| Е. Грабарь-Пассек [фрагм.]//ПСЛЛ, X-XIII вв. С. 449-459; Фрейберг Л. , Грабарь-Пассек М. Византийская поэма об Александре Македонском: [Ст., пер. фрагм. поэмы]//Античность и Византия. М., 1975. С. 90-113; Фирдоуси. Шахнаме/Пер. Ц. Б. Бану-Лахути. М., 19942. Т. 4. С. 366-400; Жамкочян А. С. Самаритянская хроника Абу-л-Фатха из собрания Росссийской Национальной Библиотеки: [Введ., пер. и коммент.]. М., 1995. С. 86-92; Абу Тахер Тарсуси. Дараб-наме, или Книга о Дарабе/Пер., ст., примеч. Н. Б. Кондыревой. М., 2000. С. 263-494; Александр Македонский в легендах и исследованиях Востока и Запада. М., 2000. Лит.: Meyer P. Alexander le Grande dans la littérature français du Moyen âge. P., 1886; Abel F. M. Alexandre le Grand en Syrie et en Palestine//RB. 1934. T. 43. P. 528-545; 1935. T. 44. P. 42-61; Бертельс Е. Роман об Александре и его главные версии на Востоке. М.; Л., 1948; Balsdom J. P. V. D. The «Divinity» of Alexander the Great//Historia. 1950. Vol. 1. P. 363-388; Robinson Ch. A. Extraordinary Ideas of Alexander the Great//AHR. 1957. Vol. 62. N. 2; Merkelbach M. Die Quellen des griechischen Alexander-Romans. Münch., 1954; Pfister F. Alexander der Grosse in den Offenbarungen der Griechen, Juden, Mohammedaner und Christen. B., 1956; Badian E. Alexander the Great and Loneliness of Power. N. Y., 1964; Dvornik F. Early Christian and Byzantine political Philosophy: Origins and Background. Wash., 1966; Cary G. The medieval Alexander. Camb., 1967; Кузнецова Т. И. Историческая тема в греческом романе: «Роман об Александре»//Античный роман. М., 1969. С. 186-229; Welles C. Alexander and Hellenistic World. Ottava, 1970; Schachermeyer F. Alexander der Grosse: das Problem seiner Persönlichkeit und seines Wirkens. W., 1972 (рус. пер.: Шахермайер Ф. Александр Македонский/Пер. М. Н. Ботвинника и Б. Функо. М., 1986); Костюхин Е. А. Александр Македонский в литературной и фольклорной традиции. М., 1972; Ceausesen P. La double image d " Alexander le Grand à Rome//Studi Classice. 1974. Vol. 16; Кондратюк М. |
| The traveller Alexander Voloschuk to walk in Cross Procession from Pyatigorsk to Indo-China Pyatigorsk, June 18, 2013 The traveler and journalist Alexander Voloschuk is preparing to walk in a religious procession over the north Caucasus, central Asia, Mongolia, China and Indo-China. With the blessing of Bishop Theophylact of Pyatigorsk and Cherkessk, the expedition is part of the international Cross Procession devoted to the 1025th anniversary of the Baptism of Russia, and will last till January 2014, reports the diocese " s website. The expedition, for which Alexander has been preparing for two years, will be dedicated to the Mozdok Icon of the Mother of God. Over the entire route, which encompassed regions of the North Caucasus, Kazakhstan, Kyrgyzstan, Uzbekistan, China, Laos, Cambodia, Vietnam, Thailand, Mongolia and China, Alexander will wear the icon of the Mother of God on his chest, trying as best he can to make the expedition a preaching of Christianity. Alexander is planning to collect material for his new book about travelling to Orthodox Holy sites of Russia, Kazakhstan, Kyrgyzstan and other countries. As during his former expeditions, the Alexander will travel only on foot and by hitchhiking. The route of Alexander Voloschuk " s expedition will look like this: Pyatigorsk - Tyrnyauz - Vladikavkaz - Grozny - Elista - Volgograd - Saratov - Uralsk - Atyrau - Aralsk - Kyzylorda - Jezkazgan - Karaganda - Astana - Balkhash - Almaty - Bishkek - Osh - Murghob - Khorugh - Kulob - Naryn - Qurkhonteppa - Dushanbe - Khujand - Farghona - Andijon - Osh - Sary-Tash - China - Laos - Cambodia - Vietnam (Thailand) - China - Mongolia - Kyakhta - Ulan-Ude - Irkutsk - Krasnoyarsk - Novosibirsk - Omsk - Pavlodar - Petropavlovsk - Kurgan - Tyumen - Ufa - Samara - Tyrnyauz. A historian by education and a journalist by profession, Alexander Voloschuk began hitchhiking in 2002. He visited 22 countries, familiarized himself with 623 towns and cities of the world. The total distance he has covered is 177,000 kilometers. Alexander writes down impressions of his travels in his diary on which his books are based, these books are: Hitchhiking to the End of the World, The Northern Odyssey, Towards the Sun, and The Caucasian Diary. 20 июня 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| J. den Boeft, M. L. van Poll. Leiden, 1999. P. 187-201; Keating D. A. The Baptism of Jesus in Cyril of Alexandria: the Re-Creation of the Human Race//Pro Ecclesia. 1999. Vol. 8. P. 201-222; idem. The Twofold Manner of Divine Indwelling in Cyril of Alexandria: Redressing an Imbalance//StPatr. 2001. Vol. 37. P. 543-549; idem. Divinisation in Cyril: The Appropriation of Divine Life//The Theology of St. Cyril. 2003. P. 149-185; idem. The Appropriation of Divine Life in Cyril of Alexandria. Oxf., 2004; Moreschini C. I sapienti pagani nel «Contra Iulianum» di Cirillo di Alessandria//Cassiodorus. 1999. Vol. 5. P. 11-33; он же (Морескини К.). Кирилл Александрийский// Он же. История патристической философии. М., 2011. С. 751-791; Wessel S. Nestorius, Mary and Controversy in Cyril of Alexandria " s Homily IV (CPG 5248)//AHC. 1999. Vol. 31. P. 1-49; eadem. Socrates " Narrative of Cyril of Alexandria " s Episcopal Election//JThSt. 2001. Vol. 52. P. 98-104; eadem. Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic. Oxf., 2004; Αρτμη Ε. Α. Τ μυστριο νανθρωπσεως στος δο διαλγους: «Περ τς νανθρωπσεως το Μονογενος» κα «Οτι ες Χριστς» το γ. Κυρλλου Αλεξανδρεας. Αθναι, 1999; Πρακτικ το ΙΘ Θεολογικο Συνεδρου μ θμα «Ο Αγ. Κριλλος Αλεξανδρεας». Θεσσαλονκη, 1999; Сидоров А. И. Святитель Кирилл Александрийский: Его жизнь, церковное служение и творения// Кирилл Александрийский, свт. Творения. 2000. Кн. 1. С. 3-122; McKinion S. Words, Imagery and the Mystery of Christ: A Reconstruction of Cyril of Alexandria " s Christology. Leiden etc., 2000; Russell N. Cyril of Alexandria. L.; N. Y., 2000; idem. Theophilus and Cyril of Alexandria on the Divine Image: A Consistent Episcopal Policy towards the Origenism of the Desert?//Origeniana Octava: Origen and the Alexandrian tradition: Papers of the 8th Intern. Origen Congr. (Pisa, 2001)/Ed. L. Perrone. Louvain, 2003. Vol. 2. P. 939-946; idem. «Apostolic Man» and «Luminary of the Church»: The Enduring Influence of Cyril of Alexandria//The Theology of St. |
| Σ. 475-487; Правдолюбов М., свящ. Христология свт. Кирилла Александрийского по его гомилиям: Канд. дис./МДА. Серг. П., 1992; Abramowski L. The Theology of Theodore of Mopsuestia// Eadem. Formula and Context: Studies in Early Christian Thought. Aldershot, 1992. P. 1-36 (var. pag.); Cassel D. J. Cyril of Alexandria and the Science of the Grammarians: A Study in the Setting, Purpose, and Emphasis of Cyril " s Commentary on Isaiah: Diss./University of Virginia, 1992; idem. Key Principles in Cyril of Alexandria " s Exegesis//StPatr. 2001. Vol. 37. P. 413-421; idem. Cyril of Alexandria as Educator//In Dominico Eloquio - In Lordly Eloquence: Essays on Patristic Exegesis in Honor of R. L. Wilken/Ed. P. Blowers e. a. Grand Rapids (Mich.), 2002. P. 348-368; Doherty J. J. Scripture and Soteriology in the Christological System of St. Cyril of Alexandria: Diss. N. Y., 1992; Kearsley R. The Impact of Greek Concepts of God on the Christology of Cyril of Alexandria//Tyndale Bull. Camb., 1992. Vol. 43. N 2. P. 307-329; O " Keefe J. J. Interpreting the Angel: Cyril of Alexandria and Theodoret of Cyrus: Commentators on the Book of Malachi: Diss. Ann Arbor, 1993; idem. Christianizing Malachi: Fifth-Century Insights from Cyril of Alexandria//VChr. 1996. Vol. 50. N 2. P. 136-158; idem. Kenosis or Impassibilty: Cyril of Alexandria and Theodoret of Cyrus on the Problem of Divine Pathos//StPatr. 1997. Vol. 32. P. 358-365; idem. Impassible Suffering? Divin Passion and Fifth-Century Christology//ThSt. 1997. Vol. 58. P. 39-60; idem. Incorruption, Anti-Origenism and Incarnation: Eschatology in the Thougt of Cyril of Alexandria//The Theology of St. Cyril. 2003. P. 187-204; idem. Introd.// St. Cyril of Alexandria. Festal Letters 1-12. Wash., 2009. P. 3-32. (The Fathers of the Church: A New Transl.; 118); Σταμολης Χ. Εσαγωγ// Κυρλλου Αλεξανδρεας Κατ νθρωπομορφιτν. Θεσσαλονκη, 1993. S. 11-92; Χρστου Π. Ελληνικ Πατρολογα. Θεσσαλονκη, 1993. Τ. 4. Σ. 339-382; idem. Θεοτκος κα ρθδοξο Δγμα: Σπουδ στ διδασκαλα το γ. |
| Г.Е. Захаров Сокращения ВДИ – Вестник древней истории. М., 1937–1941, 1946. ПЭ – Православная энциклопедия. М., 2000. AASS Martii – Acta Sanctorum quotquot toto in orbo coluntur, vel a catholicis scriptoribus celebrantur. Martii. Antverpiae, 1668. ACO – Acta Conciliorum Oecumenicorum. Strasburg; Berlin; Leipzig, 1914–1974. Ambros. De fide – Ambrosius Mediolanensis. De fide. Ambros. Ep. – Ambrosius Mediolanensis. Epistulae. Amm. Marcell. – Ammiani Marcellini Rerum gestarum libri qui supersunt. Ath. Ad Antioch. –Athanasius Alexandrinus. Tomus ad Antiochenos. Ath. Apol. contr. ar. – Athanasius Alexandrinus. Apologia contra arianos. Ath. De synod. – Athanasius Alexandrinus. Epistula de synodis in Arimino et in Seleucia Isaurica. Ath. Ep. ad ep. Aeg. – Athanasius Alexandrinus. Ad episcopos Aegypti et Libyæ epistula encyclica. Ath. Ep. ad Afros – Athanasius Alexandrinus. Epistula ad Afros. Ath. Ep. ad Epict. – Athanasius Alexandrinus. Epistula ad Epictetum episcopum Corinthi. Ath. Ep. ad Rufi nianum. – Athanasius Alexandrinus. Epistula ad Rufi nianum episcopum. Ath. Hist. arian. – Athanasius Alexandrinus. Historia Arianorum ad monachos. Ath. Or. contr. arian. – Athanasius Alexandrinus. Orationes contra Arianos. Aug. Ep. – Augustinus Hipponensis. Epistulae. Basil. Ep. – Basilius Cesariensis Cappadociae (Magnus). Epistulae. Bonif. I. Ep. – Bonifacius I, papa. Epistulae. Caelest. I. Ep. – Caelestinus I. Epistulae. CCSL – Corpus Christianorum. Series latina. 1953. CIL – Corpus Inscriptionum Latinarum. Berlin, 1863. Claud. Claudian. – Claudius Claudianus. Clem. Rom. Ep. I ad Corinth. – Clemens Romanus. Epistula I ad Corinthios. Conl. cum Max. – Aurelii Augustini Conlatio cum Maximino. CSEL – Corpus Scriptorum Ecclesiasticorum Latinorum. Wien, 1866 . CTh. – Codex Theodosianus. Cyprian. Ep. – Cyprianus Carthaginiensis. Epistulae. DHGE –Dictionnaire d’histoire et de géographie ecclésiastiques. P. 1912. Diss. Max. – Dissertatio Maximini contra Ambrosium. DTC – Dictionnaire de théologie catholique. P. 1903–1950. 15 t. |
| Bulgarian Orthodox Church assumes ownership over St Alexander Nevsky Cathedral Sofia, October 10, 2014 Bulgarian interim Prime Minister Professor Georgi Bliznashki handed the title deed of ownership over the Saint Alexander Nevsky Cathedral to Patriarch Neofit of Bulgaria. The special ceremony was organised at the Council of Ministers and was also attended by President Rosen Plevneliev, ministers and officials. “It is a great honour to open this ceremony at which on behalf of the Bulgarian government I will present the title deed of ownership over the Saint Alexander Nevsky Cathedral to the Bulgarian Orthodox Church. The saga around the ownership of the church has been underway for nearly 100 years,” the Bulgarian Prime Minister remarked. “Issue over the ownership of the St Alexander Nevsky Cathedral was eventually solved thanks to the consistent efforts of the interim Government and the Bulgarian Church,” Prime Minister Bliznashki said. “With this act the state and the Church stretched a hand to each other and showed that a well-intended dialogue and joint efforts may find solution to all problems. We hope that the example we manifested today will be followed by others, too,” the Bulgarian Prime Minister remarked. “After this memorable day, I believe that with our joint efforts the temple will shine again,” Patriarch Neofit of Bulgaria said speaking at the ceremony. “We have gone through a long way until we reached this historical moment – the handing of the ownership deed over the cathedral to the Bulgarian Orthodox Church,” the Patriarch said further, adding that the Saint Alexander Nevsky Cathedral was a symbol of the national historical memory and orthodox Christian self-awareness of the Bulgarian nation. “With the help of the state, the authentic glamour of the St Alexander Nevsky Cathedral will be returned,” Bulgarian President Rosen Plevneliev said on his turn. The Bulgarian head of state remarked that this had been a long-awaited and historical event. “We put an end to the uncertainty around the ownership and fate of the St Alexander Nevsky Cathedral, which has been underway for decades. Unfortunately, all these years left visible negative marks on one of the symbols of our capital and of Bulgaria. I am happy and proud that this historical and good deed happens during the mandate of the cabinet, which I personally appointed. There is no better moment for such a positive outcome than the year in which the St Alexander Nevsky Cathedral marks the 90th anniversary since its sanctification,” President Plevneliev said. 12 октября 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Hieromartyr Proterius the Patriarch of Alexandria Commemorated on February 28 Photo: Days.Pravoslavie.Ru The Hieromartyr Proterius, Patriarch of Alexandria, and those with him. The priest Proterius lived in Alexandria during the patriarchal tenure of Dioscorus (444-451), an adherent of the Monophysite heresy of Eutyches. Proterius fearlessly denounced the heretics and confessed the Orthodox Faith. In 451 at the Fourth Ecumenical Council of Chalcedon, the heresy of Eutyches was condemned and the teaching of Christ as Perfect God and Perfect Man, existing in these two natures “unconfusedly” and “indivisibly” [and “immutably” and “inseparably”] was set forth. The heretic Dioscorus was deposed and exiled, and Proterius, distinguished for his strict and virtuous life, was placed upon the patriarchal throne of Alexandria. However, many supporters of Dioscorus remained in Alexandria. Rebelling against the election of Proterius, they rioted and burned the soldiers who were sent out to pacify them. The pious emperor Marcian (450-457) deprived the Alexandrians of all the privileges they were accustomed to, and sent new and reinforced detachments of soldiers. The inhabitants of the city then quieted down and begged Patriarch Proterius to intercede with the emperor to restore their former privileges to them. The kindly saint consented and readily obtained their request. After the death of Marcian the heretics again raised their heads. Presbyter Menignus (“the Cat”), himself striving for the patriarchal dignity, and taking advantage of the absence of the prefect of the city, was at the head of the rioters. Saint Proterius decided to leave Alexandria, but that night he saw in a dream the holy Prophet Isaiah, who said to him, “Return to the city, I am waiting to take you.” The saint realized that this was a prediction of his martyric end. He returned to Alexandria and concealed himself in a baptistry. The insolent heretics broke into this refuge and killed the Patriarch and six men who were with him. The fact that it was Holy Saturday and the Canon of Pascha was being sung did not stop them. In their insane hatred they tied a rope to the body of the murdered Patriarch, and dragged it through the streets. They beat and lacerated it, and finally they burned it, scattering the ashes to the wind. The Orthodox reported this to the holy Emperor Leo (457-474) and Saint Anatolius, Patriarch of Constantinople (July 3). An army arrived at Alexandria, the rebellion was crushed, and Menignus was brought to trial and exiled. Regarding the death of the Hieromartyr Proterius, four Thracian bishops of his time wrote: “We consider His Holiness Proterius to be in the ranks and choir of the saints, and we beseech God to be compassionate and merciful to us through his prayers.” Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Br., 1921; Abel F. M. La géographie sacrée chez S. Cyrille d " Alexandrie//RB. 1922. T. 32. P. 407-427; idem. Parallelisme exégétique entre S. Jérôme et S. Cyrille d " Alexandrie//Vivre et Penser: Recherches d " exégèse et d " histoire. 1-re série. P., 1941. P. 94-119, 212-230; idem. S. Cyrille d " Alexandrie dans ses rapportes avec la Palestine//Kyrilliana. 1947. P. 203-230; Bardenhewer. Geschichte. Bd. 4. S. 23-74; Hebensperger J. N. Die Denkwelt des hl. Cyrill von Alexandrien: Eine Analyse ihres philosophischen Ertrags. Augsburg, 1927; Флоровский. Вост. отцы V-VIII. С. 43-73; Alès A., d " . Le Dogme d " Éphèse. P., 1931; idem. St. Cyrille d " Alexandrie et les sept à Sainte-Marie d " Éphèse//RechSR. 1932. T. 22. P. 62-70; Galtier P. Le Centenaire d " Éphèse: Les «Actes» du Concile; Rome et le Concile//Ibid. 1931. T. 21. P. 169-199, 269-298; idem. Les anathématismes de St. Cyrille et le Concile de Chalcédoine//Ibid. 1933. T. 23. P. 45-57; idem. St. Cyrille d " Alexandrie et St. Léon le Grand à Chalcédoine//Das Konzil von Chalkedon. Würzburg, 1951. Bd. 1. S. 345-387; idem. L " unio secundum hypostasim chez St. Cyrille//Gregorianum. 1952. Vol. 33. P. 351-398; idem. Le Saint Esprit dans l " incarnation du Verbe d " après St. Cyrille d " Alexandrie//Problemi scelti di teologia contemporanea: Relazioni lette nella Sezione di Teologia del Congresso Intern. per il IV Centenario della Pontificia Università Gregoriana, 13-17 ottobre 1953. R., 1954. P. 383-392. (AnGreg; 68); idem. St. Cyrille et Apollinaire//Gregorianum. R., 1956. Vol. 37. P. 584-609; Du Manoir H. Le Symbole de Nicée au Concile d " Éphèse//Ibid. 1931. Vol. 12. P. 104-137; idem. L " Argumentation patristique dans la controverse nestorienne//RSR. 1935. T. 25. P. 441-461, 531-560; idem. Le Problème de Dieu chez Cyrille d " Alexandrie//Ibid. 1937. T. 27. P. 385-407, 549-596; idem. L " Église, corps du Christ, chez Cyrille d " Alexandrie//Gregorianum. 1938. Vol. 19. P. 573-603; 1939. Vol. 20. P. 83-100, 161-188, 481-506; idem. |
| There have also been extraordinary representatives among the Coptic patriarchs of Alexandria, whose church has witnessed a renaissance in the latter part of the 20th century. SEE ALSO: Apostolic Succession; Arianism; Cappadocian Fathers; Ecumenical Councils; Gnosticism; Heresy; Judaism, Orthodoxy and; Logos Theology; Monasticism; Nestorianism; Philosophy; Pontike, Evagrios (ca. 345–399); St. Athanasius of Alexandria (ca. 293–373); St. Cyril of Alexandria (ca. 378–444); Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Bagnall, R. S. (1993) Egypt in Late Antiquity. Princeton: Princeton University Press. Chitty, D. J. (1999) The Desert A City: An Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire. Crestwood, NY: St. Vladimir’s Seminary Press. Clark, E. A. (1992) The Origenist Controversy: The Cultural Construction of an Early Christian Debate. Princeton, NJ: Princeton University Press. Fraser, P. M. (1972) Ptolemaic Alexandria, 3 vols. Oxford: Clarendon Press. Griggs, C. W. (1990) Early Egyptian Christianity: From Its Origins to 451 ce. Leiden: E. J. Brill. Haas, C. (1977) Alexandria in Late Antiquity: Topography and Social Conflict. Baltimore: Johns Hopkins University Press. Hardy, E. R. (1952) Christian Egypt, Church and People: Christianity and Nationalism in the Patriarchate of Alexandria. New York: Oxford University Press. Hinske, N. (1981) Alexandrien: Kulturbegegnungen dreier Jahrtausende im Schmelztiegel einer mediterranen Grossstadt. Mainz am Rhein: P. von Zabern. McGuckin, J. A. (2001) St. Cyril of Alexandria: The Christological Controversy, Its History, Theology and Texts. Crestwood, NY: St. Vladimir’s Seminary Press. McGuckin, J. A. (2003) “Origen as Literary Critic in the Alexandrian Tradition,” in L. Perrone (ed.) Origeniana Octava. Leuven: Peeters, pp. 121–35. n.a. (1987) Alexandrina: Hellenisme, Judaisme, et Christianisme a Alexandrie; melanges offerts au P. Claude Mondesert. Paris: Cerf. Pearson, B. A. and Goehring, J. E. (eds.) (1986) The Roots of Egyptian Christianity. Philadelphia: Fortress Press. Roberts, C. H. (1979) Manuscript, Society, and Belief in Early Christian Egypt. Oxford: Oxford University Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Notitia G., 1153–4; FH:, 1155–62. AGATHANGELUS, s. XIV. Fg. de Gregorio Lapitha, 149, 1005–10. AGATHIAS MYRINÆUS, scholasticus, s. VI, 88. Historiarum libri 1–5 (Niebuhr), 1267–1596. Testimonia et indicia de A., 1259–60. Dedicatio editionis parisiensis, 1261–62. Bonav. Vulcanii præfatio (1263–68), notæ, 1595–1608. Niebuhr præfalio et vita Agatiæ, 1249–60. Index analyticus, 2005–14. AGRIPPA CASTOR, s. II. 5. [Eusebii epitome operis contra Basiliden], 1269–72. Notilia G., 1269–70. ALEXANDER I, papa, s. II, 5. Epistelæi 1–2, et decretum (Mansi), 1057–69; 1069–74; 1073–74. Notitia e Libra pontificali (1057–8). ALEXANDER IV, papa, 1254–61, 140. Constitutio Cypria, 1533–60. Cf. 1561–66 (Sixti IV). Riccardi præfatio et historia С. С, 1527–32. ALEXANDER ALEXANDRINUS ep., 326, 18 Epistola ad Alexandrum СР., 547–72. Epistola encyclica, 571–82. Depositio Arii, 581–2 (et 1, 1123–4 in notis Cotelerii). Epistola ad Æglonem Cynopolitanum ep., fg., 583–84. Sermo de anima et corpore et passione Domini, syriace et latine (M.), 585–607. Monitum M., 583–86. Notitia G., 523–28. L. Hostenii de locis quibusdam concilii Nicæni dissertationes date, 527–46. ALEXANDER APAMEÆ ep., s. V. Epistola ad Alexandrum Hierapolitanum, in Syno-dico, с 132, 84, 746. ALEXANDER HIERAPOLITANUS ep., s. V. Epistolæ 1–27 in Synodico, 84, cap. 54, 57,58,64,65, 69, 93, 94, 96, 100, 102, 104, 105, 127, 129, 135, 136, 147, 149, 152, 154 , 156, 165, 167, 169, 178, 182 ALEXANDER HIEROSOLYMITANUS ep., 250, 10. Fragmenta Epistolarum 1–4, 203–6. Notitia G., 201–4. ALEXANDER LYCOPOLITANUS. s. IV, 18. De Placitis Manichæorum, 411–48. Notitia G., 409–12. ALEXANDER MONACHUS, s. XII, 87, III. De inventione S. Crucis 1–2 (Gretser), 4015–76; 4075–88. Laudatio in Ap. Barnabam. lat. (Surius), 4087–106. Monitum, 4013–4. ALEXIUS ARISTENUS, s. XII, 133. Synopsis canonum, 63–114. Notilia Саве, 61–62. Commentaria in SS. Canones (cum commentario Theodori Balasamonis), 137–38. ALEXIUS CALOCHETUS, s. XIV. Ad Barlaamum epistola, latine, 151, 1282–3. |
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