{"id":3020,"date":"2021-04-23T10:20:45","date_gmt":"2021-04-23T10:20:45","guid":{"rendered":"http:\/\/www.relationalontology.org\/2021\/04\/23\/from-alexandria-to-nyssa-clement-and-gregory-in-conversation\/"},"modified":"2023-03-28T12:41:09","modified_gmt":"2023-03-28T12:41:09","slug":"from-alexandria-to-nyssa-clement-and-gregory-in-conversation","status":"publish","type":"post","link":"https:\/\/www.relationalontology.org\/en\/2021\/04\/23\/from-alexandria-to-nyssa-clement-and-gregory-in-conversation\/","title":{"rendered":"From Alexandria to Nyssa: Clement and Gregory in Conversation"},"content":{"rendered":"<h2 class=\"sub-title-primary\">Pontifical University of the Holy Cross, Rome, October 28-30, 2021<\/h2> <p><!--more-->While Gregory of Nyssa\u2019s relation to Origen has been subject to much discussion, there has been little attention to the direct or indirect influence of Clement of Alexandria. This colloquium aims to explore the extent to which it is legitimate to speak of an \u201cAlexandrian tradition\u201d that links these two Fathers. Some questions we would like to consider together are: Is it possible to find in Gregory a way of doing theology that originates with Clement? Is Origen\u2019s legacy a necessary mediation? What are the similarities and differences in these Fathers\u2019 appropriation of the Biblical tradition?<\/p>\n<h3>Program<\/h3>\n<p><strong><u>Thursday 28\/10\/21<\/u><\/strong><\/p>\n<p>9.15\u00a0 \u00a0Welcome<\/p>\n<p>9.30\u00a0 \u00a0<em>Introduzione a Clemente<\/em>, M. Rizzi (Universit\u00e0 Cattolica del Sacro Cuore, Milano)<\/p>\n<p>10.15\u00a0 <em>Assimilazione a Dio di un teologo &#8211; Clemente di Alessandria<\/em>, M. Gyurkovics (Saint Athanasius Greek-Catholic Theological College, Ny\u00edregyh\u00e1za)<\/p>\n<p>11.00\u00a0 \u00a0Break<\/p>\n<p>11.30\u00a0 \u00a0<em>Creation in Gregory (and Clement)<\/em>, M. Brugarolas (Universidad de Navarra)<\/p>\n<p>12.00\u00a0 \u00a0<em>L\u2019atto creativo come azione trinitaria: Clemente Alessandrino (e Gregorio Nisseno)<\/em>, M. Monfrinotti (Pontificio Ateno Sant\u2019Anselmo, Roma)<\/p>\n<p>12.30\u00a0 \u00a0Discussion<\/p>\n<p>13.00\u00a0 \u00a0Lunch<\/p>\n<p>15.00\u00a0 \u00a0<em>Knowledge and its Limits in Clement and Gregory<\/em>, J. Zachhuber (Trinity College, Oxford)<\/p>\n<p>15.45\u00a0 \u00a0<em>Clement of Alexandria and Gregory of Nyssa : from the &#8216;gnostic&#8217; <\/em><em>to numerous and ordinary believers, from psyche to Church<\/em>, F. Vinel (Universit\u00e9 de Strasbourg)<\/p>\n<p>16.30\u00a0 \u00a0<em>The Doctrine of the Infinity of God and Its Implications: Clement of Alexandria and Gregory of Nyssa<\/em>, D. Mrugalski (Pontifical University of John Paul II, Krakow)<\/p>\n<p>17.00\u00a0 \u00a0Break<\/p>\n<p>17.30\u00a0 \u00a0<em>Infinity in Clement<\/em>, D. Wyrwa ( Berlin-Brandenburgischen Akademie der Wissenschaften)<\/p>\n<p>18.15\u00a0 \u00a0Discussion<\/p>\n<p><em>\u00a0<\/em><em>\u00a0<\/em><em>\u00a0<\/em><\/p>\n<p><u><strong>Friday 29\/10\/21<\/strong> <\/u><\/p>\n<p>9.00\u00a0 \u00a0<em>Introduzione a Gregorio di Nissa<\/em>, C. Moreschini (Universit\u00e0 di Pisa)<\/p>\n<p>9.45\u00a0 \u00a0<em>Clement and Gregory on the Correspondence of the Human Image with the Divine<\/em>, F. Bastitta (Universidad de Buenos Aires)<\/p>\n<p>10.15\u00a0 \u00a0 Break<\/p>\n<p>10.45\u00a0 \u00a0<em>The soul grown heavy and the winged soul (<\/em>Phdr. 246a6-248c2) <em>according to Clement of Alexandria and Gregory of Nyssa<\/em>, L. Karfikova (University of Prague)<\/p>\n<p>11.15\u00a0 \u00a0Discussion<\/p>\n<p>11.45\u00a0 \u00a0<em>What should we do with our incapability to know God? The early <\/em><em>Alexandrian apophatic theology and its relevance to later Cappadocian context<\/em>, P. Ashwin-Siejkowski (King\u2019s College, London)<\/p>\n<p>12.30\u00a0 \u00a0<strong>Short communications (<em>Room \u201cdel Portillo<\/em>\u201d)<\/strong><\/p>\n<ul>\n<li><em>Who is really blessed according to Christ\u2019s sermon on the mountain? A comparison of Clement of Alexandria and Gregory of Nyssa for the real blessed in Christ <\/em>(E. Artemi)<\/li>\n<li><em>The Pattern and the Image in Gregory of Nyssa\u2019s Interpretation of the Jewish Tabernacle <\/em>(M. Dudzikov\u00e1)<\/li>\n<\/ul>\n<p>12.30\u00a0 \u00a0<strong>Short communications (<em>Room \u201cBenedict XVI\u201d<\/em>)<\/strong><\/p>\n<ul>\n<li><em>\u201cAnd when you pray, do not keep on babbling like pagans\u201d <\/em>(M. Marunov\u00e1)<\/li>\n<li><em>Clement and Gregory on the senses and the soul <\/em>(C. Gardom)<\/li>\n<\/ul>\n<p>13.00\u00a0 \u00a0Lunch<\/p>\n<p>15.00\u00a0 \u00a0<strong>Tribute to Judith Kovacs<\/strong><\/p>\n<p>16.00\u00a0 \u00a0<strong>Short communications (<em>Room \u201cdel Portillo\u201d<\/em>)<\/strong><\/p>\n<ul>\n<li><em>Christological exegesis in Gregory of Nyssa\u2019s Life of Moses<\/em> (H. Panczova)<\/li>\n<li><em>La presenza di Clemente di Alessandria nei discepoli di Evagrio Pontico <\/em>(R. Peret\u00f3 Rivas)<\/li>\n<li><em>La vie corporelle et la vie spirituelle chez Cl\u00e9ment d\u2019Alexandrie et Gr\u00e9goire de Nysse<\/em> (A. Ojica)<\/li>\n<\/ul>\n<p>16.00\u00a0 \u00a0<strong>Short communications (<em>Room \u201cBenedict XVI\u201d<\/em>)<\/strong><\/p>\n<ul>\n<li><em>Paul in Gregory&#8217;s <\/em>In Canticum (P.-M. Boutin)<\/li>\n<li><em>Approaching the Divine Darkness: Negative Theology in Clement and Gregory <\/em>(J. Steenbuch)<\/li>\n<li><em>Elements of Mariology in Clement of Alexandria and Gregory of Nyssa: Mary and the Church <\/em>(P. Havl\u00edk)<\/li>\n<\/ul>\n<p>17.00\u00a0 \u00a0<em>The image of the Teacher in Clement\u2019s Paedagogus and Gregory of Nyssa\u2019s homilies: comparisons and developments<\/em>, J. Farrugia (University of Malta)<\/p>\n<p>17.30\u00a0 \u00a0Break<\/p>\n<p>18.00\u00a0 \u00a0<em>Mysterion<\/em> <em>in Clement and Gregory<\/em>, M. Edwards (Christ Church, Oxford)<\/p>\n<p>&nbsp;<\/p>\n<p><strong><u>Saturday 30\/10\/21<\/u><\/strong><\/p>\n<p>9.00\u00a0 \u00a0<em>Exegesis from Clement to Gregory: historia and oikonomia<\/em>, G. Maspero (Pontificia Universit\u00e0 della Santa Croce)<\/p>\n<p>9.45\u00a0 \u00a0<em>Salvation in Clement<\/em>, V. \u010cernu\u0161kov\u00e1 (Palacky University, Olomouc)<\/p>\n<p>10.15\u00a0 \u00a0<em>Salvation in Gregory<\/em>, I. Vigorelli (Pontificia Universit\u00e0 della Santa Croce)<\/p>\n<p>10.45\u00a0 \u00a0Discussion<\/p>\n<p>11.15\u00a0 \u00a0Break<\/p>\n<p>11.45\u00a0 \u00a0Closing lecture: <em>\u2018The Gnostic creates and forms himself\u2019 (Strom. 7.2.13.3): Clement and Gregory of Nyssa on Being Human<\/em>, J. Behr (Aberdeen University)<em>\u00a0<\/em><\/p>\n<p>12.30\u00a0 \u00a0Conclusions<\/p>\n<p>***<\/p>\n<p><strong><a href=\"https:\/\/www.relationalontology.org\/wp-content\/uploads\/2023\/03\/ClemGreg_Programme_ENG.pdf\">Poster<\/a><\/strong><\/p>\n<p><a href=\"https:\/\/www.relationalontology.org\/wp-content\/uploads\/2023\/03\/ClemGreg_Programma_ITA.pdf\"><strong>Locandina<\/strong><\/a><\/p>\n<p><a href=\"https:\/\/www.pusc.it\/teo\/conv2021\/documenti\"><strong>Documenti del convegno<\/strong><\/a><\/p>\n<div class=\"nv-iframe-embed\"><iframe loading=\"lazy\" title=\"Convegno &quot;Da Alessandria a Nissa: Clemente e Gregorio in conversazione&quot;\" width=\"1200\" height=\"675\" src=\"https:\/\/www.youtube.com\/embed\/bKu077sAPuw?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" allowfullscreen><\/iframe><\/div>\n<p>&nbsp;<\/p>\n<div class=\"nv-iframe-embed\"><iframe loading=\"lazy\" title=\"Tribute to Judith Kovacs | From Alexandria to Nyssa: Clement and Gregory in Conversation\" width=\"1200\" height=\"675\" src=\"https:\/\/www.youtube.com\/embed\/Qqf37w8Zezs?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" allowfullscreen><\/iframe><\/div>\n<p>&nbsp;<\/p>\n<p><a data-flickr-embed='true' href='https:\/\/www.flickr.com\/photos\/97389362@N06\/sets\/72157720078499119\/' title='Convegno &quot;Da Alessandria a Nissa: Clemente e Gregorio in conversazione&quot; by Pontificia Universit\u00e0 della Santa Croce, on Flickr'><img src='https:\/\/live.staticflickr.com\/65535\/51635024058_09d9c63b22_b.jpg' width='800' height='600' alt='20211028_32'><\/a><script async src='https:\/\/embedr.flickr.com\/assets\/client-code.js' charset='utf-8'><\/script><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-3600\" src=\"https:\/\/www.relationalontology.org\/wp-content\/uploads\/2021\/04\/264c5e84-d822-46af-943a-483f7c649061.jpg\" alt=\"\" width=\"800\" height=\"360\" srcset=\"https:\/\/www.relationalontology.org\/wp-content\/uploads\/2021\/04\/264c5e84-d822-46af-943a-483f7c649061.jpg 1024w, https:\/\/www.relationalontology.org\/wp-content\/uploads\/2021\/04\/264c5e84-d822-46af-943a-483f7c649061-768x346.jpg 768w, https:\/\/www.relationalontology.org\/wp-content\/uploads\/2021\/04\/264c5e84-d822-46af-943a-483f7c649061-610x275.jpg 610w\" sizes=\"(max-width: 800px) 100vw, 800px\" \/><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Pontifical University of the Holy Cross, Rome, October 28-30, 2021<\/p>\n","protected":false},"author":1,"featured_media":4744,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"off","neve_meta_content_width":70,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","neve_meta_reading_time":"","footnotes":""},"categories":[116],"tags":[],"class_list":["post-3020","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-conference-en"],"_links":{"self":[{"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/posts\/3020","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/comments?post=3020"}],"version-history":[{"count":14,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/posts\/3020\/revisions"}],"predecessor-version":[{"id":4846,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/posts\/3020\/revisions\/4846"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/media\/4744"}],"wp:attachment":[{"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/media?parent=3020"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/categories?post=3020"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.relationalontology.org\/en\/wp-json\/wp\/v2\/tags?post=3020"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}