attention to the discrepancy between John
of Damascus and Leontius of Jerusalem as regards the issue of the complexity of
Christ’s hypostasis. I clarify the causes of this discrepancy.
Keywords: Byzantine Christology, total blending, Stoicism, physical paradigms,
As I mentioned in a previous paper dedicated to the fire-iron theme in Byz-
antine theological literature2, the example of iron and fire as an illustration
of the interpenetration of bodies came to Christian theologians from Stoic
doctrine.3 The Stoics used this example
The paper focuses on the ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus, especially on the parallels between the author’s work and the Cynics and the Stoics. The syncretic nature of Gregory’s work, reflected in the assimilation of the teachings of ancient philosophical schools and the then expanding Christianity creates conditions for the explanation and highlighting of basic human virtues. Gregory of Nazianzus’ legacy also draws on the teachings of such philosophers as Plato and Aristotle, but he always approaches them from the perspective of a strictly Christian worldview. He understands philosophy as a moral underlying basis from which one can draw inspiration for a virtuous and happy life. Gregory thinks that philosophy cannot harm Christians in the pursuit of a virtuous life. Nevertheless, Christian teachings and God are the highest authority. They stand above all philosophical schools or ideas advanced by specific philosophers. Gregory’s moral poetry thus directs his readers, if they are to deserve eternal life, to follow the commandments, which is possible only if one lives a practical and virtuous life.
The present article is a close reading of the libretto of the first opera (drama musicale) staged in the Netherlands, in Brussels in 1650. The main point of interest is Ascanio Amalteo’s transformation or even breakaway from the classical tradition (esp. Homer and Ovid) to create a work with its own message, quite distant from classical texts but, paradoxically, approaching moral and psychological categories in Neo-Stoic mode. Perhaps it is not by chance that a parallel piece, Calderon’s second play on Circe (after the fiesta entitled El mayor encanto, amor, 1635), i.e. the auto sacramentale entitled Los encantos de la culpa (ca. 1650), is also a significant transformation of the motive done in the spirit of the Counter-Reformation. Both plays are the last allegorical interpretations of Circe myth and for the next two-hundred years the last important literary works about Ulysses.
One of the most important paradigm shifts in the history of Greek philosophy was the ‘rediscovery’ of transcendence in the movement of Intermediate Platonism. Less than a century before the birth of Hellenism (late 4th century BC), Plato had advocated an intentional preoccupation with the life of the mind / soul, encouraging the individual to avoid being entrapped in the material limitations of life and instead discover its transcendental dimension. The conquest of Athens by the Macedonians, followed by the invasion of the Orient by Alexander the Great, set in motion sociological and cultural changes that challenged the relevance of Platonic philosophy. The transcendental vision of Platonism left the individual still struggling to find happiness in the world created by Alexander the Great. This was the context in which the schools the of Cynicism, Stoicism, Epicureanism and Skepticism challenged Platonism with their call to happiness in this world and by means of the Hellenistic dominance and the rise of Roman supremacy stirred a renewed spiritual and philosophical effort to rediscover the world beyond; that is, the transcendental world of Plato. This was Middle Platonism and the Jewish philosopher Philo of Alexandria was one of its most prolific writers. In this paper, we will examine the concept of the soul in the writings of Philo, with an emphasis on the role that the soul plays in the act of approaching God through the means of the external / material cult (Temple, sacrifices, priests, etc.). Philo offers a complex vision of the soul, one that remains critically relevant to understanding the Greek, Jewish, and Christian thought that emerged after Philo.
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Harper, Charles, ed., Impunity: An Ethical Perspective. Geneva: World
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knee, another target joint, and left him with a limp. “I accepted I’d got a problem, no doubt about it, but it was just something that was ingrained in me. Any other reason why I didn’t want to treat myself? Well, obviously, I don’t want to stand out like I’m some kind of saint or something, but I didn’t want to trouble my parents. So, that’s why I’d hide my troubles; I wanted to protect them from knowing I’m in pain or whatever. I didn’t want them to worry.” Stoicism is a trait the Chinese and British share, Kin says, and in him it built resilience: “I’m fighting
schools of the time, back to the period in which the
New Testament was being written, therefore before the spread of Christian
Platonism. Out of several competing schools around the beginning of the
Christian era – such as Stoicism or Cynicism – Platonism had the eventual
upper hand and a greater impact, especially on the Gospel of !omas.
!e second chapter, “!e Gospel of !omas and the Platonists on the
World”, focuses mainly on sayings 56 and 80, which apparently are dupli-
cates of the idea that the world is basically a corpse and a body. !e author
Routledge Hitchens, S. 2013. ‘Stoicism in Tokyo’, Therapy Today 24(7) (September): 9. Hitchens S. 2013 ‘Stoicism in Tokyo’ Therapy Today 24 7 September 9 Hofman, S., Asnaani, A. and Hinton, D. 2010. ‘Cultural Aspects in Social Anxiety and Social Anxiety Disorder’, Depression and Anxiety 27(12): 1117–1127. Available from: http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3075954/ (accessed November 2015). Hofman S. Asnaani A. Hinton D. 2010 ‘Cultural Aspects in Social Anxiety and Social Anxiety Disorder’ Depression and Anxiety 27 12 1117 1127 Available from: http
remains a matter of controversy.7
Chapter 5 represents a valiant attempt to defend Plotinus’ theory of
evil against Proclus’ objections, and the author makes the best possible case
on this difficult task. Still, a couple of rather minor remarks are in order.
First, although the statement that the problem of evil “[f ]irst presents itself
with full force in Stoicism” (p. 78) is widely accepted among scholars, it
could be argued that there is sufficient material in Plato’s dialogues to dem-
onstrate that already he had a solid grasp on the issue, as well as that he