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K P

University of Divinity, St Athanasius College, Faculty Member

Australian Lutheran College, University of Divinity, Alumna

University of Adelaide, School of Economics, Alumna

Australian Catholic University, Theology and Philosophy, Alumna

Macquarie University, Ancient History, Alumna

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DipAncLang(Macq), BEc(Adel), GradCertComp(Monash), MTheolSt(ACU), PhD(UD)

Following a career in business analysis, software design and project management, I completed language studies at Macquarie University as a mature age student, a Masters in theological studies at Australian Catholic University, and a PhD in late antique history at the Australian Lutheran College of the University of Divinity under the supervision of Wendy Mayer and Chris L. de Wet. My doctoral thesis, titled 'Patterning the Past: Memory Studies and Late Antique Syriac Martyrologies,' applied various sociological theories of memory and time to analyse how early Syriac calendars of saints create a topography of the past. It contributed to the Australian Research Council funded project (DP170104595) Memories of Utopia: Destroying the Past to Create the Future (200-650 CE) and earned a University Medal. A revised version will be published by Brill in 2025.

I am currently lecturer in history/church history and research co-ordinator at Saint Athanasius College, University of Divinity. I am also a sessional lecturer at St Francis College and a sessional tutor at the School of Graduate Research in the same university.

I continue to research in late antiquity, especially historiography, hagiography, and memory culture. I also maintain a research interest in John Chrysostom, the pseudo-Chrysostomica and Severian of Gabala.

less

Ghent University

Peter (Casimir) R Zielinski

University of Reading

Maria Munkholt Christensen

Georg-August-Universität Göttingen

Fondazione San Carlo, Modena

University of Ljubljana

University of Ostrava

Vrije Universiteit Amsterdam

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Bibliographies and Indices by K P

Gregory of Nazianzus English Translations - Quick Reference

This is a quick reference to English translations of Gregory of Nazianzus's works, which I prepar... more This is a quick reference to English translations of Gregory of Nazianzus's works, which I prepared for a class in 2022. It is designed to allow students to click through to online translations where available, including on archive.org and JSTOR. Feel free to use it if it is helpful.

Note that Daley is no longer accessible at archive.org.

Severian of Gabala :: Bibliography and Editions

Severian of Gabala bibliography (including pseudo-Severiana) and table of editions. New versio... more Severian of Gabala bibliography (including pseudo-Severiana) and table of editions.

New version 10 (23 March 23)

There is only one new entry since version 9.

Please forward details of any new Severian related publications (both studies focused on Severian and those which include discussion on some aspect of Severian and his oeuvre) to [email protected]

Next update: May 2023.

[email protected]

INDEX OF TRANSLATIONS (with quick links)

Quick links to translations on this web page. Update: 1 Nov 2019 Resorted: By author, then by... more Quick links to translations on this web page.

Update: 1 Nov 2019
Resorted: By author, then by CPG number
Corrected: In Jordanem Fluvuium (CPG 4648) - CPG number only
Added: Aduersus eos, qui dicut terrae motus a terrae inflatione fieri (CPG 3995), In Praecursorum Domini (CPG 4571), Interpretatio orationis Pater noster (CPG 4596), De jejunio 4 (CPG 4619) because it wasn't there, De spe (CPG 4632), In resurrectionem Domini nostri Jesu Christi, et in mulieres unguenta ferentes (CPG 4673), In passionem salvatoris nostri Jesu Christi (CPG 4747)

Update: 19 Jun 2017
Added: Chrysostom Letters 22, 26, 27, 29, 30.
Added: In Jordanem Fluvuium (CPG 4548), De Susanna Sermo (CPG 4567), In parabolam de ficu (CPG 4588), Quod grave sit dei clementiam contemnere (CPG 4697), In illud: Dominus regnavit (Ps. 96, 1) (CPG 4738), De Sacrificiis Caini (4208)-update to note

Update: 26 Jun 2015
Added: Ps-Chrysostom In Rachelem et in Infantes (CPG 4637)

Update: 22 Jun 2015
Added: Proclus In sanctum Stephanum (CPG 5837) = Ps-Chrysostom In sanctum Stephanum 3 (CPG 4692)

Update: 19 Jun 2015
Added: Ps-Chrysostom In Pentecosten 1 (CPG 4525); Ps-Chrysostom De Jejunio 4 (CPG 4619); Severian of Gabala De Sacrificiis Caini (CPG 4208).

Severian of Gabala Bibliography - Invitation to contribute

An opportunity for you to contribute items for the next update of the Severian of Gabala bibliogr... more

Book chapters by K P

Epilogue: Pauls' Traveling Memory

First in the Desert: St. Paul the Hermit in Text and Tradition, 2025

Papadopoulos, Katherin. “Epilogue: Paul’s Traveling Memory.” In First in the Desert: St. Paul the... more Papadopoulos, Katherin. “Epilogue: Paul’s Traveling Memory.” In First in the Desert: St. Paul the Hermit in Text and Tradition, edited by Lisa Agaiby, 632–661. Texts and Studies in Eastern Christianity 36. Leiden: Brill, 2025. ISBN 9789004702219.

This volume presents texts, translations, and accompanying essays on nine language traditions of the Life of Paul the Hermit, spanning ten centuries of transmission.

The Emperor's Floor and the Naked Wife: Chrysostom's retelling of imperial history in In Philippenses hom. 16 and the fate of Fausta

Making and Unmaking Ancient Memory , 2022

Emperors were selectively held up as exemplars of power and virtue in late antiquity. At the end ... more Emperors were selectively held up as exemplars of power and virtue in late antiquity. At the end of his sixteenth homily on Paul’s letter to the Philippians, John Chrysostom presents a list of imperial misfortunes to illustrate that not even emperors are immune from troubles. Scholars have argued over this passage’s historical veracity and its usefulness in reconstructing events as they happened, particularly events around the death of Fausta, wife of Constantine I. But to read this passage as a source for recovering the past is to overlook the multi-layered perspective and function of this text as a web of collective memories overlaid by Chrysostom’s advancement of a counter-memory. This study analyses Chrysostom’s account of imperial woes as they are remembered and argues that Chrysostom uses a number of rhetorical strategies to re-frame a collectively remembered past in a manner which presents the emperors as impotent outsiders in relation to his Christian community. It further argues that Chrysostom draws from a written source when recalling the fate of a woman believed to be Fausta, and that the source draws on cultural memory to reinforce the claim that she was punished for committing adultery. Nevertheless, this cannot be seen as evidence of the claim’s veracity. Rather, Chrysostom’s focus remains on presenting emperors as anti-exemplars.

Severian and Chrysostom on their Bible’s Translation, Texts, and Canon

John Chrysostom and Severian of Gabala: Homilists, Exegetes and Theologians, 2019

This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exege... more This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exegesis. It eschews traditional exegetical categories such as ‘Antiochene’ and examines how Severian of Gabala and John Chrysostom understood their Bible’s translation, canon, and multiplicity of texts, particularly for the Old Testament. It compares Severian and Chrysostom’s understanding of the legend of the seventy (the ancient myth of the Old Testament’s translation into Greek), and their attempts to access the Hebrew behind their text as well as navigate textual variants in their Greek text. It also reviews their understanding of canon, and their canonical texts. The results of this survey show some subtle differences in the way Severian and Chrysostom approach their Bible.

Articles by K P

Remembering Earthquakes in the Late Antique Eastern Mediterranean

Studia Patristica, 2021

To date, most studies on ancient earthquakes have focussed on representation, interpretation and ... more To date, most studies on ancient earthquakes have focussed on representation, interpretation and response, and little attention has been paid to why earthquakes are remembered and commemorated, particularly in an ecclesiastical setting. In this article therefore, I draw on insights from disaster and memory studies to examine the remembrance and commemoration of earthquakes in the late antique eastern Mediterranean, one of the most seismically active regions in the world.

First, I briefly define earthquake disasters and the psychosocial phases of disaster. Second, I consider earthquake resilience in the late antique east and the role of belief. I then map earthquake reports of different genres against three psychosocial phases of disaster to identify the purpose and function of each report and determine why earthquakes are remembered. I observe how remembered reality is shaped to conform to present interests and to meet various personal, social, religious or political needs. I note how competing narratives arose as different social groups sought to control public memory in the form of narrative and public ritual, and that personal memorials diverged somewhat from public narratives. While this analysis has been necessarily painted with a very broad brush, the picture which has emerged provides, I think, a much more realistic context for understanding patristic theologies of earthquakes and other natural disasters.

Conference Presentations by K P

Reading in squares: the relationship between Eusebius’ Chronicle and History (ASCS 43, Hobart/online, 8-11 February 2022)

It is telling that we had to wait for Éric Junod to give us a sweeping overview of the structure ... more It is telling that we had to wait for Éric Junod to give us a sweeping overview of the structure and contents of Eusebius’s History in 2012. For over 1500 years, Eusebius’s History has been a guide for ecclesiastics, a grab bag for historians, and grist for discontents’ mills but neglected as a literary work in its own right. In this short paper I revisit the relationship between Eusebius’s Chronicle and his Ecclesiastical History and argue that the Chronological Canons, in which he placed contemporary events in historical boxes, did (initially) serve as a guide for structuring and writing his History (and that the History is not structured in ‘books’!); that this literary strategy allowed Eusebius to track successions as well as synchronicities of apostles and heretics but that this came at the cost of misinterpretation by his audience with some far reaching consequences. I illustrate this with two examples.

Patterning the past: early Syriac Martyrologies as sites of memory (ASCS 42, Online, 8–11 February 2021)

In this paper I analyse and compare three early Syriac martyrologies – that is, calendars of sain... more In this paper I analyse and compare three early Syriac martyrologies – that is, calendars of saints’ commemorations – as sites of memory. By exposing the social organisation of memory using conceptual tools such as Eviatar Zerubavel’s mnemonic cardiograms and Andrea Cossu’s commemorative networks, I highlight some of the master narratives, symbols and transhistorical ideas which were important to the groups that compiled these calendars and the socio-cultural currents that may have shaped them.

I first define martyrologies and give a brief overview of their development and then introduce the two conceptual tools which allow us to compare martyrologies from different sources and across time. I use these tools to highlight key features in the famous martyrology on British Library, Add MS 12150 (411 AD) focusing on Antioch and Edessa to use as a baseline. I compare these with selected features of two West Syriac (non-Chalcedonian) martyrologies from the influential Qenneshre monastery found on London, British Library Add MS 17134 (late VII century) and Add MS 14505 (IX) in order to trace commemorative changes over time. I argue that these changes in commemorative patterns are both determinative of and constituted by their responses to various socio-cultural currents and events such as their increasing isolation from Antioch, the plague and the advent of Islam.

Memory flaws: the good, the bad, and the ugly in late antique memory studies (ASCS 41, Dunedin, 28–31 January 2020)

Collective or cultural memory has been a central concept in many disciplines for some decades and... more Collective or cultural memory has been a central concept in many disciplines for some decades and has more recently been taken up in classics and late antique studies as well. Indeed, the periodization of late antiquity as a separate era reflects the claim that cultural memory provides a framework through which people understand their present. But as is well known, there is no cohesive theory of collective or cultural memory and no set methodologies for memory studies and few practitioners engage deeply with these issues. At times, lines between cultural memory and reception, tradition and intertextuality are also blurred. This makes it difficult to evaluate and compare studies. In this short paper I draw on classical (e.g. Minchin 2001, 2012; Galinsky 2016), late antique (e.g. Castelli 2004) and modern studies (Andersen and Törnquist-Plewa 2017) both good and bad, as well as from critiques (Confino 1998, Kansteiner 2002, Berliner 2005, Keightley 2010, Algazi 2014 etc.) to reflect on different approaches and pitfalls under the general questions: What is the utility of memory studies for late antiquity? What distinguishes them from other approaches? What makes memory studies unforgettable instead of unusable?

Disordered memory: remembering earthquakes in the late antique Eastern Mediterranean (ICPS 18, Oxford, 19 - 23 August 2019)

Earthquakes rupture space and time; they destroy topographies and memories of how things were; ea... more Earthquakes rupture space and time; they destroy topographies and memories of how things were; earthquakes disrupt the natural order. Inasmuch as earthquakes were often viewed in antiquity as signs from the gods, they could also reshape present views of the past and revise past expectations of the future. This in turn could raise greater questions about, and judgments of divine providence and human frailty, thus also challenging the moral order. While ancient earthquakes have been investigated in scholarly literature, little work has been done on how earthquakes are remembered and the dynamic between memory and (dis)order. In this paper, I use insights from disaster and memory studies to examine the content, form and purpose of Christians' earthquake commemorations in the late antique eastern Mediterranean and the factors which shape them. I draw from selected examples of immediate post disaster memorialisation and longer term commemoration in the form of rituals, symbols, narratives and monuments chiefly from Syria, Palestine and Asia Minor, which are among the most seismically active regions in the world. I ask in particular what these memory practices reveal about changed understandings of space and time, of place and past, of the natural and moral order. I conclude with a brief look at earthquake commemorations in contemporary secular Australia—one of the most geologically stable regions in the world—and find some surprising similarities as well as expected differences.

Workshop: Reorienting, Reframing, and Reinventing Memory in the Early Christian World
Convenor: Rajiv K. Bhola

Remembering the Egyptians: policy, politics and personalities in the memory of persecution (AABS 20, Sydney, 19-21 July 2019)

In this paper I examine the commemoration of Egyptian martyrs in the writings of three bishops ac... more In this paper I examine the commemoration of Egyptian martyrs in the writings of three bishops active in the Byzantine era – Eusebius of Caesarea, John Chrysostom and Severus of Antioch. For each of these ecclesiastics, I focus on questions of policy, politics and personalities in the memory of persecution. How and to what extent did their ideology of persecution and memory shape their commemorations of Egyptian martyrs? How did imperial and ecclesiastical politics and persecutions influence the content and form of their commemorative output? How did posthumous designations of these bishops as saints or heretics colour subsequent generations’ reception of their martyr commemorations? While each of these factors has been previously explored to various depths—more often in relation to the Latin West – this study attempts to analyse their interrelationship, trajectory and influence on martyr commemorations over time.

The late Eusebia: Memory and Manipulation (ASCS 39, Brisbane, 30 January - 2 February 2018)

Eusebia, the wife of Constantius II (337–361 CE), earned the public praise of Julian the Apostate... more Eusebia, the wife of Constantius II (337–361 CE), earned the public praise of Julian the Apostate, but what is known of her remains scant, scattered in various sources, and sometimes contradictory. While some modern historians have attempted to reconcile these disparate portraits (Seeck 1907), or otherwise explain them (Tougher 2000), others have argued that these are merely creations or else recognisable ‘types’ which say nothing about the ‘real’ Eusebia (James 2012). This paper eschews the search for the historical Eusebia and instead examines how Eusebia’s memory was constructed and manipulated in literary sources, and how her portrait and its signification changed over time, and why. It nevertheless suggests (as would John Chrysostom) that there is likely a historical kernel in these depictions and concludes with a brief assessment on the usefulness of a memory paradigm in evaluating sources.

https://www.ascs.org.au/news/

Translations by K P

Ps.-Chrysostom In meretricem et in Pharisaeum (PG 61, 709–712 = CPG 4641) : Draft Translation

Based on the Gospel of Luke's account of the prostitute and the Pharisee. Not Chrysostom.

Ps.-Chrysostom In principium indictionis (PG 59, 673–674 = CPG 4597) : Draft Translation

There was no way Montfaucon would have published this had Savile not included it in his Chrysosto... more There was no way Montfaucon would have published this had Savile not included it in his Chrysostom edition. Of interest here is a passing mention of Saints Laurentius and Agnes.

Not Chrysostom and not Proclus.

A quick and dirty translation with some casual notes (not to academic standard).

Update: thanks for comments so far. The Anne's/ἀγνῆς is more likely to be Agnes. Now incorporated into draft version 0.2. The notes are still brain dumpy.
Update: v0.3 some typos corrected

Ps.-Chrysostom In passionem salvatoris nostri Jesu Christi (Νέα Σιών 18 [1923]: 691–692 = CPG 4747) : Draft Translation

Not Chrysostom.

Ps.-Chrysostom Ιnterpretatio orationis Pater noster (PG 59: 627–628 = CPG 4596) : Draft Translation

Update: v0.2 posted. A translation of a short work which Montfaucon thought was excerpted fr... more

Ps.-Chrysostom Ιn Resurrectionem Domini nostri Jesu Christi, et in mulieres unguenta ferentes (PG 62: 753–756 = CPG 4673) : Draft Translation

Not Chrysostom. And I suspect not Proclus either. Send comments and corrections to inepti.graecu... more

Ephraem Graecus Aduersus eos, qui dicunt terrae motus a terrae inflatione fieri (CPG 3995) :: Draft Translation

Gregory of Nazianzus English Translations - Quick Reference

This is a quick reference to English translations of Gregory of Nazianzus's works, which I prepar... more This is a quick reference to English translations of Gregory of Nazianzus's works, which I prepared for a class in 2022. It is designed to allow students to click through to online translations where available, including on archive.org and JSTOR. Feel free to use it if it is helpful.

Note that Daley is no longer accessible at archive.org.

Severian of Gabala :: Bibliography and Editions

Severian of Gabala bibliography (including pseudo-Severiana) and table of editions. New versio... more Severian of Gabala bibliography (including pseudo-Severiana) and table of editions.

New version 10 (23 March 23)

There is only one new entry since version 9.

Please forward details of any new Severian related publications (both studies focused on Severian and those which include discussion on some aspect of Severian and his oeuvre) to [email protected]

Next update: May 2023.

[email protected]

INDEX OF TRANSLATIONS (with quick links)

Quick links to translations on this web page. Update: 1 Nov 2019 Resorted: By author, then by... more Quick links to translations on this web page.

Update: 1 Nov 2019
Resorted: By author, then by CPG number
Corrected: In Jordanem Fluvuium (CPG 4648) - CPG number only
Added: Aduersus eos, qui dicut terrae motus a terrae inflatione fieri (CPG 3995), In Praecursorum Domini (CPG 4571), Interpretatio orationis Pater noster (CPG 4596), De jejunio 4 (CPG 4619) because it wasn't there, De spe (CPG 4632), In resurrectionem Domini nostri Jesu Christi, et in mulieres unguenta ferentes (CPG 4673), In passionem salvatoris nostri Jesu Christi (CPG 4747)

Update: 19 Jun 2017
Added: Chrysostom Letters 22, 26, 27, 29, 30.
Added: In Jordanem Fluvuium (CPG 4548), De Susanna Sermo (CPG 4567), In parabolam de ficu (CPG 4588), Quod grave sit dei clementiam contemnere (CPG 4697), In illud: Dominus regnavit (Ps. 96, 1) (CPG 4738), De Sacrificiis Caini (4208)-update to note

Update: 26 Jun 2015
Added: Ps-Chrysostom In Rachelem et in Infantes (CPG 4637)

Update: 22 Jun 2015
Added: Proclus In sanctum Stephanum (CPG 5837) = Ps-Chrysostom In sanctum Stephanum 3 (CPG 4692)

Update: 19 Jun 2015
Added: Ps-Chrysostom In Pentecosten 1 (CPG 4525); Ps-Chrysostom De Jejunio 4 (CPG 4619); Severian of Gabala De Sacrificiis Caini (CPG 4208).

Severian of Gabala Bibliography - Invitation to contribute

An opportunity for you to contribute items for the next update of the Severian of Gabala bibliogr... more

Epilogue: Pauls' Traveling Memory

First in the Desert: St. Paul the Hermit in Text and Tradition, 2025

Papadopoulos, Katherin. “Epilogue: Paul’s Traveling Memory.” In First in the Desert: St. Paul the... more Papadopoulos, Katherin. “Epilogue: Paul’s Traveling Memory.” In First in the Desert: St. Paul the Hermit in Text and Tradition, edited by Lisa Agaiby, 632–661. Texts and Studies in Eastern Christianity 36. Leiden: Brill, 2025. ISBN 9789004702219.

This volume presents texts, translations, and accompanying essays on nine language traditions of the Life of Paul the Hermit, spanning ten centuries of transmission.

The Emperor's Floor and the Naked Wife: Chrysostom's retelling of imperial history in In Philippenses hom. 16 and the fate of Fausta

Making and Unmaking Ancient Memory , 2022

Emperors were selectively held up as exemplars of power and virtue in late antiquity. At the end ... more Emperors were selectively held up as exemplars of power and virtue in late antiquity. At the end of his sixteenth homily on Paul’s letter to the Philippians, John Chrysostom presents a list of imperial misfortunes to illustrate that not even emperors are immune from troubles. Scholars have argued over this passage’s historical veracity and its usefulness in reconstructing events as they happened, particularly events around the death of Fausta, wife of Constantine I. But to read this passage as a source for recovering the past is to overlook the multi-layered perspective and function of this text as a web of collective memories overlaid by Chrysostom’s advancement of a counter-memory. This study analyses Chrysostom’s account of imperial woes as they are remembered and argues that Chrysostom uses a number of rhetorical strategies to re-frame a collectively remembered past in a manner which presents the emperors as impotent outsiders in relation to his Christian community. It further argues that Chrysostom draws from a written source when recalling the fate of a woman believed to be Fausta, and that the source draws on cultural memory to reinforce the claim that she was punished for committing adultery. Nevertheless, this cannot be seen as evidence of the claim’s veracity. Rather, Chrysostom’s focus remains on presenting emperors as anti-exemplars.

Severian and Chrysostom on their Bible’s Translation, Texts, and Canon

John Chrysostom and Severian of Gabala: Homilists, Exegetes and Theologians, 2019

This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exege... more This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exegesis. It eschews traditional exegetical categories such as ‘Antiochene’ and examines how Severian of Gabala and John Chrysostom understood their Bible’s translation, canon, and multiplicity of texts, particularly for the Old Testament. It compares Severian and Chrysostom’s understanding of the legend of the seventy (the ancient myth of the Old Testament’s translation into Greek), and their attempts to access the Hebrew behind their text as well as navigate textual variants in their Greek text. It also reviews their understanding of canon, and their canonical texts. The results of this survey show some subtle differences in the way Severian and Chrysostom approach their Bible.

Remembering Earthquakes in the Late Antique Eastern Mediterranean

Studia Patristica, 2021

To date, most studies on ancient earthquakes have focussed on representation, interpretation and ... more To date, most studies on ancient earthquakes have focussed on representation, interpretation and response, and little attention has been paid to why earthquakes are remembered and commemorated, particularly in an ecclesiastical setting. In this article therefore, I draw on insights from disaster and memory studies to examine the remembrance and commemoration of earthquakes in the late antique eastern Mediterranean, one of the most seismically active regions in the world.

First, I briefly define earthquake disasters and the psychosocial phases of disaster. Second, I consider earthquake resilience in the late antique east and the role of belief. I then map earthquake reports of different genres against three psychosocial phases of disaster to identify the purpose and function of each report and determine why earthquakes are remembered. I observe how remembered reality is shaped to conform to present interests and to meet various personal, social, religious or political needs. I note how competing narratives arose as different social groups sought to control public memory in the form of narrative and public ritual, and that personal memorials diverged somewhat from public narratives. While this analysis has been necessarily painted with a very broad brush, the picture which has emerged provides, I think, a much more realistic context for understanding patristic theologies of earthquakes and other natural disasters.

Reading in squares: the relationship between Eusebius’ Chronicle and History (ASCS 43, Hobart/online, 8-11 February 2022)

It is telling that we had to wait for Éric Junod to give us a sweeping overview of the structure ... more It is telling that we had to wait for Éric Junod to give us a sweeping overview of the structure and contents of Eusebius’s History in 2012. For over 1500 years, Eusebius’s History has been a guide for ecclesiastics, a grab bag for historians, and grist for discontents’ mills but neglected as a literary work in its own right. In this short paper I revisit the relationship between Eusebius’s Chronicle and his Ecclesiastical History and argue that the Chronological Canons, in which he placed contemporary events in historical boxes, did (initially) serve as a guide for structuring and writing his History (and that the History is not structured in ‘books’!); that this literary strategy allowed Eusebius to track successions as well as synchronicities of apostles and heretics but that this came at the cost of misinterpretation by his audience with some far reaching consequences. I illustrate this with two examples.

Patterning the past: early Syriac Martyrologies as sites of memory (ASCS 42, Online, 8–11 February 2021)

In this paper I analyse and compare three early Syriac martyrologies – that is, calendars of sain... more In this paper I analyse and compare three early Syriac martyrologies – that is, calendars of saints’ commemorations – as sites of memory. By exposing the social organisation of memory using conceptual tools such as Eviatar Zerubavel’s mnemonic cardiograms and Andrea Cossu’s commemorative networks, I highlight some of the master narratives, symbols and transhistorical ideas which were important to the groups that compiled these calendars and the socio-cultural currents that may have shaped them.

I first define martyrologies and give a brief overview of their development and then introduce the two conceptual tools which allow us to compare martyrologies from different sources and across time. I use these tools to highlight key features in the famous martyrology on British Library, Add MS 12150 (411 AD) focusing on Antioch and Edessa to use as a baseline. I compare these with selected features of two West Syriac (non-Chalcedonian) martyrologies from the influential Qenneshre monastery found on London, British Library Add MS 17134 (late VII century) and Add MS 14505 (IX) in order to trace commemorative changes over time. I argue that these changes in commemorative patterns are both determinative of and constituted by their responses to various socio-cultural currents and events such as their increasing isolation from Antioch, the plague and the advent of Islam.

Memory flaws: the good, the bad, and the ugly in late antique memory studies (ASCS 41, Dunedin, 28–31 January 2020)

Collective or cultural memory has been a central concept in many disciplines for some decades and... more Collective or cultural memory has been a central concept in many disciplines for some decades and has more recently been taken up in classics and late antique studies as well. Indeed, the periodization of late antiquity as a separate era reflects the claim that cultural memory provides a framework through which people understand their present. But as is well known, there is no cohesive theory of collective or cultural memory and no set methodologies for memory studies and few practitioners engage deeply with these issues. At times, lines between cultural memory and reception, tradition and intertextuality are also blurred. This makes it difficult to evaluate and compare studies. In this short paper I draw on classical (e.g. Minchin 2001, 2012; Galinsky 2016), late antique (e.g. Castelli 2004) and modern studies (Andersen and Törnquist-Plewa 2017) both good and bad, as well as from critiques (Confino 1998, Kansteiner 2002, Berliner 2005, Keightley 2010, Algazi 2014 etc.) to reflect on different approaches and pitfalls under the general questions: What is the utility of memory studies for late antiquity? What distinguishes them from other approaches? What makes memory studies unforgettable instead of unusable?

Disordered memory: remembering earthquakes in the late antique Eastern Mediterranean (ICPS 18, Oxford, 19 - 23 August 2019)

Earthquakes rupture space and time; they destroy topographies and memories of how things were; ea... more Earthquakes rupture space and time; they destroy topographies and memories of how things were; earthquakes disrupt the natural order. Inasmuch as earthquakes were often viewed in antiquity as signs from the gods, they could also reshape present views of the past and revise past expectations of the future. This in turn could raise greater questions about, and judgments of divine providence and human frailty, thus also challenging the moral order. While ancient earthquakes have been investigated in scholarly literature, little work has been done on how earthquakes are remembered and the dynamic between memory and (dis)order. In this paper, I use insights from disaster and memory studies to examine the content, form and purpose of Christians' earthquake commemorations in the late antique eastern Mediterranean and the factors which shape them. I draw from selected examples of immediate post disaster memorialisation and longer term commemoration in the form of rituals, symbols, narratives and monuments chiefly from Syria, Palestine and Asia Minor, which are among the most seismically active regions in the world. I ask in particular what these memory practices reveal about changed understandings of space and time, of place and past, of the natural and moral order. I conclude with a brief look at earthquake commemorations in contemporary secular Australia—one of the most geologically stable regions in the world—and find some surprising similarities as well as expected differences.

Workshop: Reorienting, Reframing, and Reinventing Memory in the Early Christian World
Convenor: Rajiv K. Bhola

Remembering the Egyptians: policy, politics and personalities in the memory of persecution (AABS 20, Sydney, 19-21 July 2019)

In this paper I examine the commemoration of Egyptian martyrs in the writings of three bishops ac... more In this paper I examine the commemoration of Egyptian martyrs in the writings of three bishops active in the Byzantine era – Eusebius of Caesarea, John Chrysostom and Severus of Antioch. For each of these ecclesiastics, I focus on questions of policy, politics and personalities in the memory of persecution. How and to what extent did their ideology of persecution and memory shape their commemorations of Egyptian martyrs? How did imperial and ecclesiastical politics and persecutions influence the content and form of their commemorative output? How did posthumous designations of these bishops as saints or heretics colour subsequent generations’ reception of their martyr commemorations? While each of these factors has been previously explored to various depths—more often in relation to the Latin West – this study attempts to analyse their interrelationship, trajectory and influence on martyr commemorations over time.

The late Eusebia: Memory and Manipulation (ASCS 39, Brisbane, 30 January - 2 February 2018)

Eusebia, the wife of Constantius II (337–361 CE), earned the public praise of Julian the Apostate... more Eusebia, the wife of Constantius II (337–361 CE), earned the public praise of Julian the Apostate, but what is known of her remains scant, scattered in various sources, and sometimes contradictory. While some modern historians have attempted to reconcile these disparate portraits (Seeck 1907), or otherwise explain them (Tougher 2000), others have argued that these are merely creations or else recognisable ‘types’ which say nothing about the ‘real’ Eusebia (James 2012). This paper eschews the search for the historical Eusebia and instead examines how Eusebia’s memory was constructed and manipulated in literary sources, and how her portrait and its signification changed over time, and why. It nevertheless suggests (as would John Chrysostom) that there is likely a historical kernel in these depictions and concludes with a brief assessment on the usefulness of a memory paradigm in evaluating sources.

https://www.ascs.org.au/news/

Ps.-Chrysostom In meretricem et in Pharisaeum (PG 61, 709–712 = CPG 4641) : Draft Translation

Based on the Gospel of Luke's account of the prostitute and the Pharisee. Not Chrysostom.

Ps.-Chrysostom In principium indictionis (PG 59, 673–674 = CPG 4597) : Draft Translation

There was no way Montfaucon would have published this had Savile not included it in his Chrysosto... more There was no way Montfaucon would have published this had Savile not included it in his Chrysostom edition. Of interest here is a passing mention of Saints Laurentius and Agnes.

Not Chrysostom and not Proclus.

A quick and dirty translation with some casual notes (not to academic standard).

Update: thanks for comments so far. The Anne's/ἀγνῆς is more likely to be Agnes. Now incorporated into draft version 0.2. The notes are still brain dumpy.
Update: v0.3 some typos corrected

Ps.-Chrysostom In passionem salvatoris nostri Jesu Christi (Νέα Σιών 18 [1923]: 691–692 = CPG 4747) : Draft Translation

Not Chrysostom.

Ps.-Chrysostom Ιnterpretatio orationis Pater noster (PG 59: 627–628 = CPG 4596) : Draft Translation

Update: v0.2 posted. A translation of a short work which Montfaucon thought was excerpted fr... more

Ps.-Chrysostom Ιn Resurrectionem Domini nostri Jesu Christi, et in mulieres unguenta ferentes (PG 62: 753–756 = CPG 4673) : Draft Translation

Not Chrysostom. And I suspect not Proclus either. Send comments and corrections to inepti.graecu... more

Ephraem Graecus Aduersus eos, qui dicunt terrae motus a terrae inflatione fieri (CPG 3995) :: Draft Translation

Ps.-Chrysostom De Spe (PG 60: 771-774 = CPG 4632) :: Draft Translation

De Spe is one of 37 homilies among the pseudo-Chrysostomica which Sever J. Voicu ascribes to an a... more

Ps.-Chrysostom In Praecursorum Domini (PG 59: 489–492 = CPG 4571) : Draft Translation

Montfaucon observed that ‘no one sane could have ascribed this sermon, overflowing with flowery r... more Montfaucon observed that ‘no one sane could have ascribed this sermon, overflowing with flowery rhetoric to the point of nausea, to Chrysostom.’ Voicu has ascribed it to an anonymous Cappadocian instead. Its rhetorical figures aside, the homily contains an unusual image of the antichrist riding on a camel, as well as a rather contorted attempt to allegorise John the Baptist’s clothing.

Ps.-Chrysostom In illud: Dominus regnavit (Ps. 96, 1) (CPG 4738) : Draft Translation

Draft translation. One of the thirty-seven homilies which Sever J. Voicu has ascribed to an anony... more Draft translation. One of the thirty-seven homilies which Sever J. Voicu has ascribed to an anonymous Cappadocian who was active in Constantinople around the very end of the fourth-century or beginning of the fifth. The opening section (only published in a Latin translation to date) describes animals and natural phenomena as silent witnesses and servants. A short section later in the homily which explains Christ's divine-human nature, parallels catenae on Ps 96 ascribed to Origen.

Ps.-Chrysostom De Susanna Sermo (PG 56: 589-594 = CPG 4567) : Draft Translation

De Susanna is another of the 37 homilies among the Pseudo-Chrysostomica which Voicu ascribes to a... more

Ps.-Chrysostom In Parabolam De Ficu (PG 59: 585-590 = CPG 4588) : Draft Translation

In Parabolam De Ficu is one of 37 homilies among the Pseudo-Chrysostomica which Voicu ascribes to... more In Parabolam De Ficu is one of 37 homilies among the Pseudo-Chrysostomica which Voicu ascribes to an anonymous Cappadocian. It was likely preached around the end of the fourth-century and presents a unique, allegorical, anti-Origenist interpretation of Jesus withering the fig tree. The document contains a draft translation of De Ficu with some brief introductory notes. Both translation and notes were prepared for personal use a couple of years back - caveat emptor - but may be of use to others as they are.

Methodius of Olympus De vita et actibus rationi (CPG 1813) + De Cibis (CPG 1814): Translations by Ralph Cleminson

These are the first English translations from the unpublished Old Slavonic versions, the only tex... more

Ps.-Chrysostom Quod grave sit dei clementiam contemnere (PG 64:17-18 = CPG 4697) : Draft Translation

A short fragment among the pseudo-Chrysostomica which contains some anti-Jew polemic. While trans... more

Ps.-Chrysostom In Rachelem et In Infantes (PG 61:697-700 = CPG 4367) : Draft Translation

Over a number of years and across numerous studies, Voicu has identified thirty-seven works in th... more Over a number of years and across numerous studies, Voicu has identified thirty-seven works in the pseudo-Chrysostomica which he argues can be attributed to a single author, one he calls the ‘anonymous Cappadocian’ (or PxmCapp). In Rachelem is among these works.

The author here briefly takes the role of Rachel to portray her grief over the slaughter of the infants by Herod.

Severian of Gabala De Sacrificiis Caini (PG 62: 719-722 = CPG 4208) : Draft Translation

Only part of this work is extant. The sole Greek manuscript Vindob. Theol. gr. 64, f. 98-113, con... more Only part of this work is extant. The sole Greek manuscript Vindob. Theol. gr. 64, f. 98-113, contains a longer portion than that printed in PG 62:719-722, but as an ‘updated’ Greek text is unavailable to me, I have transcribed and translated this from Migne.
Update 31/7/2015: I have managed to get my hands on Uthemann et al. Homliae Pseudo-Chrysostomica so I will translate the rest of this text (including giants!) in due course.
Update 25/2/1017: I have translated the version in Uthemann et al. but I am unable to post it due to copyright restrictions. Email me if you want a copy for personal use. The Greek text in Uthemann has a lacuna; the Arabic version may provide the missing text and awaits scholarly attention.

Proclus In Sanctum Stephanum (CPG 5837) = Ps.-Chrysostom In Sanctum Stephanum 3 (PG 63: 933-934 = CPG 4692) : Draft Translation

Ps-Chrysostom In sanctum Stephanum 3 (PG 63: 933-934 = CPG 4692 = RP 418 = BHG 1662) has been con... more Ps-Chrysostom In sanctum Stephanum 3 (PG 63: 933-934 = CPG 4692 = RP 418 = BHG 1662) has been convincingly ascribed to Proclus of Constantinople (CPG 5837).
It occasions some interest because of a possible (and disputed) reference to the chapel reportedly constructed by Empress Pulcheria to house a relic of Stephen. The chapel is mentioned in the chronicle of Theophanes the Confessor (ca. 760-817/18).

Ps.-Chrysostom De Jejunio 4 (PG 60:715-718 = CPG 4619) : Draft Translation

Over a number of years and across numerous studies, Voicu has identified thirty-seven works in th... more Over a number of years and across numerous studies, Voicu has identified thirty-seven works in the pseudo-Chrysostomica which he argues can be attributed to a single author, one he calls the ‘anonymous Cappadocian’ (or PxmCapp). De Jejunio 4 is among these works.

Over coming months, as time permits, I hope to translate a few of them, as this author’s works are certainly among the more interesting among the spuria.

Ps.-Chrysostom In Pentecosten 1 (PG 52:803-808 = CPG 4536) : Draft Translation

*updated* In Pentecosten Sermo 1 presents itself as a sermon pronounced by Chrysostom at Pente... more *updated*

In Pentecosten Sermo 1 presents itself as a sermon pronounced by Chrysostom at Pentecost of 401, a few days after the birth of Theodosius II. A Latin version is included in the so-called Collection of 38 Latin Homilies attributed to Chrysostom, and known to Augustine.

In modern scholarship In Pentecosten 1 has been either considered genuine Chrysostom, attributed to Severian of Gabala, or deemed spurious (De Aldama1965:133). More recently Voicu (2004, 2005) identified it as one of a small cluster of Pseudo-Chrysostomica with an essentially political character arising out of the conflict between Johnites and anti-Johnites over Chrysostom’s deposition. Mayer (2013) argues further that such texts played a significant role in manufacturing Chrysostom’s public image and should not be overlooked in historical enquiry.

Voicu suggests this homily combines genuine and inauthentic texts and was likely circulated by Johnites during Chrysostom’s exile, at a time when reconciliation was still thought possible. It presents Chrysostom on good terms with the imperial power.

This translation was commissioned by Rebecca Pawloski. The draft is posted here with permission.

Chrysostom Laus Diodori (PG 52.761-766 = CPG 4406) : Draft Translation

John Chrysostom's encomium to his teacher, Diodorus (d. c. 390). Chrysostom takes the opportunity... more

Ps.-Chrysostom In Jordanem fluvium (PG 61.725-28 = CPG 4648) : Draft Translation

This work takes its name from the first section which draws a parallel between the river Jordan a... more This work takes its name from the first section which draws a parallel between the river Jordan and humanity. The remainder explains why stones were taken and replaced in the Jordan when Joshua crossed that river. (Calvin should have read this!)
Attributed to Severian of Gabala by Marx (1939) but this was rejected by Altendorf (1957).

Chrysostom Epistula 18 (PG 52:623 = CPG 4405.18) : Draft Translation

"""A draft English translation of the Chrysostom’s letter 18 addressed to Karteria (PG 52:623 = C... more

Chrysostom Epistula 18 (PG 52:623 = CPG 4405.18) 'To Karteria' : Draft Translation - UPDATE

Four of Chrysostom’s letters are addressed to a woman named Karteria (Καρτερία letters 18, 34, 22... more

Chrysostom Epistula 19 (PG 52:623 = CPG 4405.19) 'To Marcianus and Marcellinus' : Draft Translation

Chrysostom explains to Marcianus and Marcellinus that the difficulties of his circumstances somet... more Chrysostom explains to Marcianus and Marcellinus that the difficulties of his circumstances sometimes prevent him from writing.

Five other letters are addressed to Marcianus and Marcellinus (letters 65, 100, 129, 224, 226), another one to Marcianus alone (122) and two more just to Marcellinus (31, 188).

Chrysostom Epistula 20 (PG 52:623 = CPG 4405.20) 'To Agapetos' : Draft Translation

In Letter 20, Chrysostom asks Agapetos for news. Letters 73 and 175 may possibly be addressed t... more

Chrysostom Epistula 21 (PG 52:624 = CPG 4405.21) 'To Alphios' : Draft Translation

Chrysostom enthusiastically applauds Alphios for rousing John the presbyter to undertake missiona... more

Chrysostom Epistula 22 (PG 52:624-25 = CPG 4405.22) 'To Kastos, Valerios, Diophantos, Kyriakos, presbyters of Antioch' : Draft Translation

Rev. W. R. W. Stephens’s translation of Chrysostom’s letter 22 to To Kastos, Valerios, Diophantos... more

Chrysostom Epistula 23 (PG 52:625 = CPG 4405.23) 'To Romanos, presbyter' : Draft Translation

In this slightly rambling letter, Chrysostom tells Romanos that he remembers him fondly and asks ... more

Chrysostom Epistula 24 (PG 52:625-26 = CPG 4405.24) 'To Hesychios (2)' : Draft Translation

Chrysostom tells Hesychios that he need not ask forgiveness for delaying a visit.

Chrysostom Epistula 25 (PG 52:626 = CPG 4405.25) 'To Elpidios, bishop' : Draft Translation

Chrysostom explains to Elpidios the bishop that he has not been able to send word due to banditry... more

Chrysostom Epistula 27 (PG 52:721 = CPG 4405.27) 'To Domnus, bishop' : Draft Translation

Chrysostom thanks bishop Domnos for sending a presbyter to visit and for writing. This is the onl... more

Chrysostom Epistula 26 (PG 52:626 = CPG 4405.26) 'To Magnos, bishop' : Draft Translation

Chrysostom is disappointed Magnos the bishop has not sent a letter with the presbyters who have j... more

Chrysostom Epistula 28 (PG 52:627 = CPG 4405.28) 'To Basileios, presbyter' : Draft Translation

Letter 28 a short letter of encouragement to a zealous presbyter named Basileios. It is the only ... more

Chrysostom Epistula 29 (PG 52:627-28 = CPG 4405.29) 'To Chalcidia and Asyncritia' : Draft Translation

Chrysostom encourages Chalcidia and Asyncritia to maintain patience in the face of adverse circum... more

Chrysostom Epistula 30 (PG 52:628 = CPG 4405.30) 'To Heortios, bishop' : Draft Translation

Chrysostom uses the opportunity of finding a letter carrier to reproach bishop Heortios for not w... more

Chrysostom Epistula 32 (PG 52:628-29 = CPG 4405.32) 'To Euthalia' : Draft Translation

Chrysostom is hankering to hear from Euthalia.

Chrysostom Epistula 33 (PG 52:629 = CPG 4405.33) 'To Adolia' : Draft Translation

Chrysostom thanks Adolia for writing despite her illness and tells of his concern about her health.

Chrysostom Epistula 34 (PG 52:629 = CPG 4405.34) 'To Karteria' : Draft Translation

Draft translation of Chrysostom’s letter to Karteria (Letter 34 = CPG 4405.34 = PG 52:629). L... more Draft translation of Chrysostom’s letter to Karteria (Letter 34 = CPG 4405.34 = PG 52:629).

Letter 34 is almost certainly addressed to the same woman as Letter 18 (PG 52:623 = CPG 4405.18). In letter 18 Chrysostom wrote to Karteria inquiring after her health. Here in letter 34, he has received news from Karteria, but not what he expected.

Chrysostom Epistula 36 (PG 52:630 = CPG 4405.36) 'To Maron, presbyter and monk' : Draft Translation

A lonely Chrysostom asks Maron the presbyter and monk for news and prayers

Chrysostom Epistula 38 (PG 52:631 = CPG 4405.38) 'To Hymnetios, chief physician' : Draft Translation

Chrysostom asks Hymnetios to attend to Bishop Seleucus for a severe cough.

Chrysostom Epistula 40 (PG 52:632 = CPG 4405.40) 'To Asyncritia' : Draft Translation

Chrysostom encourages Asyncritia in the face of illness and adversity.

Severian of Gabala :: Quomodo animam acceperit Adamus (CPG 4195) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars.

CPG4195 is part of Severian's series of homilies on the Creation but is usually overlooked as it is not printed in Migne's Patrologia Graeca.

CPG 4195 is transcribed from vol. 5 of Savile's Chrysostom edition. I have capitalised sentence starts and added a couple of missing accents but otherwise kept accentuation and punctuation as per Savile. I have also added biblical references for convenience. Please email corrections to [email protected].

An English translation for this homily has been published by Robert C. Hill. The Berlin-Brandenburgische Akademie will be preparing a modern critical edition of this homily for the GCS series in the future.

Severian of Gabala :: In filium prodigum (CPG 4200) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents. Please email corrections to [email protected].
CPG 4200 is transcribed from Migne's Patrologia Graeca. The Berlin-Brandenburgische Akademie has committed to preparing a critical edition of this homily for the GCS series in the near future.

Severian of Gabala :: In Psalmum 96 (CPG 4190) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents. Please email corrections to [email protected].
CPG 4190 is transcribed from Migne's Patrologia Graeca. The Berlin-Brandenburgische Akademie has committed to preparing a critical edition of this homily for the GCS series in the near future.

Severian of Gabala :: De Christo pastore et oue (CPG 4189) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents. Please email corrections to [email protected].
CPG 4189 is transcribed from Migne's Patrologia Graeca. The Berlin-Brandenburgische Akademie has committed to preparing a critical edition of this homily for the GCS series in the near future.

Severian of Gabala :: De Sigillis sermo (CPG 4209) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents.
Please email corrections to Kathie at [email protected].

CPG 4209 is transcribed from Migne's Patrologia Graeca. The Berlin-Brandenburgische Akademie has committed to preparing a critical edition of this homily for the GCS series in the near future.

Severian of Gabala :: Contra Iudaeos, in serpentem aeneum (CPG 4207) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Sev... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Severian of Gabala :: Bibiliography and Editions" for a current list of authentic works). I am posting transcriptions of missing works---where copyright allows---to assist scholars. The transcription for this interesting sermon has been kindly provided by Dr Sever J. Voicu who has edited it slightly to remove inauthentic orthographic conventions such as capitalized θεός.
Please email corrections to Kathie at [email protected].

Severian of Gabala :: De fide et lege naturae (CPG 4185) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore p... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala. I am therefore posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents.

Please email corrections to Kathie at [email protected].

CPG 4185 (CPG number corrected in v.2) is transcribed from Migne's Patrologia Graeca.

Annette von Stockhausen of the Berlin-Brandenburgische Akademie is preparing a critical edition of CPG 4185 for the GCS series which is due for (at least preliminary) publication in 2018.

Severian of Gabala :: In Genesim sermo 2 (CPG 4197 ) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Sev... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Severian of Gabala :: Bibiliography and Editions" for a current list of authentic works).

I am posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents.

Please email corrections to Kathie at [email protected].

Severian of Gabala :: In sanctam Pentecostem (CPG 4211 and 4286) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Sev... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Severian of Gabala :: Bibiliography and Editions" for a current list of authentic works).

I am posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents.

Please email corrections to Kathie at [email protected].

Severian of Gabala :: Fragmentum ex homilia deperdita (CPG 4220) :: Transcription

The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Sev... more The Thesaurus Linguae Graecae (TLG) has significant gaps for Severian of Gabala (refer to my "Severian of Gabala :: Bibiliography and Editions" for a current list of authentic works).

I am posting transcriptions of missing works---where copyright allows---to assist scholars. I have kept capitalisation, accentuation and punctuation as per source documents.

Please email corrections to Kathie at [email protected].

Severian and Chrysostom on Their Bible’s Translation, Texts, and Canon

This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exege... more This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exegesis. It eschews traditional exegetical categories such as ‘Antiochene’ and examines how Severian of Gabala and John Chrysostom understood their Bible’s translation, canon, and multiplicity of texts, particularly for the Old Testament. It compares Severian and Chrysostom’s understanding of the legend of the seventy (the ancient myth of the Old Testament’s translation into Greek), and their attempts to access the Hebrew behind their text as well as navigate textual variants in their Greek text. It also reviews their understanding of canon, and their canonical texts. The results of this survey show some subtle differences in the way Severian and Chrysostom approach their Bible.

The emperor's floor and the naked wife

Severian and Chrysostom on Their Bible's Translation, Texts, and Canon

This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exege... more This paper lays some groundwork for future comparative studies of Severian and Chrysostom’s exegesis. It eschews traditional exegetical categories such as ‘Antiochene’ and examines how Severian of Gabala and John Chrysostom understood their Bible’s translation, canon, and multiplicity of texts, particularly for the Old Testament. It compares Severian and Chrysostom’s understanding of the legend of the seventy (the ancient myth of the Old Testament’s translation into Greek), and their attempts to access the Hebrew behind their text as well as navigate textual variants in their Greek text. It also reviews their understanding of canon, and their canonical texts. The results of this survey show some subtle differences in the way Severian and Chrysostom approach their Bible.

Remembering Earthquakes in the Late Antique Eastern Mediterranean

Studia Patristica. Vol. CIV - Papers presented at the Eighteenth International Conference on Patristic Studies held in Oxford 2019, 2021

To date, most studies on ancient earthquakes have focussed on representation, interpretation and ... more To date, most studies on ancient earthquakes have focussed on representation, interpretation and response, and little attention has been paid to why earthquakes are remembered and commemorated, particularly in an ecclesiastical setting. In this article therefore, I draw on insights from disaster and memory studies to examine the remembrance and commemoration of earthquakes in the late antique eastern Mediterranean, one of the most seismically active regions in the world. First, I briefly define earthquake disasters and the psychosocial phases of disaster. Second, I consider earthquake resilience in the late antique east and the role of belief. I then map earthquake reports of different genres against three psychosocial phases of disaster to identify the purpose and function of each report and determine why earthquakes are remembered. I observe how remembered reality is shaped to conform to present interests and to meet various personal, social, religious or political needs. I note how competing narratives arose as different social groups sought to control public memory in the form of narrative and public ritual, and that personal memorials diverged somewhat from public narratives. While this analysis has been necessarily painted with a very broad brush, the picture which has emerged provides, I think, a much more realistic context for understanding patristic theologies of earthquakes and other natural disasters.

Invitation to Public Lecture 27 Apr 2022: St Paul's Monastery Manuscript Project

Thank you for your interest. This session is now closed.