Seminars 2010-2019

  • 131st seminar (27 March 2010) — Hideki Nakamura, ‘On the Theology of the School of St. Victor’
  • 132nd seminar (26 June 2010) — Haruka Ebihara, ‘Obedience from the Backside and the Darkness of God: Some Consideration of the Works of Gregory of Nyssa’ — Takeo Izumi, ‘Recognition of God according to the humility in Augustine’ — Yoshihiko Abe, ‘Love and Memory in the Leben Seuses of Henry Suso’
  • 133rd seminar (25 September 2010) — Kiyoshi Yasui, ‘The possibility of being saved through repentance: Interpretation on the chapter 7 of Athanasius’ The Incarnation of the Word of God’
  • 134th seminar (11 December 2010) — Hidemi Takahashi, ‘Syriac and Arabic Patrimony of Evaglius’ (Pseudo-Neilos) 153 Chapters on Prayer’
  • 135th seminar (19 March 2011) — Cancellation of the JSPS seminar after the Tohoku Earthquake.
  • 136th seminar (25 June 2011) — Masaki Omori, ‘The Philokalia as a Book on Grammar of the Contemplation.’ — Rei Hakamada, ‘Compilation of the Philokalia and its Significance.’ — Wataru Hakamada, ‘Peter of Damascus’ Ascetic Disciplines.’
  • 137th seminar (24 September 2011) — Hiroshi Murakami, ‘Transformation of Love or Transformation in Love: The Openness for Transcendence in the Mirror of Simple Souls.’
  • 138th seminar (3 December 2011) — Yasuhiro Terakawa, ‘Who is “the Person who truly follows God” in Scala Paradisi in John Climacus?’
  • 139th seminar (3 March 2012) — Kenji Tsuda, ‘The Location of God and the Dualism in Tertullian’s Adversus Marcionem.’
  • 140th seminar (30 June 2012) — Shinro Kato, ‘Eternity and time: Augustine’s Confessions Book 11.’
  • 141st seminar (29 September 2012) — Liana Trufas, ‘Symbolic Interpretation and its principle in Dyonisius Areopagite.’ — Kyoko Nakanishi, ‘Myth and the sympolic interpretation in Julian’s Against the Galilaeans and Gregory Nazianzen’s Against Julian.’ — Nanae Sakata, ‘The Light of Abbot Suger of Saint-Denis, Resemblance and the disagree with Pseudo Dyonisius.’
  • 142nd seminar (22 December 2012) — Ryuichiro Tani, ‘”Volitional abidance and/or analogia fidei” in divine participation: Pseudo Dyonisius and Maximus the Confessor.’ — Yoshihisa Yamamoto, ‘Thomas Aquinas’ Christology.’
  • 143rd seminar (16 Narch 2013) — Kohei Matsumura, ‘“audiamus” in Confessions 9.:0.25 of Augustine.’ — Takaaki Okazaki, ‘Praise for Understanding: Augustine’s Confessions 1.1.1. Revisited.’
  • 144th seminar (8 June 2013) — Hisao Miyamoto, ‘Diadochos of Photiki.’ — Tomoyuki Masuda, ‘Typological Interpretation of the Old Testament: The
    Church of Panagia Peribleptos in Ohrid, Macedonia.’
  • 145th seminar (28 September 2013) — Eriko Tsuji, ‘The 11th Century Byzantine Marginal Psalter and the Reception of Patristic Thought.’ — Michitaka Suzuki, ‘The Disenchantment of the Ancient Divine Statues.’
  • 146th seminar (14 December 2013) — Masaki Oomori, ‘Darkness: As the place of Divine Manifestation.’ — Wataru Hakamada, ‘Into the Darkness: Ps.-Dionysius Areopagita’s Thought of the Darkness.’ — Misa Shimizu, ‘Encounter with God in the Darkness and Light: “Jacobs Ladder” and “Burning bush and Moses” in Parecclesion of Chora Monastery, Istanbul.’ — Kotaro Hiramatsu, ‘Pietism in Mediaeval Jewish Thought: Understanding of God in the Ashkenazi Hasidic.’ — Respondent: Liana Trufas
  • 147th seminar (29 March 2014) — Takeshi Kato, ‘Tempus et Adverbum temporale.’
  • 148th seminar (14 June 2014) — Rina Goto, ‘Mediaeval Christian World: Given “Pragmatic Cries”.’ — Wakako Hirano, ‘The Equality of the Father and Son: Augustine’s Contra Maximinum.’
  • 149th seminar (7 September 2014) Special Lecture — Bronwen Neil, ‘Synesius and Dream Interpretation in Late Antiquity: Dreaming as Theosis’
  • 150th seminar (27 December 2014) — Takahiro Koyama, ‘“Deep Caverns of Feeling’: John of the Cross as an Augustinian.’ — Ryo Hatano, ‘Silence and Grace: Enquiry and Cultivation in Thomas Aquinas.’
  • 151st seminar (28 March 2015) — Shigeki Tsuchihashi, ‘Contemplation and Incarnation: The Transformation of the Neoplatonic Tradition in Gregory of Nyssa.’
  • 152nd seminar (27 June 2015) — Hiroshi Tone, ‘De fide of Ambrose of Milan: Political and Theological Contexts of Books I and II’ — Hirofumi Sugawara, ‘The Heritage of Patriarch of Constantinople Germanus: Visualised Liturgical Commentaries’
  • 153rd seminar (26 September 2015) — Atsuki Tokuda, ‘De “mensura” dei: Nicolaus Cusanus’ docta ignorantia and the Mathematical Theology’ — Sayuri Torii, ‘Experience of Light of St. Symeon the New Theologian’
  • 154th seminar (19 December 2015) — Yoshihiko Abe, ‘Meister Eckhart’s Understanding of the Son: Based on the Father- Son Relationship and the Oneness.’ — Kazuhiko Demura, ‘The Poverty, Illness, and Old Age in Augustine of Hippo’
  • 155th seminar (19 March 2016) — Risa Fujiwara, ‘Augustine’s Attitude towards the Parentalia’ — Kenji Mizuochi, ‘Augustine’s Interpretation of the Bible: Enarrationes in Psalmos 69–75’
  • 156th seminar (25 June 2016) — Yoshiko Fukuda, ‘Visualization of the Immaculate Conception’ — Katsushi Hikasa, ‘Augustine on the Experience of Beauty’
  • 157th seminar (24 September 2016) — Hiroshi Tone, ‘Asia-Pacific Early Christian Studies Society and the 10th Annual Meeting in St Petersburg’ — Rei Hakamada, ‘Succession and Development of the Notion of Intellect (Nous) in Gregory Palamas’ — Nanae Sakata, ‘Suger’s View of Saint-Denis: From the Viewpoint of the Survival in Early Christianity’
  • 158th seminar (17 December 2016) — Ryuichiro Tani, ‘Deification and its Internal Foundation: Christ’s Cross and Resurrection’ — Respondent: Rei Hakamada, Yoshihisa Yamamoto, and Teruhisa Tajima
  • 159th seminar (11 March 2017) — Takashi Ohnuki, ‘On Hans Jonas’ Gnosis und spätantiker Geist’ — Respondent: Takashi Yamamoto
  • 160th seminar (24 June 2017) — Kouta Kanno, ‘John Henry Newman’s The Arians of the Fourth Centuryas a Patristic Study’ — Hiroki Matsuzawa, ‘The Father-Son Relationship and Ontology in Meister Eckhart’
  • 161st seminar (30 September 2017) — Ibuki Yamane, ‘The Apokatastasis in Gregory of Nyssa’s In Illud: Tunc et Ipse Filius …: The Relationship between the Perfection of the Human Person and Human Nature’ — Takanobu Oba, ‘The power from God and the Spirit in Justin the Martyr: The First Apology 33 and The Dialogue with Trypho 87’
  • 162nd seminar (2 December 2017) — Symposium ‘On Love: Eros, Amor and Caritas’: Takashi Yamamoto, ‘Dual Aspects of Eros in Plato’s Symposium’ — Hisao Miyamoto, ‘Amor as the weight (pondus) of self in Augustine’ — Shigeki Tsuchihashi, ‘The arrow of love and the wounded by love: Interpretations of the Song of Songs in Origen and Gregory of Nyssa’ — Yoshihisa Yamamoto, ‘The structure of love in Thomas Aquinas’
  • 163rd seminar (3 March 2018) — Shinobu Goto, ‘The fascination of studying Augustine’s De catechizandis rudibus’ — Kouichi Hayashi, ‘“Creeds” in the late 4th century: Priscillian of Avila and his creed’
  • 164th seminar (16 June 2018) — Takayuki Ozawa, ‘Quaerere and inuenire in Augustine’s De trinitate‘ — Ranko Watanabe, ‘The problem of the ordo amoris in Augustine: Sex, marriage and body’
  • 165th seminar (27 October 2018) — Vassa Conticello-Kontouma, ‘Inclusion, exclusion, and ways of religious coexistence in the era of John of Damascus (7th-8th Centuries CE)’
  • 166th seminar (8 December 2018) — Anna Marmodoro, ‘Gregory of Nyssa’s account of the Trinity and its classical sources’
  • 167th seminar (16 March 2019) — Symposium ‘Tears in the Eastern and Western Christianity’: Nanae Sakata, ‘The prayer and tears in John Cassian: In comparison with Evagrius’ — Rei Hakamada, ‘Hesychast and the notion of tears’ — Kouhei Matsumura, ‘Tears transformed: A study of tears in Ignatius Loyola’s Spiritual Diary’
  • 168th seminar (29 June 2019) — Kyosuke Sunada, ‘Is the denial of physical chastisement an abandonment of education?: Interpretation of John Chrysostom’s Commentary on Proverbs 13.24 and its background
  • 169th seminar (29 September 2019) — Liana Trufas, ‘Transcendence and Immanence of God in the Corpus Dionysiacum’
  • 170th seminar (21 December 2019) — Peter Steiger, ‘The Formation of the Friends of God: Abraham and Job as Model Teachers in the Writings of Didymus the Blind’