Tenth Enoch Seminar (2019 Florence), conference

The Tenth Enoch Seminar (June 9-14, 2019), is an international conference organized by the Enoch Seminar.

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Tenth Enoch Seminar Overview

Theme: “Enoch and Enochic Traditions in the Early Modern Period: Reception History from the 15th Century to the End of the 19th Century”

Chairs: Gabriele Boccaccini (University of Michigan) and Annette Yoshiko Reed (New York University).

Date: June 9-14, 2019

Place: Florence, Italy

Registration

Registration for invited participants is now online. Please complete your registration here by February 28, 2019.

Attendance at the Enoch Seminar is by invitation only and is limited to university professors and scholars in the field. If you are interested in attending or participating in the Tenth Enoch Seminar, please contact Jason Zurawski.

All participants are expected to pay the registration fee, which will range from $0 - $165, depending on the participant's past involvement in Enoch Seminars or Nangeroni Meetings. Spouses and guests of participants are not required to pay the registration fee.

Lodging

Contribution (including 5 nights lodging and lunches), To be paid in Florence at the Seminar:

• 0: Authors of major papers
• 300 euros: Respondents
• 250 euros: Guests, spouses, etc. (children under 12 years old: free)
• 400 euros: All other participants

Extra nights before or after the meeting should be booked directly with the Villa Stella at booking@florentour.it.

Preliminary Schedule

Sunday, 9 June 2019

Arrivals Dinner

Monday, 10 June 2019

• 9am - 10:30 - Introduction

Annette Reed: The Legacy of Enoch from the Middle Ages

Gabriele Boccaccini: "The Reception History of Enoch From the Middle ages to the Nineteenth Century: Main Stages"

• 11am - 12: 30 - Giulio Busi: Pico della Mirandola, Enoch and Hermetism Respondent: Francis Borchardt

Lunch

• 2pm - 3:30 - Tobias Churton: Enoch in Esoteric Traditions and the Freemasonry Respondent: Lorenzo DiTommaso
• 4 pm- 5:30 - Ariel Hessayon: Knowledge and reception of the 'Book of Enoch' in Western Europe and North America, c.1770 - c.1830 Respondent: Leslie Baynes

Tuesday, 11 June 2019

Morning

Visit to Florence

Afternoon

• Committee Meeting
• Public session: Enoch and the Fallen Angels in the History of Art (Shelley Perlove)

Florence Theological Seminary (p.za Tasso)

A reception will follow.

Wednesday, 12 June 2019

Morning (Reading sessions)

• Shaul Magid: Enoch in Jewish Traditions Respondent: Jacques van Ruiten
• Kameliya Atanasova: Enoch in Islam Respondent: Cecilia Wassén

Afternoon

• Euan Cameron: The Book of Enoch in relation to the pre-modern Christian doctrines of spiritual beings Respondent: Francis Watson
• Florentina Badalanova Gellar: Enoch in the Slavonic Church and Daniel Assefa: The Archangel Uriel in 1 Enoch and other Ethiopian texts Respondent: Elena Dugan

Thursday, 13 June 2019

Morning

• Gabriele Boccaccini: Enoch Commentaries Before Bruce Respondent: James Charlesworth

Richard Laurence is credited as the author of the first commentary on 1 Enoch in 1821. But his was not the first commentary on 1 Enoch. After the publication of the Syncellus fragments by Scaliger in 1606, the recovered text was considered long enough to support the composition of full commentaries, both written in Italian, by Pompeo Sarnelli in 1710 and Daniele Manin in 1820. The striking continuity between the works of Scaliger, Sgambati, Sarnelli, Fabricius, Manin and Laurence requires that we push back the time of the “rediscovery” of the books of Enoch at least two centuries. More than a sudden new beginning the Ethiopic text opened just a new stage (albeit fundamental) in a process that started in 1606 with the publication of the Syncellus fragments, and would continue then in the twentieth century with the recovery of the Aramaic fragments from Qumran. None of these stages should be studied apart from the others. We would like the group to discuss the elements of continuity or discontinuity between the study of 1 Enoch before and after the recovery of the Ethiopic text as well as the impact that the Syncellus fragments had in the theology and culture of early modern Europe and their legacy on the contemporary study of 1 Enoch. (Gabriele Boccaccini & Jim Charlesworth).

• Jared Ludlow: Enoch in Mormonism Respondent: Lester Grabbe

Afternoon

• Loren Stuckenbruck and Ted Erho: Enoch in Manuscript Traditions Respondent: Liv Ingeborg Lied

Short paper session:

• Francis Borchardt, "Enoch’s Testaments and Their Representation in the Art of William Blake"

• Ralph Lee, "The Reception and Function of 1 Enoch in the Ethiopian Orthodox Tradition"

• Robert Hall, "Scales of Creation or Scales of Judgment? Variant Readings for Parables of Enoch 41 and 43"

Friday, 14 June 2019

Breakfast and departures

Questions from the participants

• Which should be considered the main channel for the diffusion of Enochic traditions in early modern Europe? Christian Liturgy? The arts? Freemasonry? Or else?

• Does the Ethiopian reflection on 1Enoch contribute significantly to the broader understanding of 1Enoch and its significance in Christian theology?

• By the end of the 19th century, translations and (critical) editions of the writings attributed to Enoch made these writings available to European and American scholars. These translations and editions were shaped by 19th century methods and models of textual scholarship and by a limited access to manuscript witnesses. How have these translations and editions shaped the conceptions of the writings attributed to Enoch, (how) has scholarship changed as new manuscripts have come to light, and how may new editorial ideals and digital interfaces change the understanding of these writings?

• Until the late 18th century, the Book of Enoch was not known in Western Europe in the shape of an extant text. It was known by title (mentioned in other accounts) and in the form of some quotes and excerpts. This means that for centuries the Book of Enoch was primarilly a postulated book: talked about and imagined, but not read. What were the main frames and functions of the ongoing imaginations of a Book of Enoch in early modern Europe? How may the analytic category of imagined books (Mroczek)/books known only by title (Lied) help us nuance our understanding of the reception history of the Book of Enoch?

• A few times, the authority (authoritativeness) of 1 Enochis mentioned. Among other things, it also stated that the authority was the subject of discussion in the history of Judaism and Christianity. How was the authority of 1 Enochdiscussed in the past? Moreover, how could one describe the concept of authority? Is there a difference between canonicity and authority? Is there a difference in the concept of authority when speaking about 1 Enochand about other (canonical?) books?

• In the article, it is mentioned that other non-canonical books [Jubilees; Testaments of the XII Patriarchs; Life of Adam and Eve; Testament of Abraham) were saved by the Church. What is the evidence of this in the WesternChurch?

• Would the greater emphasis on original sin, especially since Augustine, has played a part in the reduced interest of 1 Enochin Western Christianity? Moreover, did the fact that Christianity became state religion played a role in the disappearance of interest in 1 Enoch?

• How could one explain “return” of 1 Enochin Judaism after the Talmud (see a.o. the angelic interpretation of Gen 6 in PRE 22; Bereshit rabbati; Aggadat Bereshit; MHG)?

Prospective Participants

• Daniel Assefa (Capuchin Institute of Philosophy Addis Abeba)*
• Kameliya Atanasova (Washington and Lee University)*
• Florentina Badalanova Geller (Free University of Berlin)*
• Leslie Baynes (Missouri State University)*
• Andreas Bedenbender (University of Paderborn)*
• Gabriele Boccaccini (University of Michigan)*
• Francis Borchardt (Lutheran Theological Seminary, Hong Kong)*
• Giulio Busi (Berlin)
• Euan Cameron (Union Theological Seminary)*
• Calum Carmichael (Cornell University)*
• James H. Charlesworth (Princeton Theological Seminary)*
• Randall Chestnutt (Pepperdine University)*
• Tobias Churton (independent scholar)*
• Kelley Coblentz Bautch (St. Edwards University)
• Lorenzo DiTommaso (Concordia University Montreal)*
• Elena Dugan (Princeton University)
• Ted Erho (University of Munich)*
• Gabriella Gelardini (Nord University)*
• Lester Grabbe (University of Hull)*
• Robert Hall (Hampden-Sydney College)*
• Matthias Henze (Rice University)*
• Ariel Hessayon (University of London)*
• Giovanni Ibba (Florence Theological Seminary)
• Ralph Lee (University of Cambridge)*
• Liv Ingeborg Lied (Norwegian School of Theology)*
• Jared Ludlow (Brigham Young University)*
• Shaul Magid (Indiana University Bloomington)*
• Luca Mazzinghi (Pontificia Università Gregoriana)*
• Rivka Nir (Open University of Israel)*
• Shelley Perlove (University of Michigan)*
• Annette Yoshiko Reed (New York University)*
• Jacques van Ruiten (University of Groningen)*
• Loren Stuckenbruck (University of Munich)*
• Cecilia Wassen (Uppsala University)*
• Francis Watson (Durham University)*
• Benjamin Wright (Lehigh University)*
• Jason Zurawski (University of Groningen)*

Getting to the Seminar

The Seminar will take place at the lovely Villa La Stella (http://www.villalastella.it/en/)

Villa La Stella

Via Iacopone da Todi, 12

50133 Firenze

+39 055 5088018

Villa La Stella is located just outside of the city center of Florence, on the way up to Fiesole. From Peretola airport, you can take a taxi. It is only around 11 km, and there should be flat fare from the airport to anywhere in the city limits. From the main train station, Santa Maria Novella, you can also take a taxi. Or, you can take the number 7 bus towards Fiesole and get off at the stop "Di San Domenico" (13 stops, around 16 minutes). The bus stop is only 200 meters from the Villa.

External Links

• Enoch Seminar Website