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    Ontology and History-International Conference at The European Cultural Centre of Delphi 29-31 May 2015

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    Panagiotis Andriopoulos
    Ontology and History: A Challenging and Auspicious Dialogue for Philosophy and Theology International Conference at the European Cultural Centre of Delphi 29-31 May 2015 This conference will attempt to explore the relationship between ontology and history in the context of both philosophical enquiry and Christian theology. Ontology is the study of being qua being, a field that is typically viewed as distinguishable from––if not also antithetical to––history. However, while the study of being (insofar as it exists) and history may seem unrelated, there is either an explicit or implicit interaction between the two in a number of philosophical traditions; when not explicitly articulated, this implicit interaction emerges as a philosophical problem. And while this is particularly true for various forms of philosophical idealism (e.g. German idealism) and the historicisation of idealism, it emerges as a core problem in the context of Christian theology and its eschatological promise. If the true state of being and beings resides in an eschatological future, not in the present or a distant past (as masterfully expounded by Maximus the Confessor), and if this true state of being and beings is yet to be witnessed, then temporality in general and history in particular become a vital part of ontology proper. This bears immense implications for the philosophical enquiry into ecclesial witness. Apart from this, a reoccurring challenge within Christianity concerns how we are to make past events present. Rudolf Bultmann tried to make sense of this by elevating word over event. In so doing he formulated an ‘existentialised’ eschatology in which the focus is on the immediate. In current biblical studies there is strong emphasis on making sense of the Resurrection through history, and history is given priority over confession. As a result the ecumenical creeds are denigrated and metaphysical clarification risks being perceived as anti-biblical. In both Catholicism and Orthodoxy there are various construals of anamnesis in which the historical event is made present as a kingdom event through the liturgical experience of the Eucharist. In line with the desire to understand the relationship of the ‘once’ and the ‘always’, there is the challenge of making sense of the particular and the universal. Karl Rahner conflates them: the particular is the universal. Or stepping back in time with Origen, there is the temptation to universalise the particular with salvation. How best can one reconcile the continuity of salvation history and the radical (interruptive) newness of Christ? Political theology, which grew out of a particular account of eschatology, raises the joint concern of how our social histories are legitimated by moral and theological insights about the nature and destiny of the human person. Clearly, the relationship between ontology and history has immense wide-ranging philosophical and theological implications.

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    Ontology and History-International Conference at The European Cultural Centre of Delphi 29-31 May 2015

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    Panagiotis Andriopoulos
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    Ontology and History: A Challenging and Auspicious Dialogue for Philosophy and Theology International Conference at the European Cultural Centre of Delphi 29-31 May 2015 This conference will attempt to explore the relationship between ontology and history in the context of both philosophical enquiry and Christian theology. Ontology is the study of being qua being, a field that is typically viewed as distinguishable from––if not also antithetical to––history. However, while the study of being (insofar as it exists) and history may seem unrelated, there is either an explicit or implicit interaction between the two in a number of philosophical traditions; when not explicitly articulated, this implicit interaction emerges as a philosophical problem. And while this is particularly true for various forms of philosophical idealism (e.g. German idealism) and the historicisation of idealism, it emerges as a core problem in the context of Christian theology and its eschatological promise. If the true state of being and beings resides in an eschatological future, not in the present or a distant past (as masterfully expounded by Maximus the Confessor), and if this true state of being and beings is yet to be witnessed, then temporality in general and history in particular become a vital part of ontology proper. This bears immense implications for the philosophical enquiry into ecclesial witness. Apart from this, a reoccurring challenge within Christianity concerns how we are to make past events present. Rudolf Bultmann tried to make sense of this by elevating word over event. In so doing he formulated an ‘existentialised’ eschatology in which the focus is on the immediate. In current biblical studies there is strong emphasis on making sense of the Resurrection through history, and history is given priority over confession. As a result the ecumenical creeds are denigrated and metaphysical clarification risks being perceived as anti-biblical. In both Catholicism and Orthodoxy there are various construals of anamnesis in which the historical event is made present as a kingdom event through the liturgical experience of the Eucharist. In line with the desire to understand the relationship of the ‘once’ and the ‘always’, there is the challenge of making sense of the particular and the universal. Karl Rahner conflates them: the particular is the universal. Or stepping back in time with Origen, there is the temptation to universalise the particular with salvation. How best can one reconcile the continuity of salvation history and the radical (interruptive) newness of Christ? Political theology, which grew out of a particular account of eschatology, raises the joint concern of how our social histories are legitimated by moral and theological insights about the nature and destiny of the human person. Clearly, the relationship between ontology and history has immense wide-ranging philosophical and theological implications.

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    Ontology and History: A Challenging and Auspicious Dialogue for Philosophy and Theology International Conference at the European Cultural Centre of Delphi 29-31 May 2015 This conference will attempt to explore the relationship between ontology and history in the context of both philosophical enquiry and Christian theology. Ontology is the study of being qua being, a field that is typically viewed as distinguishable from––if not also antithetical to––history. However, while the study of being (insofar as it exists) and history may seem unrelated, there is either an explicit or implicit interaction between the two in a number of philosophical traditions; when not explicitly articulated, this implicit interaction emerges as a philosophical problem. And while this is particularly true for various forms of philosophical idealism (e.g. German idealism) and the historicisation of idealism, it emerges as a core problem in the context of Christian theology and its eschatological promise. If the true state of being and beings resides in an eschatological future, not in the present or a distant past (as masterfully expounded by Maximus the Confessor), and if this true state of being and beings is yet to be witnessed, then temporality in general and history in particular become a vital part of ontology proper. This bears immense implications for the philosophical enquiry into ecclesial witness. Apart from this, a reoccurring challenge within Christianity concerns how we are to make past events present. Rudolf Bultmann tried to make sense of this by elevating word over event. In so doing he formulated an ‘existentialised’ eschatology in which the focus is on the immediate. In current biblical studies there is strong emphasis on making sense of the Resurrection through history, and history is given priority over confession. As a result the ecumenical creeds are denigrated and metaphysical clarification risks being perceived as anti-biblical. In both Catholicism and Orthodoxy there are various construals of anamnesis in which the historical event is made present as a kingdom event through the liturgical experience of the Eucharist. In line with the desire to understand the relationship of the ‘once’ and the ‘always’, there is the challenge of making sense of the particular and the universal. Karl Rahner conflates them: the particular is the universal. Or stepping back in time with Origen, there is the temptation to universalise the particular with salvation. How best can one reconcile the continuity of salvation history and the radical (interruptive) newness of Christ? Political theology, which grew out of a particular account of eschatology, raises the joint concern of how our social histories are legitimated by moral and theological insights about the nature and destiny of the human person. Clearly, the relationship between ontology and history has immense wide-ranging philosophical and theological implications.

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    Ontology and History-International Conference at The European Cultural Centre of Delphi 29-31 May 2015

    Uploaded by

    Panagiotis Andriopoulos
    Ontology and History: A Challenging and Auspicious Dialogue for Philosophy and Theology International Conference at the European Cultural Centre of Delphi 29-31 May 2015 This conference will attempt to explore the relationship between ontology and history in the context of both philosophical enquiry and Christian theology. Ontology is the study of being qua being, a field that is typically viewed as distinguishable from––if not also antithetical to––history. However, while the study of being (insofar as it exists) and history may seem unrelated, there is either an explicit or implicit interaction between the two in a number of philosophical traditions; when not explicitly articulated, this implicit interaction emerges as a philosophical problem. And while this is particularly true for various forms of philosophical idealism (e.g. German idealism) and the historicisation of idealism, it emerges as a core problem in the context of Christian theology and its eschatological promise. If the true state of being and beings resides in an eschatological future, not in the present or a distant past (as masterfully expounded by Maximus the Confessor), and if this true state of being and beings is yet to be witnessed, then temporality in general and history in particular become a vital part of ontology proper. This bears immense implications for the philosophical enquiry into ecclesial witness. Apart from this, a reoccurring challenge within Christianity concerns how we are to make past events present. Rudolf Bultmann tried to make sense of this by elevating word over event. In so doing he formulated an ‘existentialised’ eschatology in which the focus is on the immediate. In current biblical studies there is strong emphasis on making sense of the Resurrection through history, and history is given priority over confession. As a result the ecumenical creeds are denigrated and metaphysical clarification risks being perceived as anti-biblical. In both Catholicism and Orthodoxy there are various construals of anamnesis in which the historical event is made present as a kingdom event through the liturgical experience of the Eucharist. In line with the desire to understand the relationship of the ‘once’ and the ‘always’, there is the challenge of making sense of the particular and the universal. Karl Rahner conflates them: the particular is the universal. Or stepping back in time with Origen, there is the temptation to universalise the particular with salvation. How best can one reconcile the continuity of salvation history and the radical (interruptive) newness of Christ? Political theology, which grew out of a particular account of eschatology, raises the joint concern of how our social histories are legitimated by moral and theological insights about the nature and destiny of the human person. Clearly, the relationship between ontology and history has immense wide-ranging philosophical and theological implications.

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    of 2

    Arrival from Athens on Friday, 29 May 2015

    09.00-12.30: Bus transfer from Athens to


    Delphi. 12.30-14.00: Hotel & free time for
    lunch
    14:00-14:30 Coffee and Registration

    Programme for
    DAY 3: Sunday, 31 May, 2015
    07.30-11.00: Liturgy: The Feast of
    Pentecost (OptionalSt Nicholas Church,
    Delphi)
    11.00-17.00: Free time. You can visit the
    archaeological site of Delphi and eat lunch
    in the village. These activities will not be
    organised by the conference; they are up to
    each participants wishes and schedule.
    17.00-20.00: Bus transfer from Delphi to
    Athens.
    ECCD Tel: +30 22650.82731-2
    S. Mitralexis, Tel: +30 6976 33 96 14

    DAY 1: Friday, 29 May 2015


    14.00-14.30: Coffee & Registration // 14.30-16.00: Parallel Sessions 1
    Room DIONYSOS
    Room GAITIS
    Library
    Workshop (Session 1/3):
    Chair: Fr Demetrios Harper (PhD,
    Chair: Dr Chryssoula Gitsoulis
    University
    of
    Winchester)
    (CCNY)
    Human and divine personhood:
    how does the ontological fit with
    the historical?
    To Apprehend the Point of
    Intersection of the Timeless with
    Chair: Pui Him Ip (University of
    The Imago Dei, Aristotelian
    Time: Problems of Personhood
    Cambridge)
    Hylomorphism & Causation, and
    and Intermediate Time
    the Techne of Man
    Dr Beata Toth, Sapientia College of
    Incarnation and Personhood
    Marc Cole, University of Leeds
    Theology
    Dr Ryan Mullins, Univ. of Cambridge
    The Historical and Ontological
    Significance of Person and
    Subject in Christology and
    Trinitarian Theology
    Dr Anne H. King, Univ. of St Thomas
    : The Ontology
    of Personhood in Gregory
    Palamas and its Biblical and
    Aristotelian Structure
    Raffaele Guerra, Univ. of Salemo

    Between Eschaton and Concept


    Dan Sgarta, Independent
    Researcher, Timisoara
    The common paths of Ontology
    and History: Orthodoxy and
    Theology of Liberation in dialogue
    Aggelos Gounopoulos, A.U.Th.

    Health of the Soul in Plato and


    Christian Thought: Similarities and
    Differences
    Dr Chryssoula Gitsoulis, City College
    of New York
    Primary Philosophy and Potency in
    Aristotle and Aquinas
    Dino Jakui, University of Warwick

    16.00-16.45: PLENARY SESSION (Room DIONYSOS)

    Truth and Reality: An Eschatological Approach to History


    The Metropolitan of Pergamon JOHN ZIZIOULAS
    (Academy of Athens)

    16.45-17.10 Coffee Break


    17.10-18.40: Parallel Sessions 2
    Room GAITIS
    Chair: Dionysios Skliris (Paris IVSorbonne)

    Room DIONYSOS
    Workshop (Session 2/3):
    Human and divine personhood:
    how does the ontological fit with
    the historical?
    Chair: Dr Andrew TJ Kaethler
    Joseph Ratzingers Imago Dei
    Anthropology as a Means for the
    Inclusion of History in Ontology
    Isabel Troconis, Pontifical University
    of the Holy Cross, Rome
    Joseph Ratzinger and the
    Immortality of the Soul: An
    Ontological Necessity for
    Historical Existence
    Dr Andrew T.J. Kaethler, University
    of St Andrews
    Berdyaevs Solution: Redeeming
    Persons in Historical Love
    Dr Daniel S. Robinson, Graduate
    Theological Union

    Rechristianising Heidegger:
    Eberhard Jngel's ontology in the
    light of the cross
    Deborah Casewell, University of
    Edinburgh

    Library
    Chair: Dr Luke Ben Tallon (Le
    Tourneau University)
    Whoever is dead is justified from
    sin: Methodius of Olympus on
    Ontological Salvation and the Stain
    of History
    Thomas D. McGlothlin, Duke
    University

    Re-Contextualising Time within


    Topos: A Critique of Time using
    the later Heidegger and Maximus
    Confessor
    Dr Cullan Joyce, Catholic Theological
    College, University of Melbourne
    Historicity and Christian Life
    Experience by the Early Heidegger
    Dr Anna Varga-Jani, Catholic
    Pzmny Pter Univ. (in absentia)

    History and Ontology In


    Collingwood: Implications to
    Theology
    Penelope Voutsina, University of
    Sheffield
    Ontology as a Guide to Ethics
    (Appearances to the Contrary)
    Haralambos Ventis, Boston University

    18.45-19.30: PLENARY SESSION (Room DIONYSOS)

    The Priest of History and our Deliverance from the Socratic


    Prof. ALAN J. TORRANCE
    (University of St Andrews)

    19.30: Dinner at the European Cultural Centre of Delphi


    DAY 2: Saturday, 30 May, 2015
    Room DIONYSOS
    Workshop (Session 3/3):
    Human and divine personhood:
    how does the ontological fit with
    the historical?
    Chair: Pui Him Ip (U. of Cambridge)
    What is a Human Person? A
    Unified Approach to the Question
    from Cognitive Neuroscience,
    Philosophy, and Theology
    Dr Daniel D. De Haan, Cambridge
    Communion Fulfilled: Personhood

    09.30-11.00: Parallel Sessions 3


    Room GAITIS
    Chair: Dr Andrew TJ Kaethler (Univ.
    of St Andrews)
    Analogy and history: Erich
    Przywara, G.W.F. Hegel and the
    principle of non-contradiction
    Ragnar Mogrd Bergem, University
    of Cambridge
    Between the Devil and the Deep
    Blue Sea: Gustave Thils Theology
    of History Balancing Between

    Library
    Chair: Dr Cullan Joyce (Catholic
    Theological College, University of
    Melbourne)
    Asceticism and Creative
    Destruction: On Ontology and
    Economic History
    Dylan Pahman, Acton Institute
    Calvin on History in Genesis
    Rebekah Earnshaw, St Andrews

    and Kinship, in the Relationship


    between Moral Theology and
    Social Anthropology
    David Torrance, Univ. of Cambridge

    Ontology and History


    Dries Bosschaert, Katholieke
    Universiteit Leuven

    The Sacrament of Holy Orders and


    the Economy of Salvation: A
    Liturgical Perspective
    Joshy Parokkaran, Katholieke
    Universiteit Leuven

    Myth as Mediating Ontology and


    Nothing new under the sun?
    History in the Religious Theory of
    Personhood and the question of
    Mircea Eliade
    technology in the Byzantine
    David Baird, Univ. of St Andrews
    Tradition
    Dr Alexis Torrance, University of
    Notre Dame
    11.00-11.45: PLENARY SESSION (Room DIONYSOS)

    Person and Eros: Towards a Relational Ontology


    Prof. em. CHRISTOS YANNARAS

    Room DIONYSOS
    Workshop:
    Times of Eternity: The Time of
    Pure Forms, The Time of Christ,
    The Time of Visio Beatifica
    Chair: Marcin Podbielski, Akademia
    Ignatianum
    Platos Parmenides: Time and
    Continuity in Pure Forms
    Dr Marcin Podbielski, Akademia
    Ignatianum
    Cyril of Alexandria on the Only
    Begotten and First Born
    Dr Sergey Trostyanskiy, Union
    Theological Seminary, New York
    Deification in Aquinas: Atemporal
    Completion of a Personal
    Temporal History
    Dr Anna Zhyrkova, Akademia
    Ignatianum

    America, Prof., Univ. of Belgrade


    A Synodical Ontology: Maximus
    the Confessor's proposition for an
    ontology within History and in the
    Eschaton
    Dionysios Skliris, Paris IV-Sorbonne

    of Repentance
    Dan Wright, University of Virginia
    Ontological Remembrance in the
    Eschaton
    Andrew Marin, Univ. of St Andrews
    The Holy Spirit in History
    Dr Will Cohen, Univ. of Scranton

    The Orthodox icon and the


    dialectics between ontology and
    history
    Dr Uros T. Todorovic, Athens Univ.

    Andrews
    History as an Ontological
    Experience
    Dr Adam G. Cooper, John Paul II
    Institute, Melbourne (in absentia)
    The Incarnation as a saturated
    phenomenon: ontology,
    phenomenology and theology
    Fr Daniel Isai, University of Iasi

    16.45-17.30: PLENARY SESSION (Room DIONYSOS)

    (Panteion University, Athens)

    Time Matters: A Phenomenological Ontology of Temporality


    and Corporeality / V. Rev. Prof. J. PANTEL. MANOUSSAKIS

    11.45-12.15: Coffee Break

    (College of the Holy Cross, Worcester MA)

    12.15-13.45: Parallel Sessions 4


    Room GAITIS
    Chair: Dr Smilen Markov (Veliko
    Tarnovo University)

    17.30-17.50: Coffee Break

    Topology of Time. The


    Development of the Concept of
    Time in the Philosophy of the
    Early Byzantine Period
    Dr Smilen Markov, Veliko Tarnovo
    University
    History as the Ontology of Time
    Dr Vasil Penchev, Bulgarian
    Academy of Sciences, Institute for
    Philosophical Research
    Ontology, History and Relation
    (schesis): Gregory of Nyssa's
    Epektasis
    Prof. Guilio Maspero, Pontifical
    University of the Holy Cross, Rome

    Library
    Workshop:
    Ontology and History between
    German Idealism and Maximus the
    Confessor
    Chair: Dr Sotiris Mitralexis (FUB,
    BOUN)
    German Idealism and Maximus the
    Confessor: Introductory Remarks
    to a Welcome Anachronism
    Dr Sotiris Mitralexis, FUB & BOUN
    The Concept of History within an
    Eschatological Model of
    Cosmology
    Miroslav Griko, Univ. of Ljubljana
    Maximus vision of Logos-inmany-logoi and Hegels
    progressive consciousness
    Rev Dr Chrysostomos Gr. Tympas,
    University of Essex (in absentia)

    13.45-15.15: Lunch at the European Cultural Centre of Delphi


    Room DIONYSOS
    Chair: Dr Sotiris Mitralexis

    15.15-16.45: Parallel Sessions 5


    Room GAITIS
    Chair: Dr Luke Ben Tallon

    Library
    Chair: Dr Andrew TJ Kaethler

    The Hermeneutics of the


    Resurrection
    Bishop Maxim Vasiljevic of Western

    Eucharistic Ecclesiology and


    Political Theology: John Zizioulas,
    William Cavanaugh, and the End

    A Vicarious Ontology: the History


    of Jesus and Creaturely Identity
    Jonathan Lett, University of St

    Workshop:
    Modern Philosophy,
    Psychoanalysis, and the Question
    of Christian Eschatology
    Chair: Rev. Prof. Nicholas
    Loudovikos (UEATh, IOCS)

    17.50-19.40: Parallel Sessions 6


    Workshop:
    Politics and Theology at the End
    of History
    Chair: Jared Schumacher, KU
    Leuven
    The Political Necessity of
    Ontology
    Jared Schumacher, KU Leuven

    Ecstatic or Reciprocal
    Meaninfulness? Theological
    eschatology between Philosophy
    and Psychoanalysis
    Rev. Prof. Nikolaos Loudovikos,
    University Ecclesiastical Academy of
    Thessaloniki, IOCS Cambridge

    Symphonia in a (Post-)Secular
    Age?
    Dr Chris Durante, New York
    University

    The Kantian 'Two Images' Problem


    and its Lesson for Christian
    Eschatology
    Rev Dr Demetrios Harper, University
    of Winchester

    A New Interpretation of the


    Katechon: Liquidation or Renewal
    of the Political Theology?
    Prof. Panagiotis Christias,
    University of Cyprus

    From Ontology to ontologies to


    Trans-Ontology: The postmodern
    narrative of history
    Dr Anthony L. Smyrnaios, University
    of Thessaly

    How Realistic are Christian


    Politics? A Case for
    Eschatological Realism
    Logan (Mehl-Laituri) Isaac, University
    of St Andrews

    Workshop:
    History and Ontology 'Performed':
    A Liturgical Perspective
    Chair: Vika Lebzyak (KU Leuven)
    The Ontological Transformation of
    the Human Person: Schmemann
    on Liturgical Deification
    Victoria Lebzyak, KU Leuven
    Liturgical Ontology in the
    Reformation? The Case of Peter
    Martyr Vermigli
    Silvianne Brki, University of
    Cambridge
    Praying and Presence:
    Kierkegaard on the salutary
    prolepsis of the Self
    Dr Chris Doude Van Troostwijk,
    Luxemburg School for Religion and
    Society and Protestant Faculty of the
    University of Strasbourg
    Liturgical Ontology and History in
    Saint Maximus the Confessors
    Mystagogia
    Dr Michail Mantzanas, Ecclesiastical
    Academy of Athens

    (For Sundays 31/5/15 programme, see the beginning of this document).

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