Theodore the Studite Research Papers (original) (raw)

- by Fr. Maximos Constas
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- Byzantine monasticism, Theodore the Studite

Theodore the Studite (759-826) was a major personality in
last eight and early ninth-century Byzantium and is commemorated in both East and West as a saint. He was exiled by three emperors for his refusal to yield to what for him were major matters of Church doctrine and practice. Particularly interesting are his relationship with and attitude toward the secular and ecclesiastical authorities. This article aims to prove that the difficult relations he had with most of his contemporary emperors and Patriarchs were due not to his “highly contentious personality,” but to his zeal for independent ecclesiastical policy “able to resist imperial coercion.”

- by Alexey S Stambolov
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- Medieval History, Medieval Studies, Medieval Church History, Byzantine Studies
- by vincenzo ruggieri
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- Canon Law, Iconoclasm, Byzantine Architecture, Byzantine monasticism
- by Roland Betancourt
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- Christianity, Optics, Medieval Philosophy, Visual Studies

De trei ori pe săptămână, miercuri, vineri și duminică, în zorii zilei, după slujba utreniei, Sfântul Teodor Studitul adresa un Cuvânt monahilor săi. Tematica era foarte diversă, de multe ori cuvântul fiind prilejuit de sărbători sau prăznuiri liturgice, alteori de evenimente din viața cotidiană a mănăstirilor sale. Libertatea totală pe care o arată în ele și caracterul improvizat de multe ori, dar nu lipsit de substanță, pe care îl au catehezele sale, ne descoperă din interior principiile și modul în care marele reformator bizantin al monahismului practica înnoirea acestuia.
S-au păstrat până astăzi în manuscrise aproape 400 de cateheze (unele încă inedite), deși numărul celor ținute a fost mult mai mare, după unele calcule, până la 1500. Ele au fost organizate după moartea sfântului în 4 colecții. Colecția Catehezelor mici, datată între anii 821-826, reprezintă nu doar cea mai populară colecție de cateheze studite, păstrându-se până astăzi în peste 250 de manuscrise, ci poate cel mai important „Cateheticon” bizantin, unele piese fiind preluate și în cărțile de cult. Ediția de față reprezintă prima traducere integrală în limba română din originalul în greaca veche, tipărită, a Catehezelor mici, continuând în mod fericit colecția a II-a a Catehezelor mari, publicate deja în seria Pagini de Filocalie a colecției Viața în Hristos.

- by Dragoș Bahrim
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- Greek Literature, Asceticism, Byzantine Studies, Catechetics
- by Fr. Maximos Constas
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- Byzantine monasticism, Theodore the Studite, Greek Patristics

Considering the interrelations between sight, touch, and imagination, this book surveys classical, late antique, and medieval theories of vision to elaborate on how various spheres of the Byzantine world categorized and comprehended sensation and perception. Revisiting scholarly assumptions about the tactility of sight in the Byzantine world, it demonstrates how the haptic language associated with vision referred to the cognitive actions of the viewer as they grasped sensory data in the mind in order to comprehend and produce working imaginations of objects for thought and memory. At stake is how the affordances and limitations of the senses came to delineate and cultivate the manner in which art and rhetoric was understood as mediating the realities they wished to convey. This would similarly come to contour how Byzantine religious culture could also go about accessing the sacred, the image serving as a site of desire for the mediated representation of the divine.

- by Roland Betancourt
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- Religion, Christianity, Ancient History, Medieval Philosophy
- by Mihail Mitrea and +7
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- Byzantine Literature, Byzantine epistolography, Theodore the Studite

The Letter of the Iconoclastic Emperors Michael the Second and Theophilos to Louis the Pious (824) contains a list of offences against the right practices of the Church, which were allegedly committed by the Iconodules. It includes the substitution of crosses in churches for images, taking images as godparents to the children and using images to perform the monastic habit, scraping paint of images to be added to Eucharist or distributing the Eucharistic bread from the hands of images, as well as using panel images as altars for serving liturgy in ordinary houses and churches. These accusations are compared with the corpus of Letters by the Iconodulic champion Theodore the Studite, written in the same period. This helps us to reconstruct the context for the accusations: although the charges appear as authentic, some of them reveal traditional practices of that time, and some can be explained by the conditions of the underground Iconodulic community struggling to perform its religious practices in the absence of non-Iconoclastic clergy and churches.

- by Vladimir Baranov
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- Byzantine Iconoclasm, Theodore the Studite

Five notes:
I. Le fondement théologique du dialogue des frères Graptoi et Jean le Grammarien dans la Vie de Michel le Syncelle
II. Jean le Grammairien et le monastère de Théotocos τῶν Ψιχᾶ
III. Saint Théodore le Stoudite, l’empereur Michel II et Thomas le Slave
IV. Le Philosophe et le Théologien : à propos de l’homélie de Léon le Mathématicien sur l’Annonciation
V. Ἡ γυνὴ φιλόσοφος: S. Cassia de Constantinople et Platon

- by Tatiana (Kassia) Senina
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- Plato, Byzantine Literature, Iconoclasm, Byzantine Studies
- by juan signes codoñer
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- Iconoclasm, Byzantine Iconoclasm, The Melkites, Theodore the Studite
- by Nina Sietis
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- Theodore the Studite
- by Olivier Delouis
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- Theodore the Studite

The theological contribution of Leontius of Byzantium played a crucial role in adapting the notions of substance and hypostasis from their original Trinitarian to a Christological context. The Leontian concepts, such as enhypostasized substance, distinction between the principle of substance and mode of existence, as well as "relational" ontology of reversed unions and distinctions at the levels of substances and hypostases was adopted by Maximus the Confessor and John of Damascus in their polemical application of Neo-Chalcedonian Christology, as well as the by the Iconophiles of the Second Iconoclasm in support of the circumscribability of Christ.

- by Vladimir Baranov
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- Maximus the Confessor, Properties, John of Damascus, Theodore the Studite

Iconoclasm was the name given to the stance of that portion of Eastern Christianity that rejected worshipping God through images (eikones) representing Christ, the Virgin or the saints and was the official doctrine of the Byzantine Empire for most of the period between 726 and 843. It was a period marked by violent passions on either side. This is the first comprehensive account of the extant contemporary texts relating to this phenomenon and their impact on society, politics and identity. By examining the literary circles emerging both during the time of persecution and immediately after the restoration of icons in 843, the volume casts new light on the striking (re)construction of Byzantine society, whose iconophile identity was biasedly redefined by the political parties led by Theodoros Stoudites, Gregorios Dekapolites and Empress Theodora or the patriarchs Methodios, Ignatios and Photios. It thereby offers an innovative paradigm for approaching Byzantine literature.

- by Oscar PRIETO DOMINGUEZ
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- Byzantine Literature, Iconoclasm, Byzantine Studies, Byzantine monasticism

In his Third Antirrheticus Theodore the Stoudite made use of older texts. An important source of inspiraton was an excerpt from John Philoponus' treatise Arbiter that was included in the Doctrina Patrum, together with glosses by an unknown Chalcedonian theologian. In one argument Theodore follows the Chalcedonian glossator in rejecting Philoponus' view that hypostatic idioms only distinguish from each other members of the same species. Yet in another argument he reproduces a definition of hypostasis that had been formulated by Philoponus in order to explain what he means by a certain human being. As a result he can no longer uphold the difference between hypostasis on the one hand and certain human being or individual on the other, which was the mainstay of his icon theology.

- by Dirk Krausmuller
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- Byzantine Studies, Byzantine Theology, Theodore the Studite, Greek Patristics
- by Fr. Maximos Constas
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- Byzantine monasticism, Theodore the Studite, Greek Patristics
- by Aglae Pizzone
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- Byzantine Literature, Iconoclasm, Byzantine Studies, Late Antiquity

Teolog de excepție și mărturisitor al ortodoxiei în epoca întunecată a disputei iconoclaste, Sfântul Teodor Studitul a rămas cunoscut în istorie, în același timp, ca unul dintre principalii reformatori ai monahismului chinovial. Potrivit impactului pe care l-a avut, Sfântul Teodor este alăturat astăzi celorlalte mari figuri ale monahismului ortodox, care, în alte diferite epoci, au avut proiecte comparabile, precum Sfinții Pahomie (sec. IV), Athanasie Athonitul (sec. X), Paisie Velicicovsky (sec. XVIII). Însă nu am putea deloc să avem o viziune clară asupra amplorii și pofunzimii acestui fenomen, fără accesul la opera sa ascetică, reflectată deplin în catehezele pe care marele stareț le rostea obștii sale de mai multe ori pe săptămână, păstrate astăzi în patru colecții.
Volumul de față, care va fi urmat de Catehezele mici, reprezintă prima traducere românească completă a cărții a II-a a Catehezelor mari, având la bază textul grec editat și publicat de A. Papadopoulos-Kerameus la Sankt-Petersburg în 1904.

- by Dragoș Bahrim
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- Patristics, Byzantine monasticism, Monasticism, Theodore the Studite

English translation of Theodore's monastic catechesis delivered on the feast of the Annunciation. The sermon, which has nothing to say about the Annunciation itself, contains an exhortation to look beyond one's own needs and pray and... more

- by Tikhon Alexander Pino
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- Patristics, Orthodox Theology, Byzantine Studies, Byzantine Liturgy
- by Sergey Trostyanskiy
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- Iconography, Church History, Imagination, Christian Philosophy

УДК 94(100) «653» ББК 63.3(0)4 В42 Составитель А.М. КРЮКОВ Рецензенты: доктор исторических наук A.B. ПОДОСИНОВ, доктор исторических наук И.С. ФИЛИППОВ Ежегодник основан академиком Василием Григорьевичем ВАСИЛЬЕВСКИМ в 1894 году Византийский временник = ΒΥΖΑΝΤΙΝΑ ΧΡΟΝΙΚΑ / Ин-т всеобщей истории РАН. -М. : Наука, 1894-. ISSN 0132-3776. Т. 73 (98) / отв. ред. С.П. Карпов. -2014. -375 с.; ил. -ISBN 978-5-02-039134-3.

- by Lev Lukhovitskiy
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- Byzantine Literature, Iconoclasm, Historical memory, Byzantine Studies

This paper draws attention to the appropriation of some Aristotelian notions by the recently overlooked iconophile writer Theodore the Studite, who employed these particular notions for the defense of images. An examination of several texts from the ‘Sermones adversus iconoclastas’ and the ‘Epistulae’ reveals Theodore’s originality in the use of Aristotelian notions for the theology of images. Theodore’s originality is seen, for example, in his contradiction of the principle of non-contradiction. This paper explores the Studite’s efforts to enrich Aristotelian notions such as memory through a properly Christian approach to life and, especially, through the continuously present notion of inhabitation.

During the long history of the Byzantine Empire, religious groups, especially monks, played an important role in society. For various reasons the monks were particularly influential in late eighth- and early ninth-century Byzantium, although their relations with the state and church authorities during this period were not always smooth and monks often opposed the official state and ecclesiastical policy.

- by Alexey S Stambolov
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- Theology, Historical Theology, Medieval Church History, Byzantine Studies

The question of the simultaneity of relatives is one of the most debated aspects of Aristotle’s theory of relational properties. Are they exceptions to the rules of co-introduction and co-suppression for a pair of relatives? The present article studies a particular chapter of the long history of this problem, the contribution of three Byzantine thinkers of the ninth century (Metrophanes of Smyrna, Nicephorus of Constantinople, and Theodore the Stoudite). Their discussion is embedded in the complex phenomenon of the Iconoclast crisis. For reinvigorating their discourse on icons, these iconophiles thinkers deployed Aristotelian logic, notably by treating the model and the image as Aristotelian relatives. This move implies tackling the issue of the simultaneity of relatives. Metrophanes, Nicephorus and Theodore solved it in three different ways which the present article reconstructs.

- by Christophe Erismann
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- Aristotle, Iconoclasm, Byzantine Philosophy, Theodore the Studite

iconoclastic controversy took place in two stages and that the responses of John of Damascus and Theodore the Studite characterize each stage respectively. 1 In developing such an account, he seeks to show that, while John's defense was sufficient for the charge of idolatry from the first wave of iconoclasm, it was not nuanced enough for Constantine V's "more elaborate charge of christological heresy" in the second. 2 Hence, Theodore the Studite had to address a new set of questions. He seems to have done so by developing christological nuances that run counter to certain facets of John's iconology. 3 Most importantly, Theodore articulated a novel distinction "between nature and hypostasis in an icon." 4 While this distinction may have been key to successfully unraveling Constantine's christological knot, some problems arise in Milliner's account. In particular, he assumes that Theodore's solution was an innovation, a novel, subtler way of understanding icons made possible by his rejection of the Dionysian heritage that informed John of Damascus' theology of icons. 5 Upon closer inspection, however, this assumption does not hold up to scrutiny. First, Milliner fails to take into account the parallels in John's christological formulations. Indeed, the logic that proved so successful for unraveling Constantine V's argument was already present in John of Damascus' first treatise On the Divine Images. Second, it is not clear how John's Dionysian heritage proves problematic for a christological response to Constantine V, at least not in the way Milliner imagines. For example, the passage Milliner highlights as most problematic for John Calvin 6 does not seem to pose any difficulties for Theodore the Studite. Consequently, it does not seem that one can differentiate between Theodore's and John's iconologies in the way Milliner suggests. By extension, we seem to require a more nuanced account of the shift from the first to the second wave of iconoclasm than what Milliner provides. 7

- by Christopher Mcdonald
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- Christian Iconography, John of Damascus, Theodore the Studite

В 754 г. император-иконоборец Константин V Копроним попытался скомпрометировать иконопочитательскую оппозицию, представив прп. Иоанна Дамаскина агентом внешнего арабского влияния. В ответ отцы II Никейского cобора в 787 г. предложили доказательства правомочности внешнего вмешательства в религиозную жизнь империи. Эта полемическая линия была продолжена в памятниках IX в. Стефан Диакон, автор Жития Стефана Нового, в 807/809 гг. представил внешнее давление на Византийскую империю внутренним, вложив в уста святого речь о географии иконоборческого мира, в которой были намеренно искажены реальные границы государств и церковных юрисдикций. Во 2-й половине 10-х гг. IX в. прп. Феодор Студит и свт. Никифор патриарх Константинопольский начали совместный дипломатический проект, призванный усилить внешнеполитическое давление на империю, вернувшуюся к иконоборческой политике. Идейное обоснование этих усилий мы находим в переписке Феодора Студита и в сочинениях Никифора, написанных в период ссылки. В свою очередь император-иконоборец Михаил II Травл заимствовал эту тактику и сам решил опереться на внешнеполитическую силу -державу Каролингов -в борьбе с внутренней оппозицией. Несмотря на то что внешнеполитический проект иконопочитателей в ближайшей перспективе оказался неуспешным, поскольку привел к репрессиям в отношении его ключевого участника будущего патриарха Константинопольского Мефодия I со стороны относительно умеренного иконоборца Михаила II, он сохранился в культурной памяти византийцев. * Статья подготовлена в рамках проекта «Держава Ромеев от Константина Великого до Константина Багрянородного: идея единства империи» при поддержке Фонда развития ПСТГУ.

- by Lev Lukhovitskiy
- •
- Byzantine Literature, Iconoclasm, Byzantine Studies, Byzantine History

In the Thesaurus Linguae Graecae the root word φιλαυτ- is to be found in the works of St. Theodore the Studite 13 times. The author of this article was satisfied to examine this term in the Great Catechesis, where the root word φιλαυτ- occurs 9 times. It can be stated that for Theodore the Studite, filautía is a passion that was one of several causes (such as pride and desire) of the first fall of man in Paradise. Although the term filautía is not included in the classic scheme of passions presented by Evagrius Ponticus, St. Theodore introduced it into his list of main human passions. However, this list has not a form of an inflexible scheme. In spite of that it was important for Theodor’s teaching on filautía as one of the main passions.

- by Illya Bey
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- Patristics, Patristic Studies, Patristics and Late Antiquity, pATROLOGY

Matthew J. Milliner's article on John Calvin, John Damascene, and Theodore of Studios tries out a bold proposal: one can distinguish between the Eastern iconodule apologies of the 8th and 9th centuries in such a way that Calvin's arguments against icon veneration pertain only to the former. The key is to distinguish between two waves of iconoclasm and the types of arguments marshaled both against and for images. Milliner treats the iconologies of John Damascene and Theodore of Studios accordingly and suggests that their defenses of icons characterize the two waves respectively. Subsequently, he argues that the latter's Christological clarity renders him immune to Calvin's criticisms. By extension, it may be possible for Reformed thinkers to recover a type of iconography in their own tradition in conversation with Eastern Orthodoxy. While such a project indicates that Milliner recognizes the need for East-West ecumenism, such intentions do not absolve him of his failure to reference the works of John Damascene and Theodore of Studios themselves. Unfortunately, his approach results in an argument that rests upon false claims about how they differ. In the end, it seems that Reformed thinkers will have to consider other ways to address the barriers between Calvin and the East.

- by Christopher Mcdonald
- •
- John Calvin, Christian Iconography, John of Damascus, Byzantine Iconoclasm

The purpose of this article is to outline how certain figures of the Byzantine ecclesial tradition appropriated (not merely preserved) the philosophical and literary output of ancient Greece and Rome, chiefly to articulate holy mysteries crucial for our salvation. Subsequently, it will examine how Sts Justin Martyr, Basil the Great, Gregory the Theologian, John Chrysostom, and Theodore the Studite industriously adapted elements of Classical philosophy, mythology, oratory, poetry, and epistolography to make the message of the Gospel more palatable to their audiences, including potential converts. More precisely, it will discuss the literary and cultural renaissance during which Byzantium emerged before evaluating: (i) Justin's positive appraisal of the Greco-Roman philosophical traditions, as suggested by his articulation of the 'logos spermatikos' doctrine during the violent suppression of Christianity by Antoninus Pius and Marcus Aurelius; (ii) the Cappadocians' defence of the Church's share in the Classical inheritance in response to Julian the Apostate; (iii) Chrysostom's role in the transmission of rhetoric and the significance of Libanius the Sophist in this regard; and (iv) the Studite's revival of epigrams and the art of letter writing amidst the iconoclastic controversy instigated by Leo V. The article will therefore highlight key methods used by the Church Fathers to support the new pragmatic paradigms that the Orthodox faith brought to society.

- by Chris Baghos
- •
- Late Antique and Byzantine Studies, Patristics, Libanius, Byzantine Studies

In the history of Byzantine hymnography, the hymnographic work of the most productive writer of the end of the 8th and the beginnings of the 9th century holds a prominent position. In his hymnographic production is included also a still unpublished Canon on the Afterfeast of the Nativity of Saint John the Baptist, patron saint of the Monastery of Stoudios. This article presents the editio princeps of the above-mentioned Canon, which is accompanied by a detailed study of the various aspects of the text, including its manuscript tradition, authorship, date, reasons for composition, liturgical use, structure, content, and metre.

The paper is devoted to the reconstruction of the "iconophilistic" logic theory built by Theodore the Studite in his pro-icon writings during the "scholastic" period of the Second Iconoclasm Christological controversy. We argue that Theodore the Studite invented the non-Aristotelian identity distinction and implemented the two types of identity (the identity of nature and the identity of hypostasis) within his Christological argumentation, demonstrating how the contradictory properties of the two natures of Christ should be accepted consistently. The main issue of the present paper is to discuss the examples of non-classical logical thinking undertaken by Theodore the Studite, which are devoted to the description of how the identity principle should work, why the icon principle is self-referential, and why the duality of the properties of Christ should be accepted by all Christians in order to be iconophiles and logically correct at the same time.

- by Oksana Goncharko and +1
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- Iconoclastic Controversy and Iconophilia, Byzantine Iconoclasm, Theodore the Studite, The History of Logics in Byzantium

In this paper, by way of an historical investigation, I attempt to illuminate an analogy between words and images as regards the kinds of referential roles that each can play and the way that each can relate or conduce its viewer or hearer to a referent in one case but not in another. The difference, I argue, between the case in which a given image or word gives reference to some third-party object and that in which it does not owes to the intentions (or better, attention) of the viewer or hearer. To a crucial extent, it is the viewer, not the image, who determines reference; and likewise, it is the hearer or speaker who makes reference and not the spoken word.
Regarding the image-controversies of the 8th and 9th centuries, I argue that this principle of viewer-determined reference helps to explain the seemingly intractable and incommensurable nature of the disputes over icons and holy images. A central issue at stake in these disputes is the question of whom or what is being worshipped by the Iconodules. I want to suggest that at the heart of how each party sees the religious use of images is a difference in the kind of reference that each makes with them. The Iconoclast and Iconodule regard icons differently because, in a way, what each partisan sees in an icon is something different. In this same sense, my daughter and I can be said to be seeing different things when she points to a picture of her mother and says “look, it’s mom!” and I respond “no, that’s a picture.” At least, we are intentionally indexing two different things.
An analogous dynamic seems to be present in word intentionality and becomes apparent, for instance, in the distinction between a word’s "use" and its "mention" and the fact that when we hear or say a word we can be hearing or speaking about either a something beyond and other-than the word itself or about the word as such.

- by Jason Paone
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- Metaphysics, Iconoclasm, Theories Of Reference, Theological Aesthetics
- by Paraskevi Toma
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- Monasticism, Memento Mori, Theodore the Studite

The Compendium of Sermons by St. Theodore the Studite in the ancient Georgian ecclesiastic scripts is known as 'The Stodieri', translated and composed by St. George the Athonite. The hereby Paper is dedicated to determination of the composition of the abovementioned monument and identifi cation of its Greek source. As it is revealed, 'The Stodieri' is composed of five parts: 1. Testamentum by St. Theodore the Studite (PG 99, col. 1813-1824); 2. Epigramma... (PG 99, col. 105-108); 3. Naucratii Confessoris encyclica… (PG 99, col. 1825-1850); 4. 'Spiritual Studies' of the Great Lent; 5. 'The Studies' after the Great Lent.
'Spiritual Studies' (part 4) is purposed for the period of the Great Lent and concludes 43 sermons in the ancient manuscripts and 49 sermons in some later lists. They have been provided from two compendiums of the studies by St. Theodore – the Small and Great Catechesis ('Parva Catechesis' and 'Magna Catechesis'). 'The studies' (part 5) are also translated from the 'Small Catechesis', which consists of 15 initial sermons of the hereof compendium. The Paper provides the Greek source of each study.

In this study, we analyzed and compared different passages from Theodore the Sudite’s writings concerning the decision of preserving icons during the times of iconoclast persecution.
As the subject of beauty worth saving was among the firsts to come in mind when evaluating or looking at a religious painting, we searched to asses if the beauty of an icon for the iconodule writers had the same meaning with the general concept of beauty for the Fathers of the Church. We added to that a parallel to John of Damascus’ vision on men as images, christs and places/dwellings for God.
Traces of the iconophiles’ concepts were searched for in the Moldavian iconography. The ways of imaging the pagans, the heretics, the Antichrist and those who lead a good life or a good battle were briefly examined in different iconographical compositions, such as The Last Judgment, The Last Supper and Only-Begotten Son. Furthermore, associations with the image of the Antichrist in the Byzantine iconography as the essence of the heretics’ appearance were established.
Conclusions about the significance of icons for moral life according to Theodore the Studite’s letters were stated.

- by Magdalena Burlacu
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- Iconography, Iconography and Iconology, Byzantine art, Theodore the Studite
- by Peter Galadza
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- Theology, Byzantine History, Byzantine Liturgy, Monasticism

Although Theodore the Studite is primarily known as a monastic leader and champion of icon-veneration, he was also a prolific homilist and hymnographer. This aspect of his literary heritage is discussed from the perspective of the theological debates during the time of Theodore the Studite’s life – not only the Iconoclastic Controversy which repeatedly surfaced in his writings, but also the debate on the predetermination of the terms of human life. A focus will be made on the extent the turbulent events of his life and polemics he was engaged in made an impact on his homiletical and liturgical works.

- by Vladimir Baranov
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- Homiletics, Byzantine Hymnography, Byzantine Iconoclasm, Theodore the Studite

In the church of St. Andrew de Lavina in Salerno, there is a Greek inscription which was discovered on a wall of the vaulted underground room brought to light by archaeologists in 1997. That inscription is here transcribed in full for the first time and published on the basis of a photograph taken in 2003 prior to restoration. It is an important witness to the epigraphic tradition of the epigrams «on various subjects» by Theodore Stoudites. This inscription transmits the text of epigram XXII Speck in what is apparently a «pre-editorial» recensio that provides a significant textual variant for its first verse.

- by Mario D'Ambrosi
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- Byzantine Literature, Byzantine Studies, Byzantine History, Byzantine Liturgy
- by Brian Powers
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- Iconography, Resurrection, Theodore the Studite, Rowan Williams

The Second Iconoclasm turned out to be a challenge to the Christology of the Iconophiles. They were driven to a standstill with no logically consistent way out. Thus, Patriarch Nicephorus and Theodore the Studite adopted two different strategies. Nicephorus' Christology became illogical in its core, whereas Theodore dared to explain openly the basic paraconsistence of the patristic Byzantine usage of the Aristotelean categories. Namely, he constructed his Christology as a transposition of Maxim the Confessor's teaching on the deification of the man.

- by Basil Lourié
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- Patristics, Iconoclasm, History of Logic, Paraconsistent logic
- by Fr. Maximos Constas
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- Byzantine monasticism, Theodore the Studite, Greek Patristics