29. nov. 2012: Between Monophysitism and Nestorianism: The Early Christian Roots of Martin Luther's Sacramental Theology

In his so-called 'later' sacramental theology (of 1527-28), German reformer Martin Luther developed a view of the eucharist which aimed to correct the misunderstandings made by his fellow reformers (most significantly the followers of Zwingly). In doing so, Luther drew heavily on positions of the eucharist found in the early church.

By investigating their influences on Luther's sacramental theology, the seminary will discuss and assess the early Christian positions known as Nestorianism and Monophysitism, respectively.

Peter Adamson's History of Philosophy Without any Gaps arrives at late antique Christian Philosophy

"These episodes examine the attitude of ancient Christians towards philosophy, and how they contributed new philosophical ideas in the context of articulating and defending the new faith. Major figures include Origen, Gregory of Nyssa, Augustine, and Boethius. Interviews with George Boys-Stones, Charles Brittain and John Marenbon."

http://www.historyofphilosophy.net/ancient-christianity

1. Nov. 2012: Gregory of Nyssa's concept of Epinoia... (continued)

In this seminar we will continue our discussion of Gregory of Nyssa's Answer to Eunomius' Second Book with section 142-152 (GNO). This passage primarily deals with negative theology:

"[…](142) And yet it is plain to every one who has given any attention to the uses of words, that the word incorruption denotes by the privative particle that neither corruption nor birth appertains to God: just as many other words of like formation denote the absence of what is not inherent rather than the presence of what is; e.g. harmless, painless, guileless, undisturbed, passionless, sleepless, undiseased, impossible, unblamable, and the like. (143) For all these terms are truly applicable to God, and furnish a sort of catalogue and muster of evil qualities from which God is separate. Yet the terms employed give no positive account of that to which they are applied. [...]" etc.

18. oct. 2012: "Gregory of Nyssa's concept of Epinoia in 'Answer to Eunomius' Second Book'"

The term epinoia (usually translated as 'conception') is central in Gregory of Nyssa's philosophy of language, and thus crucial for understanding his negative theology as well as his ethics and related issues. 

Gregory of Nyssa (c. 335-395)

"[...]conception is the method by which we discover things that are unknown, going on to further discoveries by means of what adjoins to and follows from our first perception with regard to the thing studied. For when we have formed some idea of what we seek to know, by adapting what follows to the first result of our discoveries we gradually conduct our inquiry to the end of our proposed research. But why enumerate the greater and more splendid results of this faculty? For every one who is not unfriendly to truth can see for himself that all else that Time has discovered for the service and benefit of human life, has been discovered by no other instrumentality than that of conception." (Answer to Eunomius' Second Book, NPNF, p. 268)

Thursday, october 18, 2pm. The Danish Institute in Athens. Herefondos 14.

Suggested reading:

• Answer to Eunomius' Second Book, GNO, ca. 142-192, NPNF 2.5, ca. pp. 264-270 (which includes the above passage) (see http://www.ccel.org/ccel/schaff/npnf205.viii.ii.ii.html)
• Excerpt from Gregory of Nyssa's Answer to Eunomius' Second Book (NPNF, Schaff, P. 1892) with added numeration (referring to the GNO section/line numbers) (PDF)
• See also more quotes and references from Gregory on epinoia here.

Questions and Answers about IRSPEC

Q: What do you mean by "early"?

A: Till the 4th century, approximately, depending on the subject.

Q: Why not "Ancient Philosophy" rather than just "Philosophy"?

A: The seminar aims at being open to historical as well as contemporary perspectives on early Christian thought.

Q: What about other non-Christian traditions, e.g., "Gnosticism" and similar subjects related to early Christianity?

A: Anything that is philosophically relevant for the developments of early Christianity (whether through polemics or direct influence) can be a subject of the seminars.