Linee introduttive a Barhadbeshabba di Halwan, Causa della fondazione delle scuole. Filosofia e storia della filosofia greca e cristiana in Barhadbeshabba

Il presente articolo costituisce un’introduzione alla Causa della fondazione delle scuole, una particolare ‘storia della filosofia’ dovuta a Bahadbeshabba, autore nestoriano della Scuola di Nisibi, vissuto nel tardo VI secolo. Sono esaminate la figura storica di Barhadbeshabba e l’opera nei suoi principali punti.The present article is an introduction to the Cause of the Foundation of the Schools, a sort of ‘history of philosophy’ by Barhadbeshabba, a Nestorian author of the School of Nisibis, who lived in the late 6th century. The attention is focused on the historical figure of Barhadbeshabba and on the work in its main points

Osservazioni sul concetto di "Giorno Natalizio" nel mondo greco e romano e sull'espressione di Seneca dies aeterni natalis

The article begins with an excursus on the concept of "birthday" in the graeco-roman pagan world and on the celebrations of this day. The second point is an analysis of rlμhpa yEvÉOXios- dies natalis - in early Christian literature, where it often means the day of death and presents an inversion of significance if compared with the current pagan use. Finally, the authoress deals with the Senecan expression dies aeterni natalis (Ep. CII 26), which is referred not to the birthday, but to the day of death.Este artículo comienza con un paréntesis en el concepto de ‘’cumpleaños’’ en el mundo greco-romano pagano y en las celebraciones de este día. El segundo punto es un análisis de rlμhpa yEvÉOXios- dies natalis – en la literatura cristiana temprana, donde a menudo significa el día de la muerte y presenta una inversión del significado si se compara con el actual uso pagano. Finalmente, la autora lidia con la expresión de Séneca dies aeterni natalis (Ep. CII 26), que se refiere no solo al cumpleaños sino también al día de la muerte

Anneo Cornuto e gli Stoici romani

The article offers an analysis of Annaeus Cornutus’ rich intellectual character in the context of the Roman Stoicism of the Neronian age. The topics explored are: his life the sources, his various fields of research (as in the Stoic tradition of Chrysippus, whom he knew well and Crates of Mallus), his influence on Persius, his relations with Nero Seneca and the Stoics of that time. A brief bibliographical appendix concludes the article

Osservazioni sul Concetto di "Giorno Natalizio" nel Mondo Greco e Romano e sull 'Espressione di Seneca Dies Aetemi Natali.

Sin resume

La satira IV di Giovenale e il supplizio di San Giovanni a Roma sotto Domiziano-

Sin resume

Note per un’indagine della mistica siro-orientale dell’VIII secolo: Giovanni di Dalyatha e la tradizione origeniana

Questo articolo offre un'analisi tematica delle lettere di Giovanni di Dalyatha, un autore mistico siroorientale dell'VIII secolo che amava fortemente il simbolismo, alla luce della tradizione origeniana, che Giovanni conosceva molto bene. Le principali derivazioni sono individuate negli scritti di Evagrio Pontico, di Gregorio di Nissa, dello Ps. Dionigi Areopagita e di Isacco di Ninive, tutti autori profundamente influenzati dal pensiero di Origene.El presente artículo ofrece un análisis temático de las cartas de Juan de Dalyatha – un místico siríaco del siglo octavo fuertemente aficionado al simbolismo – a la luz de la tradición origeniana, que Juan conocía muy bien. Los principales influjos individuados derivan de los escritos de Evagrio, de Gregorio de Nisa, de Ps. Dionisio Areopagita y de Isaco de Nínive, todos profundamente influenciados por el pensamiento de Orígenes

L'Apocolocyntosis come Opera Storica

The work first focuses the attention on the historical sources that deal with the Apocolocyntosis (Juvenal and Cassius Dio in particular) and tries to show the significance of the irony of this enigmatic title. Then the second part presents an analysis of several passages of the Apocolocyntosis and their parallels in some historical authors of the second and third centuries

Barhadbeshabba di Halwan, Causa Della fondazione delle scuole: traduzione e note essenziali*

El presente artículo es una traducción comentada de la Causa de la fundación de las escuelas, una particular “historia de la filosofía”, obra de Bahadbeshabba, intelectual nestoriano de la Escuela de Nisibi, del siglo VI-VII. Ésta es la continuación del artículo aparecido en el número anterior de ‘Ilu, que contiene la introducción y la bibliografía. Palabras clave: Bahadbeshabba (cArbayâ / de Halwan), Escuela de Nisibi, Cristianismo siro-nestoriano, filosofía siríaca, recepción de la filosofía griega en la cultura siríaca.The present article is an annotated translation of the Cause of the Foundation of the Schools, a sort of ‘history of philosophy’ by Barhadbeshabba, a Nestorian author of the School of Nisibis, who lived in the late VIth century A.D. This is the continuation of the article appeared in the previous issue of this journal, which offers an introduction and a bibliography

The Father in the Son, the Son in the Father in the Gospel of John: Sources and Reception of Dynamic Unity in Middle and Neoplatonism, ‘Pagan’ and Christian

Abstract This article will investigate the context – in terms of both sources (by means of influence, transformation, or contrast) and ancient reception – of the concept of the ‘dynamic unity’ of the Father in the Son and the Son in the Father (expressed in John 10:38, 14:10, and 17:21) in both ‘pagan’ and Christian Middle-Platonic and Neoplatonic thinkers. The Christians include Clement of Alexandria, Origen, and Gregory of Nyssa, as well as Evagrius Ponticus and John Scottus Eriugena. The article will outline, in so-called ‘Middle Platonism,’ the hierarchical theology of a first and second God (and sometimes a third), and in Neoplatonism Plotinus’ three hypostases arranged in hierarchical order, which will be contrasted with Origen’s and the Cappadocians’ three divine hypostases that are equal – like those of Augustine . Thus, for Origen not only is the Son in the Father , as in a ‘pagan’ Middle and Neoplatonic scheme, but also the Father is in the Son , in a perfect reciprocity of dynamic unity. Origen subscribes to this reciprocity because, as I argue, he is no real ‘subordinationist’, but the precursor of the Nicene and Constantinopolitan line (the Cappadocians, especially Nyssen, developed and emphasized the notion of equality, bringing the three Hypostases of the Trinity to the level of Plotinus’ One, but the premises were all in Origen’s theology and his concept of the coeternity of the three Hypostases and their common divinity: Nyssen, like Athanasius, even uses Origen’s arguments in his own anti-Arian polemic, as we shall see). Origen interpreted Philo’s theology, also close to so-called Middle Platonism, in a non-subordinationistic sense, attributing to the Hypostasis of Logos/Sophia the various dynameis , such as Logos and Sophia, that Philo used most probably in a non-hypostatic sense. I shall also demonstrate how Gregory of Nyssa, significantly following Origen, in his work Against Eunomius used John 14:10a to refute the philosophical argument of Eunomius, who had a profoundly subordinationistic view of Christ with respect to the Father. Gregory’s solution is that neither the Father nor the Son are in an absolute sense, but both are in a reciprocal relation or σχέσις, what I shall present as Gregory’s own version of the ‘dynamic unity’ (in turn grounded in Origen). I shall also concentrate on the use that Gregory makes of John 17:21-23 to argue that the unity of the Father and the Son, and of all believers – and eventually all humans – in them, is substantiated by the Holy Spirit, who is seen as a bond of unity. I shall study how the notion of the Father in the Son and the Son in the Father relates to the parallel statements in John 14:10, that Christ is in the disciples (and all believers) and these are in Christ – what I will call an ‘expansive’ notion of dynamic unity – and John 17:21, that just as the Father is in the Son and the Son in the Father, so the disciples and all believers too should become ‘one’ in the Father and the Son. Here, as I shall argue, Middle and Neoplatonic henology (or doctrine of the One) comes to the fore as a possible background and interpretive lens at the same time. I shall show how Origen joined it to the unifying force of charity-love (agape), in turn a central theme in John, and how Evagrius, performing his exegesis of these verses, interpreted henosis or unification. A coda will explore the corollary of the Divinity ‘all in all’, which is not only a central tenet of Origen’s theology, but also of that of Proclus. It will be pointed out how this concept relates to the issue of the dynamic unity within the divine