Krausmüller, Dırk
Loading...
Profile URL
Name Variants
Krausmueller, DirkKrausmüller, D.
Krausmuller D.
Krausmüller Dirk
Krausmüller, Dirk
Krausmuller, D.
Krausmüller, D.
Krausmueller, Dirk
Krausmuller D.
Krausmüller Dirk
Krausmüller, Dirk
Krausmuller, D.
Krausmüller, D.
Krausmueller, Dirk
Job Title
Yardımcı Doç. Dr.
Email Address
Main Affiliation
Department of History / Tarih Bölümü
Status
Former Staff
Website
ORCID ID
Scopus Author ID
Turkish CoHE Profile ID
Google Scholar ID
WoS Researcher ID
Sustainable Development Goals
SDG data is not available
This researcher does not have a Scopus ID.
This researcher does not have a WoS ID.
Scholarly Output
27
Articles
15
Views / Downloads
144/634
Supervised MSc Theses
0
Supervised PhD Theses
0
WoS Citation Count
28
Scopus Citation Count
116
WoS h-index
4
Scopus h-index
7
Patents
0
Projects
0
WoS Citations per Publication
1.04
Scopus Citations per Publication
4.30
Open Access Source
7
Supervised Theses
0
Google Analytics Visitor Traffic
| Journal | Count |
|---|---|
| Scrinium | 4 |
| BYZANTINE AND MODERN GREEK STUDIES | 3 |
| Byzantion: Revue Internationale des Etudes Byzantines | 3 |
| ENGLISH HISTORICAL REVIEW | 2 |
| Analecta Bollandiana | 2 |
Current Page: 1 / 4
Scopus Quartile Distribution
Competency Cloud
27 results
Scholarly Output Search Results
Now showing 1 - 10 of 27
Article Citation - Scopus: 1Reconfiguring the trinity: Symeon the new theologian on the 'holy spirit' and the imago trinitatis(2011) Krausmüller, DirkThis article challenges the widespread view that the Byzantine theological discourse was averse to innovation and confined to restating official doctrine. It makes the case that the mystic Symeon the New Theologian constructed an alternative Trinity where the Spirit as the third hypostasis besides the Father and the Son is equated not with the product of the Father, which is suppressed, but with the common divine nature, and where this new third hypostasis is placed before the other two hypostases, which it is said to engender.Article Citation - Scopus: 8At the resurrection we will not recognise one another': Radical devaluation of social relations in the lost model of anastasius' and pseudo-athanasius' questions and answers(2013) Krausmüller, DirkThe three centuries between 550 and 850 witnessed a debate about the state of human beings after the resurrection. The author of a now lost collection of Questions and Answers asserted that all resurrected would look like Christ in his thirtieth year and who made the further claim that without distinguishing characteristics it would be impossible for the resurrected to recognise people whom they had known during their earthly lives. This article reconstructs the debate surrounding this theory and identifies the factors that led to its emergence. © 2013 by Byzantion. All rights reserved.Article Citation - WoS: 1Citation - Scopus: 2The Flesh Cannot See the Word: 'Nestorianising' Chalcedonians in the Seventh to Ninth Centuries AD(BRILL ACADEMIC PUBLISHERS, 2013) Krausmueller, DirkTowards the end of the eighth century the Nestorian Patriarch Timothy convened a council, which condemned several mystics for having held the belief that Christ's humanity could see his divinity. This article draws attention to a Chalcedonian sermon on the Annunciation whose author shared Patriarch Timothy's views. Through comparison with the Questions and Answers of Pseudo-Athanasius and with Theodore of Stoudios' sermon on the Angels it shows that the author of the sermon on the Annunciation participated in a wider Chalcedonian debate about the ability of human beings to see God and the equally invisible angels and souls. Having presented the evidence it makes the case that as regards this topic the Eastern Christian religious discourse had not yet fragmented along sectarian and political boundaries and that throughout the East Christians were experiencing the same anxieties and responding to them in remarkably similar ways.Article Citation - Scopus: 5Liturgical innovation in 11th- and 12th-century constantinople: Hours and inter-hours in the evergetis Typikon, its 'daughters' and its 'Grand-Daughters'(2013) Krausmüller, DirkFrom the middle of the 11th century onwards the adoption of a new liturgical element, the inter-hours, and the communal performance of both hours and inter-hours on all days of the year were promoted as the hallmarks of monastic reform. The abbots of Evergetis monastery resisted this trend, most probably because they wished to leave space for individual expressions of worship. However, the pull of the reform discourse made it difficult to maintain such a position. This can be seen from the later adaptations of the Evergetis Typikon, which modify the text of their model by adding stipulations about communal performance of the hours and in most cases also of the inter-hours. Study of these adaptations further reveals that the Philanthropos Typikon was an adaptation of the Evergetis Typikon and in turn served as the model for the later rules of Kecharitomene and Machairas.Article Citation - WoS: 4On contents and structure of the Panagios Typikon: a contribution to the early history of 'extended' monastic rules(C H BECKSCHE, 2013) Krausmueller, DirkThis article focuses on the lost Typikon of the Constantinopolitan monastery of Panagiou, which was composed in the first quarter of the eleventh century by the abbot Anthony, a former disciple of Athanasius the Athonite. The Panagiou Typikon is of crucial importance for a proper understanding of the Middle Byzantine monastic discourse since it is one of the earliest rules promoting a strictly coenobitic agenda. The article has two objectives: it seeks to recover some of the contents of the Panagiou Typikon through identification of textual parallels in a later adaptation, Gregory Pakourianos' Petritzos Typikon, and in Vita A of Athanasius the Athonite by the monk Athanasius of Panagiou; and it offers a partial reconstruction of its structure through comparison with the Typikon of Patriarch Alexius the Studite, which is based on a lost Typilcon for the Stoudios monasterw and with the Evergetis Typikon and its derivatives.Article Citation - Scopus: 1Biography as allegory(ROUTLEDGE JOURNALS, TAYLOR & FRANCIS LTD, 2013) Krausmüller, DirkThrough comparison with Dante's Divine Comedy and with Late Antique allegorical interpretations of the Bible this article makes the case that Byzantine hagiographers encoded an allegorical dimension into their texts and that they did so in order to make value judgements that complement explicit evaluations of the behaviour of saints.Article Citation - WoS: 6Citation - Scopus: 8Monks Who Are Not Priests Do Not Have the Power to Bind and to Loose: The Debate About Confession in Eleventh- and Twelfth-Century Byzantium(Walter de Gruyter GmbH, 2016) Krausmueller, DirkThis article focuses on the question whether or not unordained monks can hear confession and give absolution. It argues that until the tenth century this practice was regarded as unproblematic in Byzantium but that after this date the church began to insist on the strict implementation of canon law, which restricted this role to members of the church hierarchy. Through close reading of the surviving evidence it makes the case that this initiative was successful and that many monastic milieus came to accept the position of the secular church.Conference Object Citation - Scopus: 1Christian Platonism and the Debate about Afterlife: John of Scythopolis and Maximus the Confessor on the Inactivity of the Disembodied Soul(Brill Academic Publishers, 2015) Krausmuller D.In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John of Scythopolis and Maximus the Confessor, who were deeply influenced by Platonic ideas. In his Scholia on the writings of Pseudo-Dionysius John states clearly that after death the souls of ordinary human beings are inactive whereas the souls of the spiritual elite have entered the realm of eternal realities, which is entirely separate from this world. The case of Maximus is more complex. One of his letters is a spirited defence of the posthumous activity of the soul. However, in his spiritual writings he outlines a conceptual framework that shows a marked resemblance to the position of John of Scythopolis. © 2015 Koninklijke Brill NV, Leiden, The Netherlands.Conference Object Citation - Scopus: 3Hiding in plain sight: Heterodox trinitarian speculation in the writings of niketas stethatos(Sankt-Peterburgskoe Obshchestvo Vizantino-Slavyanskih Issledovanii, 2013) Krausmüller, DirkThis article makes the case that Niketas Stethatos, and Symeon the New Theologian before him, constructed an alternative Trinity where the divine nature, now called Spirit, becomes the "father" of a "son" and where this "son" in turn becomes the "father" of another "son." This model is set out in exposés of the Imago Trinitatis where the human image, which is defined as a nature, the soul, with two faculties, the mind and its off- spring, the word, serves as a starting-point for a reorganisation of the divine archetype, which when considered in isolation seems to be entirely orthodox.Article Citation - Scopus: 4Sleeping souls and living corpses: Patriarch methodius' defence of the cult of saints(Universa Press, 2015) Krausmüller, DirkIn his Life of Euthymius of Sardes Patriarch Methodius accepts that the souls cannot function once they have been separated from the bodies. However, he then contends that in the case of the saints this link is never severed because their corpses remain uncorrupted and even capable of movement. The article offers an in-depth analysis of the text and makes the case that during the Second Iconoclasm there was not only opposition to the cult of saints but also a more wide-spread anxiety that dead saints might not be active after all. © 2015 by Byzantion. All rights reserved.
- «
- 1 (current)
- 2
- 3
- »