29. April 2014: Clement of Alexandria's view of Scripture (Str. 7.16)

Clement of Alexandria
(Titus Flavius Clemens)
(c. 150-215)

Tuesday April 29th

Though being an eclectic who engaged extensively with Greek culture and philosophy, Clement of Alexandria (c. 150-215) had a high view of Scripture, which he believed to be divinely inspired.

Clement's negative theology, however, lead him to a highly parabolic understanding of Scripture, which he believed did not reveal truth directly, but through concealment.

In this workshop we will discuss some of Clement's claims about Scripture in relation to his views on faith, negative theology and his notion of concealment and allegory. 

What role does these things play in Clement's view of the relation between the words of Scripture and the Word? What does it mean to say that Scripture is 'true'? What is the relationship between revelation and the writings produced by the prophets?

We read and discuss selected passages from Stromateis 7.16

Text in greek (PG)|english (ANF). Also available at CCEL.

Other relevant passages are: Str. 1.7; 2.20.122; 6.8; 6.17.149; 6.127.

Contact jsteenbuch(at)hum.ku.dk for more information about time and place.

30. nov. 2012: "The Epistle to Diognetus: A New Danish Translation?"

In this seminary we discuss the need for a new Danish translation of "The Epistle to Diognetus", a short but powerful text from the 2nd century, on the Christian's relationship to the world (author unknown). The seminary will be in English, if needed.

"[...]For Christians are not distinguished from the rest of mankind either in locality or in speech or in customs. For they dwell not somewhere in cities of their own, neither do they use some different language, nor practise an extraordinary kind of life. Nor again do they possess any invention discovered by any intelligence or study of ingenious men, nor are they masters of any human dogma as some are. But while they dwell in cities of Greeks and barbarians as the lot of each is cast, and follow the native customs in dress and food and the other arrangements of life, yet the constitution of their own citizenship, which they set forth, is marvellous, and confessedly contradicts expectation. [...] In a word, what the soul is in a body, this the Christians are in the world. The soul is spread through all the members of the body, and Christians through the divers cities of the world. The soul hath its abode in the body, and yet it is not of the body. So Christians have their abode in the world, and yet they are not of the world.[...]" (from Lightfoot's translation)

"Altogether, the Epistle is a gem of purest ray; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent." (Roberts-Donaldson)

Resources:

• Greek text of the epistle
• A preliminary (sketchy!) translation (coming)
• See also http://www.earlychristianwritings.com/diognetus.html

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.