| 19:32–39. Пределы и города Неффалима. На этой территории основной точкой отсчета является гора Фавор. Южная граница Неффалима следует по вади Fajjas на восток до Иордана. Из городов, расположенных вдоль этой линии, идентифицированы: Хелеф (Khirbet " Arbathath возле горы Фавор); Адами-Некев (Khirbet et-Tell); Иавнеил (Tell en-Náam); Лаккум (Khirbet el-Mansurah). Местоположение Хуккока вызывает споры, но большинство исследователей отождествляют его с Yaquq, к западу от Галилейского моря. Остальные города: Адама – возможно, Hajar ed-Damm, в 2 милях к северо-западу от места слияния Иордана и моря Галилейского; Иреон – Ярун, на ливанской границе; об Асоре см. коммент. к 11:1; Кедес – севернее пересохшего к настоящему времени озера Хуле. 19:40–48. Пределы и города удела Данова. Хотя Дану была выделена довольно большая территория на побережье Средиземного моря от ручья Сорек до реки Яркон близ Иоппии, маловероятно, чтобы Даново колено когда-либо занимало всю эту землю. Большую часть этого региона контролировали филистимляне, а позднее – ассирийцы. Во времена Соломона эта территория образовала юго-западный административный округ и была аннексирована Иудеей. Подтверждением может служить тот факт, что принадлежавший Дану город Беф-Шемеш (Tell er-Rumeileh) упоминается далее как город левитов в Иудее (21:16). Остальные города Данова удела идентифицируют следующим образом: Шаалаввин – возможно, Selbit (к востоку от Газера; см. Суд. 1:35 ); Аиалон – возможно, Yalo (в 5 милях к востоку от Газера; упоминается в амарнских текстах); Фимнафа – Tell el-Batashi (в 5 милях к северо-западу от Беф-Шемеша); Гиввефон – возможно, Tell el-Melat (упоминается в перечне завоеванных городов Тутмоса III); Бене-Верак – el-Kheiriyah (близ Иоппии; упоминается в анналах Сеннахирима); Ракон – либо река, либо Tell er-Reqqeit близ Иоппии. 19:47. Ласем. Вероятно, под давлением филистимлян Даново колено мигрировало (см.: Суд. 18 ). Сыны Дана двинулись на север, в Ласем (Лаис), который был переименован в «Дан» и стал важным культовым центром при царе Иеровоаме. Крупнейший в этом регионе город (площадью около 50 акров) находился к северу от озера Хуле, на дороге, ведущей в Дамаск. О его значении свидетельствуют упоминания в египетских «Текстах проклятий» и в письмах из Мари. |
| 4383 2. The Setting of the Sign (2:l-3a) Before examining the sign itself, we must survey its setting. The features of the sign " s setting appear significant to John " s narrative: the location, the day, and the wedding celebration. 2A. Cana (2:1) The mention of Cana frames this pericope, bracketing it (2:1, 11). 4384 Scholars have favored especially two sites, Kefar-Kenna and Khirbet-Qanah, as the ancient site of John " s Cana; more evidence supports the claim for the latter. Despite recent traditions supporting Kefar-Kenna, older sources support Khirbet-Qanah. 4385 Further, the etymology, 4386 Roman-Byzantine pottery, 4387 and Josephus " s description of the locality 4388 also tend to support Khirbet-Qanah. Either site would represent a reasonable walk from Nazareth and explain why Jesus» family would have known the family of the groom. Kefar-Kenna is three and a half miles northeast of Nazareth and Khirbet-Qanah nine miles north of Nazareth. 4389 The mention of Cana probably functions as historical reminiscence–perhaps Nathanael " s (who may also represent the connection with the groom " s family, since he was from there, 21:2)–and as a literary cue prefiguring the sign of 4:46–54 (presumably from the same source). In its latter function «Cana of Galilee» (2:1; 4:46) addresses the contrast implied between Galileés positive reception of Jesus (2:2; 4:47, 54; cf. 2:12; 4:43–45) and his rejection in Judea (cf. 2:13–25; 5:16). 2B. The Third Day (2:1) One feature that may reinforce the idea of an assault on the old forms of ritual purification in this text is the way John has tied the first Cana narrative to Jesus» prophetic act in the temple. John has moved the temple cleansing up to the beginning of Jesus» ministry (overshadowing the entire ministry with the tradition of the passion week), and has apparently tied the two major pericopes of ch. 2 together with a literary inclusio around the key phrase «three days» (2:1,19). The «third day» of John 2has puzzled many commentators. |
| Over de echtheid van 2 Cor 6:14-7:1//Studia Catholica. Nijmegen, 1951. Vol. 26. P. 203-206; Vaux R., de. Fouilles au Khirbet Qumrân: Rapport prélim.//RB. 1953. Vol. 60. P. 83-106; idem. Fouilles au Khirbet Qumrân: Rapport prélim. sur la deuxième champagne//Ibid. 1954. Vol. 61. P. 206-236; idem. Fouilles au Khirbet Qumrân: Rapport prélim. sur les 3e, 4e, et 5e campagnes//Ibid. 1956. Vol. 63. P. 533-577; idem. Fouilles de Feshkha//Ibid. 1959. Vol. 66. P. 225-255; idem. L " archéologie et les manuscrits de la Mer Morte. L., 1961 (англ. пер.: Archaeology and the Dead Sea Scrolls. L., 1973); Albright W. F. Recent Discoveries in Palestine and the Gospel of St. John//The Background of the NT and Its Eschatology/ Ed. W. D. Davies, D. Daube. Camb. (GB), 1954. P. 153-271; Cullmann O. Die neuentdeckten Qumrantexte und das Judentum der Pseudoklementinen//Neutestamentliche Studien für R. Bultmann zu seinem 70. Geburtstag/Hrsg. W. Eltester. B., 1954. S. 35-51; idem. The Significance of the Qumran Texts for Research into the Beginnings of Christianity//JBL. 1955. Vol. 74. N 4. P. 213-226; idem. Secte de Qumran, Hellénistes des Actes et Quatrième Évangile//Les manuscrits de la Mer Morte: Colloque de Strasbourg 25-27 Mai 1955. P., 1957. P. 61-74; idem. L " opposition contre le temple de Jérusalem, motif commun de la théologie Johannique et du monde ambiant//NTS. 1959. Vol. 5. N 3. P. 157-173; Krieger N. Fiktive Orte der Johannes-Taufe//ZNW. 1954. Bd. 45. N 1. S. 121-123; Sukenik E. L. Otsar Ha-megillot Ha-genuzot. Jerusalem, 1954 (на иврите) (англ. пер.: The Dead Sea Scrolls of the Hebrew University. Jerus., 1955); Barthélemy D., Milik J. T. Qumran Cave 1.Oxf., 1955. (DJD; 1); Braun F.-M. L " arrière-fond Judaïque du quatrième évangile et la communauté de l " alliance//RB. 1955. Vol. 62. P. 5-44; Brown R. E. The Qumran Scrolls and the Johannine Gospel and Epistles//CBQ. 1955. Vol. 17. P. 403-419, 559-574; idem. The Messianism of Qumran//CBQ. 1957. Vol. 19. P. 53-82; idem. Second Thoughts: X. |
| Abegg M., Flint P. Ulrich E. The Dead Sea Scrolls Bible. The Oldest Known Bible Translated for the First Time into English. San-Francisco, 1999, xxvii + 649 p. Abramsky S. Bar Kokhba/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Arzi A. Tikkun soferim/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Blank S. H. Prophetic faith in Isaiah. N. Y., 1958. Brown F., Driver S. R., Briggs C. A. The Brown-Driver-Briggs Hebrew and English Lexicon. 4lh ed. [Peabody, 1999], xxi + 1185 p. Brownlee W. H. The Meaning of the Qumran Scrolls for the Bible (with special attention to the Book of Isaiah). N. Y.-Oxford, 1964, 309 pp. Bruce F. F. Biblical Exegesis in the Qumran Texts. Grand Rapids, Bultmann R. Theology of the New Testament. Vol. 1. N. Y., 1951. Camper F. Clear as Mud. The Dead Sea Scrolls according to Kenneth Mull, Norman Golb, the Field Museum and a chorus of experts//The Reader’s Guide, vol. 04, #27, 21.04.2000 Charlesworth J. H., ed. Jesus and the Dead Sea Scrolls. N. Y., 1992, 1995. Clifford R. J. Second Isaiah/Anchor Bible Dictionary. 6 volumes. N. Y., 1992. CD ROM electronic edition: Logos Library System 2.If,1996. Collins J. J. The Scepter and the Star. N. Y., 1995. Collins J. J. Dead Sea Scrolls//The Anchor Bible Dictionary, N. Y., 1992. CD ROM electronic edition, Logos Library System 2.If. 1996. Crown A., Cansdale L. Qumran – Was It an Essene Settlement?//Biblical Archaeology Review 1994, 20, pp. 24–36, 73–78. Deissmann G. A. Bible Studies:Contributions Chiefly from Papyri and Inscriptions to the History of Language, the Literature and the Religion of Hellenistic Judaism and Primitive Christianity. Edinburgh, 1909. Dodd С. H. The Founder of Christianity. The Messiah. N. Y., 1970. Donceel R. Donceel-Voûte P. The Archaeology of Khirbet Qumran//Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects. Ed. M. Wise, N. Golb, J. Collins, and D. Pardee (Annals of the New York Academy of Sciences.722) N. Y..1994,p. 1–38. |
| Tüb., 1998; Evans C. A. Jesus and the Dead Sea Scrolls//The Dead Sea Scrolls after Fifty Years: A Comprehensive Assessment. Leiden, 1999. Vol. 2. P. 573-598; idem. The New Quest for Jesus and the New Research on the Dead Sea Scrolls//Jesus, Mark and Q: The Teaching of Jesus and its Earliest Records/Ed. M. Labahn, A. Schmidt. Sheffield, 2001. P. 163-183; Gundry R. H. No NU in Line 2 of 7Q5: A Final Disidentification of 7Q5 with Mark 6:52-53//JBL. 1999. Vol. 118. N 4. P. 698-707; Öhler M. The Expectation of Elijah and the Presence of the Kingdom of God//JBL. 1999. Vol. 118. P. 461-476; Pfann S. J. The Essene Yearly Renewal Ceremony and the Baptism of Repentance//The Provo Intern. Conf. on the Dead Sea Scrolls. Leiden, 1999. P. 337-352; Allison D. C. Scriptural Allusions in the NT: Light from the Dead Sea Scrolls. North Richland Hills , 2000; idem. Dead Sea Scrolls//EBR. 2013. Vol. 6. Col. 342-347; Bauckham R. The Qumran Community and the Gospel of John//The Dead Sea Scrolls: Fifty Years after their Discovery. Jerus., 2000. P. 105-115; Cross F. M., Eshel E. Khirbet Qumran Ostracon (Plate XXXIII)//Qumran Cave 4. XXVI: Cryptic Texts and Miscellanea, Oxf., 2000. Pt. 1. P. 497-507; Enste S. Kein Markustext in Qumran: Eine Untersuch. der These: Qumran-Fragment 7Q5=Mk 6, 52-53. Freiburg; Gött., 2000; Knibb M. A. Teacher of Righteousness//EDSS. 2000. Vol. 2. P. 918-921; McDonald J. I. H. What Did You Go Out to See?: John the Baptist, the Scrolls and Late Second Temple Judaism//The Dead Sea Scrolls in Their Historical Context/Ed. T. H. Lim. Edinb., 2000. P. 53-64; Reich R. Miqwaot at Khirbet Qumran and the Jerusalem Connection//The Dead Sea Scrolls: Fifty Years after Their Discovery. 2000. P. 728-731; Thiede C. P., Masuch G. Confocal Laser Scanning and the Dead Sea Scrolls//The Dead Sea Scrolls: Fifty Years after Their Discovery. 2000. P. 895-905; VanderKam J. C., Flint P. The Meaning of the Dead Sea Scrolls: Their Significance for Understanding the Bible, Judaism, Jesus, and Christianity. |
| Ex libro de Deitate sou de theologia (G.), 509–512, 521–22. De adventu salvatoris (G. et M.), fg. 1–2, 511–12. De Paschate, fg. (G.), 511–20. De anima et согроге, fg. (M.), 519–22. Didascaliæ fg. (M.), 521–22. In Matthæum, fg. (M.), 521–22. Acta sincera, lat. Anastasius Bibl. (M.), 453–66. Mai monitum, 451–54. Notitia G,., 449–52. PETRUS II ALEXANDRINUS ep., s. IV, 33. Epistola encyclica, 1275–92. Fg, ex Facundo Hermianensi 1–4, 1291–4. Notitia G., 12.73–6. PETRUS ANTIOCHENUS patr., s. XI. Epistola ad Dominicum Gradensem (Cotelerius), 120, 755–82. Dissertatio (id.), 795–816. PETRUS ARGIVORUM ep., s. IX, 104. In conceptionem S. Annæ (Monaldinus), 1351–66. Oratio funebris in S. Athanasium Methones ep., latine (AA.SS.), 1365–80. PETRUS CHRYSOLANUS [Grosolanus], Mediolanensis arch., s. XII, 127. Oratio de Spiritu S. (Allatius), 911–20. Notitia F., 909–10. [PETRUS DAMASCENUS ep., s. VIII, 162. Unio cum Deo (Philocatia), lib. 1–2, 162, 1185. Manifesta necessitas septem operum corporalium (ibid.), 1195. Sermones ascetici 1–24 (ibid.), 1279. Notitia ex Philocatia.] PETRUS DIACONUS СР., Chartularius, s., XII, 119. Responsa canonica (Leunclavius), 1093–98. PETRUS LAODICENUS ер., s. VII, 86, II. Commentarii in 4 Evangelia fg. (M.). In Matth., 3323–26; in Marc, 3325–8; in Luc, 3327–30; in Joan., 3329–30. Monitum M., 3321–4. Expositio in orationem dominicam (græce ex Origenis Opp., t. I, latine G.), 3329–36. PETRUS MANSUR [Ps. Joan. Damascenus]. De corpore et sanguine Christi, 95, 401–12. PETRUS PATRICIUS, s. VI. De legationibus Romanorum ad gentes (Excerpta Constantini Porphyrogeniti), 113, 663–74. De legationibus gentium ad Romanes (ibid.), 673–76. Notitia Niebuhr, 615–621. PHIALITUS (Phialites), s. XIII, 127. Præfatio super emendatione Dioptræ, latine (Pontanus), 127, 707–10. PHILEAS THMUITANUS, ep., s. III, 10. Epistolæ, 1561–8. Notitia G., 1359–60. [PHILEMON, a. IV, 162. Apophtegmata, græce, 593. Notitia ex Philocatia.] PHILIPPUS SOLITARIUS, s. XI-XII, 127. Dioptra latine, lib. 1–3 (Pontanus cum notis Gretseri), 709–878 (fg. græce [Cotelerius], 877–78 et 1, 1145–6). |
| Makarios, Hierodeacon. It Is Later Than You Think! American Aposde to the Russian People//«Pravda». Ru. 2002. Sept. 27. [Mansur, Mary]. “With the Saints Give Rest...”//Orthodox America. 1982. Rossi, Vincent. The American Acquisition of the Patristic Mind//The Orthodox Word. 1984. Р.267–274. Sherry, Matthew. A Warrior of the Spirit for Modem Times//The Orthodox Word. 1994. 327–333. Stephen, Fr. Fr.Seraphims Beginnings as an Orthodox Writer//The Orthodox Word. 1984. P.31–37. Stephens III, Dr.Raphael W. Fr.Seraphim Rose, Patron of the Unborn//The Orthodox Word. 1989. Р.157–160. Stolen Glimpses into the Inner World of Fr. Seraphim//The Orthodox Word. 1987. Р.300–303. Toner, Jamey. “Maranatha!”//The Orthodox Word. 1994. Р.321–326. Yentzen, Celia. A New Miracle of Fr. Seraphim//The Orthodox Word. 2004. P.217–219. The Twentieth Anniversary of Fr.Seraphims Repose//The Orthodox Word. 2002. Р.209–215. Young, Fr. Alexey [Hieromonk Ambrose], A Mighty Pen Is Stilled//Orthodox America. 1982. Young, Fr. Alexey [Hieromonk Ambrose]. Letters from Fr. Seraphim. Richfield Springs (N.Y.), 2001. Young, Fr. Alexey [Hieromonk Ambrose]. My Advice to Converts//Again. 1994. Dec. 4. Vol. 17. Р.25–27. Young, Fr. Alexey [Hieromonk Ambrose]. Personal Reminiscences of Fr. Seraphim//The Orthodox Word. 2002. Р.233–241. Young, Fr. Alexey [Hieromonk Ambrose], The Royal Path of the Righteous Hieromonk Seraphim of Platina//Orthodox America. 2002. Р.6–7, 12. Young, Fr. Alexey [Hieromonk Ambrose]. Two Miracles of Fr.Seraphim//The Orthodox Word. 1984. P.44–45. Книги о.Серафима (Роуза), изданные на русском языке Аще забуду тебе, Иерусалиме/Сб. ранних работ. Мстиславль: Просветитель, 1995. Блаженный Иоанн Чудотворец. М.: Правило веры; Русский паломник, 1993. Блаженный Иоанн Чудотворец. Изд. 2-е. М.: Братство прп.Германа Аляскинского; Российское отделение Валаамского общества Америки, 1999. Божие откровение человеческому сердцу. М.: Братство прп.Германа Аляскинского; Российское отделение Валаамского общества Америки, 1994; 2-е изд. – М.: Московское подворье Свято–Троицкой Сергиевой лавры, 1997. |
| But democracy means " people's power " . When the young people launched a campaign to collect signatures against Morsi, they exceeded 22 million documented signatures. And by June 30, 30 million were demanding Morsi's resignation. Is this not the power of the people? Is this not democracy? The Military Then there is the military. Until June 30, the military never intervened. This in itself is quite amazing: if we look at Egypt's recent history then we have to admit that the army has always been present, influencing elections, the economy, etc. .. I would like to point out two important things. First, during the revolution in Tahrir Square, the army always defended the population and can many photos still be seen today where the youth of Tahrir Square are hand in hand with the soldiers. Second, the military has gained nothing from its intervention in the ouster of Morsi. It is nothing like the days of Nasser, Sadat or Mubarak in which the military took power. This a government of lay people was installed and the military became the guarantors of order. Obviously, General Al-Sissi was appointed defense minister, but the president is a well-known Egyptian magistrate, Prof. Adli Mansur, who graduated in Egypt, Spain and France. In further proof of his professional capacity, on May 19 last Mohamed Morsi had appointed him President of the Supreme Constitutional Court of Egypt! What has the military gained? In the last few days it has gained nothing other than a hundred deaths. It has not taken over power. The military has always wanted to ensure that it is represented in the new government, and it even called for all parties to present candidates for the interim government. But the pro-Morsi camp refused. Even the Salafists - who are the more extreme than the Muslim Brotherhood - accepted and are present in the government. But the Brothers have refused any form of dialogue, forcing the army to provide security. The European Union (with President Manuel Barroso) and the United States (with President Barack Obama) continue to say that the army must enter into dialogue with the Muslim Brotherhood, that it should not exclude them, but it is the Muslim Brotherhood who are blocking all dialogue and who reject collaboration, increasingly and exclusively demanding the return of Morsi. |
| CYRILLUS HIER. Catecheses, 83, præsertim 425–80 et 1065–84. BASILIUS. De baptismo, lib. 1–2, 31, 1513–1628. Homilia, 31, 423–44 [Severiani] GREGORIUS NAZIANZENUS. Homilia 40, 86, 359–428. GREGORIUS NYSSENUS. Adversus eos qui baptismum differunt, 46, 415–32. HIERONYMUS GRÆCUS. De effectibus baptismi 40, 859–66. CHRYSOSTOMUS. Catechesis ad illuminandos, 1–2, 49. 233–32, 231–40; 60, 739–42; 61, 783–6. THEODORUS MOPSUESTENUS. Contra defensores peccati originalis, fg., 66, 1005–12: ad baptizandos, fg., 10l3-l6. EUSEBIUS ALEXANDRINUS, 86, I, 371–80. MARCUS EREMITA, 65, 985–1028. THEODORETUS vel SOPHRONIUS. De baptismate apostolorum et Deiparæ, 87, III, 3381–2; 92, 1075–8. THEODORUS ABUCARA. De existentia justorum ante baptismi institutionem, 97, 1541–4. SYMEON THESSALONICENSIS, 155, 175–238. GREGORIUS PALAMAS, 151, 473–86. 2 . DE Chrismate. CYRILLUS HIER. Catechesis, 33, 1087–94. SYMEON THESSALONICENSIS, 166, 237–52. 3 . De Eucharistia. CYRILLUS HIER.. 33, 1097–1106; 1109–28. Chrysostomus, Epistola ad Cæsarium, 62, 755–60, 64, 495–500. CYRILLUS ALEX. In mysticam cenam. homilia, 77, 1015–30; 76, 1423–6. EUTYCHIUS CP. Sermo de Paschate el Eucharistia, 86, II, 2391–2402. ANASTASIUS SINAITA. Oratio de sacra synaxi, 89, 825–50. JOANNES DAMASCENUS (Petrus Mansur). De corpore et sanguine Christi, 95, 401–12. THEODORUS ABUCARA. Panem benedictum fieri corpus Christi, dialogue cum Saraceno, 97, 1551–4. SYMEON METAPHRASTES. Preces et Iambi, , 114, 219–26. SAMONAS. De Sacramento altaris, disceptatio cum Achmed saraceno, 120, 821–32. NICOLAUS METHONENSIS. De corpore et sanguine Christi, 135, 509–18. GENNADIUS (Scholarius). De Sacramentali corpore Christi, 1–2, 160, 351–74, 375–80. BESSARION. De verbis consecrationis apud Græcos (in Synodo), 161, 489–94. De sacramento Eucharistiæ et verbis consecration is, 493–526. Vide Indicem controversiæ inter Latinos et Græcos, ea præsertim quæ insunt de azymis et de epiclesis. 4 . De Pænitentia. Homliæ. CYRILLUS HIER. De pænitentia et remissione peccatorum, 33, 381–408 et 409–24. (altera recensio.) |
| 16 . Distinctiones definitionum, 211–16. 17 . Theodori Byzantini quæstiones cum solutionibus Maximi, 215–28. 19 . Tomus dogmaticus ad Marinum presbyterum, 227–46. 20 . De qualitate, proprietate et differentia ad Theodorum, presbyterum, 245–60. 21 . De substantia et hypostasi, 259–64, 265–68. 22 . Contra unam in Christo voluntatem, 267–70. 23 . Capita decem de duplici voluntate ad orthodoxos, 269–74. 24 . Testimonia Patrum (diversæ definitiones), 275–86. Disputatio cum Pyrrho, 287–354. Epistolæ 1–45, 363–650. Ad Anastasium epistola, 90, 131–4. ANASTASIUS DISCIPULUS MAXIMI. Ad epistolam Maximi, 90, 133–4. Ad collegium monachorum calaritanum, 133–6. ANASTASIUS APOCRISIARIUS. Epistola ad Theodosium et testimonia Patrum [Hippolytus contra Beronem et Heliconem], 90, 175–88. Syllogismi, 187–94. ANASTASIUS SINAITA. Hodegus, 89, 36–310. De operationibus, 1281–4. Contra Diaetetum, 1283–4. In Sergium Grammaticum, 1285–6. JOANNES VI CP. Epistola ad Constantinum papam, 96, 1415–34. GERMANUS I CP. Epistola ad Armenios, 98, 135–46. JOANNES DAMASCENUS. Contra Jacobitas, 94, 1435–1502. De natura composita contra Acephalos, 95, 111–26. De duabus voluntatibus, 127–86. Adversus Nestorianos, 187–224. Responsio ad Severianos, 225–28. Fragmenta, 411–16. PETRUS MANSUR(?) De corpore et sanguine Christi, 95, 401–12. ANDREAS CRETENSIS. Iambi ad Agathonem, , 97, 1437–44. THEODORUS ABUCARA. Opuscula, 97. 2 . Confutatio Jacobitarum, 1469–92. 4 . Epistola Thomæ patr. Hieros. de Christo secundum Chalcedonense ad Armenios hæreticos, 1503–22. 11 . Adversus Nestorianum in illud Data est mihi omnis potestas, 1533–6. 12–13. Interrogationes 1–2 ad Nestorianum, 1535–8. 14 . Dialogus cum Nestoriano de Theotoco, 1537–40. 15 . Dialogus cum Nestoriano de vocabulo Christo, 1539–40. 23 . Christum hominem factum esse verum Deum, 1553–6. 29 . Cum Nestoriano disputatio, 1575–80. 30 . Cum Jacobita disputatio, 1579–82. 33 . Dialogus, cum Nestoriano, 1583–6. De unione et incarnatione, fg., 1601–60. JOANNES NICÆNUS. Contra Armenios I (Vel Isaac), 132, 1155–1218. |
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