| Ithaca, NY and London: Cornell University Press. Alston, W. (1999) Perceptual knowledge. In J. Greco and E. Sosa (eds.), The Blackwell Guide to Epistemology, 223–242. Oxford: Blackwell. Baergen, R. (1993) Ihe influence of cognition upon perception: the empirical story. Australian Journal of Philosophy 11:1,13–23. Bagger, M. C. (1999) Religious Experience, Justification, and History Cambridge: Cambridge University Press. Baillie, J. (1962) The Sense of the Presence of God. London: Oxford University Press. Beardsworth, Т. (1977) Sense of Presence. Oxford: The Religious Experience Research Unit, Manchester College. Bonjour, L. (1985) The Structure of Empirical Knowledge. Cambridge, MA: Harvard University Press. Bonjour, L. (1999) The dialectic of foundationalism and coherentism. In J. Greco and E. Sosa (eds.), The Blackwell Guide to Epistemology, 117–142. Oxford, Blackwell. Broad, C.D. (1953) Religion, Philosophy and Psychical Research. London: Routledge and Kegan Paul. Cartwright, N. (1994) How we relate theory to observation. In P. Horwich (ed.), World Changes: Thomas Kuhn and the Nature of Science, 259. Cambridge, MA: MIT Press. Chisholm, R.M. (1973) The Problem of the Criterion. Milwaukee, WI: Marquette University Press. Copleston, F. (1982) Religion and the One. London: Search Press. Dancy, J. (ed.) (1988) Perceptual Knowledge. Oxford: Oxford University Press. Daniels, C. (1989) Experiencing God. Philosophy and Phenomenological Research XLIX, 487–499. Davies, B. (1985) Thinking about God. London: Geoffrey Chapman. Davis, C. (1989) The Evidential Force of Religious Experience. Oxford: Clarendon Press. Donovan, P. (1979) Interpreting Religious Experience. London: Sheldon Press. Dorr, D. (1978) Remove the Heart of Stone – Charismatic Renewal and the Experience of Grace. Dublin: Gill and Macmillan. Draper, P. (1992) God and perceptual evidence. International Journal for Philosophy of Religion 32, 149–165. Dupre, L. (1981) The Deeper Life. New York: Crossroad. Edwards, R. |
| – . “Plotinus: Matter and Otherness, ‘On Matter (II 4(12)).» Epoche 9, no. 2 (2005): 197–214. Hallett, Garth. A Companion to Wittgensteins Philosophical Investigations. Ithaca, N.Y.: Cornell University Press, 1977. Hand, S., ed. The Levinas Reader. Oxford: Blackwell, 1996. Harries, Karsten. Infinity and Perspective. Cambridge, Mass.: MIT Press, 2001. Hart, Kevin. Counter-Experiences: Reading Jean-Luc Marion. South Bend, Ind.: University of Notre Dame Press, in press. – . “The Kingdom and the Trinity» In Religious Experience and the End of Metaphysics, ed. Jeffrey Bloechl 153–173. Bloomington: Indiana University Press, 2003. – . “The Profound Reserve» In After Blanchot: Literature, Criticism, Philosophy, ed. Leslie Hill and Dimitris Vardoulakis, 35–57. Dover: University of Delaware Press, 2006. – . The Trespass of the Sign: Deconstruction, Theology and Philosophy. New York: Fordham University Press, 2000. Hegel, G. W. F. Der Geist des Christentums und sein Schicksal. Gerhard Ruhbach. Gutersloh: Gutersloher Verlagshaus G. Mohn, 1970. – . Glauben und Wissen: oder die Refl exionsphilosophie der Sujektivitat, in der Vollstandigkeit ihrer Formen, als Kantische, Jacobische, und Fichtische Philosophie. Edited by Hans Brockard and Hartmut Buchner. Hamburg: Meiner, 1986. Heidegger, Martin. Aus der Erfahrung des Denkes 1910–1976. Gesamtausgabe 13. Frankfurt: Klostermann. – . Beiträge zur Philosophië vom Ereignis. Edited by Friedrich-Wilhelm von Herrmann. Gesamtausgabe 65. Frankfurt: Klostermann, 1989. Translated by Parvis Emad and Kenneth Maly as Contributions to Philosophy (From Enowning). Bloomington: Indiana University Press, 1999. – . “Brief über den Humanismus.» In Wegmarken, 311–360. Frankfurt: Klostermann, 1978. – . The End of Philosophy. Translated by Joan Stambaugh. Chicagö University of Chicago Press, 2003. – . Four Seminars. Translated by A. Mitchell and F. Raffoul. Bloomington: Indiana University Press, 2003. – . Die Grundprobieme der Phanomenologie. Gesamtausgabe 24. Frankfurt: Klostermann, 1975. |
| Leslie, J. Universes. London: Routledge, 1989. Leslie, J. Value and Existence. Oxford: Blackwell, 1979. Leslie, J., ed. Modern Cosmology and Philosophy. New York: Prometheus, 1998. Levinas, E. Time and the Other. Pittsburgh: Duquesne University Press, 1987. Lévi-Strauss, C. Structural Anthropology. London: Allen Lane and Penguin Press, 1968. Lewis, D. On the Plurality of Worlds. Oxford: Blackwell, 1986. Lindberg, D. The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, 600 B.C. to A.D. 1450. Chicago: University of Chicago Press, 1992. Lindberg, D. “Medieval Science and Its Religious Context.” Osiris 10 (1995): pp. 60 – 79. Lindberg, D. “Science and the Early Church.” In God and Nature: Historical Essays on the Encounter between Christianity and Science, ed. D. C. Lindberg and R. L. Numbers, pp. 19 – 48. Berkeley: University of California Press, 1986. Lindberg, D. “Science as Handmaiden: Roger Bacon and the Patristic Tradition.” Isis 78 (1987): pp. 518 – 536. Lossky, N. O. Sensual, Intellectual and Mystical Intuition (in Russian). Moscow: Respublika, 1995. Lossky, V. In the Image and Likeness of God. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1997. Lossky, V. The Mystical Theology of the Eastern Church. London: James Clarke, 1957. Lossky, V. Orthodox Theology: An Introduction. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1997. Lossky, V. “Tradition and Traditions.” In In the Image and Likeness of God. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1997. Lossky, V. The Vision of God. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1983. Louth, A. Maximus the Confessor. London: Routledge, 1996. Mantzaridis, G. I. Time and Man. Trans. Julian Vulliamy. South Canaan, Pa.: St. Tikhon’s Seminary Press, 1996. Margenau, H. The Nature of Physical Reality: A Philosophy of Modern Physics. Woodbridge, Conn.: Ox Bow Press, 1977. Markus, R. A. “Augustine: God and Nature.” In The Cambridge History of Later Greek and |
| Parry, K., Melling, D. J., Brady, D., Griffith, S. H. and Healey, J. F., The Blackwell Dictionary of Eastern Christianity, Oxford: Blackwell Publishing, 1999. Patton, K. C. and Hawley, J. S. (eds.), Holy Tears: Weeping in the Religious Imagination, Princeton and Oxford: Princeton University Press, 2005. Pelikan, J., The Christian Tradition. A History of the Development of Doctrine, vol. II: The Spirit of Eastern Christendom (600–1700), Chicago and London: University of Chicago Press, 1974. Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism, New Haven and London: Yale University Press, 1993. Imago Dei. The Byzantine Apologia for Icons, New Haven and London: Yale University Press, 1990. The Vindication of Tradition, New Haven: Yale University Press, 1984. Peters, G., «Peter of Damascus and early Christian spiritual theology», Patristica et medievalia 26 (2005), 89–109. »Recovering a lost spiritual theologian: Peter of Damascus and the Philokalia», SVTQ 49 (2005), 437–59. Pevear, R. and Volokhonsky, L. (trans.), Mother Maria Skobtsova: Essential Writings, Maryknoll, NY: Orbis, 2003. Plekon, M., Living Icons: Persons of Faith in the Eastern Church, Notre Dame, IN: University of Notre Dame Press, 2002. (ed.), Tradition Alive: On the Church and the Christian Life in Our Time. Readings from the Eastern Church, Lanham, MD: Rowman and Littlefield/Sheed and Ward, 2003. Plekon, M. and Vinogradov, A. (trans. and eds.), In the World, Of the Church. A Paul Evdokimov Reader, Crestwood, NY: SVS Press, 2001. Plested, M., The Macarian Legacy: The Place of Macarius-Symeon in the Eastern Christian Tradition, Oxford: Oxford University Press, 2004. Pospielovsky, D. V., A History of Soviet Atheism in Theory and Practice, and the Believer, 3 vols., New York: St Martin " s Press, 1987–8. Prestige, G. L., God in Patristic Thought, London: Heinemann, 1936; repr. SPCK, 1952. Ramfos, S., Like a Pelican in the Wilderness, Brookline, MA: Holy Cross Orthodox Press, 2000. |
| Behr-Sigel, E., The Ministry of Women in the Church, trans. S. Bigham, Torrance, CA: Oakwood Publications, 1991. The Place of the Heart. An Introduction to Orthodox Spirituality, trans. S. Bigham, Torrance, CA: Oakwood Publications, 1992. Behr-Sigel, E. and Ware, K., The Ordination of Women in the Orthodox Church, Geneva: WCC, 2003. Bigham, S., Early Christian Attitudes Towards Images, Rollinsford, NH: Orthodox Research Institute, 2004. Binns, J., An Introduction to the Christian Orthodox Churches, Cambridge: Cambridge University Press, 2002. Blane, A. (ed.), Georges Florovsky: Russian Intellectual, Orthodox Churchman, Crestwood, NY: SVS Press, 1993. Bobrinskoy, B., The Compassion of the Father, trans. A. P. Gythiel, Crestwood, NY: SVS Press, 2003. «The Church and the Holy Spirit in twentieth-century Russia», Ecumenical Review 52.3 (July 2000), 326–42. The Mystery of the Trinity. Trinitarian Experience and Vision in the Biblical and Patristic Tradition, trans. A. P. Gythiel, Crestwood, NY: SVS Press, 1999. Bouteneff, P., »The mystery of union: elements in an Orthodox sacramental theology», in G. Rowell and C. Hall (eds.), Gestures of God: Explorations in Sacramental Theology, London and New York: Continuum, 2004, pp. 91–107. Sweeter Than Honey: Orthodox Thinking on Dogma and Truth, Crestwood, NY: SVS Press, 2006. Breck, J., God With Us. Critical Issues in Christian Life and Faith, Crestwood, NY: SVS Press, 2003. The Power of the Word in the Worshiping Church, Crestwood, NY: SVS Press, 1986. Scripture in Tradition: The Bible and Its Interpretation in the Orthodox Church, Crestwood, NY: SVS Press, 2001. Bulgakov, S., The Orthodox Church, Maitland, FL: Three Hierarchs Seminary Press, 1935. Burton-Christie, D., The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism, Oxford and New York: Oxford University Press, 1993. Casiday, A., Evagrius Ponticus, London: Routledge, 2006. Cavarnos, C., Ecumenism Examined: A Concise Analytical Discussion of the Contemporary Ecumenical Movement, Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1996. |
| Nwauwa, Apollos Okwuchi. 1991. “Integrating Arochukwu into the Regional Chronological Structure.” History in Africa 18:297–310. O " Brien, George. 1920. An Essay on Medieval Economic Teaching. London: Longmans, Green & Co. Ohnuma, Reiko. 2007. Head, eyes, flesh, and blood: giving away the body in Indian Buddhist literature. New York: Columbia University Press. Olivelle, Patrick. 1992. The Asrama System: The History and Hermeneutics of a Religious Institution. Oxford: Oxford University Press. 2005. Manu " s Code of Law: A Critical Edition and Translation of the Manava-Dharmas astra. Oxford: Oxford University Press. 2006. “Explorations in the Early History of Dharmas astra.” In Between the Empires: Society in India 300 ВС to 40 °CE (Patrick Olivelle, editor), pp. 169–190. New York: Oxford University Press. 2009. “Dharmas astra: A Literary History.” In The Cambridge Handbook of Law and Hinduism (T. Lubin and D. Davis, editors), pp. 112–143. Cambridge: Cambridge University Press. Oliver, Douglas. 1955. A Solomon Island Society. Cambridge: Harvard University Press. Onvlee, Louis. 1980. “The Significance of Livestock on Sumba.” In The Flow of Life: Essays on Eastern Indonesia (James J. Fox, editor), pp. 195–207. Cambridge: Harvard University Press. Oppenheim, Leo. 1964. Ancient Mesopotamia: Portrait of a Dead Civilization. Chicago: University of Chicago Press. Orlean, Andre. 1998. “La monnaie autoreferentielle.” In: M. Aglietta & A. Orlean (editors), La monnaie sou-veraine, pp. 359–386. Paris: Odile Jacob. Orlove, Benjamin. 1986. “Barter and Cash Sale on Lake Titicaca: ATest of Competing Approaches.” Current Anthropology 27 (2): 85-106. Orr, Leslie C. 2000. Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu. Oxford: Oxford University Press. Ottenberg, Simon. 1958. “Ibo Oracles and Intergroup Relations.” Southwestern Journal of Anthropology 14(3): 295–317. Ottenberg, Simon and Phoebe Ottenberg. 1962. “Afikpo Markets: 1900–1960.” In Markets in Africa (Paul Bohannan and George Dalton, editors), pp. 118–169. Chicago: Northwestern University Press. |
| Kelly, J. N. D., Early Christian Creeds, 3rd edn, Harlow, Essex: Longman, 1972. Early Christian Doctrines, 5th edn, London: A. and C. Black, 1977. Khodr, Metropolitan Georges, »Christianity in a pluralistic world», Ecumenical Review 23 (1971), 118–28. «The Orthodox in the Lebanon: to be witnesses to the meekness of the Gospel», Sourozh 2 (1980), 42–9. Kimbrough, S. T., Jr (ed.), Orthodox and Wesleyan Ecclesiology, Crestwood, NY: SVS Press, 2007. Orthodox and Wesleyan Spirituality, Crestwood, NY: SVS Press, 2002. Orthodox and Wesleyan Scriptural Understanding and Practice, Crestwood, NY: SVS Press, 2005. Kitzinger, E., »The cult of images before the age of Iconoclasm», Dumbarton Oaks Papers 8 (1954), 83–150. Kontoglou, F., Byzantine Sacred Art: Selected Writings, Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1985. Krivocheine, B. (Archbishop), In the Light of Christ: Saint Symeon the New Theologian. Life, Spirituality, Doctrine, Crestwood, NY: SVS Press, 1986. Larchet, J., The Theology of Illness, Crestwood, NY: SVS Press, 2002. Lash, Archimandrite Ephrem, «Mary in Eastern Church literature», in A. Stacpoole, OSB (ed.), Mary in Doctrine and Devotion, Dublin: Columba Press, 1990, pp. 58–80. »Search the scriptures: a sermon preached before the University of Cambridge», Sourozh 64 (May 1996), I–II. www.anastasis.org.uk (contains English translations of many Orthodox liturgical texts). Limouris, G., Icons. Windows on Eternity. Theology and Spirituality in Colour, Geneva: WCC Publications, 1990. (ed.), Orthodox Visions of Ecumenism: Statements, Messages and Reports on the Ecumenical Movement 1902–1992, Geneva: WCC, 1994. Lossky, V., In the Image and Likeness of God, ed. J. H. Erickson and T. E. Bird, Crestwood, NY: SVS Press, 1974. The Mystical Theology of the Eastern Church, London: James Clarke & Co., 1957; repr. Crestwood, NY: SVS Press, 1998. Orthodox Theology: An Introduction, trans. I. and I. Kesarcodi-Watson, Crestwood, NY: SVS Press, 1978. The Vision of God, trans. A. Morehouse, London: Faith Press, 1963. |
| Amidon, P.A., 2007, Philostorgius: Church history , Society of Biblical Literature, Atlanta, GA. Atkins, E.M. & Dorado, R.J. (eds.), 2001, Augustine political writings , Cambridge University Press, New York. Barnes, T.D., 1981, Constantine and Eusebius , Harvard University Press, Cambridge. Barnes, T.D., 2011, Constantine . Dynasty, religion and power in the Late Roman empire , Wiley-Blackwell, Chichester. Behr, J., 2004, The Nicene faith: Formation of Christian theology , vol. 2. St Vladimir’s Seminary Press, Crestwood, MO. Brent, A., 2009, A political history of early Christianity , T & T Clark, New York. Bowersock, G.W., 2013, The throne of Adulis: Red Sea wars on the Eve of Islam , Oxford University Press, New York. Boyarin, D., 2010, ‘Judaism as a free church: Footnotes to John Howard Yoder’s The Jewish-Christian Schism Revisited’, in P. Dula & C.K. Huebner (eds.), The New Yoder , pp. 1-17, Cascade Books, Eugene, OR. Cameron, A., 2012, ‘Constantine and the “peace of the Church’, in M.M. Mitchell & F.M. Young (eds.), The Cambridge history of Christianity: Origins to Constantine , pp. 538-551, Cambridge University Press, New York. Carriker, A.J., 2003, The Library of Eusebius of Caesarea , Brill, Boston, MA. Cavanaugh, W.T., 2013, ‘What Constantine has to teach us’, in J.D. Roth (ed.), Constantine revisited: Leithart, Yoder, and the Constantinian debate , pp. 83-100, Pickwick Publications, Eugene, OR. Collier, C.M., 2013, ‘Leithart’s defending Constantine: A review’, in J.D. Roth (ed.), Constantine revisited: Leithart, Yoder, and the Constantinian debate , pp. 155-160, Pickwick Publications, Eugene, OR. Dagron, G., 2003, Emperor and priest: The imperial office in Byzantium , transl. J. Birrell, Cambridge University Press, Cambridge. Drake, H.A., 2000, Constantine and the bishops: The politics of intolerance , Johns Hopkins University Press, Baltimore, MD. Drake, H.A., 2006, ‘The impact of Constantine on Christianity’, in N. Lenski (ed.), The Cambridge companion to the age of Constantine , pp. |
| Origen. Die griechischen christlichen Schriftsteller der ersten drei Jahrhundertë Origenes Werke. Edited by E. Klostermann. Leipzig, 1941. – . On First Principles. Translated by G. W Butterworth. Gloucester: Peter Smith, 1973. Ott, Hugo, and Giorgio Penzo, eds. Heidegger e la teologiä atti del convegno tenuto a Trento I8–9 Febbraio 1990. MorceUiana, 1995. Otto, Rudolf. Das Heiligë uber das Irrationale in der Idee des Gottlichen und sein Verhaltnis rum Rationalen (1917). Munich: С. H. Beck, 1997. Papagiannopoulos, Ilias. Beyond Absencë Essay on the Human Person on the Traces of Sophocless Oedipus Rex. Athens: Indiktos, 2005. Perella, Nicholas James. The Kiss Sacred and Profane. Berkeley: University of California Press, 1969. Perl, Eric. “Signifying Nothing: Being as Sign in Neoplatonism and Derrida.» In Neoplatonism and Contemporary Thought, vol. 2, ed. Harris R. Baine, 125–151. Albany: State University of New York Press, 2002. Perotti, James L . Heidegger on the Divinë The Thinker; The Poet, and God. Athens: University of Ohio Press, 1974. Phillips, D. Z. Wittgenstein and Religion. New York: St. Martins Press, 1993. Plato. Operä Tetralogiae IX. Scriptorum Classicorum Bibliotheca Oxoniensis I-V. Edited by Ioannes Burnet. Oxford: Oxford University Press, 1900. Po ggeler, Otto. Der DenkwegMartin Heideggers (1963). Pfullingen: Neske, 1983. Prestige, G. L. God in Patristic Thought. London: S.P.C.K., 1959. Proclus. Στοιχει’ωσις Θεολογικη’ (The Elements of Theology). Edited by E. R. Dodds. Oxford: Clarendon Press, 1963. Putman, Hilary. “Wittgenstein on Religious Belief.» In Renewing Philosophy. Cambridge, Mass.: Harvard University Press, 1992. Rahner, K. “Le Debut d une doctrine des cinq sens spirituels chez Origene.» Revue dAscetisme et deMysticisme 13 (1932): 113–145. – . Hearers of the Word. Translated by M. Richards. New York: Herder and Herder, 1969. Reid, Duncan. Energies of the Spirit. Atlanta, Ga.: American Academy of Religion, 1997. Richardson, William/. Heidegger: Through Phenomenology to Thought. Preface by Martin Heidegger (1962). The Haguë Martinus Nijhoff, 1974. |
| Más tarde, es decir, después del siglo VI, en Roma, el Patriarcado lateranense fue el seminario y la escuela donde muchos pontífices de los siglos VIII y IX iniciaron su formación eclesiástica para subir a los supremos grados de la jerarquía; pero entonces era preciso, para ser ordenado lector, la legitima actas, que Justiniano en el 546 había fijado alrededor de los dieciocho años; haber recibido la tonsura y demostrar saber leer. Los niños, sin embargo, si no podían ya formar parte de la schola lectorum, entraban en la schola cantorum, donde su voz era siempre deseada, más aún, necesaria. Al principio, el lector tenía la facultad de leer todos los libros sagrados, incluidos los Evangelios, de los cuales eran también depositarios y custodios. San Cipriano, a propósito de los dos confesores jóvenes ordenados lectores por él, escribe: «No es quizá justo que de lo alto del ambón de las iglesias lean al pueblo aquellos preceptos y aquel Evangelio del Señor que han seguido siempre con fidelidad y coraje? Ninguno puede hacer oír con mayor aprovechamiento el Evangelio a los propios hermanos que un confesor de la fe.» De la devolución de la lectura evangélica al diácono hallamos testimonio primeramente en Oriente, donde probablemente existió, por las Constituciones apostólicas (a. 380); en Occidente, por San Jerónimo. Esta disciplina, naturalmente, se perfiló con el tiempo, es decir, a medida que con la organización del culto se quiso justamente poner de relieve la lectura del evangelio, confiándola al ministro más calificado después del sacerdote. Una norma precisa encontramos solamente por San Gregorio Magno (+ 606), el cual en el concilio de Roma (595) confió a los diáconos la lectura del evangelio, y al subdiácono y, en caso de necesidad, a los minoristas, el canto del responsorio gradual y todas las otras lecciones. El lectorado estaba ya en plena decadencia en esta época, porque con la devolución, al correr del tiempo, a los diáconos y a los subdiáconos de las lecturas de los cantos de la misa y al cesar las vigilias nocturnas, con sus relativamente prolongadas lecciones, les lectores habían perdido gran parte de los motivos que justificaban su existencia. Los jóvenes, que en el pasado eran iniciados en la vida eclesiástica como lectores, entraban ahora a formar parte de la schola cantorum. |
|
|
