Saturday, 30 April 2011

Kelly Arenson, Augustine's Defense and Redemption of the Body

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.

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

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.


            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."


Primary Sources

Plato. Phaedrus. English: Edith Hamilton and Huntington Cairns., eds. 1994. The
         Collected Dialogues. Trans. R. Hackfort. Princeton, NJ.

Origen., In Numeros homiliae W.A. Baehrens ed. 1921vol. 30 (), p. 3-285

Evagrius of Pontus. Capita cognoscitiua J. Muyldermans ed. 1931.  “Evagriana,”  Le
Muséon 44: 3768 ,  and “Note Additionnelle A: Evagriana, Le Muséon 44: 369–383. English: Trans. William Harmless and Raymond R. Fitzgerald. 2001. “The Sapphire Light of the Mind: The Skemmata of Evagrius Ponticus”. Theological Studies 62: 498-529.

_______________.  De malignis cogitationibus. A. Guillaumont, C. Guillaumont, and P.
Géhin, eds. 1998. Sources chrétiennes, vol. 438. Paris. English: Trans. A. M. Casiday. 2006. Evagrius Ponticus. London.

_______________. De oratione J.-P. Migne., ed. 1857-1866. Patrologiae cursus
completus, Series Graeca, vol. 79, Paris. English: Trans. A. M. Casiday. 2006. Evagrius Ponticus. London.

_______________. Practicus. A. Guillaumont and C. Guillaumont, eds. 1971. Sources
chrétiennes, vol. 171, Paris. English: Trans. Simon Tugwell. 1987. Evagrius Ponticus and Dionysius the Areopagite. Oxford.

Gregory Nazianzen. Orationes 27-31. Barbel J., ed. 1963. Testimonia. Schriften der
altchristlichen Zeit, vol 3,  Düsseldorf. English: NPNF vol. 7. Trans. C. G. Browne and J. E. Swallow.       

Gregory of Nyssa. De Hominis Opificio. J.-P. Migne., ed. 1857-1866. Patrologiae cursus
completus, Series Graeca, vol. 44, Paris. English: NPNF vol. 5. Trans. H. A. Wilson.
______________. De anima et resurrectione. J.-P. Migne, ed. 1857-1866. Patrologiae
cursus completus, Series Graeca, vol. 46, Paris. English: Trans. Catharine P. Roth. 1993. The Soul and the Resurrection. Crestwood, NY.

______________. De virginitate. M. Aubineau, ed. 1966. Sources chrétiennes, vol. 119.
Paris. English: Trans. V. W. Callahan. 1967. St. Gregory of Nyssa: Ascetical Works. Washington, DC.

______________. De vita Moysis. J. Danielou, ed. 1968. Sources chrétiennes, vol. 1c.
Paris. English: Trans.  A. J. Malherbe and E. Ferguson. 1978. The Life of Moses. New York, NY.

______________. In canticum canticorum. H. Langerbeck, ed. 1960. Gregorii Nysseni
opera, vol. 6. Leiden. English: Trans. C. McCambley. 1987. Saint Gregory of Nyssa: Commentary on the Song of Songs. Brookline, MA.

Maximus the Confessor. Ambiguorum Liber  J.-P. Migne., ed. 1857-1866.

Patrologiae cursus completus Series Graeca, vol. 91. Paris. English: Trans. Paul M. Blowers and Robert L. Wilken. 2003. On the Cosmic Mystery of Jesus Christ: Selected Writings from St Maximus the Confessor. Crestwood, NY. Andrew Louth. 1996. Maximus the Confessor. London and New York, NY.

______________. Capita de caritate. J.-P. Migne., ed. 1857-1866.

Patrologiae cursus completus Series Graeca, vol. 90. Paris. English: Trans. George C. Berthold. 1985. Maximus Confessor: Selected Writings. London.

______________. Capita theologica et oeconomica. J.-P. Migne., ed. 1857-1866.

Patrologiae cursus completus Series Graeca, vol. 90. Paris. English: Trans. George C. Berthold. 1985. Maximus Confessor: Selected Writings. London.

______________. Capita XV. J.-P. Migne., ed. 1857-1866. Patrologiae cursus completus

Series Graeca, vol. 90. Paris.

______________. Expositio in Psalmum lix. P. Van Deun ed. 1991. Corpus
Christianorum : Series Graeca, vol. 23. Turnhout-Leuven.

______________. Epistolæ. . J.-P. Migne., ed. 1857-1866. Patrologiae cursus completes
Series Graeca, vol. 91. Paris. English: Trans. Andrew Louth. 1996. Maximus the Confessor. London and New York, NY.

______________. Liber asceticus. P. Van Deun ed. 2000. Corpus
Christianorum: Series Graeca, vol. 40. Turnhout-Leuven. English: Trans. Polycarp Sherwood. 1955. St. Maximus the Confessor : The Ascetic Life, The Four Centuries on Charity. Westminster, MD and London.

______________. Mystagogia. R. Cantarella, S., ed. 1931. Testi Cristiani: Massimo Confessore. La mistagogia ed altri scritti. Florence. English: Trans. George C. Berthold. 1985. Maximus Confessor: Selected Writings. London.

______________. Opuscula theologica et polemica. J.-P. Migne., ed. 1857-1866.

Patrologiae cursus completus Series Graeca, vol. 91. Paris. English: Trans. Paul M. Blowers and Robert L. Wilken. 2003. On the Cosmic Mystery of Jesus Christ: Selected Writings from St Maximus the Confessor. Crestwood, NY. Andrew Louth. 1996. Maximus the Confessor. London and New York, NY.

______________. Orationis dominicae exposition. P. Van Deun ed. 1991. Corpus
Christianorum: Series Graeca, vol. 23. Turnhout-Leuven. English: Trans. George C. Berthold. 1985. Maximus Confessor: Selected Writings. London.

______________. Quaestiones ad Thalassium I & II. C. Laga and C. Steel, eds.
1980. Corpus Christianorum : Series Graeca, vols. 7 & 22. Turnhout-Leuven. English: Trans. Paul M. Blowers and Robert L. Wilken. 2003. On the Cosmic Mystery of Jesus Christ: Selected Writings from St Maximus the Confessor. Crestwood, NY.


______________. Relatio Motionis inter Maximus et principes. J.-P. Migne., ed. 1857-

1866. Patrologiae cursus completus Series Graeca, vol. 90. Paris. English: Trans. Pauline Allen and Bronwen Neil. 2002. Maximus the Confessor and his Companions. Oxford.

Secondary Sources

Allen, Pauline and Neil Bronwen., eds. 2002. Maximus the Confessor and his
Companions: Documents from Exile. Trans. Allen Pauline and Neil Bronwen. Oxford. (Oxford Early Christian Texts).
___________________________., eds. 2003. The Life of Maximus the Confessor
recension 3. Trans. Allen Pauline and Neil Bronwen. Oxford. (Oxford Early Christian Texts).

Allen, Pauline., ed. 2009. Sophronius of Jerusalem and seventh-century heresy :
the Synodical letter and other documents : introduction, texts, translations, and
commentary. Trans Allen Pauline . Oxford (Oxford Early Christian Texts).

Balthasar, Hans Urs von. 1997. The Fathers, the Scholastics, and Ourselves’, Communio
24. 347-96. Originally published as ‘Patristik, Scholastik und wir’, Theologie der Zeit 3 (1939), 65–104.

___________________ . 2003. Cosmic Liturgy: The Universe According to Maximus the
Confessor. Trans. Brian E. Daley. San Francisco.

Bathrellos, Demetrios. 2004. The Byzantine Christ: Person, Nature, and Will in the
Christology of Saint Maximus the Confessor. Oxford.

Berthold, G. C. 1982. “Did Maximus the Confessor know Augustine?” Studia Patristica
17: 14-17.

Berthold, George. 1982. “The Cappadocian Roots of Maximus the Confessor,” 51-59. In
Felix Heinzer and Christoph Schönborn., eds. Actes du Symposium sur Maxime le Confesseur. Fribourg-en-Suise.

Berthold, George. 1987. “The Church as Mysterion: Diversity and Unity According to
Maximus the Confessor.” Patristic and Byzantine Review 6: 20-29.

Berdyaev, Nicolas. 1960. The Destiny of Man, trans. Natalie Duddington New York: NY.

Bilaniuk, Petro B.T. 1973. “The Mystery of Theosis or Divinization,” 337-359.
In David Nieman and Margaret Schatkin., eds.  The Heritage of the Early Church. Essays in Honor of the Very Reverend Georges Vasilievich Florovsky. Rome. (Orientalia Christiana Analecta, 195).

Blowers, Paul M. 1991. Exegesis and Spiritual Pedagogy in Maximus the Confessor. An
Investigation of the Quaestiones ad Thalassium. Notre Dame, IN. (Christianity and Judaism in Antiquity, 7).

_____________. 1992. “Maximus the Confessor, Gregory of Nyssa, and the Concept of
‘Perpetual Progress.” Vigiliae Christianae 46.2: 151-171.

_____________. 1996. “Gentiles of the Soul: Maximus the Confessor on the
Substructure and Transformation of the Human Passions.” Journal of Early Christian Studies 4: 57-85.

Boojamra, John L. 1976.“Original sin according to St Maximus the Confessor.” St
Vladimir's Theological Quarterly 20: 19-30.

Brakke, David. 2006. Demons and the making of the monk : spiritual combat in early
Christianity. Cambridge, Mass.; London.

Bronwen, Neil. 2001. “The Greek Life of Maximus the Confessor (BHG 1234) and its
Three Recensions.” Studia Patristica 36: 46-53.

Casiday, Augustine 2004. “Gabriel Bunge and the Study of Evagrius Ponticus.” Saint
Vladimir’s Theological Quarterly 48.2/3: 249-298

Cooper, Adam G. 2001. “Maximus the Confessor on the Structural Dynamics of
Revelation.” Vigiliae Christianae 55.2: 161-186.

______________. 2005. The body in St. Maximus the Confessor : Holy Flesh, Wholly
Deified. Oxford.

Christou, Panayotis. 1982. “Maximus the Confessor on the Infinity of Man,” 261-271. In
Felix Heinzer and Christoph Schönborn., eds. Actes du Symposium sur Maxime le Confesseur. Fribourg-en-Suise.

Cubit, Catherine. 2009. “The Lateran Council of 649 as an Ecumenical Council,” 133-
147. In Richard and Mary Whitby., eds. Chalcedon in context : Church Councils 400-700. Translated texts for historians. Contexts vol. 1. Liverpool.

Daley, Brian E. 1982. “Apokatastasis and ‘Honorable Silence’ in the
Eschatology of St. Maximus the Confessor,” 85-96. In Felix Heinzer and Christoph Schönborn., eds. Actes du Symposium sur Maxime le Confesseur. Fribourg-en-Suise.

Driscoll, Jeremy. 1991. The 'Ad monachos' of Evagrius Ponticus : its structure and a
select commentary. Roma.  (Studia Anselmiana).

Farrell, Joseph P. 1989. Free Choice in St. Maximus the Confessor. South Canan, PA.

Geanakoplos, Deno J. 1969. “Some aspects of the influence of the Byzantine Maximos
the Confessor on the Theology of East and West.” Church History 38.2: 150-163.

Habra, George. 1958. "The Sources of the Doctrine of Gregory Palamas on the Divine
Energies." Eastern Churches Quarterly 12: 244-252.

Haldon, J. F. 1985. “Ideology in the Byzantine State in the Seventh Century. The ‘Trial’
of Maximus Confessor,” 87-91. In Vladimír Vavrínek ed. From Late Antiquity to Early Byzantium: Proceedings of the Byzantinological Symposium in the 16th International Eirene Conference. Praha.

Hausherr Irénée. 1952. Philautie de la tendresse pour soi à la charité selon Saint Maxime
le Confesseur. Roma.

Heinzer, F. and Schönborn, C. eds. 1982. Maximus Confessor: Actes du Symposium sur
Maxime le Confesseur. Fribourg-en-Suise. (Paradosis, 26).

Hovorun, Cyril. 2008. Will, action, and freedom: Christological controversies in the
seventh century. Leiden (Medieval Mediterranean, 77).

Kaegi, Walter Emil. 2003. Heraclius, Emperor of Byzantium. Cambridge.

Konstantinovsky, Julia. 2006. Evagrius Ponticus: the Making of a Gnostic. Oxford
(University of Oxford, D.Phil. thesis).

Lossky, Vladimir. 1976. The Mystical Theology of the Eastern Church. Crestwood, NY.

Louth, Andrew. 1981. The Origins of the Christian Mystical Tradition: From Plato to
Denys. Oxford.

____________. 1986a. “Maximus the Confessor,” 190-195. In Cheslyn Jones at. al., eds., 
The Study of Spirituality. Oxford.

____________. 1986b. “Pagan Theurgy and Christian Sacramentalism in Denys the
Areopagite.” Journal of Theological Studies 37: 432-438.

____________. 1993a. “St Denys the Areopagite and St Maximus the Confessor: The
Shaping of Tradition,” 117-130. In S. Coakley and D. A. Pailin., eds. The Making and Remaking of Christian Doctrine: Essays in Honour of Maurice Wiles. Oxford.

____________. 1993. ”St Denys the Areopagite and St Maximus the Confessor: a
Question of Influence.” Studia Patristica 27: 166-174.

____________. 1996. Maximus the Confessor. London and New York: NY.

____________. 2004. “The Ecclesiology of St Maximus the Confessor.” International
Journal for the Study of the Christian Church 4.2: 109-120.

McFarland, Ian A. 2003. “Developing an Apophatic Christocentrism: Lessons from
Maximus the Confessor.” Theology Today 60: 200-214.

______________. 2005. “’Naturally and by Grace’: Maximus the Confessor on the
Operation of the Will.” Scottish Journal of Theology 58.4: 410-433.

Madden, Nicholas. 1982: Christology and Anthropology in the Spirituality of Maximus
the Confessor, With Special Reference to the Expositio Orationis Dominicae. Durham (Durham University, Ph.D. thesis).

____________. 1993. “Composite Hypostasis in Maximus the Confessor.” Studia
Patristica 27: 175-197.

____________. 1995. “A patristic salutation: the Prologue to the Pater Noster of
Maximus Confessor.” Irish Theological Quarterly 61.3-4: 239-249.

____________. 1995a. “Maximos Confessor: On the Lord's Prayer,” pp. In Thomas
Finan and Vincent Twomey, eds.,  Scriptural Interpretation in the Fathers: Letters and Spirit, ed., Proceedings of the Second Patristic Conference (Maynooth, 1993). Dublin.

Maksim Izpovednik. 2002. Tvorenija. Trans. Slavyanobulgarski manastir “Sv. VMCK
Georgi Zograf.” Sveta Gora, Aton.

Meyendorff, John. 1974. Byzantine Hesychasm: Historical, Theological and Social
Problems.  London.
______________. 1974a. Byzantine Theology. New York, NY.

______________. 1974b.  A Study of Gregory Palamas. London.

______________. 1978. Living Tradition. Crestwood, NY.

______________. 1987. Christ in Eastern Christian Thought. Crestwood, NY.

Nichols, Aidan. 1993. Byzantine Gospel: Maximus the Confessor in Modern Scholarship.

Paulos, Gregorius. 1980. Cosmic Man: The Divine Presence; and Analysis of the Place
And Role of the Human Race in the Cosmos, in Relation to God and the Historical World, in the Thought of St. Gregory of Nyssa, Ca 330 to Ca 395 A.D. New Delhi.

Partridge, C. Eliot. 2008. Transfiguring Sexual Difference in Maximus the Confessor.
Cambridge: MA. (Harvard University, Ph.D. thesis).

Rist, John. 1996. “A Note on Eros and Agape in Pseudo-Dionysius” Vigiliae Christianae
20.4: 235-243.

Schaff, Philip, and Henry Wace., eds. 1893. A Series of Nicene and Post-Nicene Fathers
[= NPNF] vol. 5. Trans. W. Moore, M. Day, H. A. Wilson, and H. C. Ogle. Oxford. Reprint, Grand Rapids, MI, 1975.

Sherwood, Polycarp. 1952. An Annotated Date-list of the Works of Maximus the
Confessor. Rome. (Studia Anselmia, 30).

________________. ed. and trans. 1955a. The Ascetic Life. The Four Centuries of
Charity. London.

________________. 1955b. The Earlier Ambigua of Saint Maximus the Confessor and
his Refutation of Origenism. Rome (Studia Anselmiana, 36).

Telepneff, Gregory and Bp Chrysostomos. 1989. “The Person, Pathe, Asceticism, and
Spiritual Restoration in Saint Maximos.Greek Orthodox Theological Review 34: 249-261.

Terezis, Christos and Eugenia Tzouramanai. 1999. “The Dialectic Relationship between
God and Human Beings in Origen and Maximus the Confessor.” The Greek Orthodox Theological Review 44: 329-339.

Thunberg, Lars. 1985. Man and the Cosmos : The Vision of St. Maximus the Confessor.
Crestwood: NY.

____________. 1995. Microcosm and Mediator: The Theological Anthropology of

Maximus the Confessor. Chicago and La Salle, IL. (ed. 2).

Törönen, Melchisedec. 2007. Union and distinction in the thought of St. Maximus the
Confessor Oxford.

Winkelmann, F. 1987. ‘Die Quellen zur Erforschung des monoenergetisch-
monothelletischen Streites.’ Klio 69.2.

Yeago, David S. 1996. “Jesus of Nazareth and Cosmic Redemption : The Relevance of St
Maximus the Confessor.Modern Theology 12: 163-193.

Zizioulas, John. 1985. Being as Communion: Studies in Personhood and the Church.

Curriculum Vitae
Kostake Milkov, M.A. M.St.
Oxford, UK


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


Visiting Lecturer in Systematic Theology, Evangelical Theological Seminary, Osijek, Croatia, 1999 - Present
  • Teach undergraduate students.
  • Supervise and guide undergraduate students’ thesis work
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



  Introduction to Systematic Theology



  Eastern Orthodoxy


  • Inducted Phi Alpha Chi Theological Society, Gordon-Conwell Theological Seminary, 1998


  • Milkov, Kostake, Obo`eni i opravdani: tolkuvaweto na spasenieto vo pravoslavnoto i protestantskoto predanie ( Deified and Justified: Eastern Orthodox and Protestant Interpretation of Salvation, Metanoja 2005.
Edited book chapters
  • Grozdanov I, ed. Nasata vera vo Gospod (Our Faith in God), Bozilak, 2001.

Edited books into Macedonian

  • Lewis, C.S. Mere Christianity, Metanoja, 2011 (forthcoming)
  • Volf Miroslav.Exclusion and Embrace, Metanoja, 2005.
Book Reviews/Forwards
  • Janusev, Mihail. Spasitelot (The Savior), Metanoja, 2001.
  • Kletnikov, Eftim @iviot Kamen (The Living Stone), Metanoja 2003.
  • Melchisedec Törönen. Union and Distinction in the Thought of St Maximus the Confessor. Oxford Early Christian Studies. Oxford: Oxford University Press, 2007 in Journal of Theology 59.1: 384-386.

Translated books from English into Macedonian

  • Nouwen, Henry. With Open Hands, Meatanoja 2011 (forthcoming)
  • Bainton,  Roland.Here I Stand: A Life of Martin Luther, Metanoja 2003
  • Kreeft, Peter. The Journey, Metanoja,1999
  • Lewis, C. S. The Screwtape Letters, Metanoja 2000

Translated books from Macedonian into English

* Kletnikov Eftim The Living Stone, Unpublished manuscript


  • “Cosmology of Grace – Maximus on the Created Universe.” Paper presented to the Faith and  Culture Workshop in Osijek, Croatia, February 16, 2009.
  • “Renunciation According to Maximus the Confessor.” Paper presented at the XV International Conference on Patristic Studies. University of Oxford, August 11, 2007.
  • “Orthodoxy and Protestantism in dialogue in post-Communist Macedonia.” Public colloquia: Keston Seminars on Religions, State, and Society, Regent's Park College, University of Oxford. June 16, 2005.
  • “Theosis in the Thought of the Early Reformers,” Reformation Symposium at the Evangelical Theological Seminary, Osijek, Croatia, October 31, 2004.
  • “The Teaching of the Orthodox Church,” IFES Eurasia Institute for Staff Development and Training, Kiev, June 22-25, 2004
  • “Cross-cultural communication of the Gospel,” Gordon-Conwell Theological Seminary, September 2001
  • “The Image of God in Man,” University of Cyril and Methodius, Department of Philosophy, December 2001.
  • “Eastern Religions,” IFES Easter Conference, April 2000.




 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