Bibliografias temáticas / De opificio mundi

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Literatura científica selecionada sobre o tema "De opificio mundi"

Autor: Grafiati
Publicado: 15 de fevereiro de 2025

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Artigos de revistas sobre o assunto "De opificio mundi"

1

POWTER, Alejandro. "La creación según el pensamiento de san Agustín y el De opificio mundi de Filón de Alejandría. Similitudes y diferencias / Creation According to St. Augustine’s Thought and Philo of Alexandria’s De opificio mundi. Similarities and Differences". Revista Española de Filosofía Medieval 15 (1 de outubro de 2008): 43. http://dx.doi.org/10.21071/refime.v15i.6194.

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This paper approaches a comparative reading of Philo of Alexandria’s De opificio mundi and Saint Augustine’s exegesis of Genesis. The topics studied are creation order, the relation between “inteligible world” and “sky of the sky”, and the paralelism between the divine Light and Logos.
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Накаидзе, Александр Гивиевич. "Arguments in ‘De opificio mundi’ by John Philopon, Testifying to the Probable Belonging to him ‘Corpus Areopagiticum’". Theological Herald, n.º 4(39) (15 de dezembro de 2020): 154–87. http://dx.doi.org/10.31802/gb.2020.39.4.009.

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Сравнение сочинений выдающегося византийского мыслителя Иоанна Филопона (или Грамматика) (~490-575) с Ареопагитским корпусом является непростой задачей. Значение последнего для византийской богословско-философской и поздней средневековой мысли трудно переоценить. Нелегко вкратце изложить всё богатство идейного содержания упомянутых многогранных произведений. На это указывает и обилие комментариев, созданных к ним в разное время. В настоящем исследовании разбирается главным образом сходство богословско-философских концепций Иоанна Филопона и «Ареопагитик» и его следы в трактате «О сотворении мира» («De opificio mundi»). Также отчасти затрагиваются отразившиеся там христологические споры. Выясняется возможность принадлежности корпуса «Ареопагитик» Филопону путём выборочного анализа сочинения «О сотворении мира». В указанных творениях рассматриваются элементы, наиболее близкие к неоплатонической философии (особенно к воззрениям Прокла). Показано, что именно через это проявляется наибольшее сходство. Comparing the works of the outstanding Byzantine thinker John Philoponus (or Grammaticus) (~490-575) with the Areopagite corpus is not an easy task. The significance of the latter for Byzantine theological-philosophical and late medieval thought is difficult to overestimate. It is not easy to summarize all the richness of the ideological content of these multi-faceted works. This is also indicated by the abundance of comments created for them at different times. This study examines mainly the similarity of the theological and philosophical concepts of John Philoponus and the «Areopagiticus» and its traces in the treatise «De opificio mundi». The Christological controversies reflected there are also partly affected. It turns out that the corpus «Areopagiticus» belongs to Philoponus by selective analysis of the work «De opificio mundi». These works deal with elements that are closest to neo-Platonic philosophy (especially the views of Proclus). It is shown that it is through this that the greatest similarity is manifested.
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García-Lomas Gago, OSB, Fr Luis Javier. "De Atenas a Jerusalén. La creación del mundo en Filón de Alejandría". Isidorianum 27, n.º 54 (20 de novembro de 2018): 233–45. http://dx.doi.org/10.46543/isid.1827.1033.

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El objetivo del presente artículo es trazar un recorrido por las principales líneas de la cosmología de Filón de Alejandría tal y como ésta se manifiesta en su obra De Opificio Mundi. Dicha obra es exponente de la síntesis que lleva a cabo el autor entre judaísmo alejandrino y algunas corrientes filosóficas del helenismo tardío. Por eso, estudiar la concepción que de la creación del mundo tiene Filón es estudiar sus influencias filosóficas y religiosas, pero es asimismo estudiar las innovaciones que el alejandrino propone en sus escritos y que suponen un importante paso hacia delante en el camino hacia la formulación de la doctrina de la creatio ex nihilo.
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Накаидзе, Александр Гивиевич. "Angelology of John Philopon in the Treatise «On the Creation of the World» («De opificio mundi»): Philosophical and Theological Views". Theological Herald, n.º 2(37) (15 de junho de 2020): 154–87. http://dx.doi.org/10.31802/2500-1450-2020-37-2-154-187.

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В статье анализируется учение об ангелах выдающегося христианского мыслителя, философа и богослова Иоанна Филопона (~ 490-575), которое содержится в его трактате «De opificio mundi» с 8-й главы по 22-ю включительно. Рассматриваются его воззрения о предсуществовании, бесплотности, а также неограниченности духовных существ в человеческом понимании. Филопон, как бывший неоплатоник, пытается учитывать философские разработки любых воззрений в вопросе бытия ангелов. Помимо анализа, в качестве метода используется сопоставление между различными толкованиями Филопона и его главного оппонента Феодора Мопсуестийского (350-428). В ходе этой работы показаны те стороны учения Иоанна, которые особенным образом выявляют его склонность к аристотелевской философии. В числе прочего, важность текста в том, что в нём цитируются те воззрения Феодора Мопсуестийского, которые утеряны в оригинале и сохранены Филопоном. The article analyzes the teaching about angels of the outstanding Christian thinker, philosopher and theologian John Philopon (490-575), which is contained in his treatise “De opificio mundi” from the 8th Chapter to the 22nd inclusive. We consider his views on the preexistence, disembodied, and unlimited spiritual beings in the human understanding. Philoponus, as a former Neoplatonist, tries to take into account the philosophical developments of any views on the question of the existence of angels. In addition to analysis, the method is used by comparing the various interpretations of philoponus and His main opponent Theodore of Mopsuestia (350-428). In the course of this work, the sides of John’s teaching that particularly reveal his inclination to Aristotelian philosophy are shown. Among other things, the text is important because it quotes the views of Theodore of Mopsuestia, which are lost in the original and preserved by Philoponus.
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Fogielman, Charles-Antoine. "L’exégêse anti-origéniste de Jean Philopon". Augustinianum 60, n.º 2 (2020): 479–98. http://dx.doi.org/10.5840/agstm202060225.

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The main exegetical work of Jean Philopon, the De opificio mundi, which rehearses the literalist reading of Genesis found in the Basil of Caesarea’s Hexaemeron rather than an allegorical reading, uses a surprising hermeneutic given the general expectations of the era and in particular the Miaphysite milieu to which Philoponus belongs. This paper studies how Philoponus’ work stems from the demands of the Christological debate in which he took part, and offers an evaluation of its immediate aftermath.
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Щукин, Тимур Аркадьевич. "Whom do Angels Serve? The Teaching of John Philoponus on the Angelic World in the Context of the Christological Controversy of the Mid Sixth-century". Библия и христианская древность, n.º 4(8) (25 de dezembro de 2020): 72–100. http://dx.doi.org/10.31802/bca.2020.8.4.004.

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В статье на материале трактата «О сотворении мира» («De opificio mundi») (557-560 гг.) рассматривается ангелология богослова и философа VI в. Иоанна Филопона. Проводится сравнение его учения об ангелах и учения Феодора Мопсуестийского; делается вывод о том, что ключевым расхождением между ними было понимание функции ангельского мира: если для антиохийцев ангел обращён к творению и человеку как его венцу, то для Иоанна Филопона - к Богу. Подвергается сомнению традиционное представление о том, что основным объектом критики Иоанна Филопона был трактат Космы Индикоплова «Христианская топография». Приводятся аргументы в пользу того, что трактат «О сотворении мира» следует рассматривать в русле полемики вокруг богословия Трёх глав 530-550-х гг. The paper uses the material of the treatise «On the creation of the world» («De opificio mundi») (AD 557-560) to examine the angelology of the sixth-century theologian and philosopher John Philoponus. A comparison is made between his teaching on angels and the teaching of Theodore of Mopsuestia; it is concluded that the key difference between them was the understanding of the function of the angelic world: whereas for the Antiochians the angel is addressed to creation and man as its crown, then for John Philoponus the angel is addressed to God. The traditional idea that the main object of criticism of John Philoponus was the treatise of Cosmas Indicopleustes «Christian Topography» is questioned. It is argued that the treatise «On the creation of the world» should be considered in the context of the Three-Chapter controversy which took place in the 530s-550s.
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van Winden, J. C. M., e Clemens Scholten. "Antike Naturphilosophie und christliche Kosmologie in der Schrift "De opificio mundi" des Johannes Philoponos". Vigiliae Christianae 50, n.º 4 (1996): 423. http://dx.doi.org/10.2307/1584321.

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De Luca, Ludovica. "La materia e la creazione del mondo nel De opificio mundi di Filone di Alessandria". Elenchos 43, n.º 1 (1 de agosto de 2022): 105–37. http://dx.doi.org/10.1515/elen-2022-0006.

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Abstract Following the traces of some references to pre-existing matter in the Septuagint, the article analyses the interpretation of Gen 1, 2a in Philo of Alexandria’s De opificio mundi with a focus on his omission of the ἀκατασκεύαστος character of the earth. Philo’s interpretation is closely linked to his conception of emptiness and to his pioneering defence of a creation ex nihilo. In his cosmology, which is articulated as a dual interpretation of the Genesis and Plato’s Timaeus, the matter plays an essential role. Philo justifies its existence on Aristotelian-Stoic grounds, highlighting the process of gradual refinement whereby matter passes from being a rough ὕλη to being an elaborate type of οὐσία.
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MacCoull, Leslie S. B. "The historical Context of John Philoponus' De Opificio Mundi in the Culture of Byzantine-Coptic Egypt". Zeitschrift für Antikes Christentum 9, n.º 2 (19 de janeiro de 2006): 397–423. http://dx.doi.org/10.1515/zach.2005.007.

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Calabi, Francesca. "Ludovica De Luca: Il Dio architetto in Filone di Alessandria (De opificio mundi 17–20)". Elenchos 43, n.º 1 (1 de agosto de 2022): 185–91. http://dx.doi.org/10.1515/elen-2022-0011.

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Teses / dissertações sobre o assunto "De opificio mundi"

1

OTTOBRINI, TIZIANO. "SOPRA IL "DE OPIFICIO MUNDI" DI GIOVANNI FILOPONO". Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11131.

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I sette libri del "De opificio mundi" dell'alessandrino Giovanni Filopono (metà VI p.Ch.) sono il primo commento speculativo alla pericope cosmopoietica del Genesi mediante la fruizione di categorie filosofiche aristoteliche. Presentandone la prima traduzione italiana, si illustra il conato di novità che il Filopono esercita nell'esegesi biblica giacché interpreta Genesi non già attraverso il paradigma demiurgico del "Timeo" platonico, come in àmbito giudaico (Aristobùlo e Filone Ebreo) e nella produzione esameronale patristica (Cappàdoci), bensì attingendo alle opere fisiche e logiche dello Stagirita. Invece della struttura mitico-allegorica sottesa alla lettura cristiana del "Timeo" si impone l'approccio analitico di Aristotele: Filopono rifiuta l'interpretazione allegoretica, impiegando l'argomentazione sillogistico-deduttiva dell'"Organon" aristotelico, ricorrendo a filosofemi cardinali in Aristotele e nella tradizione scientifica che dal medesimo fiorì in Alessandria. Così Filopono in-venta un nuovo modello esegetico: superando l'allegorismo tradizionale (arbitrario e infedele al messaggio rivelato) e il letteralismo della scuola antiochena di Teodoro di Mopsuestia, Teodoreto, Cosma (banalizzante e senza metodo critico) Filopono conia un letteralismo metodologicamente forte, ove il metodo proviene formalmente dalla logica aristotelica e contenutisticamente dalla fisica aristotelica. Già commentatore dello Stagirita, Filopono fa incontrare Rivelazione e filosofia aristotelica, lasciando nel "De opificio mundi" un singolarissimo prodromo della scolastica cristiana.
The present essay is meant to illustrate the philosophical and exegetic work intitled "De opificio mundi" (seven books) written by John Philoponus in Alexandria in the middle of the sixth century A.D. about the kosmopoiesis of the first chapter of Genesis. It is argued this treatise is the first evidence of Biblical exegesis led not according to Plato's "Timaeus" but according to Aristotelian corpus, specially "Physics" and "Organon". Philoponus rejects the allegorical method based upon demiurgic "Timaeus" since he thinks it is arbitrary and untrue compared with the Revelation literalism; therefore Philoponus passes the limit of Aristoboulos, of Philo's "De opificio mundi" and also the limit of Christian tradition of Hexaemerons (Fathers of the Church just like Cappadocians). Philoponus replaces allegorism with a new kind of Biblical literalism: not the trivializing one led by the school of Antioch (Theodore of Mopsuestia, Theodoret of Cyrrhus, Cosmas Indicopleustes) but a scientific and methodic literalism relied on Aristotelian logic and on the (meta)physical concepts derived from Aristotle (kinesis, dynamis, hexis, hypokeimenon, etc.); so "De opificio mundi" has a syllogistic and deductive structure, not a mythic-allegorical one. Last philosopher in Late Antiquity, Philoponus is in-ventor of a striking Christian-Aristotelian scholasticism.
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2

OTTOBRINI, TIZIANO. "SOPRA IL "DE OPIFICIO MUNDI" DI GIOVANNI FILOPONO". Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11131.

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I sette libri del "De opificio mundi" dell'alessandrino Giovanni Filopono (metà VI p.Ch.) sono il primo commento speculativo alla pericope cosmopoietica del Genesi mediante la fruizione di categorie filosofiche aristoteliche. Presentandone la prima traduzione italiana, si illustra il conato di novità che il Filopono esercita nell'esegesi biblica giacché interpreta Genesi non già attraverso il paradigma demiurgico del "Timeo" platonico, come in àmbito giudaico (Aristobùlo e Filone Ebreo) e nella produzione esameronale patristica (Cappàdoci), bensì attingendo alle opere fisiche e logiche dello Stagirita. Invece della struttura mitico-allegorica sottesa alla lettura cristiana del "Timeo" si impone l'approccio analitico di Aristotele: Filopono rifiuta l'interpretazione allegoretica, impiegando l'argomentazione sillogistico-deduttiva dell'"Organon" aristotelico, ricorrendo a filosofemi cardinali in Aristotele e nella tradizione scientifica che dal medesimo fiorì in Alessandria. Così Filopono in-venta un nuovo modello esegetico: superando l'allegorismo tradizionale (arbitrario e infedele al messaggio rivelato) e il letteralismo della scuola antiochena di Teodoro di Mopsuestia, Teodoreto, Cosma (banalizzante e senza metodo critico) Filopono conia un letteralismo metodologicamente forte, ove il metodo proviene formalmente dalla logica aristotelica e contenutisticamente dalla fisica aristotelica. Già commentatore dello Stagirita, Filopono fa incontrare Rivelazione e filosofia aristotelica, lasciando nel "De opificio mundi" un singolarissimo prodromo della scolastica cristiana.
The present essay is meant to illustrate the philosophical and exegetic work intitled "De opificio mundi" (seven books) written by John Philoponus in Alexandria in the middle of the sixth century A.D. about the kosmopoiesis of the first chapter of Genesis. It is argued this treatise is the first evidence of Biblical exegesis led not according to Plato's "Timaeus" but according to Aristotelian corpus, specially "Physics" and "Organon". Philoponus rejects the allegorical method based upon demiurgic "Timaeus" since he thinks it is arbitrary and untrue compared with the Revelation literalism; therefore Philoponus passes the limit of Aristoboulos, of Philo's "De opificio mundi" and also the limit of Christian tradition of Hexaemerons (Fathers of the Church just like Cappadocians). Philoponus replaces allegorism with a new kind of Biblical literalism: not the trivializing one led by the school of Antioch (Theodore of Mopsuestia, Theodoret of Cyrrhus, Cosmas Indicopleustes) but a scientific and methodic literalism relied on Aristotelian logic and on the (meta)physical concepts derived from Aristotle (kinesis, dynamis, hexis, hypokeimenon, etc.); so "De opificio mundi" has a syllogistic and deductive structure, not a mythic-allegorical one. Last philosopher in Late Antiquity, Philoponus is in-ventor of a striking Christian-Aristotelian scholasticism.
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3

Menendez, Guillermo <1993&gt. "Giovanni Filopono: Cosmologia e il De Opificio Mundi". Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/13045.

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L’obbietivo di questo progetto è l’analisi del sistema cosmologico del commentarista, fisico, filosofo, filologo e teologo Giovanni Filopono, uno dei principali esponenti del sapere religioso e profano del VI secolo dopo Cristo. All’interno della sua opera complessiva, il de Opificio Mundi rappresenta il punto culminante della riflessione cosmologica e dell’esegesi biblica: si tratta infatti di un dettagliato commentario dei 7 giorni impiegati da Dio per la creazione del mondo. Da queste premesse, il presente lavoro va nella direzione di ricostruire l’origine e lo sviluppo delle diverse concezioni di Filopono, prendendo in considerazione i due grandi lavori cosmologici precedenti, il de Aeternitate Mundi Contra Proclum e il de Aeternitate Mundi Contra Aristotelem, ed il loro intreccio finale nell’Opificio. L’analisi procede seguendo l’ordine cronologico di queste tre opere, evidenziando i punti chiave di ognuna e comparandole tra loro, allo scopo di rilevare i mutamenti e le contraddizioni delle idee di Filopono lungo tutta la sua produzione. L’intento è inoltre quella di contestualizzare le teorie esposte nell’Opificio con quanto viene ripreso e continuato dalle altre opere dello stesso autore, provando a fornire un resoconto complessivo di come vada evolvendosi la cosmologia dell’autore.
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Anagnostidou, Christina. "La physique de la création. Le De Opificio Mundi de Jean Philopon". Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP086.

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Jean Philopon (c. 490 - 575 de notre ère), commentateur influent d'Aristote et penseur chrétien, occupe une place importante dans l'histoire des sciences et de la philosophie. Formé à l'école néoplatonicienne d'Ammonius à Alexandrie, Philopon s'est éloigné de la philosophie païenne pour adopter et développer un cadre philosophique créationniste. Cette transition entre une pensée éternaliste, héritée de la tradition grecque, et une perspective créationniste chrétienne constitue l'apparente tension de son œuvre.L'objectif principal de cette thèse est d'examiner comment Philopon parvient à intégrer les principes de la philosophie naturelle dans un cadre théologique chrétien, cherchant ainsi à harmoniser ses principes avec la révélation biblique. À travers le De Opificio Mundi, un commentaire sur le récit de la création dans la Genèse, Philopon élabore un système cosmologique où la création ex nihilo et la providence divine jouent un rôle central. Ce travail explore la façon dont Philopon articule cette synthèse. Nous suivons les phases de la création exposées dans le De Opificio Mundi, traditionnellement désignées comme jours. La thèse met en lumière l'originalité du projet de Philopon, qui ne se contente pas de juxtaposer des idées grecques et chrétiennes, mais crée un véritable système unifié. L'analyse montre que le commentateur d'Aristote propose une réévaluation permanente des principes aristotéliciens à la lumière du christianisme. Les concepts hérités de la tradition hellénique, tels que la notion de mouvement, de substrat, de lieu ou la composition des corps célestes, sont adaptés pour correspondre à un cadre créationniste. Philopon parvient ainsi à résoudre les discordances entre ces deux traditions en les transformant en un système philosophique cohérent. En somme, cette thèse défend l'idée que l'œuvre de Philopon n'est pas scindée entre une phase philosophique et une phase chrétienne. Au contraire, elle reflète une continuité dans sa pensée, où les doctrines cosmologiques païennes sont réinterprétées et intégrées dans un cadre théologique chrétien
John Philoponus (c. 490 - 575 CE), an influential commentator on Aristotle and Christian thinker, holds an important place in the history of science and philosophy. Trained at the Neoplatonic school of Ammonius in Alexandria, Philoponus moved away from pagan philosophy to adopt and develop a creationist philosophical framework. This transition from an eternalist thought inherited from the Greek tradition to a Christian creationist perspective constitutes the apparent tension in his work.The main objective of this thesis is to examine how Philoponus integrates the principles of natural philosophy within a Christian theological framework, thus seeking to harmonize his principles with biblical revelation. Through the De Opificio Mundi, a commentary on the creation narrative in Genesis, Philoponus develops a cosmological system where creation ex nihilo and divine providence play a central role. This thesis explores how Philoponus articulates this synthesis.We follow the phases of creation outlined in the De Opificio Mundi, traditionally referred to as days. The thesis highlights the originality of Philoponus's project, which does not merely juxtapose Greek and Christian ideas but creates a truly unified system. The analysis shows that Aristotle's commentator proposes a continuous re-evaluation of Aristotelian principles in light of Christianity. Concepts inherited from the Hellenic tradition, such as the notion of motion, substrate, place, or the composition of celestial bodies, are adapted to fit a creationist framework. In this way, Philoponus resolves the discrepancies between these two traditions by transforming them into a coherent philosophical system.In summary, this thesis argues that Philoponus's work is not divided between a philosophical phase and a Christian phase. On the contrary, it reflects a continuity in his thought, where pagan cosmological doctrines are reinterpreted and integrated into a Christian theological framework
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Scholten, Clemens. "Antike Naturphilosophie und christliche Kosmologie in der Schrift "De opificio mundi" des Johannes Philoponos". Berlin ; New York : W. de Gruyter, 1996. http://catalogue.bnf.fr/ark:/12148/cb35806864b.

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Livros sobre o assunto "De opificio mundi"

1

Philoponus, John. De opificio mundi =: Über die Erschaffung der Welt. Freiburg: Herder, 1997.

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2

Fladerer, Ludwig. Johannes Philoponos De opificio mundi: Spätantikes Sprachdenken und christliche Exegese. Stuttgart: Teubner, 1999.

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3

Osmański, Marek. Logos i stworzenie: Filozoficzna interpretacja traktatu De opificio mundi Filona z Aleksandrii. Lublin: Red. Wydawnictw Katolickiego Uniwersytetu Lubelskiego, 2001.

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4

Fladerer, Ludwig. Johannes Philoponos: De Opificio Mundi. Vieweg Verlag, Friedr, & Sohn Verlagsgesellschaft mbH, 2013.

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5

Anonyma. Joannis Philiponi de Opificio Mundi Libri VII. Creative Media Partners, LLC, 2023.

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6

Anonyma. Joannis Philiponi de Opificio Mundi Libri VII. Creative Media Partners, LLC, 2023.

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7

Decharneux, Baudouin S. Divine Powers in Philo of Alexandria’s De opificio mundi. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0008.

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Philo of Alexandria (c.25 BC–c.50 CE) stands at the background of both the pagan Neoplatonic and the Christian schools, in so far as he develops Platonic thinking and simultaneously inaugurates its use as a tool for understanding the Old Testament. This chapter focuses on De opificio mundi, Philo’s most important and best-known work dealing with the creation of the world, and shows that, in this treatise, the treatment of divine powers is equally indebted to biblical and Greek, mostly Platonic, ideas. Further, it argues for a Philonic conception of demiurgy (including the creation of Man) which is properly dynamic in a sense that anticipates some Neoplatonic conceptions of the demiurgic process.
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Johannes Philoponos. de Opificio Mundi: Spätantikes Sprachdenken und Christliche Exegese. B. G.Teubner, 1999.

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Scholten, Clemens. Antike Naturphilosophie und Christliche Kosmologie in der Schrift de Opificio Mundi des Johannes Philoponos. de Gruyter GmbH, Walter, 2015.

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Theologicorum dogmatum tomus tertius. In quo de angelis, ac mundi opificio & ecclesiasticâ hierarchiâ disseritur. Alexandria, VA: Alexander Street Press, 2007.

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Capítulos de livros sobre o assunto "De opificio mundi"

1

Fladerer, Ludwig. "Die Hermeneutik in Philoponos’ de Opificio Mundi". In Johannes Philoponos, 165–256. Wiesbaden: Vieweg+Teubner Verlag, 1999. http://dx.doi.org/10.1007/978-3-663-14076-4_4.

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2

Moreau, Jérôme. "Une première théologie de la création. Le De opificio mundi de Philon d’Alexandrie (1-37)". In Science et exégèse, 65–78. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.behe-eb.4.01002.

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3

Mueller-Jourdan, Pascal. "Les conditions de l’avènement de la lumière dans le De Opificio mundi de Jean Philopon. Difficultés et solutions". In Lectio, 271–309. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.lectio-eb.5.121509.

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4

Ottobrini, Tiziano F. "I Commentarii in Genesim di Procopio di Gaza e il De opificio mundi di Giovanni Filopono". In Instrumenta Patristica et Mediaevalia, 107–32. Turnhout, Belgium: Brepols Publishers, 2024. http://dx.doi.org/10.1484/m.ipm-eb.5.136516.

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5

Longo, Angela. "Scienza e dimostrazione nel De opificio mundi di Giovanni Filopono". In La Scienza e i suoi Strumenti nell’Antichità e nel Medioevo, 183–204. Academia – ein Verlag in der Nomos Verlagsgesellschaft, 2023. http://dx.doi.org/10.5771/9783985721207-183.

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MATUSOVA, EKATERINA. "GENESIS 1–2 IN DE OPIFICIO MUNDI AND ITS EXEGETICAL CONTEXT". In The Studia Philonica Annual XXXI, 2019, 57–94. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvrs8z2c.6.

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Buch-Hansen, Gitte. "Early Conceptions of Original Sin: Reading Galatians through Philo’s De Opificio Mundi". In Paul and the Greco-Roman Philosophical Tradition. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567678362.ch-011.

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Worthington, Jonathan. "Gendered Exegesis of Creation in Philo (De Opificio Mundi) and Paul (1 Corinthians)". In Paul and the Greco-Roman Philosophical Tradition. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567678362.ch-010.

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9

"Different Traditions or Emphases? The Image of God in Philo’s De Opificio Mundi". In New Approaches to the Study of Biblical Interpretation in Judaism of the Second Temple Period and in Early Christianity, 41–56. BRILL, 2013. http://dx.doi.org/10.1163/9789004245006_004.

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"Philo’s Bridge to Perfection: De opificio mundi and the End of the Self". In Ontological Aspects of Early Jewish Anthropology, 68–102. BRILL, 2017. http://dx.doi.org/10.1163/9789004336414_004.

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