ΔΙΕΘΝΕΣ ΣΥΝΕΔΡΙΟ ΓΙΑ ΤΟΝ ΑΓΙΟ ΓΡΗΓΟΡΙΟ ΠΑΛΑΜΑ INTERNATIONAL CONFERENCE ON ST GREGORY PALAMAS Η ΘΕΟΛΟΓΙΚΗ ΚΑΙ ΦΙΛΟΣΟΦΙΚΗ ΣΗΜΑΣΙΑ ΤΟΥ ΕΡΓΟΥ ΤΟΥ THE THEOLOGICAL AND PHILOSOPHICAL SIGNIFICANCE OF HIS WORK ΘΕΣΣΑΛΟΝΙΚΗ 7-15 ΜΑΡΤΙΟΥ 2012 THESSALONIKI 7-15 MARCH 2012 ΤΕΤΑΡΤΗ 7 ΜΑΡΤΙΟΥ- WEDNESDAY 10.30-11.00 Καφές- Εγγραφή Συνέδρων- Registrations- Coffee/Tea 11.00 Επίσημη Έναρξη- Official Opening of the Conference Χαιρετισμοί (Opening Remarks) από τον Σεβ. Μητροπολίτη Θεσσαλονίκης κ.κ. Άνθιμο (Metropolitan Anthimos of Thessaloniki), τον Πρόεδρο της Ακαδημίας, Καθηγ. κ. Χριστοφόρο Κοντάκη (President of the Academy, Prof. Christoforos Kontakis), τον Πρόεδρο του Ινστιτούτου Ορθοδόξων Χριστιανικών Σπουδών στο Καίμπριτζ Αγγλίας, Καθηγ. κ. David Frost (Principal of the Institute for Orthodox Christian Studies, Prof. David Frost), τον Διευθυντή του Πατριαρχικού Ιδρύματος Πατερικών Μελετών, Καθηγ. κ. Γεώργιο Μαρτζέλο (Director of the Patriarchal Institute for Patristic Studies at the Holy Monastery of Vlatadon, Prof. G. Martzelos) και την Οργανωτική Επιτροπή (Organising Committee representatives Prof. Fr Gregory Stamkopoulos, Dr C. Athanasopoulos), εκπρόσωπος από τους Φίλους του Αγίου Όρους (FoMA), εκπρόσωποι άλλων επίσημων προσκεκλημένων. Πρόεδρος Συνεδρίας/ Chair: Πρόεδρος της Ακαδημίας, Καθηγ. κ. Χριστοφόρος Κοντάκης (President of the Academy, Prof. Christoforos Kontakis) 11.30-12.30 Metropolitan Kallistos of Diokleia (Archdiocese of Thyateira and Great Britain, Ecumenical Patriarchate): The Human Person according to St Gregory Palamas. Μητροπολίτης Κάλλιστος Διοκλείας (Αρχιεπισκοπή Θυατείρων και Μεγ. Βρετανίας- Οικουμενικό Πατριαρχείο): Το ανθρώπινο πρόσωπο κατά τον Άγιο Γρηγόριο Παλαμά. 12.30-13.10 Professor Georgios Mantzarides (Thessaloniki): St Gregory Palamas and Elder Sophrony of Essex. Καθηγητής Γεώργιος Μαντζαρίδης (Θεολογική Σχολή Θεσσαλονίκης): Ο Άγιος Γρηγόριος Παλαμάς παρά Σωφρονίω. Η θεολογία του Αγίου Γρηγορίου Παλαμά στα έργα του Γέροντα Σωφρονίου Έσσεξ. 13.15-14.15 Γεύμα- Lunch 1
Πρόεδρος Συνεδρίας/ Chair: Διευθυντής του Πατριαρχικού Ιδρύματος Πατερικών Μελετών, Καθηγ. κ. Γεώργιος Μαρτζέλος (Director of the Patriarchal Institute for Patristic Studies at the Holy Monastery of Vlatadon, Prof. G. Martzelos) 14.30-15.20 Professor Richard Swinburne (Oxford): 'Gregory Palamas and our knowledge of God'. Καθηγ. Ρίτσαρντ Σουίνμπερν (Οξφόρδη Αγγλίας). Ο Άγιος Γρηγόριος Παλαμάς και η γνώση μας περί του Θεού. 15.20-16.10 Professor Christos Terezis (Patras) - Professor Elias Tempelis (Peireus): Aspects of the Revelation of the Divine in St Gregory Palamas Treatise De Operationibus Divinis Καθηγητής Χρήστος Τερέζης (Τμήμα Φιλοσοφίας Παν. Πατρών, και Κοσμήτωρ Σχολής Ανθρωπιστικών Επιστημών) και Καθηγητής Ηλίας Τεμπέλης (Σχολή Πολεμικού Ναυτικού Πειραιά). Όψεις της αποκάλυψης του Θεού στο έργο του Γρηγορίου Παλαμά Περὶ θείων ἐνεργειῶν 16.10-17.00 Dr. Constantinos Athanasopoulos (IOCS): Being Good, Knowing Good, Doing Good: St Gregory Palamas and False Dilemmas in Contemporary Metaphysics, Epistemology and Ethics. Δρ. Κωνσταντίνος Αθανασόπουλος (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Η ύπαρξη του ηθικώς Καλού και Αγαθού, η γνώση του ηθικώς Καλού και Αγαθού, η πράξη του ηθικώς Καλού και Αγαθού : Ο Άγιος Γρηγόριος Παλαμάς και τα Ψευτο-Διλήμματα στην Σύγχρονη Μεταφυσική, Επιστημολογία (Γνωσιοθεωρία) και Ηθική. 17.00-17.20 Καφές- Coffee/Tea Πρόεδρος Συνεδρίας/ Chair: Πρόεδρος του Ινστιτούτου Ορθοδόξων Χριστιανικών Σπουδών στο Καίμπριτζ Αγγλίας, Καθηγ. κ. David Frost (Principal of the Institute for Orthodox Christian Studies, Prof. David Frost) 17.20-18.10 Professor Georgios Martzelos (Thessaloniki): Holy Spirit as "Eros Aporritos" between Father and Son in St Gregory Palamas. Καθηγητής Γεώργιος Μαρτζέλος (Θεολογική Σχολή Θεσσαλονίκης): Το Άγιο Πνεύμα ως Έρως Απόρρητος μεταξύ Πατρός και Υιού κατά τον Άγιο Γρηγόριο Παλαμά. 18.10-19.00 Professor Fr Nikolaos Loudovikos ((University Ecclesiastical Academy of Thessaloniki): Union of God and Concept of History in Gregory Palamas and Thomas Aquinas Καθηγητής π. Νικόλαος Λουδοβίκος (Ανωτάτη Εκκλησιαστική Ακαδημία Θεσσαλονίκης): Η ένωση του Θεού και η έννοια της ιστορίας στον Άγιο Γρηγόριο Παλαμά και στον Θωμά Ακινάτη. 19.00-19.50 Professor Anna Koltsiou-Nikita (Thessaloniki): Gregorius Palamas theology, as viewed by the scholar Demetrius Cydones Καθηγήτρια Άνν Κόλτσιου-Νικήτα (Θεολογική Σχολή Θεσσαλονίκης): Η θεολογία του Αγίου Γρηγορίου Παλαμά κατά την αντίληψη του Δημτρίου Κυδώνη. 19.50-20.20 Professor Dimitrios Tselengides (Thessaloniki): The Theological Ramifications of 2
Filιoque in the work of St Gregory Palamas Καθηγητής Δημήτριος Τσελεγγίδης (Θεολογική Σχολή Θεσσαλονίκης): Οι θεολογικές προυποθέσεις του Filiοque των Λατίνων κατά τον Άγιο Γργόριο Παλαμά. 20.00-21.00 Δείπνο- Dinner ΠΕΜΠΤΗ 8 ΜΑΡΤΙΟΥ- THURSDAY 8.00-9.00 Πρωϊνό- Breakfast Πρόεδρος Συνεδρίας/ Chair: Καθηγ. π. Γρηγόριος Σταμκόπουλος- Prof. Fr Gregory Stamkopoulos 9.10-9.50 Dr Andreas Andreopoulos (Winchester, UK): The effect of hesychasm on the icon of the Transfiguration Καθηγ. Ανδρέας Ανδρεόπουλος (Γουίντσεστερ Αγγλίας): Η επίδραση του ησυχασμού στην εικόνα της Μεταμορφώσεως. 9.50-10.20 Hagiographos Elias Damianakis Archon Maestor MXE (USA): The immediate indelible Palamite influence on Liturgical Artistic Traditions of Orthodoxy Iconography Αγιογράφος Ηλίας Δαμιανάκης (Άρχων Μαϊστωρ της ΜΧΕ) (Φλόριδα Αμερικής): Η άμεσα αντιληπτή και μόνιμη επίδραση του Παλαμά στην Λειτουργική Τέχνη της Ορθόδοξης Εικονογραφίας. 10.20-10.50 Dr Elena Dulgheru (Romania): Taboric Light in Russian Visual Culture: From the Frescoes of Dionisy to the Photographies of Yuri Holdin Δρ Έλενα Ντουλγκέρου (Ρουμανία): Το Θαβώρειο Φως στην Ρωσσική Απεικονιστική Τέχνη. Από τις αγιογραφίες της Διονυσίου στις φωτογραφίες του Γιούρυ Χόλντιν. 10.50-11.10 Συζήτηση- Discussion Πρόεδρος Συνεδρίας/ Chair: Πρόεδρος του Ινστιτούτου Ορθοδόξων Χριστιανικών Σπουδών στο Καίμπριτζ Αγγλίας, Καθηγ. κ. David Frost (Principal of the Institute for Orthodox Christian Studies, Prof. David Frost) 11.10-11.50 Dr. Clemena Antonova (Vienna, Austria): Hesychast Influences on Russian Religious Philosophy Δρ. Κλεμένα Αντόνοβα (Βιέννη Αυστρίας): Οι επιδράσεις του Ησυχασμού στην Ρωσική Χριστιανική Φιλοσοφία. 11.50-12.20 Dr Ezekiel Olagoke (USA): Gregory Palamas and African Religious Resurgence: A Case for Essential Dialog. Καθηγ. Εζεκιήλ Ολαγκόκε (ΗΠΑ): Ο Άγιος Γρηγόριος Παλαμάς και Αφρικανική Θρησκευτική Αναγέννηση. Μια περίπτωση που χρήζει ενός βασικού διαλόγου. 3
12.20-12.50 Dr Christine- Mangala Frost (IOCS): Gregory Palamas's Prophetic Polemics: a Comparative Study of Hesychastic Prayer and the methods and goals of Contemplative Yoga. Δρ. Χριστίνα- Μάνγκελα Φρόστ (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Η προφητική πολεμική του Αγίου Γρηγορίου Παλαμά. Μια συγκριτική μελέτη της ησυχαστικής προσευχής και οι μέθοδοι και οι σκοποί της αναστοχαστικής Γιόγκα. 12.50-13.10 Συζήτηση- Discussion 13.15-14.00 Γεύμα- Lunch Πρόεδρος Συνεδρίας/ Chair: Δρ. Κ. Αθανασόπουλος- Dr C. Athanasopoulos 14.00-14.40 Professor Stephen Clark (Liverpool, UK): Silence in the Land of Logos Καθηγητής Στήβεν Κλάρκ (Λίβερπουλ Αγγλίας): Η σιωπή στη Γη του Λόγου. 14.40-15.15 Professor Oleg Dushin (St Petersburgh, Russia): St. Gregory Palamas and the Moscow School of Christian Neo-Platonism (A.F. Losev, S.S. Averincev, V.V. Bibihin, S.S. Horujy). Καθηγητής Όλεγκ Ντούσσιν (Αγία Πετρούπολη Ρωσσίας): Ο Άγιος Γρηγόριος Παλαμάς και η Ρωσσική Σχολή του Χριστιανικού Νεο-πλατωνισμού της Μόσχας. 15.15-15.50 Dr. Christophe Erismann (Lausanne, Switzerland): Gregory Palamas and Aristotelian ontology: substance and relation. Δρ. Κριστόφ Έρισμαν (Λωζάνη Ελβετίας): Ο Γρηγόριος Παλαμάς και η Αριστοτελική Οντολογία. Υπόσταση και Σχέση. 15.50-16.20 Dr. Mikonja Kneževic (Montenegro): The Meaning of Monarchy or Causality in Triadology of Gregory Palamas Δρ Μικόνια Κνέζεβιτς (Μαυροβούνιο): Η σημασία της Μοναρχίας ή το πρόβλημα της Αιτιότητας στην Τριαδολογία του Αγίου Γρηγορίου Παλαμά. 16.20-16.50 Patrícia Calvário (Porto, Portugal): The problem of deification and imparticipability of God's essence in Gregory Palamas Πατρίσια Καλβάριο (Πόρτο της Πορτογαλίας): Το πρόβλημα της θέωσης και το αμέθεκτον της Θείας Ουσίας στον Άγιο Γρηγόριο Παλαμά. 16.50-17.15 Συζήτηση- Discussion 17.15-17.30 Καφές- Coffee/Tea Πρόεδρος Συνεδρίας/ Chair: Δρ. Κ. Αθανασόπουλος- Dr C. Athanasopoulos 17.30-18.00 Professor Fadi A. Giorgi (Deacon Porphyrios) (Balamand, Lebanon): En topo Foteino: The Dialectic of Death and Transfiguration in Saint Gregory Palamas. 4
Καθηγητής Φάντι Γκεόργκι (Διάκονος Πορφύριος) (Μπάλαμάντ Λιβάνου): Εν τόπω φωτεινώ. Η διαλεκτική του Θανάτου και η Μετάμορφωση στο έργο του Αγίου Γρηγορίου Παλαμά. 18.10-18.40 Professor Dan Chitoiu (Iasi, Romania): St. Gregory Palamas' Critique of Nominalism Καθηγ. Νταν Χιτόιου (Ιάσι Ρουμανίας): Η κριτική του Αγίου Γρηγορίου Παλαμά στην Ονοματοκρατία. 18.40-19.10 Filip Ivanovic (Trondheim, Norway): Man s Position in Cosmos According to Dionysius the Areopagite and Gregory Palamas. Φιλίπ Ιβάνοβιτς (Τρόντχάιμ Νορβηγίας): Η θέση του ανθρώπου στον Κόσμο σύμφωνα με τον Άγιο Διονύσιο τον Αρεοπαγίτη και τον Άγιο Γρηγόριο Παλαμά. 19.10-19.40 Rev. Michael Pacella III, CEC (USA): The similarities in the works of Aquinas and Palamas rooted in the theology and thought of Saint John Damascene. Μιχαήλ Πατσέλλα (ΗΠΑ): Οι ομοιότητες στα έργα του Ακινάτη με αυτά του Παλαμά με αναφορά στη θεολογία του Αγίου Ιωάννη του Δαμασκηνού. 19.40-20.00 Συζήτηση- Discussion 20.00-21.00 Δείπνο- Dinner ΠΑΡΑΣΚΕΥΗ 9 ΜΑΡΤΙΟΥ- FRIDAY 8.00-9.00 Πρωϊνό- Breakfast Πρόεδρος Συνεδρίας/ Chair: Καθηγ. π. Γρηγόριος Σταμκόπουλος- Prof. Fr Gregory Stamkopoulos 9.10-9.45 Hieromonk Melchisedec (Holy Monastery of St John the Baptist, Essex): The Indisputable Wisdom of the Holy Spirit: St Gregory Palamas and St Silouan the Athonite. Ιερομόναχος Μελχισεδέκ (Ι. Μ. Τιμίου Ιωάννου Βαπτιστού, Έσσεξ Αγγλίας): Η αναμφισβήτητη Σοφία του Αγίου Πνεύματος: Ο Άγιος Γρηγόριος Παλαμάς και ο Άγιος Σιλουανός ο Αθωνίτης. 9.45-10.20 Fr Theophanes (Kafsokalyvia, Holy Mt Athos): Remarks on the Evolution of the Hesychastic Method Μοναχός Θεοφάνης (Καυσοκαλύβια, Αγίου Όρους): Σχόλια περί της Ανάπτυξης της Ησυχαστικής Μεθόδου. 10.20-10.55 Dr Stavros Giagkazoglou (Volos): Eucharist and Ascesis: Eucharistic and Therapeutic Ecclesiology in the Theology of St Gregory Palamas. Δρ Σταύρος Γιαγκάζογλου (Βόλος): Η Ευχαριστιακή Ζωή και η Άσκηση. Η Ευχαριστιακή και Θεραπευτική Εκκλησιολογία στη θεολογία του Αγίου Γρηγορίου Παλαμά. 10.55-11.10 5
Συζήτηση- Discussion 11.10-12.00: Metropolitan Hierotheos of Nafpaktos (Church of Greece): St Gregory Palamas as the one who expresses the Life of the Fathers of Holy Mount Athos. Μητροπολίτης Ιερόθεος Ναυπάκτου και Αγίου Βλασίου (Αυτοκέφαλη Ορθόδοξη Εκκλησία της Ελλάδος): Ο Αγιος Γρηγόριος Παλαμάς ως εκφραστής της ζωής των Αγιορειτών Πατέρων. 12.15 Αναχώρηση για Ι. Μ. Λαγκαδά, Λήτης και Ρεντίνης Departure for Metropolis of Lagkada- Γεύμα- Lunch at Metropolis Lagkada (Ευγενής προσφορά Σεβασμιωτάτου Μητροπολίτη Λαγκαδά, Λήτης και Ρεντίνης κκ. Ιωάννη- Lunch is offered by Metropolitan Ioannis of Lagkada) 14.00-14.15 Χαιρετισμός Σεβασμιωτάτου Μητροπολίτη Λαγκαδά Λήτης και Ρεντίνης κκ. Ιωάννη- Metropolitan Ioannis of Lagkada 14.15-14.55: Professor Symeon Paschalides (Thessaloniki): On the afterlife of St Gregory Palamas' memory and theology Καθηγητής Συμεών Πασχαλίδης (Θεολογική Σχολή Θεσσαλονίκης): Η επίδραση του Αγίου Γρηγορίου Παλαμά στην Υμνολογία και Λειτουργική Παράδοση. 14.55-15.35: Professor Konstantinos Kotsiopoulos (Thessaloniki): St Gregory Palamas and the Social Problems of his time. Καθηγητής Κωνσταντίνος Κωτσιόπουλος (Θεολογική Σχολή Θεσσαλονίκης): Ο Άγιος Γρηγόριος Παλαμάς και τα κοινωνικά προβλήματα της εποχής του. 15.35-16.05: Dr. Stoyan Tanev (Odense, Denmark and Sofia, Bulgaria): "Orthodox theology and quantum mechanics: The meaning of words and language in St Gregory Palamas and Niels Bohr". Δρ Στόγιαν Τάνεβ (Οντένσα, Δανία και Σόφια Βουλγαρίας). Η Ορθόδοξη Θεολογία και η κβαντική μηχανική. Το νόημα της γλώσσας στο έργο του Αγίου Γρηγορίου Παλαμά και του Νίελς Μπόρ. 16.05-16.35: Professor Fr Gregorios Stamkopoulos (University Ecclesiastical Academy of Thessaloniki ): Science in St Gregory Palamas and the World View of his time. Καθηγ. π. Γρηγόριος Σταμκόπουλος (Ανωτάτη Εκκλησιαστική Ακαδημία Θεσσαλονίκης) Η επιστημονική σκέψη στον Άγιο Γρηγόριο Παλαμά και το κοσμοείδωλο της εποχής του. 16.35-17.05: Professor Manuel Summares (Braga, Portugal): The Theotokos as Mystical Theologian: Ontological Issues arising from Palamas' Sermons on the Mother of God. Καθηγητής Μανουέλ Σουμάρες (Μπράγα Πορτογαλίας). Η Θεοτόκος ως Μυστική Θεολόγος. Οντολογία στα κηρύγματα του Αγίου Γρηγορίου Παλαμά για τη Θεοτόκο. 6
17.05-17.35 Revd Dr Liviu Barbu (IOCS): Hesychasm and the prayer of heart: The legacy of St Gregory Palamas for Spiritual Fatherhood in Romanian Orthodoxy Δρ. π. Λίβιου Μπάρμπου (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Ο Ησυχασμός και η καρδιακή προσευχή. Ο Άγιος Γρηγόριος Παλαμάς και η παράδοση του πνευματικού πατρός στην Ορθοδοξία της Ρουμανίας. 17.35-18.00 Συζήτηση και καφές- Discussion followed by Coffee/Tea 18.00 Χαιρετισμοί της Θεοτόκου- Salutations to the Theotokos Δεν έχει δείπνο.- No Dinner ΣΑΒΒΑΤΟ 10 ΜΑΡΤΙΟΥ - SATURDAY 8.00-9.00 Πρωϊνό- Breakfast 9.15-20.00 Βέροια -trip to Veroia Επίσκεψη στην Μητρόπολη Βεροίας-Visit to Metropolis Veroias Χαιρετισμός από Σεβασμιώτατο Μητροπολίτη Βεροίας, Ναούσης και Καμπανίας κκ. Παντελεήμονα -Welcome by Metropolitan Panteleimon of Veroia Conference Session 1 Συνεδρία με 4 Ομιλητές. Prof. Fr Georgios Chrysostomou (University Ecclesiastical Academy of Thessaloniki and Metropolis Veroias): The veneration of St Gregory Palamas in Veroia Καθηγ. π. Γεώργιος Χρυσοστόμου (Ανωτάτη Εκκλησιαστική Ακαδημία Θεσσαλονίκης και Μητρόπολη Βεροίας)- Η τιμή του Αγίου Γρηγορίου Παλαμά στη Βέροια. Professor Konstantinos Niarchos (Athens): Philosophy in Ancient Greece and in Byzantium with specific reference to St Gregory Palamas. Καθηγητής Κωνσταντίνος Νιάρχος (Φιλοσοφική Σχολή Αθηνών): Η φιλοσοφία στην Αρχαία Ελλάδα και στο Βυζάντιο με εδική αναφορά στον Άγιο Γρηγόριο Παλαμά. Professor Georgios D. Panagopoulos (Ioannina, Greece): Patristic Evidences Concerning the Procession of The Holy Spirit in Gregory s Palamas Work Καθηγητής Γεώργιος Παναγόπουλος (Ανωτάτη Εκκλησιαστική Ακαδημία Ιωαννίνων): Η πατερική βάση της προόδου του Αγίου Πνεύματος στο έργο του Αγίου Γρηγορίου Παλαμά. Dr Norman Russell (UK): The Christological context of Palamas's approach to participation in God Δρ Νόρμαν Ράσσελλ (Αγγλία): Το Χριστολογικό πλαίσιο της προσέγγισης του Παλαμά στη θέωση. Γεύμα- Lunch (Ευγενής προσφορά Σεβασμιωτάτου Βεροίας, Ναούσης και Καμπανίας κκ. 7
Παντελεήμονα.- Lunch offered by Metropolitan Panteleimon of Veroia) Επίσκεψη στο Βήμα Αποστόλου Παύλου (54 μ.χ., χώρος Ομιλιών Απ. Παύλου στη Βέροια από το 50 μ.χ.), στην Σκήτη Βεροίας και στην Ιερά Μονή Τιμίου και Βαπτιστού Ιωάννη (χώροι ασκητών από τον 9ο αι.), προσκύνημα στο Σπήλαιο του Αγίου Γρηγορίου Παλαμά. Visit to Apostle Paul's Stand Monument (created in 54 to celebrate Paul's speeches in Veroia around 50-2), visit to Skete Veroias and the Holy Monastery of St John the Baptist- Cave of St Gregory Palamas Εσπερινός στην Ιερά Μονή και Παράκληση στον Άγιο Γρηγόριο Παλαμά- Vespers and Paraklisis to St Gregorios Palamas. Δεν έχει Δείπνο. No Dinner arrangements. ΚΥΡΙΑΚΗ 11 ΜΑΡΤΙΟΥ- SUNDAY 8.00 (Δεν έχει πρωϊνό) (No Breakfast) Μετάβαση στον Ιερό Μητροπολιτικό Ναό Αγίου Γρηγορίου Παλαμά. Οι σύνεδροι θα πάνε με το λεωφορείο ή ταξί με δικά τους έξοδα. Celebration of Hierarchical Divine Liturgy in St Gregory Palamas Cathedral in Thessaloniki- The Conference Participants have to arrange their travel there by themselves (order and pay for taxis or catch the bus). Γεύμα στην Μητρόπολη Θεσσαλονίκης- Lunch at Metropolis of Thessaloniki after the Church Service. 15.00 Επιστροφή στην Ακαδημία και ξεκούραση- Return to the Academy and rest. 17.30 Μετάβαση στον Ιερό Ναό Αγ. Αθανασίου (π. Γεώργιος Μίλκας)- Transportation to St Athanasios Church in Evosmos. 18.00 Εσπερινός- Vespers Χαιρετισμός Σεβ. Μητροπολίτη Νεαπόλεως και Σταυρουπόλεως κκ. Βαρνάβα- Welcome by Metropolitan Varnavas of Neapoleos and Stavroupoleos 1 Συνεδρία με 3 Ομιλητές- Conference Session Dr. Spyridon P. Panagopoulos (Patras, Greece): The Relationship of Theology of the Uncreated Light on St Gregory Palamas and the Byzantine Iconography of 14th-15th Century Δρ Σπυρίδων Παναγόπουλος (Πάτρα): Η σχέση της θεολογίας του Ακτίστου Φωτός στο έργο του Αγίου Γρηγορίου Παλαμά και στη Βυζαντινή Αγιογραφία του 14ου-15ου αι. Fr. Dimitri Harper (Winchester, UK and Thessaloniki): Becoming Homotheos: St. Gregory Palamas Eschatology of Body π. Δημήτριος Χάρπερ (Ουίντσεστερ Αγγλίας και Θεσσαλονίκη): Ο στόχος του Ομοθέου. Η εσχατολογία του σώματος κατά τον Άγιο Γρηγόριο Παλαμά Dr Dimitri Atanassov (Sofia, Bulgaria): Nudity of the body in the Late Medieval Orthodox tradition: one example. Δρ Δημήτριος Ατανάσοφ (Σόφια Βουλγαρίας): Η γυμνότης του σώματος στην ύστερη Βυζαντινή Παράδοση: Ένα Παράδειγμα. Δείπνο- Dinner (Ευγενής προσφορά της Μητροπόλεως Νεαπόλεως και Στραυρουπόλεως 8
της Ενορίας του Αγ. Αθανασίου και του π. Γεωργίου Μίλκα- Dinner is offered by the Metropolis of Neapoleos and Stavroypoleos, the parish of St Athanasios and Fr Georgios Milkas) ΔΕΥΤΕΡΑ 12 ΜΑΡΤΙΟΥ- MONDAY 8.00-9.00 Πρωϊνό- Breakfast 9.15 Αναχώρηση για το Πατριαρχικό Ίδρυμα -Ι. Μ. Βλατάδων- Departure for Patriarchal Institute for Patristic Studies 10.00-10.30 Χαιρετισμός από τον Διευθυντή του Ιδρύματος Καθηγητή κ. Γεώργιο Μαρτζέλο και τον Ηγούμενο της Ι.Μ. Βλατάδων, Σεβασμιώτατο Μητροπολίτη Τυρολόης και Σερεντίου κ. Παντελεήμονα- Welcome by the Director Prof. G. Martzelos and the Abbot of the Monastery, Metropolitan Panteleimon of Tyroloes and Serentiou. 10.30-11.20 Dr. Pantelis Kalaitzidis (Volos Ecclesiastical Academy): "Fr John Meyendorff and Fr John Romanides: Two Opposite Interpretations of Palamism and their Impact on Contemporary Orthodox Theology." Δρ Παντελής Καλαϊτζίδης (Εκκλησιαστική Ακαδημία Βόλου): Ο π. Ιωάννης Μάγιεντορφ και ο π. Ιωάννης Ρωμανίδης: Δύο αντίθετες ερμηνείες του Παλαμισμού και η επίδρασή τους στην Σύγχρονη Ορθόδοξη Θεολογία. 11.20-12.00 Fr. Daniel P. Payne, Ph.D. (USA): The Relational Ontology of Christos Yannaras: The Hesychast Influence on the Understanding of the Person in the Thought of Christos Yannaras Δρ. π. Δανιήλ Πέϊν (ΗΠΑ): Η συσχετική οντολογία του Χρήστου Γιανναρά. Η επίδραση του ησυχασμού στην κατανόηση του προσώπου στο έργο του Χ. Γιανναρά. 12.00-12.15 Συζήτηση -Discussion Κλείσιμο Συνεδρίου-Closing Remarks Καθηγητής κ. Χριστοφόρος Κοντάκης Professor Christoforos Kontakis Καθηγητής κ. Γεώργιος Μαρτζέλος - Professor Georgios Martzelos Καθηγητής π. Νικόλαος Λουδοβίκος- Professor Fr Nikolaos Loudovikos Καθηγητής π. Γρηγόριος Σταμκόπουλος- Prof. Fr Gregory Stamkopoulos 12.45-13.30 Αναχώρηση για Άγιο Όρος (Ιερά Μονή Βατοπαιδίου) (για άνδρες) με έξοδα του Συνεδρίου- Departure to Holy Mt Athos- Holy Monastery of Vatopaidi with Conference Bus (16.30 Αναχώρηση από Ουρανούπολη- 17.30 Αναχώρηση από Δάφνη) Επίσκεψη στο Βυζαντινό Μουσείο (για γυναίκες) με προσωπικά έξοδα των Συνέδρων- Visit of the Byzantine Museum by the women participants (they will have to arrange for thisannouncements will be made at the Conference) Lo Lunch and No Dinner arrangements (Mt Athos visitors may be offered food upon arrival at the Monastery of Vatopaidi). 9
ΤΡΙΤΗ 13 ΜΑΡΤΙΟΥ- TUESDAY Άγιο Όρος (για άνδρες)- Holy Mt Athos (for men) Επίσκεψη στις Ιερές Μονές Ορμυλίας και Σουρωτής (για γυναίκες) με έξοδα του Συνεδρίου- Visit to Monastery of Ormylias and Souroti with a Conference Bus. No Lunch and No Dinner arrangements. ΤΕΤΑΡΤΗ 14 ΜΑΡΤΙΟΥ- WEDNESDAY Άγιο Όρος (για άνδρες)- Holy Mt Athos (for men) Επίσκεψη στα Μετέωρα (για γυναίκες) (θα εξαρτηθεί από συμμετοχή 35 ευρώτουλάχιστον 15 συμμετοχές)- Visit to Meteora- This will depend upon willingness to participate- cost for women participants: 35 Euros- Announcements will be made at the Conference. Αν δεν γίνει η εκδρομή στα Μετέωρα: ελεύθερη μέρα για τις γυναίκες. If the women decide that there is no visit to Meteora they have a free day to visit Thessaloniki. Δεν έχει γεύμα και δείπνο. No Lunch and Dinner arrangements. ΠΕΜΠΤΗ 15 ΜΑΡΤΙΟΥ- THURSDAY 08.00-12.00 Προσκυνητές Αγ. Όρους: Επιστροφή στη Θεσσαλονίκη με λεωφορείο του Συνεδρίου (για άνδρες). Mt Athos Pilgrims: Return to Thessaloniki with the Conference Bus (07.00 Αναχώρηση από Ι. Μ. Βατοπαιδίου- 07.45 Αναχώρηση από Δάφνη- 08.30 Αναχώρηση από Ουρανούπολη). (07.00 Departure from Monastery of Vatopaidi) Αναχώρηση από Θεσσαλονίκη για αεροδρόμιο με προσωπικά έξοδα συνέδρων (άνδρες και γυναίκες). Departure from Thessaloniki -Academy- for the Airport (Conference participants have to arrange for this by themselves). LIST OF SPEAKERS WITH THE TITLES AND ABSTRACTS OF THEIR PRESENTATIONS Metropolitan Kallistos of Diokleia (Archdiocese of Thyateira and Great Britain, Ecumenical Patriarchate): The Human Person according to St Gregory Palamas. Μητροπολίτης Κάλλιστος Διοκλείας (Αρχιεπισκοπή Θυατείρων και Μεγ. Βρετανίας- Οικουμενικό Πατριαρχείο): Το ανθρώπινο πρόσωπο κατά τον Άγιο Γρηγόριο Παλαμά. Metropolitan Hierotheos of Nafpaktos (Church of Greece): St Gregory Palamas as the one who expresses the Life of the Fathers of Holy Mount Athos. Μητροπολίτης Ιερόθεος Ναυπάκτου και Αγίου Βλασίου (Αυτοκέφαλη Ορθόδοξη Εκκλησία της Ελλάδος): Ο Αγιος Γρηγόριος Παλαμάς ως εκφραστής της ζωής των Αγιορειτών Πατέρων. 10
Hieromonk Melchisedec (Holy Monastery of St John the Baptist, Essex): The Indisputable Wisdom of the Holy Spirit: St Gregory Palamas and St Silouan the Athonite. Ιερομόναχος Μελχισεδέκ (Ι. Μ. Τιμίου Ιωάννου Βαπτιστού, Έσσεξ Αγγλίας): Η αναμφισβήτητη Σοφία του Αγίου Πνεύματος: Ο Άγιος Γρηγόριος Παλαμάς και ο Άγιος Σιλουανός ο Αθωνίτης. Abstract: St Gregory Palamas and the Byzantines maintained that the uncreated God and the created world are known through distinct epistemological avenues. There is with the Byzantines what the late professors Chrestou and Matsoukas have called a twofold epistemological method. Knowledge of God is not something obtained through study, dialectical disputation, or thinking, even when coupled with apophatic denial. Knowledge of God is always a gift of the Holy Spirit and as such it is indisputable and higher than any intellectual knowledge. Both St Gregory and St Silouan the Athonite emphasize that knowledge of God is given through God s revelation and only, and that the way to this knowledge is by way of keeping the commandments. This differs radically from knowledge, or science, obtained through study or through observation of the cosmos. Direct and personal knowledge of the personal God is far higher than earthly wisdom; wisdom termed as foolishness by the apostle Paul, frequently quoted by Palamas. The way of the cross, which in its turn is foolishness to the Hellenic mind, is in actual fact the very epistemological method that both of the Athonite saints advocate. Through this way the knower comes into an intimate communion with the Known God, and Palamas speaks in this context of the characteristic experience of light and warmth in the heart. As Archimandrite Sophrony says, utter kenosis precedes theosis. Both Palamas and Silouan also indicate the wrong kind of spiritual knowledge as well as the symptoms which such knowledge brings with it. For St Silouan love-for-enemies and Christ-like humility safeguard the true knowledge, while peace and joy are the characteristics of the real presence of the Holy Spirit. Fr Theophanes (Kafsokalyvia, Holy Mt Athos): Remarks on the Evolution of the Hesychastic Method Μοναχός Θεοφάνης (Καυσοκαλύβια, Αγίου Όρους): Σχόλια περί της Ανάπτυξης της Ησυχαστικής Μεθόδου. Abstract: We show that just as there is no formal canon of the Hesychastic tradition, neither is there an official standard method of practising Hesychasm. We define the Hesychastic method of an author as the psychological model of man used by the author together with his analysis of the necessary practices in the ascent to God. We look at the Hesychastic method practised by Evagrius (4th C. Egypt), Diadochos of Photiki (5th C. Greece), St John of Sinai (7th C. Sinai), St Hesychios of Sinai (8th C. Sinai?) and St Gregory Palamas (14th C. Athos). In Evagrius, man is composed of soul and body. The soul is composed of mind, temper and desire, the last two constituting the passionate part of the soul. Man is subject to 8 passions of the passionate part of the soul. The Hesychast in his cave first purifies the passionate part of his soul by practising praktiki, the systematic rejection of tempting thoughts which commence in the Hesychast s consciousness as an image corresponding to one of the eight passions. After he has completed this purification, the Hesychast commences the purification of his mind through natural contemplation, ultimately ascending to the vision of God. Diadochos uses much of the Evagrian model but for the first time discusses the Jesus Prayer, and that repeated uninterruptedly even in sleep. He also introduces notions from the Makarian corpus of the experience of Light. St John of Sinai defines Hesychasm as a serene watching in the field of consciousness to detect the tempting thought. He also describes it as the practice of 11
enclosing the bodiless mind in the body. He attaches the Jesus Prayer to the normal breathing. St Hesychios continues the praktiki of Evagrius and St John of Sinai, explicitly tying it to the unceasing repetition of the Jesus Prayer in the heart. Praktiki is accomplished with the mind in the heart. The end state is the guard of the mind, a serene state from which the Hesychast is raised to contemplation, ultimately the contemplation of Light, by the Holy Spirit. Gregory Palamas emphasizes basic ascetic practices such as solitude and poverty. However, he has nothing substantive on praktiki. It is simply not foreseen. Instead, there is the practice of penthos, which certainly has a pedigree but which does not play a central role in the Hesychasm of the authors discussed above. Moreover, while the Hesychasm of the previous authors is a serene observance of the field of consciousness together with means to destroy the tempting thought with the help of Jesus, Gregory emphasizes overcoming tempting thoughts through an intense infolding of the mind into the heart and an intense practice of the Jesus Prayer in the heart, so much so that he is obliged to discuss the tension and fatigue created by the practice. There is a basic uniformity among these authors as to the highest state of contemplation. There is enough uniformity that in Letter to Xeni Gregory comes full circle and uses texts of Evagrius and Diadochos to illustrate the vision of God. But there are important differences between Evagrius and Palamas in the role of natural contemplation: Palamas treats natural contemplation as a side effect of the contemplation of God in the Uncreated Light not as a stage on the ascent, as Evagrius does. Dr Andreas Andreopoulos (Winchester, UK): The effect of hesychasm on the icon of the Transfiguration Καθηγ. Ανδρέας Ανδρεόπουλος (Γουίντσεστερ Αγγλίας): Η επίδραση του ησυχασμού στην εικόνα της Μεταμορφώσεως. Abstract: The effect of the flowering of hesychasm in the 14th affected iconography - most notably, although not exclusively, the iconography of the Transfiguration of Christ. By reading the iconography of the Transfiguration in the 14th and the 15th century, and by treating icons as end products but also as sources of theological thought, we can understand how the hesychastic views were understood and received beyond the hesychastic councils. Dr. Clemena Antonova (Vienna, Austria): Hesychast Influences on Russian Religious Philosophy Δρ. Κλεμένα Αντόνοβα (Βιέννη Αυστρίας): Οι επιδράσεις του Ησυχασμού στην Ρωσική Χριστιανική Φιλοσοφία. Abstract: The proposed part is part of my current research project, Pavel Florensky (1882-1937) and the Nature of Russian Religious Philosophy at the IWM, Vienna. That the Hesychast movement had a strong following in medieval Russia is well known. What is probably less appreciated is the enormous impact of Palamite ideas on the evolution of Russian religious philosophy from its very beginning in the nineteenth century (Khomiakov, Kireevsky, and later Soloviev) to the first half of the twentieth century (Berdyaev, Bulgakov, Florensky, etc.). This topic is important in view of the revived interest in this trend of religious thought in Russia, especially since 1989 in the context of what is sometimes called a religious renaissance. In this paper I will focus, first, on the idea of wholeness/ total unity, which is practically present with all the major representatives of Russian religious philosophy. Second, I will consider Florensky s notion of consubstantiality. My contention will be that these two, related, ideas derive directly from St. Gregory Palamas s energetism. To be aware of the origins of these concepts is also to understand better the consistent endeavours by Russian thinkers to go back, beyond Western philosophy, to the 12
roots of Eastern Orthodox thought. Dr Dimitri Atanassov (Sofia, Bulgaria): Nudity of the body in the Late Medieval Orthodox tradition: one example. Δρ Δημήτριος Ατανάσοφ (Σόφια Βουλγαρίας): Η γυμνότης του σώματος στην ύστερη Βυζαντινή Παράδοση: Ένα Παράδειγμα. Abstract: The article is aimed to analyze the ideas of nakedness through a prism of the well-known letter of Theodorus Metochites to Nicephorus Chumnos (1299). In a vast variety of texts, written by professionals and non-professionals, it is commonly shared, that the thinking of nudity of human s body in the Eastern Orthodoxy is not only unacceptable, but even stigmatized. The (naked) body is sinful as well as its themtaiziation. Is makes the person ready to fall. But, the closer look to the history of the Orthodox tradition provides arguments for deeper and different way of thinking. One of the main theoretical problems, raised once more time by the letter, is the way of thinking The other according to the Byzantine political doctrine and Christian paradigm. The main concept here is dichotomy between civilization and barbarity two notions with long history, used in the Christian tradition as well. In accordance with his philosophical orientation, the author s ideas could be analyzed in depth by using another two key concepts, taken directly from Aristotle λόγος τῆς οὐσίας and τρόπος τῆς ὑπάρξεως. The diversity of optics for thinking The other is put in order and different concept systems are coordinated by introducing one more notion, forged by Aristotle - ἧξις. The article makes a considerable contribution, detailing the basic debates in the intellectual life of the Late Middle Ages the polemics on the problem of acceptance of Latin concepts in the Eastern theology, the important dispute about Palamism. These debates are crucial for the history of the process of conceptualizing of the theory and philosophy of the Orthodoxy. Dr. Constantinos Athanasopoulos (IOCS): Being Good, Knowing Good, Doing Good: St Gregory Palamas and False Dilemmas in Contemporary Metaphysics, Epistemology and Ethics. Δρ. Κωνσταντίνος Αθανασόπουλος (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Η ύπαρξη του ηθικώς Καλού και Αγαθού, η γνώση του ηθικώς Καλού και Αγαθού, η πράξη του ηθικώς Καλού και Αγαθού : Ο Άγιος Γρηγόριος Παλαμάς και τα Ψευτο-Διλήμματα στην Σύγχρονη Μεταφυσική, Επιστημολογία (Γνωσιοθεωρία) και Ηθική. Abstract: I will try to highlight the contribution of St Gregory Palamas for effectively dealing with the dilemmas presented to the Ancient Greek Philosophy, Medieval Philosophy and Contemporary Philosophy in core areas of Metaphysics, Epistemology and Ethics. I will focus on three such dilemmas: Being or Good; Body or Mind/Soul; Faith or Reason. Revd Dr Liviu Barbu (IOCS): Hesychasm and the prayer of heart: The legacy of St Gregory Palamas for Spiritual Fatherhood in Romanian Orthodoxy Δρ. π. Λίβιου Μπάρμπου (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Ο Ησυχασμός και η καρδιακή προσευχή. Ο Άγιος Γρηγόριος Παλαμάς και η παράδοση του πνευματικού πατρός στην Ορθοδοξία της Ρουμανίας. Abstract: Hesychia and the prayer of the heart are only possible if practised along with spiritual guidance. The tradition of spiritual fatherhood is therefore the basis of hesychasm. In this paper, I evaluate the legacy of hesychasm by looking at the trajectory and specificity of the tradition of spiritual spiritual fatherhood in Romanian Orthodoxy, past and present. At the same time, I will review the academic interest and the status of Palamite studies in Romania, starting with the landmark contribution of the late Father Dumitru Staniloae, 13
whose 1938 study on the person and work of Saint Gregory Palams inaugurated the neopatristic revival brought about by his dogmatic-experiential theology. Patrícia Calvário (Porto, Portugal): The problem of deification and imparticipability of God's essence in Gregory Palamas Πατρίσια Καλβάριο (Πόρτο της Πορτογαλίας): Το πρόβλημα της θέωσης και το αμέθεκτον της Θείας Ουσίας στον Άγιο Γρηγόριο Παλαμά. Abstract: St Gregory s position regarding the possibility of union with God raises several issues. How to reconcile or preserve God s transcendence with the possible deifying union is probably the most important. And how is that deification possible, if there s not, in fact, a participability in the divine essence? In this paper the third Triad in defense of the hesychast saints and the work called «Divine and Deifying Participability or Divine and Supernatural Simplicity» will be accounted for. Our goal is to discuss St Gregory s position concerning the transcendence of God, who states the impossibility of participation in God s essence and the deifying unity through the «doctrine of God s energies». Such views raise new problems: how to salvage God s simplicity, distinguishing His essence from uncreated energies? How can it be an object of contemplation in Himself something that is in His own essence, and in which something else may participate, but has an essence that is superior and imparticipable? How does St Gregory avoid the division that these issues seem to suggest there are in God? We will attempt to clarify Gregory s thought on deification and the role that the concepts of ousia and energeia have in his arguments. These are in fact key concepts to understand how God s transcendence remains untouched, even within the idea of deification. Reasserting God s simplicity and unity, Gregory has no choice but to relegate essence, understood as essentializing power (which differs from superessentiality), to an horizontal plane, next to other categories, which he designates as «powers». These include the divinizing power, the vivifying power, among others. Gregory Palamas quotes Dionysius to defend this assertion: «Indeed, even this name "essence" designates one of the powers in God. Denys the Areopagite says, "If we call the superessential Mystery 'God' or 'Life' or 'Essence' or 'Light' or 'Word', we are referring to nothing other than the deifying powers which proceed from God and come down to us, creating substance, giving life, and granting wisdom." So, when you [Barlaam] say that only the essence of God is an unoriginate reality, you give us to understand that only one power of God is without beginning, that which creates essence, whereas all the others apart from this one are temporal. Yet why should the substance-creating power be unoriginate, when (according to you) the vivifying power has a temporal beginning, as also the life-giving and wisdom bestowing powers? Either all the divine powers are unoriginate, or none! If you say that only one of them is uncreated, you expel the others from the realm of the uncreated; and if you declare all are created, you must also reject this single uncreated one. [Triads, 3, 2, 11]. The attempt to answer the quoted questions requires a decentering in relation to the scholastic tradition, the only way to penetrate the complexity of Palamite metaphysics, open to other traditions and other problems. This is not an easy task mostly because of the Aristotelian framework of the Western Metaphysics. Professor Dan Chitoiu (Iasi, Romania): St. Gregory Palamas' Critique of Nominalism Καθηγ. Νταν Χιτόιου (Ιάσι Ρουμανίας): Η κριτική του Αγίου Γρηγορίου Παλαμά στην Ονοματοκρατία. Abstract: In my presentation I will discuss St. Gregory Palamas`s response to the nominalism of Balaam. That kind of nominalism, embraced also by other Byzantine intellectuals of the time, pursued a kind of Platonic explanation when providing a response to the relationship between God and world. Palamas`s answer implied the distinction 14
between immaterial and supernatural, thus affirming a realistic doctrine of supernatural knowledge: the possibility of a non-symbolical knowledge of God, and of an effective relationship between God and man. This kind of understanding is as much of an exceptional value for the thinking of today. Asserting the existence of an Eastern-Christian Philosophy in our days cannot be made without considering the doctrine of St. Gregory Palamas as a central landmark. Professor Stephen Clark (Liverpool, UK): Silence in the Land of Logos Καθηγητής Στήβεν Κλάρκ (Λίβερπουλ Αγγλίας): Η σιωπή στη Γη του Λόγου. Abstract: It is customary to contrast the pagan philosophical tradition with the Christian by suggesting that pagan philosophers favoured "reason" over "faith", and that their doctrines were conveyed as propositions either of a "self-evident" sort or as sound inferences from those first proposals. More exact studies of the pagan (Neo)Platonists suggests instead that they aimed, like other pagan philosophers, at a radical change of mind, not always or even primarily by way of reasoned argument, and hardly ever of a kind that could be summed up as propositional doctrine. Theurgical practices of the common sort involved external rituals, mostly drawn from traditional pagan religious or overtly magical rites, but the imaginative or spiritual exercises proposed by Plotinus were also theurgical in nature, even if they were "private" or "personal". Their goal was to put a stop to our usual interior monologues and permit the presence of God or a god to be made known, nonpropositionally, to the philosopher. My aim in this paper is to seek to uncover similarities and differences between the Plotinian exercises and Palamas' Hesychasm, and to criticise some earlier, stereotypical discussions. Are the differences, whatever they turn out to be, related to theoretical disagreements about either the incarnate Word or the Spirit? Are those disagreements, about the origin and hierarchical status of Word and Spirit, of the same sort in pagan and Christian philosophizing? Hagiographos Elias Damianakis Archon Maestor MXE (USA): The immediate indelible Palamite influence on Liturgical Artistic Traditions of Orthodoxy Iconography Αγιογράφος Ηλίας Δαμιανάκης (Άρχων Μαϊστωρ της ΜΧΕ) (Φλόριδα Αμερικής): Η άμεσα αντιληπτή και μόνιμη επίδραση του Παλαμά στην Λειτουργική Τέχνη της Ορθόδοξης Εικονογραφίας. Abstract: Holy Gregory Palamas (1296 1359) teachings and defense of hesychasm had profound influence on liturgical artistic traditions of Orthodox iconography almost immediately. Profound concepts of uncreated light, epistemology and theory of knowledge (man s personhood in the cosmos) indelibly altered the style, content, perspective, relationship to sacred space and shifted the focus of iconography for centuries. I will present an in-depth study of the breadth of Palamite influence on the iconographic style/content and illustrate the new understanding of our relationship to God mans place in the universe through the microcosm of iconography. Palamite teachings had an immediate affect on Russian identity and thought through the works Palamas contemporary iconographer/philosopher Theophanes the Greek from Constantinople (1340-1410) promulgating Palamite teachings through his art during the controversies [in real time] and eventually found authorship in the iconography of Andrei Rublev (1360-1447). On the Holy Mount Athos, Palamite influence on iconography s evolution during the subsequent centuries manifests and finds expression in works of Theophanes Strelitzas (16th c) and subsequent ateliers, but still today, his teachings sways influence in many circles of Liturgical Artistic thought and expression. It seems no small coincidence the Church commemorates Gregory Palamas during holy lent one week after the Great Victory of the Icon The Sunday of Orthodoxy and one week before the veneration of the 15
Precious and Life-Giving Cross. (presentation will be accompanied by visual aide if available). Dr Elena Dulgheru (Romania): Taboric Light in Russian Visual Culture: From the Frescoes of Dionisy to the Photographies of Yuri Holdin Δρ Έλενα Ντουλγκέρου (Ρουμανία): Το Θαβώρειο Φως στην Ρωσσική Απεικονιστική Τέχνη. Από τις αγιογραφίες της Διονυσίου στις φωτογραφίες του Γιούρυ Χόλντιν. Abstract: One of the most important, but less known abroad icon painters from The Golden Age of Russian Orthodox art is Dionisy (~1430 after 1502). His work is a direct continuation of the labour of materialization of the Orthodox mystic experience into Russian iconography, initiated by Theofan the Greek and Saint Andrey Rublew. The two famous masters mark the transition of the iconic understanding of the Orthodox experience, from Byzantium (and the Greek painting tradition) to Russia. The hesychast experience, which deeply influenced Andrey Rublew s work (through his spiritual master, Saint Sergius of Radonezh), is continued on a new step by Dionisy. The theology of Saint Gregory Palamas and the controversies upon the nature of Taboric light, brought to Russia from Athos by monks (like Saint Nil Sorsky, a contemporary of Dionisy) deeply influenced the Russian icon painting conception, both stylistically (through light, colour, and drawing) and thematically. Highly appreciated by his contemporaries (especially by the clergy), both for his artistic virtuosity and for the deep theology of his frescoes (they nicknamed him the Wise ), Dionisy somehow failed into shade in 20th century, especially outside USSR. The reasons of this fact was, first of all, the serious degradation of the Dormition Cathedral from Ferapont monastery - the main holder of his best frescoes - and the unsatisfying quality of their reproductions in the Soviet albums. The technics of icon photography and publishing never took into account theological reasons. That s why the work of Yuri Holdin, a Russian art photographer (1954-2007), who realized more than 300 shots of Dionisy s Ferapont frescoes, succeeding for the first time to catch on the frame their real colours with a richness of details never seen before in reproductions, was perceived both by art historians and theologists as a great cultural event. The exhibitions held in Russia and abroad since 2007, as well as the published albums have a great artistic, editorial and theological importance. By reconstructing the behavior of the cathedral s natural illumination while the time of the Holy Liturgy, when the cathedral is flooded by a serene irisated Taboric-like light, Yuri Holdin demonstrates that photographing old frescoes is a spiritual art, which involves not only photographic skills and technology, but a deep theological understanding and faith. Holdin puts the basis of the art of pnevmatic photography (in Russian: svetopis, literally meaning photo-graphia, the art of writing or painting with light ), conferring to an art strongly connected with technology the elevation of the old medieval icon-painting. The spiritual continuity between Saint Gregory Palama, the old master Dionisy and the contemporary photo-artist Yuri Holdin is ensured by the confessing by everyone of them of the experience of Taboric light, by the languages of theology, icon-painting, or photography respectively. Professor Oleg Dushin (St Petersburgh, Russia): St. Gregory Palamas and the Moscow School of Christian Neo-Platonism (A.F. Losev, S.S. Averincev, V.V. Bibihin, S.S. Horujy). Καθηγητής Όλεγκ Ντούσσιν (Αγία Πετρούπολη Ρωσσίας): Ο Άγιος Γρηγόριος Παλαμάς και η Ρωσσική Σχολή του Χριστιανικού Νεο-πλατωνισμού της Μόσχας. Abstract: It is well known that the development of Orthodox theology in twentieth century was determined by conception of Neo-Palamism. Besides, it should be stressed that the famous Russian theologians made their contribution in this teaching. Unfortunately, they lived in emigration. However, in spite of dictatorship of Soviet communist system there was 16
a group of Russian scholars which studied and practiced Christian traditions. They were interested mostly in Ancient philosophy and Byzantine Orthodox theology. The leader of this group was Aleksei Losev. He studied in the Moscow University before Revolution. Certainly he was a religiously oriented person. In this connection he transmitted some ideas and practices of Russian Orthodox culture. Hesychasm and theology of Gregory Palamas was important topic of their reflections. Hence the purpose of my paper is to present their interpretations. Dr. Christophe Erismann (Lausanne, Switzerland): Gregory Palamas and Aristotelian ontology: substance and relation. Δρ. Κριστόφ Έρισμαν (Λωζάνη Ελβετίας): Ο Γρηγόριος Παλαμάς και η Αριστοτελική Οντολογία. Υπόσταση και Σχέση. ABstract: This contribution proposes to discuss the reception of Aristotle s ontology, in particular of his theory of categories, by Gregory Palamas. Palamas metaphysics is deeply determined by the notion of energeia. This notion is central to the rethinking by Palamas of Aristotle s categorical ontology. Palamas knowledge of Aristotle stems from Byzantine handbooks of logic and from the process of integration of Aristotelian logic by patristic authors from Gregory of Nyssa to John of Damascus. We can observe in Palamas acceptance of the validity of the doctrine of the Categories for the sensible world: those realities that are subsequently observed in substance, can be included within ten categories, namely, substance, quantity, quality, relation, place, time, action, affection, possession and situation (The one hundred and fifty chapters, 134). The ten categories are a correct way of understanding created beings. Two aspects of his theory will be of particular interest to us: his notion of substance as applied to ontology of the created world and that of relation, most importantly in theological context. The notion of substance is reconceptualised in a very interesting way due to the importance of the notion of energy. Gregory gives as an ontological rule that If the substance does not possess an energy distinct from itself, it will be completely without actual subsistence and will be only a concept in the mind (op. cit., 136). This has a direct consequence on his theory of universals secondary substance according to Aristotle s expression. Given that is does not have energeia, a universal cannot subsist. As Gregory states for the example of man: And so the universal man is entirely lacking actual subsistence. Relation has an interesting characteristic: it is, with the category of action (to poiein), the only one that can be attributed to the superessential essence of God. But here again, the notion of relation is reconceptualised. The case of the two mentioned categories should allow us better to understand the complex attitude of Gregory Palamas toward Aristotle: he uses elements of Aristotle s thought, which have often be mediated though a long tradition, but he also seeks to show that Aristotelian logic is not sufficient to define divine transcendence. Dr Christine- Mangala Frost (IOCS): Gregory Palamas's Prophetic Polemics: a Comparative Study of Hesychastic Prayer and the methods and goals of Contemplative Yoga. Δρ. Χριστίνα- Μάνγκελα Φρόστ (Ινστιτούτο Ορθοδόξων Χριστιανικών Σπουδών, Καίμπριτζ Αγγλίας): Η προφητική πολεμική του Αγίου Γρηγορίου Παλαμά. Μια συγκριτική μελέτη της ησυχαστικής προσευχής και οι μέθοδοι και οι σκοποί της αναστοχαστικής Γιόγκα. The lingering legacy of Barlaamite rejection of the role of the body in Christian spiritual experience seems to have resulted in a vacuum which is being filled in by teachers of Contemplative Yoga. Not just the agnostics, and atheists, but even Orthodox Christians seem mesmerized by the apparently non-dogmatic, practical, holistic spiritualexperience 17
offered by teachers of Contemplative Yoga. Palamas' polemicaldefence of hesychastic prayer in The Triads has multifaceted relevance in this context. The aim of this paper is twofold: first, to offer a comparative critique of the methods and goals of Contemplative Yoga and Hesychastic Prayer, charting the differing spiritual trajectories, and dealing with questions of compatibility; secondly,to explore how Palamas' staunch defence of the body in the experience of'deification' can lead to a creative interfaith dialogue with those who seek'divinisation' through yoga. Dr Stavros Giagkazoglou (Volos): Eucharist and Ascesis: Eucharistic and Therapeutic Ecclesiology in the Theology of St Gregory Palamas. Δρ Σταύρος Γιαγκάζογλου (Βόλος): Η Ευχαριστιακή Ζωή και η Άσκηση. Η Ευχαριστιακή και Θεραπευτική Εκκλησιολογία στη θεολογία του Αγίου Γρηγορίου Παλαμά. Professor Fadi A. Giorgi (Deacon Porphyrios) (Balamand, Lebanon): En topo Foteino: The Dialectic of Death and Transfiguration in Saint Gregory Palamas. Καθηγητής Φάντι Γκεόργκι (Διάκονος Πορφύριος) (Μπάλαμάντ Λιβάνου): Εν τόπω φωτεινώ. Η διαλεκτική του Θανάτου και η Μετάμορφωση στο έργο του Αγίου Γρηγορίου Παλαμά. Abstract: This paper attempts to make a comprehensive analysis of the concept of Death, an essential theological component in the ascetical as well as the pastoral teaching of Saint Gregory Palamas. Death is conceived by this defender of?esychasm as a dynamic spiritual reality affecting the entirety of human existence. He defines death as the rejection of God by the noetic creatures, both angels and human beings, introducing to the created reality the possibility of evil. The paper also sheds light on the theo-centric dimension of Gregory s biblical anthropology, and his interpretation of the mystery of salvation as a continuous permeation of the divine light into human existence until the manifestation of the eschatological triumph over the last enemy. Fr. Dimitri Harper (Winchester, UK and Thessaloniki): Becoming Homotheos: St. Gregory Palamas Eschatology of Body π. Δημήτριος Χάρπερ (Ουίντσεστερ Αγγλίας και Θεσσαλονίκη): Ο στόχος του Ομοθέου. Η εσχατολογία του σώματος κατά τον Άγιο Γρηγόριο Παλαμά Abstract: In the latter portion of The Triads, St. Gregory Palamas describes deification as an event that is inclusive of the entirety of man s being, inasmuch as he becomes entirely God in his soul and body by grace. This bold assertion on the part of St. Gregory is demonstrative of the way in which he consciously follows in the footsteps of his theological forebearer, St. Maximus the Confessor, by synthesizing Evagrian-style spirituality with Biblical anthropological presuppositions. Man qua being, for Palamas, can only be defined as such to the extent that he possesses both soul and body, both of which are eternally predetermined for deification. The ascetic life and the practice of the virtues therefore constitute not a rejection of the body or its powers, but rather function as a way of redirecting man away from an inordinate obsession with the physical world that he may become receptive to the deifying grace of God. In his rigorous defense of the practitioners of hesychia, Palamas makes it clear that he considers prayer and the ecstatic experience of the uncreated light to be events that are inclusive of man s entire hypostasis, even asserting that man s bodily senses become capable of participating in this foretaste of the eschata. My paper shall focus upon Palamas eschatological view of the body and his insistence on the relevance of man s somatic dimension in the spiritual life. I shall also strive to illuminate the ontological presuppositions of his synthesis that enable his anthropological perspective, with particular emphasis on those which he received from his 18
predecessors. Finally, I will argue that the Incarnation is a sine qua non of his theology and, consequently, of his eschatology of body. Filip Ivanovic (Trondheim, Norway): Man s Position in Cosmos According to Dionysius the Areopagite and Gregory Palamas. Φιλίπ Ιβάνοβιτς (Τρόντχάιμ Νορβηγίας): Η θέση του ανθρώπου στον Κόσμο σύμφωνα με τον Άγιο Διονύσιο τον Αρεοπαγίτη και τον Άγιο Γρηγόριο Παλαμά. Abstract: It has been evidently pointed out and widely discussed the fact that Gregory Palamas quotes extensively and follows the works of Dionysius the Areopagite. This is clear from both explicit citations within the Palamas works and implicit allusions to the passages from the Corpus Dionysiacum. However, some interpreters have argued that Palamas does not follow Dionysius in all respects, and that he applies correctives to certain teachings of his. It is in this light that the position of man in cosmos, and especially his relation to angels, has been seen as opposed in the works of the two great thinkers. As a matter of fact, Dionysius talks about a specific order of cosmos, divided into two hierarchies, celestial and ecclesiastical (or our, to be more precise). In this regard, he says that our hierarchy is the image of the celestial one, and in the overall conception of the two hierarchies, the concept of mediation could be seen as crucial. Thus, although he poses angels in the lowest rank of the celestial hierarchy, Dionysius still puts them above human hierarchy, so that one might conclude that the angels are mediators between God and humans. On the other hand, Palamas puts humans above angels, arguing that man is a more perfect image of God because he possesses the life-giving power, because he exercises dominion, and because his knowledge has a threefold character (sense perception, intellection, reason). In this sense, Palamas seems to oppose Dionysius, or at best, corrects him. However, in the proper understanding of Dionysian hierarchies, one has to take into account the definition that the Areopagite himself gives, according to which the hierarchy is a sacred order, a state of understanding and an activity approximating as closely as possible to the divine. A careful reader of Palamas, on the other hand, will notice that, in his words, even though we possess the image of God to a greater degree than the angels, even till present we are inferior by far with respect to God s likeness and especially now in relation to the good angels. Departing from these passages, this paper will examine the correct understanding of Dionysius hierarchies and Palamas thoughts on man and angels, in order to arrive at the right appreciation of man s position in cosmos in both thinkers, with the aim to show that Palamas is not so much opposed to Dionysius as one would think at first glance. Dr. Pantelis Kalaitzidis (Volos Ecclesiastical Academy): "Fr John Meyendorff and Fr John Romanides: Two Opposite Interpretations of Palamism and their Impact on Contemporary Orthodox Theology." Δρ Παντελής Καλαϊτζίδης (Εκκλησιαστική Ακαδημία Βόλου): Ο π. Ιωάννης Μάγιεντορφ και ο π. Ιωάννης Ρωμανίδης: Δύο αντίθετες ερμηνείες του Παλαμισμού και η επίδρασή τους στην Σύγχρονη Ορθόδοξη Θεολογία. Dr. Mikonja Kneževic (Montenegro): The Meaning of Monarchy or Causality in Triadology of Gregory Palamas Δρ Μικόνια Κνέζεβιτς (Μαυροβούνιο): Η σημασία της Μοναρχίας ή το πρόβλημα της Αιτιότητας στην Τριαδολογία του Αγίου Γρηγορίου Παλαμά. Abstract: In this paper I will give an ehxaustive analysis of terms "monarchia" in the writting of Gregory Palamas, with a special accent on his early work Apodictic Treatises on Procession of the Holy Spirit. I will try to point out the two main lines of explaining this 19
concept in Palamas, concentrated upon the related Greek terms. In contraposition to some modern distinguished scholars, whose claim is that the concept of "monarchy" aplies only to the communicating of hypostatic properties, I will try to point that, in Palamas at least, the begetting of the Son and the procession of the Holy Spirit ex Patre solo includes a communicating of divine essence as well, though in a way that is completely unknown to us. With an exhaustive analysis of all related loci in Palamas works, I will try to explain that Palamas makes an creative synthesis of alexandrian and cappadocian tradition in triadological discourse. Professor Anna Koltsiou-Nikita (Thessaloniki): Gregorius Palamas theology, as viewed by the scholar Demetrius Cydones Καθηγήτρια Άνν Κόλτσιου-Νικήτα (Θεολογική Σχολή Θεσσαλονίκης): Η θεολογία του Αγίου Γρηγορίου Παλαμά κατά την αντίληψη του Δημτρίου Κυδώνη. Abstract: The aim of this paper is to examine the factors which contributed to the construction of the identity of the Byzantine scholar Demetrius Cydones theological discourse, his critique against Palamas theology in particular. On the basis of a systematic examination of the relevant evidence, one may conclude that Demetrius Cydones interest focuses on his pro-western political beliefs and activities. He criticizes Palamas theological views, primarily because of the condemnation of his anti-palamist brother, Prochorus, and, therefore, Cydones elenchus is for the most part motivated by his charged emotional state. On the other hand, as a true lover of the classical heritage and philosophy as well as on account of his deep political thinking and his rich experience, Demetrius constructs a full-fledged and vivid discourse, which is commendable not only due to its flawless linguistic usage and impeccable application of rhetorical rules, but also due to the extensive inclusion of quotations, mainly drawn from profane texts. In fact, his discourse may best be described as political rather than theological. Professor Konstantinos Kotsiopoulos (Thessaloniki): St Gregory Palamas and the Social Problems of his time. Καθηγητής Κωνσταντίνος Κωτσιόπουλος (Θεολογική Σχολή Θεσσαλονίκης): Ο Άγιος Γρηγόριος Παλαμάς και τα κοινωνικά προβλήματα της εποχής του. Professor Fr Nikolaos Loudovikos ((University Ecclesiastical Academy of Thessaloniki): Union of God and Concept of History in Gregory Palamas and Thomas Aquinas Καθηγητής π. Νικόλαος Λουδοβίκος (Ανωτάτη Εκκλησιαστική Ακαδημία Θεσσαλονίκης): Η ένωση του Θεού και η έννοια της ιστορίας στον Άγιο Γρηγόριο Παλαμά και στον Θωμά Ακινάτη. Professor Georgios Mantzarides (Thessaloniki): St Gregory Palamas and Elder Sophrony of Essex. Καθηγητής Γεώργιος Μαντζαρίδης (Θεολογική Σχολή Θεσσαλονίκης): Ο Άγιος Γρηγόριος Παλαμάς παρά Σωφρονίω. Η θεολογία του Αγίου Γρηγορίου Παλαμά στα έργα του Γέροντα Σωφρονίου Έσσεξ. Professor Georgios Martzelos (Thessaloniki): Holy Spirit as "Eros Aporritos" between Father and Son in St Gregory Palamas. Καθηγητής Γεώργιος Μαρτζέλος (Θεολογική Σχολή Θεσσαλονίκης): Το Άγιο Πνεύμα ως Έρως Απόρρητος μεταξύ Πατρός και Υιού κατά τον Άγιο Γρηγόριο Παλαμά. Professor Konstantinos Niarchos (Athens): Philosophy in Ancient Greece and in 20