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The Transmission of Early Christian Homilies from Late Antiquity to the Middle Ages, International Conference, Forschungskolleg Humanwissenschaften, Bad Homburg vor der Höhe, June 21st-23rd, 2018
KELLIA project
Final Report and White Paper for Koptische/Coptic Electronic Language and Literature International Alliance (KELLIA)2019 •
Final full report and White Paper for the American-German bilateral KELLIA project (https://kellia.uni-goettingen.de) funded by a joint grant from the National Endowment for the Humanities (HG-229371) and Deutsche Forschungsgemeinschaft (BE 4172/1-1) This document is also on the project site (https://kellia.uni-goettingen.de/products.html).
North American Patristic Society. Annual Meeting, Chicago. 25-27.05.2017.
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Studia Patristica LXXXIII, Vol. 9
The Shepherd of Hermas and Early Christian Emotional Formation2017 •
This chapter offers a new approach to the audience of late antique homilies and reconstructs the process by which they went from spoken word to circulating text. Recent studies have exposed the potential of sermons as sources for social history by focusing on the setting in which preachers delivered their sermons. Yet most sermons from late antiquity—and especially Syriac metrical homilies—do not offer such information. This chapter reframes the question of the audience of late antique sermons to include both the individuals gathered physically before the preacher and the communities that read the homilies after delivery. A summary of the evidence for the setting of delivery reveals the challenge of working with certain homilies. But practices associated with the transmission of homilies—delivering, recording, redacting, collecting, and circulating—help reconstruct the types of individuals who formed the readership of late antique homilies. Philip Michael Forness, Preaching Christology in the Roman Near East: A Study of Jacob of Serugh, Oxford Early Christian Studies (Oxford: Oxford University Press, 2018).
From the Preface: The title of this collection of essays is meant to reflect the flow of ideas in the ancient world from east to west, especially in the area around the Mediterranean. Two great rivers, the Nile and the Rhone, represent symbolically two cultural poles: Egypt, one of the cradles of civilization in the ancient world, already the repository of ancient wisdom in the eyes of the Greeks, and Gaul, younger but by the fourth century A.D. already the recipient of eastern influences for over a thousand years. Marseilles, not far from the mouth of the Rhone, had been founded as a Greek colony by 600 B.C. and Greek may still have been spoken there in the fourth century A.D. The flow of ideas from east to west in the ancient world was particularly true of monasticism, a movement that arose in the East, in Egypt, Palestine, and Syria, then attracted travelers from the West and finally was imitated in the West. Contemporaries were aware of this movement, as is clearly indicated by Athanasius in his preface to the Life of Antony, where he mentions the monks from abroad, who had asked him to write about Antony, so that they might have something to take home with them. They seem to have been from the Latin speaking West.
Shenoute the Great, archimandrite of the White Monastery in Sohag, is considered to be one of the firmest adversaries of Origenism in Egypt during the 5th century. The early Origenistic controversies describe the reaction of certain cycles to some aspects of monastic spirituality related more or less to Origen. The impact, however, of Hellenistic philosophical and religious background, of which an important factor was Origen, on later Christian literature and particularly on the Christian interpretation of Scriptures in the so-called Alexandrian tradition goes beyond and extends surprisingly to authors of anti-Origenistic tendencies as well. The present essay aims to demonstrate through the textual analysis of the Shenute’s homily As I sat on a Mountain that the influence of the Origen’s hermeneutic principles, as they have expressed in his Caesarian commentaries and homilies on the Song of Songs, can also be identified in the hermeneutic approach of the abbot of Sohag to the same biblical text.
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A Report on Progress in the Study of Coptic Literature, 1996–2004 [2006a]2006 •
Studia Patristica 64 (2013)
Rome, Gregoria, and Madaba: A Warning against Sexual TemptationIn Francesca.P. Barone, Caroline Macé, and Pablo Ubierna (eds), Philologie, herméneutique et histoire des textes entre orient et occident.
A life of their own: preaching, radicalisation, and the early ps-Chrysostomica in Greek and LatinOrientalia Christiana Periodica 77 (2011) 299-325
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Let us put away all earthly care: Mysticism and the Cherubikon of the Byzantine Rite2013 •
Cultures in Contact : Transfer of Knowledge in the Mediterranean Context. Selected Papers (Cordoba : CNERU (Cordoba Near Eastern Research Unit) – Beirut : CEDRAC (Centre de Documentation et de Recherches Arabes Chrétiennes) – Oriens Academic), 73–90.
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Hugoye: Journal of Syriac Studies
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Studia Patristica. Papers presented at the Sixteenth International Conference on Patristic Studies held in Oxford 2011. SP 69-70
Le De fuga saeculi et sa datation. Notes de philologie et d’histoire, in Markus Vinzent (éd.), Studia Patristica, vol. 69. Papers presented at the Sixteenth International Conference on Patristic Studies held in Oxford 2011, Louvain, 2013, p. 75-84.2019 •
Vigiliae Christianae
ποικιλόνωτος ἀνήρ: Clothing Metaphors and Nonnus’ Ambiguous Christology in the Paraphrase of the Gospel according to John2018 •
Aneta Dimitrova