Contemporary critics of Augustine, including many feminists, frequently charge him with debasing the body by considering it to be the seat of sin, worthy of enmity and neglect. In this paper I argue that in several texts Augustine displays a marked effort to liberate his readers from precisely that position. First I argue that in both On Christian Teaching and City of God Augustine attempts to defend the body by shifting the blame for sin from the flesh to the soul. I contend that this move does not amount to claiming that the body is inherently good, but only that it is not inherently worthy of contempt. In the second section of the paper, I claim that he argues for the inherent goodness of the body in his Enchiridion.
Saturday, 30 April 2011
Michael Harrington, From Cosmos to Diakosmesis: Order and Ornament in Dionysius the Areopagite
The 5th or 6th century Neoplatonist Dionysius the Areopagite frequently uses the terms “kosmos” and “diakosmesis,” both of which have a long history in Platonic philosophy. Dionysius uses them in fairly shopworn ways to refer to the intelligible or the sensible worlds, or to the hierarchically ordered subdivisions of these worlds. But he also uses these terms, especially as verbs, in a way that is more complicated. While they both refer to organized wholes, they sometimes refer to wholes that are not independent entities, but the ornaments of a higher entity. I will examine Dionysius’ use of these two terms, as well as the efforts of his commentators to disentangle their various meanings in his work.
John Slotemaker, Reading Augustine in the Fourteenth Century: Gregory of Rimini and Pierre d’Ailly on the Imago Trinitatis
Augustine of Hippo developed a sophisticated understanding of the imago Trinitatis—the image of the divine Trinity in the human mind—in books 8-15 of his De Trinitate. His interpretation of Genesis 1:26, in which Scripture states that humanity is created in the image and likeness of God, was influential on medieval theologians as they commented on the Sentences of Peter Lombard. The present paper will focus on the medieval reception of Augustine’s understanding of the imago Trinitatis in the commentaries on the Sentences of Peter Lombard by Gregory of Rimini (OESA) and Pierre d’Ailly.
The paper will focus on the methodology of Gregory of Rimini and Pierre d’Ailly as they interpret Augustine’s trinitarian theology. In particular, it will be noted that in their interpretations of Augustine’s psychological analogy (imago Trinitatis) Gregory of Rimini and Pierre d’Ailly radically disagree about how to interpret Augustine. And, given Damasus Trapp’s arguments that within the Augustinian Order a new “historical consciousness” emerged regarding patristic theology and its sources (including the quotations of patristic sources), the paper will consider the methodological and theological strategies of Gregory and d’Ailly as they formulate their own interpretations of Augustine.
It will be argued that methodologically Gregory of Rimini interprets the psychological analogy by analyzing a significant number of quotations from Augustine, before concluding that there is not a significant analogy between the divine Trinity and the human mind. Gregory’s use of sources is impressive, and it will be argued that methodologically his argument for this conclusion is unique. The second part of the paper will consider Pierre d’Ailly’s rejection of Gregory’s position and his attempt to ground his argument in the theology and language of Augustine. It will be shown that these two fourteenth-century theologians developed distinct methodological approaches to Augustine in the attempt to formulate an “Augustinian” theology of the imago Trinitatis.
Byard Bennett, “John the Grammarian’s First and Second Homilies against the Manichaeans: An Early Sixth-Century Christian Neoplatonist on the Problem of Evil”
The first half of the sixth century A.D. witnessed a remarkable resurgence of interest in Manichaeism on the part of Greek theological writers. This interest was initially stimulated by controversies associated with the rise of Monophysitism. Discussion of Manichaean teaching on the two principles (Light and Darkness) and the formation of the present world also allowed Greek anti-Manichaean writers to draw upon and contribute to discussions of certain disputed issues within later Neoplatonism.
This paper will analyze two homilies against the Manichaeans which are attributed to John the Grammarian in ms. Vatopedinus 236 and were included by Marcel Richard in his edition of the works of John of Caesarea. An analysis of these texts supports both an early sixth-century date of composition and Richard’s attribution of these works to the neo-Chalcedonian theologian John the Grammarian, whose views were opposed by Severus of Antioch in Contra impium grammaticum. It can be seen that these texts are not “homilies” in the conventional sense, but rather lectures given by a Christian teacher of Neoplatonic philosophy to Christian students, discussing and attempting to resolve certain aporiae (quandaries) raised by Manichaean teaching on good/light and evil/darkness. John’s homilies can be seen to be dependent upon Basil of Caesarea’s second homily on the Hexaemeron, Theodoret’s Haereticarum fabularum compendium, and Titus of Bostra’s Contra Manichaeos The homilies of John the Grammarian nonetheless transcend their patristic sources by the shrewd use John makes of Proclus’ teaching on matter and the nature of evil.Rita Zanotto, Sulla politica edilizia di Teoderico: "dedicare" come "incipere"? (Anonymi Valesiani pars posterior, c. 71)
Riesame del significato di un passo del cosiddetto Anonimo Valesiano sul re Teoderico a Ravenna: "palatium usque ad perfectum fecit, quem (SIC!) non dedicavit". Il verbo “dedicare”, alla luce anche delle fonti archeologiche, può indicare il momento iniziale della costruzione, mentre "usque ad perfectum fecit" può essere inteso come restauro o compimento di un edificio già avviato da altri in precedenza.
Ladislav Chvatal, Concept of "grace" in Dionysius the Areopagite
The paper treats some of the motives in Pseudo-Dionysius that could be regarded as expressing a "concept of grace". The first part deals with God's relation to the created world (for ex. goodness, philanthropia), the second part concerns human response to God's descent (theurgy, ascent of soul, divinization).
Palacky University Olomouc, Czech Republic
Palacky University Olomouc, Czech Republic
Giselle de Nie, “Whatever mystery may be given to my heart”: Arator on miracles in the ‘Historia apostolica’
In 544, while the Ostrogothic army advanced toward Rome, a former rhetor turned deacon named Arator held the city’s desperate non-combatant populations spell-bound for four separate days reciting an epic poem he had composed at the request of PopeVigilius about ‘Acts’. He tells them he will follow ‘history’ but also speak ‘true poetry’ by ‘open[ing] up in alternating ways what the letter makes manifest and whatever mystery may be given to my heart’. For visible events are only ‘figures’ of the real, substantial Truth which is ‘situated in heaven’. He and his besieged audience, then, found the courage to deal with the hard earthly facts by envisioning spiritual liberation through infinitely more powerful, indestructible, ‘mysteries’, many of which were ‘miracles’. Arator’s descriptions of these reveal an imagistic dynamics that underlies the whole poem.
Abbreviated curriculum vitae Giselle de Nie
Born in the Netherlands, emigrated to the U.S. in 1950.
B.A. cum laude with Honors Bryn Mawr College 1958
M.A. Radcliffe College/Harvard University 1959
Doctorate University of Utrecht, the Netherlands, 1987
Teaching position medieval history at the University of Utrecht 1962-2001.
Books
L. Halphen, Charlemagne and the Carolingian Empire. Transl. by Giselle de Nie, Europe in the Middle Ages, Selected Studies, 3 (Amsterdam: North Holland, 1977)
Views from a Many-Windowed Tower. Studies of Imagination in the Works of Gregory of Tours, Studies in Classsical Antiquity, 7 (Amsterdam: Rodopi, 1987)
Word, Image and Experience. Dynamics of Miracle and Self-Perception in Sixth-Century Gaul, Variorum Collected Studies Series, CS 771 (Aldershot: Ashgate, 2003)
G. de Nie, K.F. Morrison and M. Mostert ed., Seeing the Invisible in Late Antiquity and the Early Middle Ages. Papers from “Verbal and Pictorial Imaging. Representing and Accessing Experience of the Invisible: 400-1000” (Utrecht, 11-13 December 2003), Utrecht Studies in Medieval Literacy, 14 (Turnhout: Brepols, 2005)
Giselle de Nie, Poetics of Wonder. Testimonies of the New Christian Miracles in the Late Antique Latin World, Studies in the Early Middle Ages, 31 (Turnhout: Brepols, 2011).
Kostake Milkov, Kenosis in Maximus’ Expositio orationis dominicae
This short communication is laying out Maximus’ ascetical logic in order to show that in Maximus’ view there is a place in the renewed world both for the sensible as for the intelligible creation.
The Expositio orationis dominicae is Maximus’ most succinct spiritual exegesis of Scripture which, according to him, yields seven revelations or mysteries about the salvation of humanity: “theology, adoption in grace, equality of honour with the angels, participation in eternal life, the restoration of nature to itself ... the abolition of the law of sin, and the overthrowing of the tyranny of evil.” Maximus speaks briefly about each of these at the beginning of the Expositio orationis dominicae linking every one of them with a specific petition in the Lord’s Prayer. The thread that goes through all these mysteries is the believer’s imitation of Christ’s ke/nwsij, demonstrating how this translates into the believer’s encounter with the affairs of the world. Maximus insists that by his ke/nwsij, Christ re-affirms God’s assessment of the created order as being good, and confirms his plan for a final transformation and unification.
In a relatively short text one can see a linear development of Maximus’ ascetical thinking which shows the gist of his view otherwise dispersed throughout his corpus of works. Maximus’ connection of the mysteries – which present the highlights of his ascetical ideal – assert that each mystery is discovered through the believer’s commitment to carry out the spiritual plan that proceeds from praying the Lord’s Prayer. This plan God carries through Christ, and subsequently through the believers who participate and imitate him. It is this mutual kenotic movement by which the believer "by the humbling of the passions … takes on divinity in the same measure that the Word of God [became] genuinely man."
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Curriculum VitaeKostake Milkov, M.A. M.St.Oxford, UK |
EDUCATION |
DPhil Candidate, University of Oxford Master of Studies, University of Oxford, 2006 Master of Arts in Theology, Gordon-Conwell Theological Seminary, South Hamilton, MA, 1998 Bachelor of Arts in Theology, Evangelical Theological Seminary, Osijek, Croatia, 1994 |
ACADEMIC/TEACHING EXPERIENCE |
Visiting Lecturer in Systematic Theology, Evangelical Theological Seminary, Osijek, Croatia, 1999 - Present
Interpreter from English, Evangelical Theological Seminary, Osijek, Croatia, 1992-1994; 1995-1996 Assistant to visiting professors, Evangelical Theological Seminary, Osijek, Croatia, 1995-1996 Assistant to the Academic Dean, Evangelical Theological Seminary, Osijek, Croatia, 1993-1994 |
COURSES TAUGHT |
Undergraduate | |
Introduction to Systematic Theology | |
Pneumatology | |
Soteriology Christology | |
Eastern Orthodoxy | |
ACADEMIC HONORS AND AWARDS |
|
PUBLICATIONS |
Books
Edited book chapters
Edited books into Macedonian
Book Reviews/Forwards
Translated books from English into Macedonian
Translated books from Macedonian into English* Kletnikov Eftim The Living Stone, Unpublished manuscript |
PRESENTATIONS |
|
RESEARCH INTERESTS |
Patristics Ecumenism Ethics |
SERVICE -- PROFESSIONAL |
General Secretary, “Egzodus”, National Student Movement 1998–2005 |
President, “Egzodus”, National Student Movement 2005 – present. |
Vice-President, “AGAPE”, Development and Relief work 1999 – present |
SERVICE -- Seminary |
Member, Board of the Evangelical Theological Seminary, 2004 - present |
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