds), Delivering the Word: Preaching and Exegesis in the Western Christian Tradition, Sheffield: Equinox Publishing Ltd, 2012, 62-79. [utilises Augustine and C as examples] Z   Zacher, Samantha, “The source of Vercelli VII: An address to women”, in Samantha Zacher and Andy Orchard (eds), New Readings in the Vercelli Book, Toronto: University of Toronto Press, 2009, 98-150. [re the anglo-saxon translation of half of Mutianus’ Latin translation of C’s In Heb. hom. 29] Zamfir, K., “Men and women in the house(hold) of God. Chrysostom’s homilies on 1 Tim. 2,8-15”, Sacra Scripta 6/2 (2008) 144-164. Zamfir, M., “Eclesiologia Paulina reflectata în comentariul Sfintului Ioan Gura de Aur la Epistola catre Efesini”, Ortodoxia. Bucuresti 34/4 (1982) 492-502. [in Romanian, The ecclesiology of Paul reflected in John Chrysostom’s commentary on Ephesians] Zamora, M.J., Juan Crisóstomo, Sobre la vanagloria, la educación de los hijos y el matrimonio. Introducción, traducción y notas... (Biblioteca de patrística 39), Madrid: Ciudad Nueva, 1997. [translation] —, Juan Crisóstomo, Sobre el matrimonio único. Introducción, traducción y notas... (Biblioteca de patrística 53), Madrid 2001. [translation] Zandonella, G., “Epistolario Crisostomiano”, Didaskaleion NS 7 (1929) 23-92. —, Lettere scelte, Torino: Soc. ed. internaz., 1933. [translation] —, Giovanni Crisostomo, Torino: SEI 1965. [166 pp.] Zanna, A. del, Commento al Vangelo di Giovanni, 3 vols, Roma: Città nuova Ed., 19691970. [translation] Zappella, L., Giovanni Crisostomo. Le catechesi battesimali (Letture cristiane del primo millennio 27), Milano: Paoline, 1998. [translation, 439 pp.] Zarew, G., “Sveti Joan Zlatoust kato ekzeget”, Duchovna Kultura 8 (1976) 3-16. [in Bulgarian; John Chrysostom as exegete] Zeegers-Vander Vorst, N., “A propos du Dialogue de Pallade sur la vie de Jean Chrysostome”, Revue d’histoire ecclésiastique 85 (1990) 30-41. [critique of the Malingrey-Leclercq edition (SC 341-2), with corrections] Zehentbauer, F., “Der Wuchbegriff in des Pseudo-Chrysostomus Opus imperfectum in Matthaeum”, in Festgabe A. Ehrhard, Bonn 1922, 491-501. Zelazny, J.W., “Etapy nawrocenia wedlug Jana Chryzostoma: studium fragmentow IX Homilii do Listu do Hebrajczykow”, Vox Patrum 17 No 32-33 (1997) 139-143. [conversion according to John Chrysostom and In Heb. hom. 9] —, “Sw. Jan Chryzostom w nauczaniu Jana Pawla II”, Vox Patrum 27 (2007) 229-239. [in Polish, with summary in Italian] Zellinger, J., Die Gensishomilien des Bischofs Severian von Gabala (Alttestamentliche Abhandlungen 7/1), Münster i. W., 1916. Zelzer, M., “Giovanni Crisostomo nella controversia tra Giuliano d’Eclano e Agostino”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia

Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 927-932. Zeses, Th.N. [=ΖΗΣΗ, Θ.], “He peri gamou didaskalia Ioannou tou Chrysostomou”, Kleronomia 1 (1969) 285-310. [in Greek; John Chrysostom’s teaching on marriage] —, Anthropos kai kosmos en te oikonomia tou Theou kata ton hieron Chrysostomon (Analekta Blatadon 9), Thessaloniki: Patriarch. Hidruma Paterikon Meleton, 1971. [in Greek; 276 pp.] —, “Les vues de S. Jean Chrysostome sur le divertissement”, Gregorios ho Palamas 56 (1973) 491-503. [in Greek] —, “Les vues de S. Jean Chrysostome sur la récréation”, Gregorios ho Palamas 57 (1974) 42-51. [in Greek] —, “Idioktesia kai ploutos kata tous Treis Hierarchas”, Gregorios ho Palamas 62 (1979) 109-123. [in Greeek; The Three Hierarchs on private possessions and wealth] —, “Ἀπόστολος Παῦλος καὶ Ἰωάννης Χρυσόστοµος”, Kleronomia 14 (1982) 313-323. [in Greek; The apostle Paul and John Chrysostom] —, Ἡ σωτηρία τοῦ ἀνθρώπου καὶ τοῦ κόσµου κατὰ τὸν ἅγιον Ἰωάννην τὸν Χρυσόστοµον, Thessalonike: Paterika 2, 19922. [in Greek; The salvation of mankind and the world according to St. John Chrysostom] Zhukovskyy, V., “Antiochia i Aleksandria – czy zawsze teologiczna polaryzacja? Problem transcendencji oraz immanencji Boga w teologii Cyryla Aleksandryjskiego i Jana Zlotoustego”, Vox Patrum 32 (2012) vol. 58, 89-104. [in Polish; “Antioch and Alexandria: were they always theologically polarized? The problem of God’s transcendence and immanence in the theology of Cyril of Alexandria and John Chrysostom”] Ziadé, R., “Les martyrs Maccabees et leur panegyrique dans l’orient chrétien du IVe siècle”, Thèse (unpub.), Paris-Sorbonne IV, 2002. [focuses on Or. 15 of Greg. Naz., and De Macabeis 1-2 and De Eleazaro et septem pueris of C] —, Les martyrs Maccabées: de l’histoire juive au cult chrétien. Les homélies de Grégoire de Nazianze et de Jean Chrysostome (Supplements to Vigiliae Christianae 80), LeidenBoston: Brill, 2007. Zincone, S., Ricchezza e povertà nelle omelie di Giovanni Crisostomo, L’Aquila: Japadre, 1973. [172 pp.] —, “Dio e la disuguaglianza sociale: l’esegesi crisostomiana di Agg. 2,8; Prov. 22,2; Sir. 11,14”, Augustinianum 17 (1977) 209-219. —, Giovanni Crisostomo. Commento alla Lettera ai Galati. Aspetti dottrinali, storici, letterari (Collana di testi storici 13), L’Aquila: Japadre, 1980. —, Giovanni Crisostomo. Commento alla Lettera ai Galati. Trad., introd. e note (Collana di testi patristici 35), Roma: Città Nuova, 1982. [translation] —, “Sangue e anima nell’interpretazione crisostomiana di Gen 9,4-6; Dt 12,23”, in Centro Studi Sanguis Christi. II. Atti della Settimana Sangue e antropologia biblica nella patristica (Roma, 23-28 novembre 1981), 2 vols, Roma: Ed. Pia Unione del Preziosissimo Sangue, 1982, 13-21. —, “Lo Spirito Santo nelle ‘Catechesi’ di Giovanni Crisostomo”, in S. Felici (ed.), Spirito Santo e catechesi patristica (Biblioteca di scienze religiose 54), Roma 1983, 23-31. —, “L’amicizia in rapporto all’agape nell’opera di Giovanni Crisostomo”, Vetera Christianorum 21 (1984) 163-179. —, “Il tema dell’uomo/donna immagine di Dio nei Commenti paolini e a Gn di area antiochena (Diodoro, Crisostomo, Teodoro, Teodoreto)”, Annali di Storia dell’esegesi 2 (1985) 103-113.

—, “Essere simili a Dio: l’esegesi crisostomiana di Mt 5:45”, Studia Patristica 18.1 (1986) 353-358. —, Studi sulla visione dell’uomo in ambito antiocheno (Diodoro, Crisostomo, Teodoro, Teodoreto) (Quaderni di «Studi e Materiali di Storia delle Religioni» n.s. 1), L’Aquila-Roma: Japadre, 1988. 115 pp. —, Giovanni Crisostomo, Panegirici su san Paolo (Collana di testi patristici 69), Roma: Città Nuova, 1988. [translation] —, “Unità e pluralità linguistica nell’esegesi crisostomiana di Gen. 11,1 ss.”, Studi e Ricerche sull’Oriente Cristiano 14 (1991) 351-361. —, “Alcuni typoi di Maria in Giovanni Crisostomo”, in S. Felici (ed.), La mariologia nella catechesi dei Padri (età postnicena). Convegno di studio e aggiornamento, Facoltà di Lettere cristiane e classiche (Pontificium Istitutum Altioris Latinitatis), Roma 10-11 marzo 1989 (Biblioteca di scienze religiose 95), Roma: LAS, 1991, 27-31. —, “La funzione dell’oscurità delle profezie secondo Giovanni Crisostomo”, Annali di Storia dell’esegesi 12/2 (1995), 361-375. —, “Valore e funzione della preghiera communitaria secondo Giovanni Crisostomo” in Studi sul cristianesimo antico e moderno in onore di M.G. Mara = Augustinianum 35 (1995) 705-713. —, “Legge, libertà, grazia in Giovanni Crisostomo”, in L’etica cristiana nei secoli III e IV: eredità e confronti. XXIV Incontro di studiosi dell’antichità cristiana, 4-6 maggio 1995 (Studia Ephemeridis Augustinianum 53), Roma 1996, 491-501. —, “Parlare in parabole: osservazioni sull’esegesi crisostomiana di Mt. 13,10 segg.”, Studi e materiali di storia delle religoni 20 (1996) 685-690. —, “Le omelie di Giovanni Cistostomo ‘De prophetiarum obscuritate’”, Studia Patristica 32 (1997) 393-409. —, Giovanni Crisostomo. Omelie sull’oscurità delle profezie (Verba Seniorum N.S. 12), Roma: Edizioni Studium, 1998. [edition of De proph. obsc. hom. 1-2] —, “Problematiche relative alla legge nel pensiero di Giovanni Crisostomo”, in P. Ventura (a cura di), Pensando al diritto, Torino 1999, 339-352. —, “La figura di Pietro in Giovanni Crisostomo”, in L. Padovese (a cura di), Atti del VI Simposio di Tarso su S. Paolo Apostolo (Tarso, 27-30 giugno 1999) (Turchia: la Chiesa e la sua storia 14), Roma 2000, 195-205. —, “La croce in Giovanni Crisostomo”, Primi secoli 3 (2000) 19-21. —, “Giustizia-giustificazione nei Padri antiocheni”, Dizionario di spiritualità biblicopatristica 29 (Roma 2001) 217-244. —, “La figura di Pietro nella tradizione patristica fra II e V secolo”, in L. Lazzari e A.M. Valente Bacci (a cura di), La figura di San Pietro nelle fonti del medioevo, Atti del Convegno tenutosi in occasione dello Studiorum universitatum docentium congressus, Viterbo e Roma, 5-8 settembre 2000 (Textes et Etudes du Moyen Age 17), Louvain-La-Neuve 2001, 31-52. —, “Aspetti del rapporto uomo-donna nelle Omelie di Giovanni Crisostomo sul Vangelo di Matteo”, in M. Maritano (a cura di), “Historiam perscrutari”. Miscellanea di studi offerti al prof. O. Pasquato (Biblioteca di Scienze Religiose 180), Roma: Ateneo Salesiano, 2002, 863-870. —, “«Ho avuto sete» la parola forte di Giovanni Crisostomo”, Primi secoli. Il mondo delle origini cristiane 6 no 15 (2003) 16-19. —, Giovanni Crisostomo. Omelie sul Vangelo di Matteo, 3 vols (Collana di testi patristici 170-172), Roma 2003.

—, “L’esegesi crisostomiana di Mt 18, 23-35, ‘Ad contemplandam Sapientiam’”, in Studi di Filologia Letteratura Storia in memoria di Sandro Leanza, Soveria Mannelli, 2006, 697-703. —, “Identità cristiana e appartenenza alle strutture sociali nel pensiero di Giovanni Crisostomo”, in Giovanni Crisostomo: Oriente e Occidente tra IV e V secolo, XXXIII Incontro di Studiosi dell’Antichità Cristiana, Augustinianum 6-8 maggio 2004, Roma (Studia Ephemeridis Augustinianum 93), Roma: Institutum Patristicum Augustinianum, 2005, 763-780. —, “La questione delle discordanze tra gli evangelisti in Giovanni Crisostomo. Il caso della guarigione di due paralitici (Mt 9,2 sgg.; Io 5,5 sgg.)”, Theologische Zeitschrift 62/2 (2006) 259-266. —, “Maria nell’opera di Giovanni Crisostomo”, Theotokos 14 (2006) 31-42. —, “’Voi ridete, a me invece viene da piangere’: teoria e prassi del riso in Giovanni Crisostomo”, in C. Mazzucco (ed.), Riso e comicità nel cristianesimo antico. Atti del Convegno di Torino, 14-16 febbraio 2005, e altri studi, Alessandria 2007, 249-259. —, “Il concetto paolino di legge nella comprensione di Giovanni Crisostomo”, in L. Padovese (ed.), XI Simposio Paolino: Paolo tra Tarso e Antiochia. Archeologia /Storia /Religione (Turchia: la Chiesa e la sua storia XXII), Roma 2008, 93-106. —, “Il valore teologico della predicazione di san Giovanni Crisostomo”, Augustinianum 49 (2009) 407-420. —, “Religione e società, città e campagna nell’ambiente antiocheno di Giovanni Crisostomo”, Annali di storia dell’esegesi 26 (2009) 65-79. —, Giovanni Crisostomo: coscienza critica del suo tempo (La tenda e l’ospite. Meditazioni 13), Roma: Studium, 2011. —, “Modelli della polemica antigiudaica di Giovanni Crisostomo con particolare riferimento alle omelie Adversus Iudaeos”, Auctores Nostri 9 [= Temi e forme della polemica in età cristiana (III-IV secolo)] (2011) 199-212. Zincone, S. and I. Garzón, Juan Crisostomo. Commentario a la carta a los Gálatas (Biblioteca de patrística 34), Ciudad Nueva, Madrid 1996. [trans.] Zissis, Th.N. see Zeses, Th. N. Žitnik, M., “De ratione movendi animos in homiliis Sancti Joannis Chrysostomi”, diss., P.U.G., Roma 1947. —, “Theos philanthropos bei Johannes Chrysostomos”, Orientalia Christiana Periodica 41 (1975) 76-118. —, “Das Sein des Menschen zu Gott nach Johannes Chrysostomus”, Orientalia Christiana Periodica 42 (1976) 368-401; 43 (1977) 18-40. —, ΝΗΨΙΣ: Christliche Nüchternheit nach Johannes Chrysostomus (Orientalia Christiana Analecta 290), Roma: Pontificio Istituto Orientale, 2011. [published posthumously from a nearly completed manuscript, dating from 2006; essentially a lexicographical study of words related to sobriety and drunkenness in C’s works] Zmuda, A., “Sposoby przeciwstawiania sie zlemu duchowi w ujeciu sw. Jana Chryzostoma”, Vox Patrum 33 (2013) vol. 59, 151-178. [in Polish; “Methods of resisting the evil spirit in the teaching of St. John Chrysostom”] Zonewski, I., “Izvorite na vjarata spored ucenieto na sveti tri svetiteli”, Duchovna Kultura 12 (1981) 7-18. [The sources of faith according to the teaching of the three hierarchs; in Bulgarian] Zurek, A., “The instructon of catechumens and the rite of baptism in light of the catecheses of St John Chrysostom”, in N. Widok (ed.), Czasy Jana Chryzostomo I jego pasterska pedagogia (Opolska Biblioteka Teologiczna 105), Opole 2008, 205-215. [in Polish]

—, “Merciful God calling for mercy by St John Chrysostom”, Teologia patrystyczna 5 (2008) 205-215. [in Polish]

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Darweish and Joan McGregor, remembering Dekha's work in Palestine and. Israel, and a reflection on Dekha the ...... The